One other point against which Jewish writers of that time address themselves is the assumed viciousness of Greek life. How much one people has with which to reproach another in that respect in ancient or in modern times need not be considered here. The fact remains that in many extant books sexual excesses and perversions are made a constant reproach to the heathen—which generally implies the Greek—and the extant Greek and Latin literature gives a great deal of color to the charge.[162] This is due not so much to the actual life depicted as to the attitude with which even good men regarded these particular incidents. It is true that we have contemporary evidence that many Jews in Greek communities were no paragons of right living or self-restraint. But it is at least significant that this accusation, continually repeated by the Jews, is not met by a retort in kind. The anti-Jewish writings are not especially moderate in their condemnations. But with viciousness in their lives they do not charge the Jews, and they cannot have been unaware of what the Jews wrote and said. Polytheism and immorality, the two chief counts in the indictment which Jewish writers bring against heathendom, were not things Greeks were disposed to defend. But it is doubtful whether the books that inveighed against them were valuable weapons of propaganda. We have practically no details of how the movement grew. In the last century before the Christian era it had reached the extraordinary proportions that are evidenced by the satire of Horace as well as by the opposition which it encountered. Jewish apocalyptic literature confidently expects that all the heathen on the rapidly approaching Judgment Day will be brought within the fold.[163] The writers may be forgiven if the success of their proselytizing endeavors made them feel that such a result was well within the range of possibility. Within the same period the worships of Cybele, of Sabazios, and of Isis, had perhaps even greater success in extending themselves over the Greek and Roman world. The communities they invaded only rarely welcomed them. Even at Rome the official introduction of Cybele was the last desperate recourse of avowed superstition, and it was promptly restricted when success and prosperity returned to the Roman arms. But in all the communities great masses of men were thoroughly prepared in mind for the doctrines the Asiatic religions preached. A public preaching, such as the Cynics used, was rarely permitted. But if we recall how many slaves and ex-slaves as well as merchants and artisans were of Asiatic stock, the spread of these cults, including that of the Jews, by the effective means of personal and individual conversion is nothing to be wondered at. The state was perforce compelled to notice this spread. Individuals had noticed it long before. ------------------------------------------------------------------------ CHAPTER XII