The Oriental Religions in Roman Paganism | Page 5

to the conviction that it will always continue to be so, and that the struggle toward the divine light of religion pure and undefiled will never perish from the earth.
GRANT SHOWERMAN.
THE UNIVERSITY OF WISCONSIN.
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Notes to Introduction.
[1] This summary of M. Cumont's chapter is quoted from my review of the first edition of Les religions orientales in Classical Philology, III, 4, p. 467.
[2] Die Religion der R?mer, p. 116. For the significance of the pagan faiths, see an essay on "The Ancient Religions in Universal History," American Journal of Philology, XXIX, 2. pp. 156-171.
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PREFACE.
In November, 1905, the Collège de France honored the writer by asking him to succeed M. Naville in opening the series of lectures instituted by the Michonis foundation. A few months later the "Hibbert Trust" invited him to Oxford to develop certain subjects which he had touched upon at Paris. In this volume have been collected the contents of both series with the addition of a short bibliography and notes intended for scholars desirous of verifying assertions made in the text.[1] The form of the work has scarcely been changed, but we trust that these pages, intended though they were for oral delivery, will bear reading, and that the title of these studies will not seem too ambitious for what they have to offer. The propagation of the Oriental religions, with the development of neo-Platonism, is the leading fact in the moral history of the pagan empire. May this small volume on a great subject throw at least some light upon this truth, and may the reader receive these essays with the same kind interest shown by the audiences at Paris and Oxford.
The reader will please remember that the different chapters were thought out and written as lectures. They do not claim to contain a debit and credit account of what the Latin paganism borrowed from or loaned to the Orient. Certain well-known facts have been {xvi} deliberately passed over in order to make room for others that are perhaps less known. We have taken liberties with our subject matter that would not be tolerated in a didactic treatise, but to which surely no one will object.
We are more likely to be reproached for an apparently serious omission. We have investigated only the internal development of paganism in the Latin world, and have considered its relation to Christianity only incidentally and by the way. The question is nevertheless important and has been the subject of celebrated lectures as well as of learned monographs and widely distributed manuals.[2] We wish to slight neither the interest nor the importance of that controversy, and it is not because it seemed negligible that we have not entered into it.
By reason of their intellectual bent and education the theologians were for a long time more inclined to consider the continuity of the Jewish tradition than the causes that disturbed it; but a reaction has taken place, and to-day they endeavor to show that the church has borrowed considerably from the conceptions and ritualistic ceremonies of the pagan mysteries. In spite of the prestige that surrounded Eleusis, the word "mysteries" calls up Hellenized Asia rather than Greece proper, because in the first place the earliest Christian communities were founded, formed and developed in the heart of Oriental populations, Semites, Phrygians and Egyptians. Moreover the religions of those people were much farther advanced, much richer in ideas and sentiments, more striking and stirring than the Greco-Latin anthropomorphism. Their liturgy always derives its inspiration from generally accepted beliefs {xvii} about purification embodied in certain acts regarded as sanctifying. These facts were almost identical in the various sects. The new faith poured its revelation into the hallowed moulds of earlier religions because in that form alone could the world in which it developed receive its message.
This is approximately the point of view adopted by the latest historians.
But, however absorbing this important problem may be, we could not think of going into it, even briefly, in these studies on Roman paganism. In the Latin world the question assumes much more modest proportions, and its aspect changes completely. Here Christianity spread only after it had outgrown the embryonic state and really became established. Moreover like Christianity the Oriental mysteries at Rome remained for a long time chiefly the religion of a foreign minority. Did any exchange take place between these rival sects? The silence of the ecclesiastical writers is not sufficient reason for denying it. We dislike to acknowledge a debt to our adversaries, because it means that we recognize some value in the cause they defend, but I believe that the importance of these exchanges should not be exaggerated. Without a doubt certain ceremonies and holidays of the church were based on pagan models. In the fourth century Christmas was