[33] On liturgic feasts in the religion of Cybele: infra, ch. II; in the mysteries of Mithra: Mon. myst. Mithra, I. p. 320; in the Syrian cults: ch. V, n. 37. See in general, Hepding, Attis, pp. 185 ff.
[34] We know according to Herbert Spencer that the
progressive differentiation of the ecclesiastic and lay functions is one of the characteristics of religious evolution. In this regard Rome was far behind the Orient.
[35] An essential result of the researches of Otto (op. cit.) is the proof of the opposition existing in Egypt since the Ptolemies between the hierarchic organization of the Egyptian clergy and the almost anarchical autonomy of the Greek priests. See our remarks on the clergy of Isis and the Galli. On the Mithraic hierarchy see our Mysteries of Mithra, Chicago, 1903, p. 165.
[36] The development of the conceptions of "salvation" and "saviour" after the Hellenistic period has been studied by Wendland, Σωτήρ (Zeitschrift für neutestam. Wissensch., V, 1904, pp. 335 ff.). See also Lietzmann, Der Weltheiland, Bonn, 1909. W. Otto, "Augustus Σωτήρ," Hermes, XLV, 1910, pp. 448 ff.
[37] Later on we shall expound the two principal doctrines, that of the Egyptian religions (identification with Osiris, god of the dead), and that of the Syrian and Persian religions (ascension into heaven).
[38] At that time man's fate after death was the one great interest. An interesting example of the power of this idea is furnished by Arnobius. He became converted to Christianity because, according to his peculiar psychology, he feared that his soul might die, and believed that Christ alone could protect him against final annihilation (cf. Bardenhewer, Gesch. der altkirchlichen Literatur, II, 1903, p. 470.)
[39] Lucretius had expressed this conviction (II, 1170 ff.). It spread to the end of the empire as disasters multiplied; cf. Rev. de philologie, 1897, p. 152.
[40] Boissier, Rel. rom., I3, p. 359; Friedländer, Sittengesch., I6, pp. 500 ff.
III. ASIA MINOR.