Futile attempts have been made to find parallels to Biblical narrative or symbolism in the faint and faded legend of Mithra recovered from his monuments, the miraculous birth, the sacred rock, the adoration of the shepherds, the grotto,—above all, in the mystic sacrifice of the bull, which seemed to occupy the same space in Mithraic devotion as the Sacrifice on Calvary. But one great weakness of Mithraism lay precisely here—that, in place of the narrative of a Divine life, instinct [pg 623]with human sympathy, it had only to offer the cold symbolism of a cosmic legend. In their offices and sacramental system the two religions had a more real affinity. Mithra had his baptism and confirmation of new disciples, his ablutions, ascetic preparation for the sacred mysteries, and holy feasts of the consecrated bread and wine, where the mystic draught gave purity and life to soul and body, and was the passport to a life in God. The sacerdotal and liturgical character of his worship, with its striking symbolism, using to the full the emotional effects of lights and music and sacred pomp, offered to souls, who were ripe for a diviner faith, some of that magical charm which was to be exerted over so many ages by the Catholic Church. There are, however, deeper and more fundamental resemblances between the faiths of Mithra and of Christ, and it was to these that the Persian cult owed its great superiority to classical mythology and the official Roman paganism. It responded to a great spiritual movement, of which it is one great object of this book to show the sweep and direction. Formal devotion and ascetic discipline were linked with lofty doctrines as to the origin of the human spirit and an immortal destiny, depending on conduct, as well as sacramental grace, through Mithra the mediator. While the vulgar may have rested in the external charm and power of the worship, there were others who drank in a more spiritual creed expounded to us by one of the last Neo-Platonic votaries of the Sun-God. It told of a fall of the soul into the duress of the body, for a brief period of probation, of a resurrection and great judgment, of a final ascent and beatitude in the life in God, or of endless exile from His presence.[3208]

And yet the two systems were separated by an impassable gulf, and Mithra had associations which could not save him from the fate of Jupiter and Demeter, of Hecate and Isis. It is true that his fate was hastened by hostile forces and causes external to religion. Many of his shrines in the Danubian provinces, and along the upper Rhine, were desolated and buried in ruins by the hordes of invaders in the third century.[3209] And in the fourth century, the fiercest assaults of the Christian Empire were directed against the worship which was thought to be the patron of magic arts, and a device of the Evil One to travesty and defy the Religion of the [pg 624]Cross.[3210] But material force, however fiercely and decisively exerted, although it hastened the doom of the Persian god, only anticipated an inevitable defeat.

A certain severity in Mithraism, which marked it off honourably from other worships of the East, also weakened it as a popular and enduring force. The absence of the feminine charm in its legend, while it saved it from the sensual taint of other heathen systems, deprived it of a fascination for the softer and more emotional side of human nature.[3211] Although women may, perhaps, have not been altogether excluded from his mysteries,[3212] still Mithra did not welcome them with the warm sympathy which gave Demeter and Magna Mater and Isis so firm a hold on the imagination of women for many generations. The Mater Dolorosa has in all ages been an enthralling power. The legend of the Tauroctonus was a religion for strenuous men. And even its symbolism, with all its strange spell, seems to lack depth and warmth for human nature as a whole. It would indeed be rash to set limits to the power of pious sentiment to transfigure and vivify the most unspiritual materials. And the slaughtered bull in the apse of every chapel of Mithra may have aroused in the end visions and mystic emotion which had passed far beyond the sphere of astral symbolism.

Yet such spiritual interpretation of ancient myth is only for the few, who find in a worship what they bring. For the gross masses, the symbolism of natural processes, however majestic, could never have won that marvellous power which has made a single Divine, yet human, life the inexhaustible source of spiritual strength for all the future. With all his heroic effort to make himself a moral and spiritual force, Mithra remained inextricably linked with the nature-worships of the past. And, with such associations, even the God of light could not be lord of the spiritual future of humanity. Mithraism, with all its strange moral force, with all its charm of antiquity and sacramental rite, with all its charity and tolerance, had within it the germs of a sure mortality. In its tolerance lay precisely its great weakness. The Christian Church might, in S. Augustine’s phrase, “spoil the Egyptians,” it might borrow [pg 625]and adapt rites and symbols from pagan temples, or ideas from Greek philosophy.[3213] But in borrowing, it transfigured them. In all that was essential, the Church would hold no truce with paganism. “Break the idols and consecrate the temples” was the motto of the great Pontiff. But Mithra was ready to shelter the idols under his purer faith. The images of Jupiter and Venus, of Mars and Hecate, of the local deities of Dacia and Upper Germany, find a place in his chapels beside the antique symbols of the Persian faith.[3214] And thus, in spite of a lofty moral mysticism, Mithra was loaded with the heritage of the heathen past. A man admitted to his highest ministry might also worship at the old altars of Greece and Rome. The last hierophant of Eleusis was a high-priest of Mithra.[3215] Human nature and religious sentiment are so complex that men of the sincere monotheistic faith of Symmachus, Praetextatus, and Macrobius, have left the almost boastful record of an all-embracing laxity of tolerance on their tombs.[3216] On many of these slabs you may read that the man who has been a “father” in the mysteries of Mithra, who has been “born again” in the taurobolium, is also a priest of Hecate, the goddess of dark arts and baleful spirits of the night.[3217] Through the astral fatalism of Babylon, Mithra was inseparably connected with the darkest superstitions of East or West,[3218] which covered all sorts of secret crime and perfidy, which lent themselves to seduction, conspiracy, and murder, which involved the denial of a moral Providence of the world. Many a pious devotee of Mithra and Hecate would have recoiled, as much as we do, from the last results of his superstition. Such people probably wished only to gain another ally in facing the terrors of the unseen world. Yet there can be little doubt that the majestic supremacy of Mithra, through its old connection with Babylon, sheltered some of the most degrading impostures of superstition.

So rooted is religious sentiment in reverence for the past, for what our fathers have loved and venerated, that men will long tolerate, or even wistfully cherish, sacred forms and ideas which their moral sense has outgrown. Down to the last years [pg 626]of the fourth century, the Persian worship was defended with defiant zeal by members of the proudest Roman houses. In their philosophic gatherings in the reign of Honorius, they found in Sun-worship the sum and climax of the pagan devotion of the past.[3219] Many a pious old priest of Mithra, in the reign of Gratian, was probably filled with wonder and sorrow when he saw a Gracchus and his retinue break into the sanctuary and tear down the venerable symbols from the wall of the apse.[3220] He deemed himself the prophet of a pure immemorial faith, as pure as that of Galilee. He was probably a man of irreproachable morals, with even a certain ascetic sanctity, unspotted by the world. He treasured the secret lore of the mysterious East, which sped the departing soul with the last comforting sacraments on its flight to ethereal worlds. But he could not see, or he could not regret, that every day when he said his liturgy, as he made the round of the altars, he was lending the authority of a purer faith to other worships which had affrighted or debauched and enervated the Roman world for forty generations. He could not see that the attempt to wed a high spiritual ideal with nature-worship was doomed to failure. The masses around him remained in their grossness and darkness. And on that very day, it may be, one of his aristocratic disciples, high in the ranks of Mithra’s sacred guilds, was attending a priestly college which was charged with the guardianship of gross and savage rites running back to Evander, or he was consulting a Jewish witch, or a Babylonian diviner, on the meaning of some sinister omen, or he may have been sending down into the arena, with cold proud satisfaction, a band of gallant fighters from the Thames or the Danube, to butcher one another for the pleasure of the rabble of Rome. Mithra, the Unconquered, the god of many lands and dynasties from the dawn of history, was a fascinating power. But, at his best, he belonged to the order which was vanishing.

[pg 627]

INDEX

Abascantus, secretary ab epistulis, career of, described in the Silvae, [110]
Acta diurna, regular arrival of, in the provinces, [205];reader of, [95]
regular arrival of, in the provinces, [205];
reader of, [95]
Acte, mistress of Nero, cares for his burial, [115]
Aelian of Praeneste, account of his work on Providence, [456];immense credulity, and hatred of rationalism, [ib.];the pious cock of Tanagra, [457];last dream of Philemon, [ib.]
account of his work on Providence, [456];
immense credulity, and hatred of rationalism, [ib.];
the pious cock of Tanagra, [457];
last dream of Philemon, [ib.]
Africa, the development of its city life, organisation of Thamugadi, [202];of Lambesi, [208];amphitheatres in, [201];and bishoprics, [ib.];little touched by Mithraism, [597]
the development of its city life, organisation of Thamugadi, [202];
of Lambesi, [208];
amphitheatres in, [201];
and bishoprics, [ib.];
little touched by Mithraism, [597]
Agrippina, mother of Nero, memoirs by, used by Tacitus, [80];sits on the tribunal with Claudius, [81];shade propitiated by Nero, [491]
memoirs by, used by Tacitus, [80];
sits on the tribunal with Claudius, [81];
shade propitiated by Nero, [491]
Albinus, P. Caeionius, restores a temple at Thamugadi, [202]
Alcantara, the bridge of, [220]
Alexander of Abonoteichos, oracle on the Marcomannic war, [451], [476];physical and mental gifts of, [473] sq.;skilful charlatanry, [474] sq.;war with the Epicureans, [476];Lucian’s treatment of, [477];establishes new Mysteries, [476] sq.
oracle on the Marcomannic war, [451], [476];
physical and mental gifts of, [473] sq.;
skilful charlatanry, [474] sq.;
war with the Epicureans, [476];
Lucian’s treatment of, [477];
establishes new Mysteries, [476] sq.
Alexandria, roses from, for Nero’s dinners, [32];singing boys from, at Trimalchio’s dinner, [130] sq.;character of its populace, [374];Dion Chrysostom rebukes their passion for games, [ib.];a great focus of religious feeling, [397];and eclecticism, [561]
roses from, for Nero’s dinners, [32];
singing boys from, at Trimalchio’s dinner, [130] sq.;
character of its populace, [374];
Dion Chrysostom rebukes their passion for games, [ib.];
a great focus of religious feeling, [397];
and eclecticism, [561]
Animal-worship, excites ridicule, [571];philosophy justified it, [ib.], [395];little noticed in Apuleius, [572]
excites ridicule, [571];
philosophy justified it, [ib.], [395];
little noticed in Apuleius, [572]
Annaeus Serenus, Seneca’s De Tranquillitate addressed to, character of, [319]
Antinous, death and apotheosis of, [450], [477], [478]
Antium, temple of Fortuna Primigenia at, [456]
Antoninus Pius, builds a temple to Juno Sospita of Lanuvium, [538];to Mithra at Ostia, [591];his country pleasures at Lorium, [537];flattered by the Arval Brothers, [542];Magna Mater on his coins, [549];taurobolium for, in 160, [ib.], [557]
builds a temple to Juno Sospita of Lanuvium, [538];
to Mithra at Ostia, [591];
his country pleasures at Lorium, [537];
flattered by the Arval Brothers, [542];
Magna Mater on his coins, [549];
taurobolium for, in 160, [ib.], [557]
Apollonius of Tyana, involved in political conspiracy, [40];a great preacher, effect of his sermons, [347];early life, Pythagorean asceticism, Sun worship, and catholic ritualism, [399];reconciled myth with a purer faith, [400];visits all the oracles, [472];his ideas of a future state, [518] sqq.
involved in political conspiracy, [40];
a great preacher, effect of his sermons, [347];
early life, Pythagorean asceticism, Sun worship, and catholic ritualism, [399];
reconciled myth with a purer faith, [400];
visits all the oracles, [472];
his ideas of a future state, [518] sqq.
Apotheosis, in the Antonine age, [386], [537];of Antinous, [477];of Peregrinus, [478];of M. Aurelius, [ib.];of the Emperors, its history, [615] sqq.
in the Antonine age, [386], [537];
of Antinous, [477];
of Peregrinus, [478];
of M. Aurelius, [ib.];
of the Emperors, its history, [615] sqq.
Apuleius, sensual imagination and mysticism of, [389];weird scenes of miracle in Thessaly, [483];lofty conception of God, [389];description of the revels of the wandering priests of the Syrian goddess, [551] sqq.;of other scenes in Thessaly, [552];conception of Isis in the Metamorphoses, [563];mystic raptures, [570], [574], [576]
sensual imagination and mysticism of, [389];
weird scenes of miracle in Thessaly, [483];
lofty conception of God, [389];
description of the revels of the wandering priests of the Syrian goddess, [551] sqq.;
of other scenes in Thessaly, [552];
conception of Isis in the Metamorphoses, [563];
mystic raptures, [570], [574], [576]
Aquileia, a great seat of Mithraism, [593]
Ardeliones, the, life of, described, [12], [174]
Aristides, P. Aelius, picture of the Roman Empire in, [199];general security, [205];journey from Mysia to Rome, [206], [464];early history and travels, [457];long ill health and resort to temples of healing, [458] sqq.;his rhetorical training affected his religious attitude, [458] sq.;diseases of, lasting for thirteen years, [463];his ordeals and vitality, [465];visited by the gods, [466];recovers his rhetorical power, [ib.];mingled vanity and piety of, [467]
picture of the Roman Empire in, [199];
general security, [205];
journey from Mysia to Rome, [206], [464];
early history and travels, [457];
long ill health and resort to temples of healing, [458] sqq.;
his rhetorical training affected his religious attitude, [458] sq.;
diseases of, lasting for thirteen years, [463];
his ordeals and vitality, [465];
visited by the gods, [466];
recovers his rhetorical power, [ib.];
mingled vanity and piety of, [467]
Aristotle, influence of, on Plutarch, [412];on Seneca, [314];on Maximus of Tyre, [421]
on Plutarch, [412];
on Seneca, [314];
on Maximus of Tyre, [421]
Army, the, honesty and courage in, [49];castra stativa grow into towns, [207];Septimius Severus allows the soldier [pg 628]to live with his family, [208];how pensions provided for, [283];military colleges, their objects, [283];the worship of Mithra propagated by, [591];the legions which were most active, [595], [596]
honesty and courage in, [49];
castra stativa grow into towns, [207];
Septimius Severus allows the soldier [pg 628]to live with his family, [208];
how pensions provided for, [283];
military colleges, their objects, [283];
the worship of Mithra propagated by, [591];
the legions which were most active, [595], [596]
Arrius Antoninus, grandfather of Ant. Pius, Greek verses of, [166]
Art, pretence of taste for, [131], [178];influence of, in religion discussed by Dion Chrysostom, [382];decay of, lamented by Petronius, [125]
pretence of taste for, [131], [178];
influence of, in religion discussed by Dion Chrysostom, [382];
decay of, lamented by Petronius, [125]
Artemidorus, work on Dreams by, [468];immense industry, collections, and faith in the science, [ib.];contempt for impostors, [469];quasi scientific method, [ib.];its absurdities, [470]
work on Dreams by, [468];
immense industry, collections, and faith in the science, [ib.];
contempt for impostors, [469];
quasi scientific method, [ib.];
its absurdities, [470]
Arvales Fratres, the College of, revived by Augustus, [534];early history, meetings and ritual of, [540] sq.;servility to the Emperors, [541]
revived by Augustus, [534];
early history, meetings and ritual of, [540] sq.;
servility to the Emperors, [541]
Asclepius, immense popularity of his worship, [459], [539];temples of, and their routine and organisation, [460];new oracle of, at Abonoteichos, [474]
immense popularity of his worship, [459], [539];
temples of, and their routine and organisation, [460];
new oracle of, at Abonoteichos, [474]
Asiaticus, freedman of Vitellius, history of, [206]
Astrology, influence of, in the early empire, a political danger, [45], [447];astrologers banished by Claudius, Vitellius and Vespasian, [45], [448];a Greek trade, [93];Augustus burns books of, [446];Tiberius believes in, [448];Otho, [45], [448];Titus, [449];and M. Aurelius, [450];Domitian, [ib.];Hadrian, [ib.];in Mithraism, [598], [602]
influence of, in the early empire, a political danger, [45], [447];
astrologers banished by Claudius, Vitellius and Vespasian, [45], [448];
a Greek trade, [93];
Augustus burns books of, [446];
Tiberius believes in, [448];
Otho, [45], [448];
Titus, [449];
and M. Aurelius, [450];
Domitian, [ib.];
Hadrian, [ib.];
in Mithraism, [598], [602]
Attis, legend of, [549];becomes a solar deity, [556]
legend of, [549];
becomes a solar deity, [556]
Augury, decay of, [445];abuse of, [532]
decay of, [445];
abuse of, [532]
Augustales, the, Trimalchio one of, [136];importance, organisation, social rank, and insignia in municipal towns, [216], [217];generosity of, as patrons of colleges, [275]
Trimalchio one of, [136];
importance, organisation, social rank, and insignia in municipal towns, [216], [217];
generosity of, as patrons of colleges, [275]
Augustine, S., defends the Cynics of his time, [352];contempt for rites of Magna Mater, [547];on Varro’s theology, [417], [531 n.];on the cult of martyrs, [488];on Plato, [523]
defends the Cynics of his time, [352];
contempt for rites of Magna Mater, [547];
on Varro’s theology, [417], [531 n.];
on the cult of martyrs, [488];
on Plato, [523]
Augustus, his disguised power, [41];destroys 2000 books of divination, [446];his horoscope cast, [447];his religious restoration, and its motive, [533];attitude to foreign religions, [533];restores a temple of Magna Mater, [548];cautious acceptance of divine honours, [615]
his disguised power, [41];
destroys 2000 books of divination, [446];
his horoscope cast, [447];
his religious restoration, and its motive, [533];
attitude to foreign religions, [533];
restores a temple of Magna Mater, [548];
cautious acceptance of divine honours, [615]
Aurelian, his temple of the Sun, [586];outbreak of the workmen of the Mint in his reign, [255];legend deo et domino nato on his coins, [618];effect of his Sun-worship on the development of imperial power, [619]
his temple of the Sun, [586];
outbreak of the workmen of the Mint in his reign, [255];
legend deo et domino nato on his coins, [618];
effect of his Sun-worship on the development of imperial power, [619]
Aurelius, M., slight interest of, in speculation, [339];his tutors of various schools, [343];as a boy recites the Salian litany, [385];his gospel of renunciation, [393] sq.;his conformity, [394];employs diviners, [450];relations of, with Galen, [506];views of, about immortality, [507];his Stoic ideal of life, [509];his sadness and its causes, [510];one of the Salii in his 8th year, [535];his religious conservatism, [537];images of, in every family in the West, [616]
slight interest of, in speculation, [339];
his tutors of various schools, [343];
as a boy recites the Salian litany, [385];
his gospel of renunciation, [393] sq.;
his conformity, [394];
employs diviners, [450];
relations of, with Galen, [506];
views of, about immortality, [507];
his Stoic ideal of life, [509];
his sadness and its causes, [510];
one of the Salii in his 8th year, [535];
his religious conservatism, [537];
images of, in every family in the West, [616]
Balbilla, Greek verses by, [80]
Birth, respect for, in Juvenal, [69];in D. Cassius, Suetonius, and Pliny, [70];manufacture of genealogies, in Vit. Apollonius of Tyana, and S. Jerome, [ib.];Herodes Atticus traced his descent from the Aeacidae, [225];Tiberius on, [70]
respect for, in Juvenal, [69];
in D. Cassius, Suetonius, and Pliny, [70];
manufacture of genealogies, in Vit. Apollonius of Tyana, and S. Jerome, [ib.];
Herodes Atticus traced his descent from the Aeacidae, [225];
Tiberius on, [70]
Bithynia, civic mismanagement in, [220];literary distinction of, [372]
civic mismanagement in, [220];
literary distinction of, [372]
Boeotia, the oracles of, [471]
Brescia, high moral tone of, [147]