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“Whilst all nations and kingdoms honor their respective gods, the Romans respect the gods of all the others, just as their power and authority have reached the compass of the whole world,” boasts the pagan orator Caecilius. “They search out everywhere these foreign gods, and adopt them for their own; nay, they have even erected altars to the unknown gods.”
No historian, pious or secular, can dispute the simple and compelling fact that Constantine was not formally admitted to the Christian church until he fell ill in 327 and called a priest to his sickbed to baptize him only hours before his death.
Constantine adopts the chi-rho , not the cross, as the emblem of the Christian god. Intriguingly, the chi-rho was not yet a Christian symbol when Constantine first uses it to decorate his labarum —it was more commonly employed by pagan scribes as an abbreviation for the Greek word chreston (“good”) in the margins of manuscripts to mark passages that they regarded as noteworthy or memorable.
“Did the Emperor’s advisers suggest this clever abbreviation for ‘Christ’ (‘Chrestos’)?” muses historian Robin Lane Fox. “Like other symbols in the years after the conversion, it had a double meaning, one for pagans, one for Christians."
Even Yahweh, regarded by the strict monotheists who wrote the Bible as the one and only god, was made over into the deity called Iao and given a place among the many gods and goddesses of paganism. The Romans who sought the blessings of the God of Israel meant only to pay their respects to yet another deity whom they had encountered among the colorful and diverse peoples they ruled. Isis of the Egyptians, the Great Mother of Syria, and Yahweh of the Jews were all regarded with both curiosity and a certain measure of awe and fear, and they wanted to make sure that they did not forfeit the blessing of the right god by making sure to worship to all gods.
The ruling power, of course, was pagan Rome, which had just inflicted upon Judaism its cruelest defeat and greatest humiliation.
The land of the Jews was reduced to the status of an occupied territory, and its name was changed from Judea to Palaestina, a reference to one of the traditional enemies of the Jewish people, the Philistines. Jerusalem was renamed Aelia Capitolina, a tribute to the family name of the reigning emperor, and a shrine to Jupiter was erected on the site where the altar of Yahweh once stood.
Diocletian ultimately seemed to lose the will to rule at all. He abandoned the city of Rome, traditional capital of the empire, and moved his seat of government to Milan and later to Ravenna. He abruptly called off the games that were held to celebrate the twentieth anniversary of his reign, an act of lassitude that was regarded as an insult to Rome itself and the tutelary gods of the Roman empire.
Some temples included an oversized model of an ordinary human ear, fashioned out of plaster or clay or stone. Worshippers were invited to whisper their most intimate questions and their most urgent pleas into the ear—and then they hastened back to their homes, to sleep and perchance to dream.
Rabbis took the place of the hereditary male priests who once served at the Temple in Jerusalem as the spiritual leaders of the Jewish people. “Rabbi” literally means “my master,” and a rabbi functioned not only as a prayer leader but also as a teacher, a preacher, a scholar, a judge. Worship could be offered anywhere in the world where a minyan of ten Jews gathered.
Sigmund Freud takes the argument to its furthest reach in Moses and Monotheism by suggesting that Moses himself was a priest in the cult of Aton who converted the Israelites to the new faith after the Egyptians repudiated the dead pharaoh. “The man Moses, the liberator and lawgiver of the Jewish people, was not a Jew but an Egyptian,” proposes Freud. “Moses conceived the plan of finding a new people, to whom he could give the religion that Egypt disdained.”
Among the otherwise humane and progressive laws that Moses is shown to bring down from Mt. Sinai is one that prescribes a weird ritual of sympathetic magic for determining whether a woman has committed adultery. The priest is to write out a series of curses, wash the ink into an earthen vessel with “holy water” and make the suspected adulteress drink the potion. If she is guilty of the crime, the Bible assures us, “her belly shall swell and her thigh shall rot.”