The Legacy of Greece. Various
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expiations and atonements for sin may be made by sacrifices and amusements which fill a vacant hour, and are equally at the service of the living and of the dead; the latter sort they call mysteries, and they redeem us from the pains of hell, but if we neglect them no one knows what awaits us.’ This exploitation of sacramentalism was common enough in Greece; but the characteristic Caesaro-Papism of Byzantium and modern imperialism was wholly foreign to Hellenism. It was introduced by Constantine as part of the Orientalizing of the empire begun by Diocletian. As Seeley says, ‘Constantine purchased an indefeasible title by a charter. He gave certain liberties and received in return passive obedience. He gained a sanction for the Oriental theory of government; in return he accepted the law of the Church. He became irresponsible to his subjects on condition of becoming responsible to Christ.’
The Greeks never had a book-religion, in the sense in which Judaism became, and Islam always was, a book-religion. But they were in some danger of treating Homer and Hesiod as inspired scriptures. To us it is plain that a long religious history lies behind Homer, and that the treatment of the gods in Epic poetry proves that they had almost ceased to be the objects of religious feeling. Some of them are even comic characters, like the devil in Scottish folklore. To turn these poems into sacred literature was to court the ridicule of the Christians. But Homer was never supposed to contain ‘the faith once delivered to the saints’; no religion of authority could be built upon him, and Greek speculation remained far more unfettered than the thought of Christendom has been until our own day.
Those who have observed the actual state of Christianity in Mediterranean countries cannot lay much stress on the difference between Christian monotheism and pagan polytheism. The early Church fought against the tendency to interpose objects of worship between God and man; but Mariolatry came in through a loophole, and the worship of the masses in Roman Catholic countries is far more pagan than the service-books. In the imagination of many simple Catholics, Jesus, Mary, and Joseph are the chief potentates in their Olympus.
The doctrine of the creation of the world in time, which was denied by most pagan thinkers and affirmed by most Christian divines, belongs to philosophy rather than to religion. The disbelief in the pre-existence of the soul, a doctrine which for Greek thought stands or falls with the belief in survival after death, is more important, and may be partly attributable to Jewish influence. But pre-existence does not seem to have been believed by the majority of Greeks, and in fact almost disappears from Greek thought between Plato and the Neoplatonists. It is possible that the Pythagorean and Platonic doctrine may still have a future.
There are some who will insist that these differences are insignificant by the side of the fact that Christianity was the idealistic side of a revolt of the proletariat against the whole social order of the time. This notion, which made Christ ‘le bon sans-culotte’, has again become popular lately; some have even compared the early Christians with Bolsheviks. It is a fair question to ask at what period this was even approximately true. Christ and his apostles belonged to the prosperous peasantry of Galilee, a well-educated and comfortable middle class. The domestic slaves of wealthy Romans, who embraced the new faith in large numbers, were legally defenceless, but by no means miserable or degraded. After the second century the comparison of the Christians to modern revolutionists becomes too absurd for discussion. There is a good deal of rhetorical declamation about riches and poverty in the Christian Fathers; but unfortunately the Church seems to have done very little to protest against the crying economic injustices of the fourth and fifth centuries. From first to last there was nothing of the ‘Spartacus’ movement about the Catholic Church. As soon as the persecutions ceased, the bishops took their place naturally among the nobility.
When we turn to the obligations of modern religion to Greece, it is difficult to know where to begin.
The conception of philosophy as an ars vivendi is characteristically Greek. Nothing can be further from the truth than to call the Greeks ‘intellectualists’ in the disparaging sense in which the word is now often used. The object of philosophy was to teach a man to live well, and with that object to think rightly about God, the world, and himself. This close union between metaphysics, morals, and religion has remained as a permanent possession of the modern world. Every philosopher is now expected to show the bearing of his system on morality and religion, and the criticism is often justified that however bold the speculations of the thinker, he is careful, when he comes to conduct, to be conventional enough. The Hellenistic combination of Platonic metaphysics with Stoic ethics is still the dominant type of Christian religious philosophy. It is curious to observe how competing tendencies in these systems—the praise of isolated detachment and of active social sympathy—have continued to struggle against each other within the Christian Church.
The place of asceticism in religion is so important, and so much has been written rather unintelligently about the contrast between Hellenism and Christianity in this matter, that I propose to deal with it, briefly indeed, but with a little more detail than a strict attention to proportion would justify. It has often been assumed that a nation of athletes, who made heroes of Heracles and Theseus, Achilles and Hector, could have had nothing but contempt for the ascetic ideal. But in truth asceticism has a continuous history within Hellenism. Even Homer knows of the priests of chilly Dodona, the Selli, whose bare feet are unwashed, and who sleep on the ground. This is probably not, as Wilamowitz-Moellendorff thinks, a description of savage life, but of an ascetic school of prophets. For the fastdays which introduced the Thesmophoria were observed by the Athenian matrons in the same way; they went unshod and sat on the bare earth; and we may compare the Nudipedalia, ordered by the Romans in time of dearth and mentioned by Petronius and Tertullian. Prophets and prophetesses fasted at Miletus, Colophon, and other places. National fasts were ordered in times of calamity or danger, and Tarentum kept a yearly fast of thankfulness for deliverance from a siege. The flagellation of boys at Sparta hardly comes into account, being probably a substitute for human sacrifice; but the continuance of the cruel rite till nearly the end of antiquity causes surprise. The worship of Dionysus Zagreus in Thrace was accompanied by ascetic practices before Pythagoras. Vegetarianism, which has always played an important part in the ascetic life, was obligatory on all Pythagoreans; but in this school there was another motive besides the desire to mortify the flesh. Those who believe in the transmigration of souls into the bodies of animals must regard flesh-eating as little better than cannibalism. The Pythagorean and the Orphic rules of life were well known throughout antiquity, and were probably obeyed by large numbers. The rule of continence was far less strict than in the Catholic ‘religious’ life; but Empedocles, according to Hippolytus, advised abstinence from marriage and procreation, and the tendency to regard celibacy as part of the ‘philosophic life’ increased steadily. The Cynic Antisthenes is quoted by Clement of Alexandria as having expressed a wish to ‘shoot Aphrodite, who has ruined so many virtuous women’. But the asceticism of the early Cynics and of some Stoics was based not on self-devotion and spirituality but on the desire for independence, and often took repulsive forms. Of some among them it may be said that they did not object to sensual pleasure, they only objected to having to pay for it. Desire for self-sufficiency is always part of asceticism, but in the Christian saints it has been a small part. The Greeks who practised it were from first to last too anxious to be invulnerable; this was the main attraction of the philosophic life from the time of Antisthenes, and it remained the main attraction to the end. But Cynicism and Stoicism (which tend to run together) became gentler, more humane, and more spiritual under the Roman empire. Seneca, Epictetus, and Marcus Aurelius often seem to be half Christian. Direct influence of Christian ethics at this early period is perhaps unlikely; it is enough to suppose that the spirit of the age affected in a similar way all creeds and denominations. Self-mortification tended to assume more and more violent forms, till it culminated in the strange aberrations of Egyptian eremitism. It is impossible to regard these as either Greek or Christian; they indicate a pathological state of society, which can be partly but not entirely accounted for by the conditions of the time. After a few centuries a far more wholesome type of monachism supplanted the hermits; the anchorites of the Middle Ages retained the solitary life, but were very unlike the crazy savages of the Thebaid. In modern times, those who have been most under the Greek spirit have generally lived with austere simplicity, but without any of the violent self-discipline which is said to be still practised by some devout Catholics. The assiduous practice of self-mastery and the most sparing indulgence in the pleasures of sense