DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.9184#0466
Chap. XV.]
Tlie Successors of Alexander.
443
and Isis spread rapidly over Egypt, and thence through
Asia Minor and Greece.
In fact that cultus supplied one of the great needs of
the Hellenistic world. The decay of civic life and the
disruption of family ties threw at this time greater stress
on the personal and individual; Greek men for the first
time began to feel the need of a personal religion.
Hitherto processions and sacrifices had belonged to the
community, and had been the expression of its common
life; now they were burdened with personal wants and
prayers. And the more disorganised the old framework
of society became, the more stress did hope and imagina-
tion lay upon the future life. But the religion of the
Egyptians had always been much occupied with the
next world, and in its new form it offered to all who
accepted the guardianship and guidance of Sarapis and
his consort a safe path amid the perils which attended
on death and a happy future in the land of spirits. It
also appealed to men and women one by one, drawing
its votaries from the midst of cities and of families. No
doubt it was mixed with much that was merely cere-
monious and much that was superstitious, yet history
justifies us in considering it as a forerunner of Chris-
tianity, for which it prepared the way, and to which at
a later time it became so formidable a rival. The his-
tory of art quite confirms this view. The face of the
Hellenic Zeus becomes more spiritual, mild, and mys-
terious in that of Sarapis.
With regard to the religions of other Eastern countries
we have less definite information than in the case of
Egypt. But it would appear that other ancient systems
of belief underwent a change, and appeared in a new
form under the influence of Hellenism. The Phrygian
races in Asia Minor had long worshipped Cybele, a
deity of the moon and of the rude powers of nature.
Tlie Successors of Alexander.
443
and Isis spread rapidly over Egypt, and thence through
Asia Minor and Greece.
In fact that cultus supplied one of the great needs of
the Hellenistic world. The decay of civic life and the
disruption of family ties threw at this time greater stress
on the personal and individual; Greek men for the first
time began to feel the need of a personal religion.
Hitherto processions and sacrifices had belonged to the
community, and had been the expression of its common
life; now they were burdened with personal wants and
prayers. And the more disorganised the old framework
of society became, the more stress did hope and imagina-
tion lay upon the future life. But the religion of the
Egyptians had always been much occupied with the
next world, and in its new form it offered to all who
accepted the guardianship and guidance of Sarapis and
his consort a safe path amid the perils which attended
on death and a happy future in the land of spirits. It
also appealed to men and women one by one, drawing
its votaries from the midst of cities and of families. No
doubt it was mixed with much that was merely cere-
monious and much that was superstitious, yet history
justifies us in considering it as a forerunner of Chris-
tianity, for which it prepared the way, and to which at
a later time it became so formidable a rival. The his-
tory of art quite confirms this view. The face of the
Hellenic Zeus becomes more spiritual, mild, and mys-
terious in that of Sarapis.
With regard to the religions of other Eastern countries
we have less definite information than in the case of
Egypt. But it would appear that other ancient systems
of belief underwent a change, and appeared in a new
form under the influence of Hellenism. The Phrygian
races in Asia Minor had long worshipped Cybele, a
deity of the moon and of the rude powers of nature.