Let us now pause to summarize the results of the considerations which have thus far occupied us. We may fairly say that, in spite of popular doubt, intellectual scepticism, and philosophic denial, beliefs in some kind of existence beyond the grave were widespread in the Greco-Roman world at the beginning of our era. For many, probably for most, belief did not advance beyond inherited intuitions, fears, or hopes, which were fostered by tendance of the dead, prescribed by immemorial custom. Many, both the simple and the learned, found their assurance in diverse forms of Greek mysteries; others, again, strengthened to endure the buffetings of this life by the resolute doctrines of Stoicism, were satisfied with the extended, though limited, future existence vouchsafed the virtuous; while the later Platonists, returning to the mystic Orphic-Pythagorean elements which had influenced the founder of their school, offered their disciples arguments in favor of a genuine immortality. Under the Empire the supports of faith became more numerous and appealing. At the lowest end of the scale were charlatans, as there had been since Plato’s day,[32] who imposed on the fears and hopes of their victims for their own mercenary ends. Higher were those inspiring Eastern mysteries which were carried to the remotest provinces, binding their devotees by initiation, ritual service, and a prescribed regimen, more constantly to a religious life than Greek mysteries had ever done; and the great end of all was the assurance that the souls of the faithful should not die, but should mount to the upper heavens to be at one with God. The last vital philosophy of antiquity was Neoplatonism, on which we have just touched; the chief aim of the Neoplatonist also was to secure union with the Divine, and his greatest article of faith was the soul’s immortality. If this theosophic philosophy seem to any of poor account, I would remind him that by Origen and Augustine Neoplatonism was brought into Christian thought, where it has been operative ever since. III In view of the facts with which we have been occupied we shall not make the error of thinking that Christianity brought the hope of immortality among men, for, as we have seen, hope--nay, sure confidence, in the soul’s survival was widespread throughout the ancient world when Jesus began his ministry. What can we say of early Christian teaching, and how was it related to its pagan environment?