During the first century of the Christian era, the empire, while manifesting more or less hostility to the religious innovations which were imported from the East, did not declare open war against them. The doctrine of a state-religion was not clearly defined or vigorously upheld. At different epochs under the republic, foreign rites had been proscribed, especially those of Sabazius, Isis, and Serapis.[18.1] But those mysterious systems presented such irresistible attractions to the common people, that the proscription proved unavailing.[18.2] When (A. U. C. 535) the demolition of the temple of Isis and Serapis was decreed, not a workman could be found to commence it, and the consul himself had to set the example by breaking down the doors with an axe.[18.3] It is evident that the Latin creed was no longer satisfying to the masses; and we may suppose with good reason that it was for the purpose of gratifying the popular instincts that the rites of Isis and Serapis were reëstablished by Cæsar.[18.4] That great man, with the profound and liberal intuition which characterized him, had shown himself favorable to entire freedom of conscience.[18.5] Augustus was more attached to the national religion.[18.6] He had an antipathy to the Oriental creeds,[18.7] and prohibited the spread of even the Egyptian rites in Italy;[18.8] but he allowed every system, and the Jewish in particular, to enjoy freedom and supremacy in its own country.[18.9] He exempted the Jews from all observances conflicting with their conscience, especially from civil duties on the Sabbath.[18.10] Some of his officers manifested a less tolerant spirit, and would willingly have prevailed on him to become a persecutor in the interest of the Latin form of worship;[18.11] but he does not appear to have yielded to their mischievous counsel. Josephus, whom we may, however, suspect of some exaggeration, declares that Augustus even went so far as to present a gift of consecrated vases to the service of the temple at Jerusalem.[18.12]