The Oriental Religions in Roman Paganism Part 7

In conformity with the law governing the development of paganism, the Semitic G.o.ds tended to become pantheistic because they comprehended all nature and were identified with it. The various deities were nothing but different aspects under which the supreme and infinite being manifested itself. Although Syria {133} remained deeply and even coa.r.s.ely idolatrous in practice, in theory it approached monotheism or, better perhaps, henotheism. By an absurd but curious etymology the name Hadad has been explained as "one, one" (_'ad 'ad_).[86]

Everywhere the narrow and divided polytheism showed a confused tendency to elevate itself into a superior synthesis, but in Syria astrology lent the firmness of intelligent conviction to notions that were vague elsewhere.

The Chaldean cosmology, which deified all elements but ascribed a predominant influence to the stars, ruled the entire Syrian syncretism. It considered the world as a great organism which was kept intact by an intimate solidarity, and whose parts continually influenced each other.

The ancient Semites believed therefore that the divinity could be regarded as embodied in the waters, in the fire of the lightning, in stones or plants. But the most powerful G.o.ds were the constellations and the planets that governed the course of time and of all things.

The sun was supreme because it led the starry choir, because it was the king and guide of all the other luminaries and therefore the master of the whole world.[87] The astronomical doctrines of the "Chaldeans" taught that this incandescent globe alternately attracted and repelled the other sidereal bodies, and from this principle the Oriental theologians had concluded that it must determine the entire life of the universe, inasmuch as it regulated the movements of the heavens. As the "intelligent light" it was especially the creator of human reason, and just as it repelled and attracted the planets in turn, it was believed {134} to send out souls, at the time of birth, into the bodies they animated, and to cause them to return to its bosom after death by means of a series of emissions and absorptions.

Later on, when the seat of the Most-High was placed beyond the limits of the universe, the radiant star that gives us light became the visible image of the supreme power, the source of all life and all intelligence, the intermediary between an inaccessible G.o.d and mankind, and the one object of special homage from the mult.i.tude.[88]

Solar pantheism, which grew up among the Syrians of the h.e.l.lenistic period as a result of the influence of Chaldean astrolatry, imposed itself upon the whole Roman world under the empire. Our very rapid sketch of the const.i.tution of that theological system shows incidentally the last form a.s.sumed by the pagan idea of G.o.d. In this matter Syria was Rome's teacher and predecessor. The last formula reached by the religion of the pagan Semites and in consequence by that of the Romans, was a divinity unique, almighty, eternal, universal and ineffable, that revealed itself throughout nature, but whose most splendid and most energetic manifestation was the sun. To arrive at the Christian monotheism[89] only one final tie had to be broken, that is to say, this supreme being residing in a distant heaven had to be removed beyond the world. So we see once more in this instance, how the propagation of the Oriental cults levelled the roads for Christianity and heralded its triumph. Although astrology was always fought by the church, it had nevertheless prepared the minds for the dogmas the church was to proclaim.

{135}

PERSIA.

The dominant historical fact in western Asia in ancient times was the opposition between the Greco-Roman and Persian civilizations, which was itself only an episode in the great struggle that was constantly in progress between the Orient and the Occident in those countries. In the first enthusiasm of their conquests, the Persians extended their dominion as far as the cities of Ionia and the islands of the aegean Sea, but their power of expansion was broken at the foot of the Acropolis. One hundred and fifty years later, Alexander destroyed the empire of the Achemenides and carried h.e.l.lenic culture to the banks of the Indus. After two and a half centuries the Parthians under the Arsacid dynasty advanced to the borders of Syria, and Mithradates Eupator, an alleged descendant of Darius, penetrated to the heart of Greece at the head of his Persian n.o.bility from Pontus.

After the flood came the ebb. The reconstructed Roman empire of Augustus soon reduced Armenia, Cappadocia and even the kingdom of the Parthians to a kind of va.s.salage. But after the middle of the third century the Sa.s.sanid dynasty restored the power of Persia and revived its ancient pretensions.

From that time until the triumph of Islam it was one long {136} duel between the two rival states, in which now one was victorious and now the other, while neither was ever decisively beaten. An amba.s.sador of king Na.r.s.es to Galerius called these two states "the two eyes of the human race."[1]

The "invincible" star of the Persians might wane and vanish, but only to reappear in greater glory. The political and military strength displayed by this nation through the centuries was the result of its high intellectual and moral qualities. Its original culture was always hostile to such an a.s.similation as that experienced in different degrees by the Aryans of Phrygia, the Semites of Syria and the Hamites of Egypt. h.e.l.lenism and Iranism--if I may use that term--were two equally n.o.ble adversaries but differently educated, and they always remained separated by instinctive racial hostility as much as by hereditary opposition of interests.

Nevertheless, when two civilizations are in contact for more than a thousand years, numerous exchanges are bound to occur. The influence exercised by h.e.l.lenism as far as the uplands of Central Asia has frequently been pointed out,[2] but the prestige retained by Persia throughout the ages and the extent of area influenced by its energy has not perhaps been shown with as much accuracy. For even if Mazdaism was the highest expression of Persian genius and its influence in consequence mainly religious, yet it was not exclusively so.

After the fall of the Achemenides the memory of their empire long haunted Alexander's successors. Not only did the dynasties which claimed to be descended from Darius, and which ruled over Pontus, {137} Cappadocia and Commagene, cultivate political traditions that brought them nearer to their supposed ancestors, but those traditions were partly adopted even by the Seleucides and the Ptolemies, the legitimate heirs of the ancient masters of Asia. People were fond of recalling the ideals of past grandeur and sought to realize them in the present. In that manner several inst.i.tutions were transmitted to the Roman emperors through the agency of the Asiatic monarchies. The inst.i.tution of the _amici Augusti_, for instance, the appointed friends and intimate counselors of the rulers, adopted in Italy the forms in use at the court of the Diadochi, who had themselves imitated the ancient organization of the palace of the Great Kings.[3]

The custom of carrying the sacred fire before the Caesars as an emblem of the perpetuity of their power, dated back to Darius and with other Persian traditions pa.s.sed on to the dynasties that divided the empire of Alexander.

There is a striking similarity not only between the observance of the Caesars and the practice of the Oriental monarchs, but also between the beliefs that they held. The continuity of the political and religious tradition cannot be doubted.[4] As the court ceremonial and the internal history of the h.e.l.lenistic kingdoms become better known we shall be able to outline with greater precision the manner in which the divided and diminished heritage of the Achemenides, after generations of rulers, was finally left to those Occidental sovereigns who called themselves the sacrosanct lords of the world as Artaxerxes had done.[5] It may not be generally known that the habit of welcoming friends with a kiss was a ceremony in the {138} Oriental formulary before it became a familiar custom in Europe.[6]

It is very difficult to trace the hidden paths by which pure ideas travel from one people to another. But certain it is that at the beginning of our era certain Mazdean conceptions had already spread outside of Asia. The extent of the influence of Pa.r.s.eeism upon the beliefs of Israel under the Achemenides cannot be determined, but its existence is undeniable.[7] Some of its doctrines, as for instance those relating to angels and demons, the end of the world and the final resurrection, were propagated everywhere in the basin of the Mediterranean as a consequence of the diffusion of Jewish colonies.

On the other hand, ever since the conquests of Cyrus and Darius, the active attention of the Greeks had been drawn toward the doctrines and religious practices of the new masters of the Orient.[8] A number of legends representing Pythagoras, Democritus and other philosophers as disciples of the magi prove the prestige of that powerful sacerdotal cla.s.s. The Macedonian conquest, which placed the Greeks in direct relations with numerous votaries of Mazdaism, gave a new impetus to works treating that religion, and the great scientific movement inaugurated by Aristotle caused many scholars to look into the doctrines taught by the Persian subjects of the Seleucides. We know from a reliable source that the works catalogued under the name of Zoroaster in the library of Alexandria contained two million lines. This immense body of sacred literature was bound to attract the attention of scholars and to call forth the reflections of philosophers. The dim and dubious science that reached {139} even the lower cla.s.ses under the name of "magic" was to a considerable extent of Persian origin, as its name indicates, and along with physician's recipes and thaumaturgic processes it imparted some theological doctrines in a confused fas.h.i.+on.[9]

This explains why certain inst.i.tutions and beliefs of the Persians had found imitators and adepts in the Greco-Oriental world long before the Romans had gained a foothold in Asia. Their influence was indirect, secret, frequently indiscernible, but it was certain. The most active agencies in the diffusion of Mazdaism as of Judaism seem to have been colonies of believers who had emigrated far from the mother country. There was a Persian dispersion similar to that of the Israelites. Communities of magi were established not only in eastern Asia Minor, but in Galatia, Phrygia, Lydia and even in Egypt. Everywhere they remained attached to their customs and beliefs with persistent tenacity.[10]

When Rome extended her conquests into Asia Minor and Mesopotamia, the influence of Persia became much more direct. Superficial contact with the Mazdean populations began with the wars against Mithradates, but it did not become frequent and lasting until the first century of our era. During that century the empire gradually extended its limits to the upper Euphrates, and thereby absorbed all the uplands of Anatolia and Commagene south of the Taurus. The native dynasties which had fostered the secular isolation of those distant countries in spite of the state of va.s.salage to which they had been reduced disappeared one after another. The Flavians constructed through those hitherto almost inaccessible regions an immense network {140} of roads that were as important to Rome as the railways of Turkestan or of Siberia are to modern Russia. At the same time Roman legions camped on the banks of the Euphrates and in the mountains of Armenia. Thus all the little Mazdean centers scattered in Cappadocia and Pontus were forced into constant relation with the Latin world, and on the other hand the disappearance of the buffer states made the Roman and Parthian empires neighboring powers in Trajan's time (98-117 A. D.).

From these conquests and annexations in Asia Minor and Syria dates the sudden propagation of the Persian mysteries of Mithra in the Occident. For even though a congregation of their votaries seems to have existed at Rome under Pompey as early as 67 B. C., the real diffusion of the mysteries began with the Flavians toward the end of the first century of our era.

They became more and more prominent under the Antonines and the Severi, and remained the most important cult of paganism until the end of the fourth century. Through them as a medium the original doctrines of Mazdaism were widely propagated in every Latin province, and in order to appreciate the influence of Persia upon the Roman creeds, we must now give them our careful attention.

However, it must be said that the growing influence of Persia did not manifest itself solely in the religious sphere. After the accession of the Sa.s.sanid dynasty (228 A. D.) the country once more became conscious of its originality, again resumed the cultivation of national traditions, reorganized the hierarchy of its official clergy and recovered the political cohesion which had been wanting under the Parthians. It felt {141} and showed its superiority over the neighboring empire that was then torn by factions, thrown upon the mercy of manifestoes, and ruined economically and morally. The studies now being made in the history of that period show more and more that debilitated Rome had become the imitator of Persia.

In the opinion of contemporaries the court of Diocletian, prostrating itself before a master who was regarded as the equal of G.o.d, with its complicated hierarchy and crowd of eunuchs that disgraced it, was an imitation of the court of the Sa.s.sanides. Galerius declared in unmistakable terms that Persian absolutism must be introduced in his empire,[11] and the ancient Caesarism founded on the will of the people seemed about to be transformed into a sort of caliphate.

Recent discoveries also throw light upon a powerful artistic school that developed in the Parthian empire and later in that of the Sa.s.sanides and which grew up independently of the Greek centers of production. Even if it took certain models from the h.e.l.lenic sculpture or architecture, it combined them with Oriental motives into a decoration of exuberant richness. Its field of influence extended far beyond Mesopotamia into the south of Syria where it has left monuments of unequalled splendor. The radiance of that brilliant center undoubtedly illuminated Byzantium, the barbarians of the north, and even China.[12]

The Persian Orient, then, exerted a dominant influence on the political inst.i.tutions and artistic tastes of the Romans as well as on their ideas and beliefs. The propagation of the religion of Mithra, which always proudly proclaimed its Persian origin, was accompanied by a number of parallel influences of the {142} people from which it had issued. Never, not even during the Mohammedan invasions, had Europe a narrower escape from becoming Asiatic than when Diocletian officially recognized Mithra as the protector of the reconstructed empire.[13] The time when that G.o.d seemed to be establis.h.i.+ng his authority over the entire civilized world was one of the critical phases in the moral history of antiquity. An irresistible invasion of Semitic and Mazdean conceptions nearly succeeded in permanently overwhelming the Occidental spirit. Even after Mithra had been vanquished and expelled from Christianized Rome, Persia did not disarm. The work of conversion in which Mithraism had failed was taken up by Manicheism, the heir to its cardinal doctrines, and until the Middle Ages Persian dualism continued to cause b.l.o.o.d.y struggles in the ancient Roman provinces.

Just as we cannot understand the character of the mysteries of Isis and Serapis without studying the circ.u.mstances accompanying their creation by the Ptolemies, so we cannot appreciate the causes of the power attained by the mysteries of Mithra, unless we go far back to their origin.

Here the subject is unfortunately more obscure. The ancient authors tell us almost nothing about the origin of Mithra. One point on which they all agree is that he was a Persian G.o.d, but this we should know from the Avesta even if they had not mentioned it. But how did he get to Italy from the Persian uplands?

Two scant lines of Plutarch are the most explicit doc.u.ment we have on the subject. He narrates incidentally that the pirates from Asia Minor vanquished {143} by Pompey in 67 performed strange sacrifices on Olympus, a volcano of Lycia, and practiced occult rites, among others those of Mithra which, he says, "exist to the present day and were first taught by them."[14] Lactantius Placidus, a commentator on Statius and a mediocre authority, also tells us that the cult pa.s.sed from the Persians to the Phrygians and from the Phrygians to the Romans.[15]

These two authors agree then in fixing in Asia Minor the origin of this Persian religion that later spread over the Occident, and in fact various indications direct us to that country. The frequency of the name Mithradates, for instance, in the dynasties of Pontus, Cappadocia, Armenia and Commagene, connected with the Achemenides by fict.i.tious genealogies, shows the devotion of those kings to Mithra.

As we see, the Mithraism that was revealed to the Romans at the time of Pompey had established itself in the Anatolian monarchies during the preceding period, which was an epoch of intense moral and religious unrest.

Unfortunately we have no monuments of that period of its history. The absence of direct testimony on the development of Mazdean sects during the last three centuries before our era prevents us from gaining exact knowledge of the Pa.r.s.eeism of Asia Minor.

None of the temples dedicated to Mithra in that religion have been examined.[16] The inscriptions mentioning his name are as yet few and insignificant, so that it is only by indirect means that we can arrive at conclusions about this primitive cult. The only way to explain its distinguis.h.i.+ng features in the Occident is to study the environment in which it originated.

During the domination of the Achemenides eastern {144} Asia Minor was colonized by the Persians. The uplands of Anatolia resembled those of Persia in climate and soil, and were especially adapted to the raising of horses.[17] In Cappadocia and even in Pontus the aristocracy who owned the soil belonged to the conquering nation. Under the various governments which followed after the death of Alexander, those landlords remained the real masters of the country, chieftains of clans governing the canton where they had their domains, and, on the outskirts of Armenia at least, they retained the hereditary t.i.tle of satraps through all political vicissitudes until the time of Justinian, thus recalling their Persian origin.[18] This military and feudal aristocracy furnished Mithradates Eupator a considerable number of the officers who helped him in his long defiance of Rome, and later it defended the threatened independence of Armenia against the enterprises of the Caesars. These warriors wors.h.i.+ped Mithra as the protecting genius of their arms, and this is the reason why Mithra always, even in the Latin world, remained the "invincible" G.o.d, the tutelary deity of armies, held in special honor by warriors.

Besides the Persian n.o.bility a Persian clergy had also become established in the peninsula. It officiated in famous temples, at Zela in Pontus and Hierocaesarea in Lydia. Magi, called _magousaioi_ or _pyrethes_ (firelighters) were scattered over the Levant. Like the Jews, they retained their national customs and traditional rites with such scrupulous loyalty that Bardesanes of Edessa cited them as an example in his attempt to refute the doctrines of astrology and to show that a nation can retain the same customs in different climates.[19] We know their religion sufficiently to be {145} certain that the Syrian author had good grounds for attributing that conservative spirit to them. The sacrifices of the _pyrethes_ which Strabo observed in Cappadocia recall all the peculiarities of the Avestan liturgy. The same prayers were recited before the altar of the fire while the priest held the sacred fasces (_barecman_); the same offerings were made of milk, oil and honey; and the same precautions were taken to prevent the priest's breath from polluting the divine flame. Their G.o.ds were practically those of orthodox Mazdaism. They wors.h.i.+ped Ahura Mazda, who had to them remained a divinity of the sky as Zeus and Jupiter had been originally. Below him they venerated deified abstractions (such as Vohumano, "good mind," and Ameretat, "immortality") from which the religion of Zoroaster made its Amshaspends, the archangels surrounding the Most High.[20] Finally they sacrificed to the spirits of nature, the Yazatas: for instance, Anahita or Anaites the G.o.ddess of the waters--that made fertile the fields; Atar, the personification of fire; and especially Mithra, the pure genius of light.

Thus the basis of the religion of the magi of Asia Minor was Mazdaism, somewhat changed from that of the Avesta, and in certain respects holding closer to the primitive nature wors.h.i.+p of the Aryans, but nevertheless a clearly characterized and distinctive Mazdaism, which was to remain the most solid foundation for the greatness of the mysteries of Mithra in the Occident.

Recent discoveries[21] of bilingual inscriptions have succeeded in establis.h.i.+ng the fact that the language used, or at least written, by the Persian colonies of Asia Minor was not their ancient Aryan idiom, but {146} Aramaic, which was a Semitic dialect. Under the Achemenides this was the diplomatic and commercial language of all countries west of the Tigris. In Cappadocia and Armenia it remained the literary and probably also the liturgical language until it was slowly supplanted by Greek during the h.e.l.lenistic period. The very name _magousaioi_ ([Greek: magousaioi]) given to the magi in those countries is an exact transcription of a Semitic plural.[22] This phenomenon, surprising at first sight, is explained by the history of the _magousaioi_ who emigrated to Asia Minor. They did not come there directly from Persepolis or Susa, but from Mesopotamia. Their religion had been deeply influenced by the speculations of the powerful clergy officiating in the temples of Babylon. The learned theology of the Chaldeans imposed itself on the primitive Mazdaism, which was a collection of traditions and rites rather than a body of doctrines. The divinities of the two religions became identified, their legends connected, and the Semitic astrology, the result of long continued scientific observations, superimposed itself on the naturalistic myths of the Persians. Ahura Mazda was a.s.similated to Bel, Anahita to Ishtar, and Mithra to Shamash, the solar G.o.d. For that reason Mithra was commonly called _Sol invictus_ in the Roman mysteries, and an abstruse and a complicated astronomic symbolism was always part of the teachings revealed to candidates for initiation and manifested itself also in the artistic embellishments of the temple.

In connection with a cult from Commagene we can observe rather closely how the fusion of Pa.r.s.eeism with Semitic and Anatolian creeds took place, because {147} in those regions the form of religious transformations was at all times syncretic. On a mountain top in the vicinity of a town named Doliche, a deity was wors.h.i.+ped who after a number of transformations became a Jupiter Protector of the Roman armies. Originally this G.o.d, who was believed to have discovered the use of iron, seems to have been brought to Commagene by a tribe of blacksmiths, the Chalybes, who had come from the north.[23] He was represented standing on a steer and holding in his hand a two-edged ax, an ancient symbol venerated in Crete during the Mycenean age and found also at Labranda in Caria and all over Asia Minor.[24] The ax symbolized the G.o.d's mastery over the lightning which splits asunder the trees of the forest amidst the din of storms. Once established on Syrian soil, this genius of thunder became identified with some local Baal and his cult took up all the Semitic features. After the conquests of Cyrus and the founding of the Persian domination, this "Lord of the heavens" was readily confounded with Ahura Mazda, who was likewise "the full circle of heaven,"

according to a definition of Herodotus,[25] and whom the Persians also wors.h.i.+ped on mountain tops. When a half Persian, half h.e.l.lenic dynasty succeeded Alexander in Commagene, this Baal became a _Zeus Oromasdes_ ([Greek: Zeus oromasdes], Ahura Mazda) residing in the sublime ethereal regions. A Greek inscription speaks of the celestial thrones "on which this supreme divinity receives the souls of its wors.h.i.+pers."[26] In the Latin countries "Jupiter Caelus" remained at the head of the Mazdean pantheon,[27] and in all the provinces the temples of {148} "Jupiter Dolichenus" were erected beside those of Mithra, and the two remained in the closest relations.[28]

The same series of transformations took place elsewhere with a number of other G.o.ds.[29] The Mithra wors.h.i.+p was thus formed, in the main, by a combination of Persian beliefs with Semitic theology, incidentally including certain elements from the native cults of Asia Minor. The Greeks later translated the names of the Persian divinities into their language and imposed certain forms of their mysteries on the Mazdean cult.[30]

h.e.l.lenic art lent to the Yazatas that idealized form in which it liked to represent the immortals, and philosophy, especially that of the Stoics, endeavored to discover its own physical and metaphysical theories in the traditions of the magi. But in spite of all these accommodations, adaptations and interpretations, Mithraism always remained in substance a Mazdaism blended with Chaldeanism, that is to say, essentially a barbarian religion. It certainly was far less h.e.l.lenized than the Alexandrian cult of Isis and Serapis, or even that of the Great Mother of Pessinus. For that reason it always seemed unacceptable to the Greek world, from which it continued to be almost completely excluded. Even language furnishes a curious proof of that fact. Greek contains a number of theophorous ([Greek: theophoros], G.o.d-bearing) names formed from those of Egyptian or Phrygian G.o.ds, like Serapion, Metrodoros, Metrophilos--Isidore is in use at the present day--but all known derivations of Mithra are of barbarian formation. The Greeks never admitted the G.o.d of their hereditary enemies, and the great centers of h.e.l.lenic {149} civilization escaped his influence and he theirs.[31] Mithraism pa.s.sed directly from Asia into the Latin world.

There it spread with lightning rapidity from the time it was first introduced. When the progressive march of the Romans toward the Euphrates enabled them to investigate the sacred trust transmitted by Persia to the magi of Asia Minor, and when they became acquainted with the Mazdean beliefs which had matured in the seclusion of the Anatolian mountains, they adopted them with enthusiasm. The Persian cult was spread by the soldiers along the entire length of the frontiers towards the end of the first century and left numerous traces around the camps of the Danube and the Rhine, near the stations along the wall of Britain, and in the vicinity of the army posts scattered along the borders of the Sahara or in the valleys of the Asturias. At the same time the Asiatic merchants introduced it in the ports of the Mediterranean, along the great waterways and roads, and in all commercial cities. It also possessed missionaries in the Oriental slaves who were to be found everywhere, engaging in every pursuit, employed in the public service as well as in domestic work, in the cultivation of land as well as in financial and mining enterprises, and above all in the imperial service, where they filled the offices.

Soon this foreign G.o.d gained the favor of high functionaries and of the sovereign himself. At the end of the second century Commodus was initiated into the mysteries, a conversion that had a tremendous effect. A hundred years later Mithra's power was such that at one time he seemed about to eclipse both Oriental and Occidental rivals and to dominate the {150} entire Roman world. In the year 307 Diocletian, Galerius and Licinius met in a solemn interview at Carnuntum on the Danube and dedicated a sanctuary there to Mithra, "the protector of their empire" (_fautori imperii sui_).[32]

In previous works on the mysteries of Mithra we have endeavored to a.s.sign causes for the enthusiasm that attracted humble plebeians and great men of the world to the altars of this barbarian G.o.d. We shall not repeat here what any one who has the curiosity may read either in a large or a small book according to his preferences,[33] but we must consider the problem from a different point of view. Of all Oriental religions the Persian cult was the last to reach the Romans. We shall inquire what new principle it contained; to what inherent qualities it owed its superiority; and through what characteristics it remained distinct in the conflux of creeds of all kinds that were struggling for supremacy in the world at that time.

The originality and value of the Persian religion lay not in its doctrines regarding the nature of the celestial G.o.ds. Without doubt Pa.r.s.eeism is of all pagan religions the one that comes closest to monotheism, for it elevates Ahura Mazda high above all other celestial spirits. But the doctrines of Mithraism are not those of Zoroaster. What it received from Persia was chiefly its mythology and ritual; its theology, which was thoroughly saturated with Chaldean erudition, probably did not differ noticeably from the Syrian. At the head of the divine hierarchy it placed as first cause an abstraction, deified Time, the Zervan Akarana of the Avesta. This divinity regulated the revolutions of the stars and in consequence was the absolute master of {151} all things. Ahura Mazda, whose throne was in the heavens, had become the equivalent of _Ba'al Samin_, and even before the magi the Semites had introduced into the Occident the wors.h.i.+p of the sun, the source of all energy and light. Babylonian astrology and astrolatry inspired the theories of the mithreums as well as of the Semitic temples, a fact that explains the intimate connection of the two cults. This half religious, half scientific system which was not peculiarly Persian nor original to Mithraism was not the reason for the adoption of that wors.h.i.+p by the Roman world.

Neither did the Persian mysteries win the ma.s.ses by their liturgy.

Undoubtedly their secret ceremonies performed in mountain caves, or at any rate in the darkness of the underground crypts, were calculated to inspire awe. Partic.i.p.ation in the liturgical meals gave rise to moral comfort and stimulation. By submitting to a sort of baptism the votaries hoped to expiate their sins and regain an untroubled conscience. But the sacred feasts and purifying ablutions connected with the same spiritual hopes are found in other Oriental cults, and the magnificent suggestive ritual of the Egyptian clergy certainly was more impressive than that of the magi. The mythic drama performed in the grottoes of the Persian G.o.d and culminating in the immolation of a steer who was considered as the creator and rejuvenator of the earth, must have seemed less important and affecting than the suffering and joy of Isis seeking and reviving the mutilated body of her husband, or than the moaning and jubilation of Cybele mourning over and reviving her lover Attis.

But Persia introduced dualism as a fundamental principle in religion. It was this that distinguished {152} Mithraism from other sects and inspired its dogmatic theology and ethics, giving them a rigor and firmness unknown to Roman paganism. It considered the universe from an entirely new point of view and at the same time provided a new goal in life.

Of course, if we understand by dualism the ant.i.thesis of mind and matter, of reason and intuition, it appeared at a considerably earlier period in Greek philosophy,[34] where it was one of the leading ideas of neo-Pythagoreanism and of Philo's system. But the distinguis.h.i.+ng feature of the doctrine of the magi is the fact that it deified the evil principle, set it up as a rival to the supreme deity, and taught that both had to be wors.h.i.+ped. This system offered an apparently simple solution to the problem of evil, the stumbling block of theologies, and it attracted the cultured minds as well as the ma.s.ses, to whom it afforded an explanation of their sufferings. Just as the mysteries of Mithra began to spread Plutarch wrote of them favorably and was inclined himself to adopt them.[35] From that time dates the appearance in literature of the anti-G.o.ds ([Greek: ant.i.theoi]),[36] under the command of the powers of darkness[37] and arrayed against the celestial spirits, messengers or "angels"[38] of divinity. They were Ahriman's _devas_ struggling with the Yazatas of Ormuzd.

A curious pa.s.sage in Porphyry[39] shows that the earliest neo-Platonists had already admitted Persian demonology into their system. Below the incorporeal and indivisible supreme being, below the stars and the planets, there were countless spirits.[40] Some of them, the G.o.ds of cities and nations, received special names: {153} the others comprised a nameless mult.i.tude. They were divided into two groups. The first were the benevolent spirits that gave fecundity to plants and animals, serenity to nature, and knowledge to men. They acted as intermediaries between G.o.ds and men, bearing up to heaven the homage and prayers of the faithful, and down from heaven portents and warnings. The others were wicked spirits inhabiting regions close to the earth and there was no evil that they did not exert every effort to cause.[41] At the same time both violent and cunning, impetuous and crafty, they were the authors of all the calamities that befell the world, such as pestilence, famine, tempests and earthquakes.

They kindled evil pa.s.sions and illicit desires in the hearts of men and provoked war and sedition. They were clever deceivers rejoicing in lies and impostures. They encouraged the phantasmagoria and mystification of the sorcerers[42] and gloated over the b.l.o.o.d.y sacrifices which magicians offered to them all, but especially to their chief.