The Oriental Religions in Roman PaganismCumont, Franz
Religion
The Oriental Religions in Roman Paganism
Cumont, Franz
Paganism -- Rome; Religions; Rome -- Religion
But it is no less necessary to realize, in the second place, that, had
there not been an essential solidarity of all these different faiths, the
triumph of Christianity would have been achieved with much less difficulty
and in much less time. We are not to suppose that religions are long-lived
and tenacious unless they possess something vital which enables them to
resist. In his chapter on "The Transformation of Roman Paganism," M. Cumont
thus accounts for the vitality of the old faiths: "The mass of religions at
Rome finally became so impregnated by neo-Platonism and Orientalism that
paganism may be called a single religion with a fairly distinct theology,
whose doctrines were somewhat as follows: adoration of the elements,
especially the cosmic bodies; the reign of one God, eternal and omnipotent,
with messenger attendants; spiritual interpretation of the gross rites yet
surviving from primitive times; assurance of eternal felicity to the
faithful; belief that the soul was on earth to be proved before its final
return to the universal spirit, of which it was a spark; the existence of
an abysmal abode for the evil, against whom the faithful must keep up an
unceasing struggle; the destruction of the universe, {ix} the death of the
wicked, and the eternal happiness of the good in a reconstructed world."[1]
If this formulation of pagan doctrine surprises those who have been told
that paganism was "a fashion rather than a faith," and are accustomed to
think of it in terms of Jupiter and Juno, Venus and Mars, and the other
empty, cold, and formalized deities that have so long filled literature and
art, it will be because they have failed to take into account that between
Augustus and Constantine three hundred years elapsed, and are unfamiliar
with the very natural fact that during all that long period the character
of paganism was gradually undergoing change and growth. "The faith of the
friends of Symmachus," M. Cumont tells us, "was much farther removed from
the religious ideal of Augustus, although they would never have admitted
it, than that of their opponents in the senate."
Public-domain text, read in full here on John Shaqi.
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