savage fervor. From that time constant communication was established between Italy and those regions which had heretofore been almost inaccessible. As roads were built commerce developed, and together with the interests of trade the needs of administration created an incessant exchange of men, of products and of beliefs between those out-of-the-way countries and the Latin provinces.
These annexations, therefore, were followed by a renewed influx of Syrian divinities into the Occident. At Pozzuoli, the last port of call of the Levantine vessels, there was a temple to the Baal of Damascus (Jupiter Damascenus) in which leading citizens officiated, and there were altars on which two golden camels[[17]] were offered to Dusares, a divinity who had come from the interior of Arabia. They kept company with a divinity of more ancient repute, the Hadad of Baabek-Heliopolis (Jupiter Heliopolitanus), whose immense temple, considered one of the world's wonders,[[18]] had been restored by Antoninus Pius, and may still be seen facing Lebanon in majestic elegance. Heliopolis and Beirut had been the most ancient colonies founded by Augustus in Syria. The god of Heliopolis participated in the privileged position granted to the inhabitants of those two cities, who worshiped in a common devotion,[[19]] and he was naturalized as a Roman with greater ease than the others.
The conquest of all Syria as far as Euphrates and the subjection of even a part of Mesopotamia aided the diffusion of the Semitic religions in still another manner. From these regions, which were partly inhabited by fighting races, the Cæsars drew recruits for the imperial army. They levied a great number of
legionaries, but especially auxiliary troops, who were transferred to the frontiers. Troopers and foot-soldiers from those provinces furnished important contingents to the garrisons of Europe and Africa. For instance, a cohort of one thousand archers from Emesa was established in Pannonia, another of archers from Damascus in upper Germany; Mauretania received irregulars from Palmyra, and bodies of troops levied in Ituraea, on the outskirts of the Arabian desert, were encamped in Dacia, Germany, Egypt and Cappadocia at the same time. Commagene alone furnished no less than six cohorts of five hundred men each that were sent to the Danube and into Numidia.[[20]]
The number of inscriptions consecrated by soldiers proves both the ardor of their faith and the diversity of their beliefs. Like the sailors of to-day who are transferred to strange climes and exposed to incessant danger, they were constantly inclined to invoke the protection of heaven, and remained attached to the gods who seemed to remind them in their exile of the distant home country. Therefore it is not surprising that the Syrians who served in the army should have practised the religion of their Baals in the neighborhood of their camps. In the north of England, near the wall of Hadrian, an inscription in verse in honor of the goddess of Hierapolis has been found; its author was a prefect, probably of a cohort of Hamites stationed at this distant post.[[21]]
Not all the soldiers, however, went to swell the ranks of believers worshiping divinities that had long been adopted by the Latin world, as did that officer. They also brought along new ones that had come from a still greater distance than their predecessors, in fact
from the outskirts of the barbarian world, because from those regions in particular trained men could be obtained. There were, for instance, Baltis, an "Our Lady" from Osroene beyond the Euphrates;[[22]] Aziz, the "strong god" of Edessa, who was identified with the star Lucifer;[[23]] Malakbel, the "Lord's messenger," patron of the soldiers from Palmyra, who appeared with several companions at Rome, in Numidia and in Dacia.[[24]] The most celebrated of those gods then was the Jupiter of Doliche, a small city of Commagene, that owed its fame to him. Because of the troops coming from that region, this obscure Baal, whose name is mentioned by no author, found worshipers in every Roman province as far as Africa, Germany and Brittany. The number of known inscriptions consecrated to him exceeds a hundred, and it is still growing. Being originally nothing but a god of lightning, represented as brandishing an ax, this local genius of the tempest was elevated to the rank of tutelary divinity of the imperial armies.[[25]]
The diffusion of the Semitic religions in Italy that commenced imperceptibly under the republic became more marked after the first century of our era. Their expansion and multiplication were rapid, and they attained the apogee of their power during the third century. Their influence became almost predominant when the accession of the Severi lent them the support of a court that was half Syrian. Functionaries of all kinds, senators and officers, vied with each other in devotion to the patron gods of their sovereigns, gods which the sovereigns patronized in turn. Intelligent and ambitious princesses like Julia Domna, Julia Maesa, Julia Mammea, whose ascendency was very
considerable, became propagators of their national religion. We all know the audacious pronunciamento of the year 218 that placed upon the throne the fourteen-year-old emperor Heliogabalus, a worshiper of the Baal of Emesa. His intention was to give supremacy over all other gods to his barbarian divinity, who had heretofore been almost unknown. The ancient authors narrate with indignation how this crowned priest attempted to elevate his black stone, the coarse idol brought from Emesa, to the rank of supreme divinity of the empire by subordinating the whole ancient pantheon to it; they never tire of giving revolting details about the dissoluteness of the debaucheries for which the festivities of the new Sol invictus Elagabal furnished a pretext.[[26]] However, the question arises whether the Roman historians, being very hostile to that foreigner who haughtily favored the customs of his own country, did not misrepresent or partly misunderstand the facts. Heliogabalus's attempt to have his god recognized as supreme, and to establish a kind of monotheism in heaven as there was monarchy on earth, was undoubtedly too violent, awkward and premature, but it was in keeping with the aspirations of the time, and it must be remembered that the imperial policy could find the support of powerful Syrian colonies not only at Rome but all over the empire.
Half a century later Aurelian[[27]] was inspired by the same idea when he created a new worship, that of the "Invincible Sun." Worshiped in a splendid temple, by pontiffs equal in rank to those of ancient Rome, having magnificent plays held in his honor every fourth year, Sol invictus was also elevated to the supreme rank in the divine hierarchy, and became the special