The Oriental Religions

But, if in the present instance a faith no longer believed in was maintained out of political convenience, they amply made up for this in other respects.  Unbelief and superstition, different hues of the same historical phenomenon, went in the Roman world of that day hand in hand, and there was no lack of individuals who in themselves combined both—­who denied the gods with Epicurus, and yet prayed and sacrificed before every shrine.  Of course only the gods that came from the east were still in vogue, and, as the men continued to flock from the Greek lands to Italy, so the gods of the east migrated in ever-increasing numbers to the west.  The importance of the Phrygian cultus at that time in Rome is shown both by the polemical tone of the older men such as Varro and Lucretius, and by the poetical glorification of it in the fashionable Catullus, which concludes with the characteristic request that the goddess may deign to turn the heads of others only, and not that of the poet himself.

Worship of Mithra

A fresh addition was the Persian worship, which is said to have first reached the Occidental through the medium of the pirates who met on the Mediterranean from the east and from the west; the oldest seat of this cultus in the west is stated to have been Mount Olympus in Lycia.  That in the adoption of Oriental worships in the west such higher speculative and moral elements as they contained were generally allowed to drop, is strikingly evinced by the fact that Ahuramazda, the supreme god of the pure doctrine of Zarathustra, remained virtually unknown in the west, and adoration there was especially directed to that god who had occupied the first place in the old Persian national religion and had been transferred by Zarathustra to the second—­the sun-god Mithra.

Worship of Isis

But the brighter and gentler celestial forms of the Persian religion did not so rapidly gain a footing in Rome as the wearisome mystical host of the grotesque divinities of Egypt—­Isis the mother of nature with her whole train, the constantly dying and constantly reviving Osiris, the gloomy Sarapis, the taciturn and grave Harpocrates, the dog-headed Anubis.  In the year when Clodius emancipated the clubs and conventicles (696), and doubtless in consequence of this very emancipation of the populace, that host even prepared to make its entry into the old stronghold of the Roman Jupiter in the Capitol, and it was with difficulty that the invasion was prevented and the inevitable temples were banished at least to the suburbs of Rome.  No worship was equally popular among the lower orders of the population in the capital:  when the senate ordered the temples of Isis constructed within the ring-wall to be pulled down, no labourer ventured to lay the first hand on them, and the consul Lucius Paullus was himself obliged to apply the first stroke of the axe(704); a wager might be laid, that the more loose any woman was, the more piously she