Page:The Outline of History Vol 1.djvu/562

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A third indication that this outwardly flourishing period was one of deep unhappiness and mental distress for vast multitudes, is to be found in the spread of new religious movements throughout the population. We have seen how in the case of the little country of Judea a whole nation may be infected by the persuasion that life is unsatisfactory and wrong, and that something is needed to set it right. The mind of the Jews, as we know, had crystallized about the idea of the Promise of the One True God and the coming of a Saviour or Messiah. Rather different ideas from these were spreading through the Roman Empire. They were but varying answers to one universal question: "What must we do for salvation?" A frequent and natural consequence of disgust with life as it is, is to throw the imagination forward to an after-life, which is to redeem all the miseries and injustices of this one. The belief in such compensation is a great opiate for present miseries. Egyptian religion had long been saturated with anticipations of immortality, and we have seen how central was that idea to the cult of Serapis and Isis at Alexandria. The ancient mysteries of Demeter and Orpheus, the mysteries of the Mediterranean race, revived and made a sort of theocrasia with these new cults.

A second great religious movement was Mithraism, a development of Zoroastrianism, a religion of very ancient Aryan origin, traceable back to the Indo-Iranian people before they split into Persians and Hindus. We cannot here examine its mysteries in any detail.[1] Mithras was a god of light, a Sun of Righteousness, and in the shrines of the cult he was always represented as slaying a sacred bull whose blood was the seed of life. Suffice it that, complicated with many added ingredients, this worship of Mithras came into the Roman Empire about the time of Pompey the Great, and began to spread very widely under the Cæsars and Antonines. Like the Isis religion, it promised immortality. Its followers were mainly slaves, soldiers, and distressed people. In its methods of worship, in the burning of candles before the altar and so forth, it had a certain superficial resemblance to the later developments of the ritual of the third great religious movement in the Roman world, Christianity.

Christianity also was a doctrine of immortality and salvation,

  1. See Legge, Forerunners and Rivals of Christianity.