As long as the Classical remained spiritually strong, pseudomorphosis of all the Churches of the East into the style of the West continued. This is a most important aspect of Syncretism. The Persian religion enters in the shape of the Mithras cult, the Chaldean-Syrian element as the cults of the star-gods and Baals (Jupiter Dolichenus, Sabazius, Sol Invictus, Atargatis), the Jewish religion in the form of a Yahweh-cult (for no other name can be applied to the Egyptian communities of the Ptolemaic period[314]), and primitive Early-Christianity too--as the Pauline Epistles and the Catacombs of Rome clearly show--took substance as a Jesus-cult. And however loudly each of these various religions (which from about Hadrian’s time drove the genuine old Classical deities completely into the background) might proclaim itself as the revelation of the one true faith--Isis styled herself _deorum dearumque facies uniformis_--in reality they carry, one and all, marks of the Classical separatism--that is, they multiply to infinity; every community stands for itself and is local; all the temples, catacombs, Mithræa, house chapels, are holy places to which (in feeling, even though not in formal expression) the deity is considered to be attached.[315] Nevertheless, there is Magian feeling even in this piety. Classical cults are _practised_, and one may practise as many of them as one pleases, but of these newer, _a man belongs to one and one alone_. In the old, propaganda is unthinkable; in the new it goes without saying, and the purport of religious exercises tends more and more to the doctrinal side. From the second century onwards, with the fading of the Apollinian and the flowering of the Magian soul, the relations are reversed. The consequences of the Pseudomorphosis continue, _but it is now cults of the West which tend to become a new Church of the East_--that is, from the sum of separate cults there evolves a community of those who believe in these gods and their rituals--and so there arises, by processes like those of the Early Persian and the Early Judaic, a Magian Greek nationality. Out of the rigorously established forms of detail-procedure in sacrifices and mysteries grows a sort of dogma concerning the inner significance of these acts. The cults can now represent each other, and men no longer practise or perform them in the old way, but become “adherents” of them. And the little god _of_ the place becomes--without the gravity of the change being noticed by anyone--the great God really present in the place.