Hellenism before they entered into the full light of history in the beginning of the third century.
From Asia Minor came the worship of Cybele with its hymns and dances, its mysterious ideas of a deity dying to live again, its frenzies and trances, its soothsayings, and its blood-baths of purification and sanctification. From Syria came the cult of the Dea Syra, described by Lucian the sceptic, with its sacred prostitutions, its more than hints of human sacrifices, its mystics and its pillar saints. Persia sent forth the worship of Mithras, with its initiations, its sacraments, its mysteries, and the stern discipline which made it a favourite religion among the Roman legionaries. Egypt gave birth to many a cult. Chief among them was the worship of Isis. Before the end of the second century it had far outstripped Christianity and could boast of its thousands where the religion of the Cross could only number hundreds. It had penetrated everywhere, even to far-off Britain. A ring bearing the figure of the goddess’ constant companion, the dog-headed Anubis, has been discovered in a grave in the Isle of Man. Votaries of Isis could be found from the Roman Wall to Land’s End.
The worship of Isis may be taken as a type of those Oriental faiths before whose presence the official gods of Olympus were receding into the background. The cult had a body of clergy, highly organised, a book of prayers, a code of liturgical actions, a tonsure, vestments, and an elaborate impressive ceremonial. The inner circle of its devotees were called “the religious,” like the monks of the Middle Ages; those who were altogether outside the faith were termed “pagans”; the service of the goddess was a “holy war,” and her worshippers of all grades were banded together in a “militia.” Apuleius, himself converted to the faith, has, in his Metamorphoses , described its ceremonies of worship and enabled us to see how desires after a better life drew men like himself to reverence the deity and enrol himself among her followers. He has described, with a vividness that makes us see them, the stately processions which moved with deliberate pace through the crowded narrow streets of .oriental towns, and drew after them to the temple many a hitherto unattached inquirer. We can enter the temple with him and listen to the solemn exhortation of the high-priest ; hear him dwell upon the past sins and follies of the neophyte and the unfailing goodness and mercy of the goddess whose eyes had followed him through them all and who now waited to receive him if he truly desired to become her disciple and worshipper. The initiation was a secret rite and Apuleius is careful not to profane it by description ; but we learn that there was a baptism, a fast of ten days, a course of priestly instruction, sponsors given to the neophyte, and, in the evening, a reception of the new brother by the congregation, when every one greeted him kindly and presented him with some small gift. We can penetrate with him into the secret chamber reserved for the higher initiation where he was taught that he would
