The absurd idolatry which had generally prevailed through Western Asia for two thousand years--a nature-worship which gave the sanction of religion to the gratification of men's lowest propensities--was shaken to its foundation; and everywhere men were striving after something higher, nobler, and truer than had satisfied previous generations for twenty centuries.

The sudden revivification of Zoroastrianism, after it had been depressed and almost forgotten for five hundred years, was one result of this stir of men's minds.

Another result was the rapid progress of Christianity, which in the course of the third century overspread large portions of the East, rooting itself with great firmness in Armenia, and obtaining a hold to some extent on Babylonia, Bactria, and perhaps even on India.

Judaism, also, which had long had a footing in Mesopotamia, and which after the time of Hadrian may be regarded as having its headquarters at Babylon--Judaism itself, usually so immovable, at this time showed signs of life and change, taking something like a new form in the schools wherein was compiled the vast and strange work known as "the Babylonian Talmud." Amid the strife and jar of so many conflicting systems, each having a root in the past, and each able to appeal with more or less of force to noble examples of virtue and constancy among its professors in the present, we cannot be surprised that in some minds the idea grew up that, while all the systems possessed some truth, no one of them was perfect or indeed much superior to its fellows.

Eclectic or syncretic views are always congenial to some intellects; and in times when religious thought is deeply stirred, and antagonistic creeds are brought into direct collision, the amiable feeling of a desire for peace comes in to strengthen the inclination for reconciling opponents by means of a fusion, and producing harmony by a happy combination of discords.