of the Christian religion it was the boast of those who accepted it that it abolished all distinctions of caste and race. In the little community which gathered round the cross there was neither bond nor free, neither Greek nor Roman. This cosmopolitanism was, in fact, a natural feature of religious movements at the time, and was due not so much to their intrinsic development as to the political circumstances of the world in which they spread. All round the eastern and northern shores of the Mediterranean a great variety of races mingled in every port and every commercial town, and it was the policy of the powerful Empire which extended its sway over them all to overrule their national antagonisms. When, in the earlier period, Jew and Greek and Egyptian had maintained their separate nationalities, hostility to other races had been a very natural social quality, an inevitable part of the spirit of self-preservation in a race. When the great Empires had conquered the smaller nationalities or the decaying older Empires, this mutual hostility was moderated, and, as the vast movements of population which marked the end of the old and the beginning of the new era filled the Mediterranean cities with extraordinarily mixed crowds, mutual friendship became the more fitting and more useful social virtue. A good deal of the old narrow patriotism had been due to the fact that each nation had its own god. In the new Roman world this theological exclusivism broke down, and the priests of a particular god, scattered like their followers among the cities of the eastern world, began to seek a cosmopolitan rather than a nationalist following. In the temple of each of the leading gods of the time—Jahveh, Serapis, Mithra, and so on—people of all
