fact, much in common between these oriental mysteries and the greater mysteries of Greece and the Orphic religion. These oriental gods, moreover, were adaptable. They were sometimes identified with familiar Greek and Roman divinities, in the same fashion as Greek gods had been given Italian names; but their adaptability went much further. Freed from all local restrictions, the Orientals could take on the characteristics and functions required by their new environment without losing their individualities, and their systems could be easily modified and elevated to meet the needs and demands of successive generations. Unmoral or even immoral when first brought into the Greco-Roman world, a number of them adopted first the current secular morality and eventually became strong moral agencies. Finally they all displayed a pantheistic tendency. We have already seen how philosophy inclined from the first toward pantheism or monotheism; that the general attitude which first belonged to the philosopher became finally common to large numbers of men, for the human mind naturally tends to see resemblances and through them affinities, rather than their opposites. Therefore in religious thought men, acting consciously or unconsciously under the influence of philosophy and of this syncretistic tendency, now looked through the variety of popular polytheism and found unity in the divine; they did not deny the multiplicity of gods, but they rather regarded each of the many gods as a manifestation of the one divine principle in the world. So religion was in agreement with Stoicism and the later mystic philosophies.