In the histories of religions in Western Asia, Northern Africa and
Europe, we are familiar with efforts at syncretism. We have seen how
Philo attempted to unite Hebrew righteousness and Greek beauty, and to
harmonize Moses and Plato. We know of Euhemerus, who thought he read in
the old mythologies not only the outlines of real history, but the
hieroglyphics of legend and tradition, truth and revelation.[1] Students
of Church history are well aware that this principle of interpretation
was followed only too generously by Tertullian, Clement of Alexandria,
Lactantius, Chrysostom and others of the Church Fathers. Indeed, it
would be hard to find in any of the great religions of the world an
utter absence of syncretism, or the union of apparently hostile
religious ideas. In the Thousand and One Nights, we have an example in
popular literature. We see that the ancient men of India, Persia and
pre-Mohammedan Arabia now act and talk as orthodox Mussulmans. In
matters pertaining to art and furniture, the statue of Jupiter in Rome
serves for St. Peter, and in Japan that of the Virgin and child for the
Buddha and his mother.[2]
What, however, chiefly concerns the critic and student of religions is
to inquire how far the process has been natural, and the efforts of
those who have brought about the union have been honest, and their
motives pure.
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