_The religious brotherhoods_.--The same aspiration was also satisfied by the private θίασοι, the guilds of brethren devoted to the special cult of one {139} divinity. These unions belong to the type of the secret religious society which is found in all parts of the world at varying levels of culture. In Greece we have evidence of them as early as the time of Solon; it was probably not till the fifth century that any of them were instituted for the service of foreign divinities; we hear then of the thiasos of the Thracian Goddess, and in the earlier half of the fourth century of the orgiastic fraternity devoted to Sabazios, with which Æschines in his youth was associated. But it is not till the Macedonian period that the epigraphic record of them begins; henceforth the inscriptions are numerous and enlightening concerning their organisation and their wide prevalence throughout the Hellenic world.[139.1] Their importance for the history of religion is great on various grounds. They show the development of the idea of a humanitarian religion in that they transcend, in most cases, the limits of the old tribal and civic religion and invite the stranger; so that the members, both men and women, associate voluntarily, no longer on the ground of birth or status, but drawn together by their personal devotion to a particular deity, to whom they stand in a far more intimate and individual relation than the ordinary citizen could stand to the divinities of his tribe and city. This sense of divine fellowship might sometimes have been enhanced by a sacrament which the members partook of together; we know that this was the bond of fellowship in the Samothracian mysteries, which were beginning to appeal widely to the early Hellenistic world. A common meal at {140} least, a love-feast or ‘Agape,’ formed the chief bond of the ‘thiasotai,’ and this was sometimes a funeral-feast commemorative of the departed brother or sister. There was nothing to prevent the thiasos choosing as its patron-deity some one of the leading divinities of traditional polytheism, to which they must not be supposed, as Foucart supposed them, to stand in any natural antagonism; therefore, for instance, there were local reasons why Greek merchants whose central meeting-point was Rhodes should form θίασοι under the protection and in the name of Zeus Xenios, the God who protects the stranger, or of Athena Lindia, the ancient and powerful divinity of Lindos, or of Helios, the prehistoric Sun-God whose personality pervaded the whole island. So far, then, the religious importance of these societies consists in their quickening influence on personal religion, in the gratification that they afforded to the individuals craving for personal union with the Godhead, also in their organisation which aroused a keener sense of religious fellowship between the members, and which later served as a model to the nascent Christian community.