The Oriental Religions in Roman Paganism [1911] - Get a Free Blog

PERSIA. 151
all things. Ahura Mazda, whose throne was in the
heavens, had become the equivalent of Ba al Samin,
and even before the magi the Semites had introduced
into the Occident the worship of the sun, the source of
all energy and light. Babylonian astrology and astrol-
atry inspired the theories of the mithreums as well as
of the Semitic temples, a fact that explains the intimate
connection of the two cults. This half religious, half
scientific system which was not peculiarly Persian nor
original to Mithraism was not the reason for the
adoption of that worship by the Roman world.
Neither did the Persian mysteries win the masses
by their liturgy. Undoubtedly
performed in mountain caves, or at any
their secret ceremonies
rate in the
darkness of the underground crypts, were calculated
to inspire awe. Participation in the liturgical meals
gave rise to moral comfort and stimulation. By sub
mitting to a sort of baptism the votaries hoped to ex
piate their sins and regain an untroubled conscience.
But the sacred feasts and purifying ablutions connected
with the same spiritual hopes are found in other Ori
ental cults, and the magnificent suggestive ritual of
the Egyptian clergy certainly was more impressive
than that of the magi. The mythic drama performed
in the grottoes of the Persian god and culminating in
the immolation of a steer who was considered as the
creator and rejuvenator of the earth, must have seemed
less important and affecting than the suffering and
joy of Isis seeking and reviving the mutilated body
of her husband, or than the moaning and jubilation
of Cybele mourning over and reviving her lover Attis.
But Persia introduced dualism as a fundamental
principle in religion. It was this that distinguished