ganism. Neoplatonism was essentially a
pantheism, in which all forms of life were regarded as emanations of the
divine mind. But Neoplatonism was more than a philosophical system; it was
a religion, and, like the Oriental cults, preached a doctrine of salvation
for the souls of men. Such was the paganism by which the Christians of the
late empire were confronted, and which, because of its many points of
resemblance to their own beliefs and practices, they admitted to be a
dangerous rival. At the same time, this similarity made the task of
conversion less difficult.

*Causes of the persistence of paganism.* There were several reasons for
the persistence of paganism. The Oriental and Orphic cults exercised a
powerful hold over their votaries, and made an appeal very similar to that
of Christianity. Stoicism, with its high ideal of conduct, remained a
strong tradition among the upper classes of society; and Neoplatonism had
a special attraction for men of intelligence and culture. Roman
patriotism, too, fostered loyalty to the gods under whose aegis Rome had
grown great, and until the close of the fourth century the Roman Senate
was an indefatigable champion of the ancient faith. But more potent than
all these causes was the fact that, apart from some works of a theological
character, the whole literature of the day was pagan in origin and in
spirit. This was the only material available for instruction in the
schools, and formed the basis of the rhetorical studies which constituted
the higher education of the time. Thus, throughout the whole period of
their intellectual training, the minds of the young were subjected to
pagan influences.

*The persecution of paganism.* Constantine the Great adhered strictly to
his policy of religious toleration and, although an active supporter of
Christianity, took no measures against the pagan cults except to forbid
the private sacrifices and practice of certain types of magical rites. He
held the title of pontifex maximus and consequently was at the head of the
official pagan worship. With his sons, Constantius and Constans, the
Christian persecution of the pagan began. In 341 they prohibited public
performance of pagan sacrifices, and they permitted the confiscation of
temples and their conversion into Christian places of worship. With the
accession of Julian this persecution came to an end, and there was in the
main a return to the policy of religious toleration, although Christians