In the Romanized world, Judaism had never a really great success of proselytism, just because the more cultured had their own monotheism, and had in Greek literature something more satisfactory than the Hebraic, with its barbaric basis of racialism and its apparatus of circumcision, synagogues and Sabbaths. The proselytes were made in general among the less cultured--not the populace, but the serious men of religious predilections, who were the more impressed by the Sacred Books as rendered in the Septuagint because they were not at home in the higher literature of Greece. And if Judaism could not sweep the Roman empire in virtue of monotheism, Christism could not, especially while it lacked sacred books of its own. Professor Smith's thesis of a rapid monotheistic triumph is partly founded on his own vivid interpretation of many of the gospel stories of cast-out demons and diseases as a symbolism for successes against polytheism. And his symbolistic interpretation, which is at first sight apt to seem arbitrary, is really important at many points, accounting as it does convincingly for a number of gospel stories. But if we are to assume that all the gospel stories of casting out devils, curing lepers, healing the lame, and giving sight to the blind, were composed with a symbolic intent, we shall still be left asking on what grounds the Name of Jesus made any popular appeal before and after the symbolizing gospels were compiled. Professor Smith draws a powerful picture of the relief given by monotheism to polytheists. In his eloquent words, the "tyranny of demons" had "trodden down humanity in dust and mire since the first syllable of recorded time"; and the new proclamation "roused a world, dissolved the fetters of the tyrannizing demons, set free the prisoners of superstition, poured light upon the eyes of the blind, and called a universe to life." [333] But let us be clear as to the facts. If by "demons" we understand the Gods of the heathen, there was really no more "bondage" under polytheism than under monotheism. Spiritual bondage can be and is set up by the fear of One God who is supposed to meddle actively with all life; [334] and the Jewish law was in itself notoriously an intellectual and social bondage. It is expressly represented as such in the Pauline epistles. If again we have regard to the fear of "evil spirits," there was really no difference between Jew and Gentile, for the "superstition" of the Jew in those matters was unbounded. [335] Nor is there any ground for thinking that the Jew had more confidence than other people in divine protection from the spirits of evil.