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Syncretism is the attempt to reconcile disparate or contrary beliefs, often while melding practices of various schools of thought. This may involve attempts to merge and analogise several originally discrete traditions, especially in the theology and mythology of religion, and thus assert an underlying unity allowing for an inclusive approach to other faiths.

Syncretism also occurs commonly in literature, music, the representational arts and other expressions of culture. (Compare the concept of eclecticism.) Syncretism may occur in architecture as well. There also exist syncretic politics, although, in political classifications, the term has a somewhat different meaning.


Nomenclature, orthography and etymology

The Oxford English Dictionary first attests the word syncretism in English in 1618. It derives from modern Latin syncretismus, drawing on Greek συγκρητισμός (synkretismos), meaning "Synchronization with Crete."

The Greek word occurs in Plutarch's (1st century AD) essay on "Fraternal Love" in his Moralia (2.490b). He cites the example of the Cretans, who reconciled their differences and came together in alliance when faced with external dangers. "And that is their so-called Syncretism."

Erasmus probably coined the modern usage of the Latin word (in his Adagia ("Adages"), published in the winter of 1517–1518) to designate the coherence of dissenters in spite of their differences in theological opinions. In a letter to Melanchthon of April 22, 1519, Erasmus specifically adduced the Cretans of Plutarch as an example of his adage "Concord is a mighty rampart".

Social and political roles

Overt syncretism in folk belief may show cultural acceptance of an alien or previous tradition, but the "other" cult may survive or infiltrate without authorized syncresis nevertheless. For example, some Conversos developed a sort of cult for martyr-victims of the Spanish Inquisition, thus incorporating elements of Catholicism while resisting it.

Some religious movements have embraced overt syncretism, such as the case of the adoption of Shintō elements into Buddhism as well as the adoption of Germanic and Celtic pagan elements into Catholicism during Christianity's spread into Gaul, the British Isles and Germany. India influences the practice of Shi'i Islam in Trinidad. Others have strongly rejected it as devaluing precious and genuine distinctions; examples of this include post-Exile Judaism and Islam.

Syncretism tends to facilitate coexistence and constructive interaction between different cultures (intercultural competence), a factor that has recommended it to rulers of multi-ethnic realms. Conversely the rejection of syncretism, usually in the name of "piety" and "orthodoxy," may help to generate, bolster or authorize a sense of cultural unity in a well-defined minority or majority.

Religious syncretism

Religious syncretism exhibits blending of two or more religious belief systems into a new system, or the incorporation into a religious tradition of beliefs from unrelated traditions. This can occur for many reasons, and the latter scenario happens quite commonly in areas where multiple religious traditions exist in proximity and function actively in the culture, or when a culture is conquered, and the conquerors bring their religious beliefs with them, but do not succeed in entirely eradicating the old beliefs or, especially, practices.

Religions may have syncretic elements to their beliefs or history, but adherents of so-labeled systems often frown on applying the label, especially adherents who belong to "revealed" religious systems, such as the Abrahamic religions, or any system that exhibits an exclusivist approach. Such adherents sometimes see syncretism as a betrayal of their pure truth. By this reasoning, adding an incompatible belief corrupts the original religion, rendering it no longer true. Indeed, critics of a specific syncretistic trend may sometimes use the word "syncretism" as a disparaging epithet, as a charge implying that those who seek to incorporate a new view, belief, or practice into a religious system actually distort the original faith. Non-exclusivist systems of belief, on the other hand, may feel quite free to incorporate other traditions into their own.

In modern secular society, religious innovators sometimes create new religions syncretically as a mechanism to reduce inter-religious tension and enmity, often with the effect of offending the original religions in question. Such religions, however, do maintain some appeal to a less exclusivist audience. Discussions of some of these blended religions appear in the individual sections below.


Ancient Greece

Syncretism functioned as a feature of Ancient Greek religion. Overall, Hellenistic culture in the age that followed Alexander the Great itself showed syncretist features, essentially blending of Persian, Anatolian, Egyptian (and eventually Etruscan-Roman) elements within an Hellenic formula. The Egyptian god Amun developed as the Hellenized Zeus Ammon after Alexander the Great went into the desert to seek out Amun's oracle at Siwa.

Such identifications derive from interpretatio graeca, the Hellenic habit of identifying gods of disparate mythologies with their own. When the proto-Greeks (peoples whose language would evolve into Greek proper) first arrived in the Aegean and on the mainland of modern-day Greece early in the 2nd millennium BCE, they found localized nymphs and divinities already connected with every important feature of the landscape: mountain, cave, grove and spring all had their own locally-venerated deity. The countless epithets of the Olympian gods reflect their syncretic identification with these various figures. One defines "Zeus Molossos" (worshipped only at Dodona) as "the god identical to Zeus as worshipped by the Molossians at Dodona". Much of the apparently arbitrary and trivial mythic fabling results from later mythographers' attempts to explain these obscure epithets.


In Moses and Monotheism, Sigmund Freud made a case for Judaism arising out of the pre-existing monotheism that was briefly imposed upon Egypt during the rule of Akhenaten. Aten, the disk of the sun in ancient Egyptian mythology, and originally an aspect of Ra, was chosen as the sole deity for Akhenaten's new religion. The "Code of Hammurabi" is also cited as a likely starting point for the Jewish Ten Commandments. Hammurabi was from the Mesopotamian culture that revered Marduk, among others. Judaism fought lengthy battles against syncretist tendencies: note the case of the golden calf and the railing of prophets against temple prostitution, witchcraft and local fertility cults, as told in the Tanakh. On the other hand, some scholars hold that Judaism refined its concept of monotheism and adopted features such as its eschatology, angelology and demonology through contacts with Zoroastrianism.[1][2][3]

In spite of the Jewish halakhic prohibitions on polytheism, idolatry, and associated practices (avodah zarah), several combinations of Judaism with other religions have sprung up: Jewish Buddhism, Nazarenism, Judeo-Paganism, Messianic Judaism, Jewish Mormonism, Crypto-Judaism (in which Jews publicly profess another faith and privately celebrate Judaism), and others. Until relatively recently, China had a Jewish community which had adopted some Confucian practices.

Several of the Jewish Messiah claimants (such as Jacob Frank) and the Sabbateans came to mix Cabalistic Judaism with Christianity and Islam.

Roman world

The Romans, identifying themselves as common heirs to a very similar civilization, identified Greek deities with similar figures in the Etruscan-Roman tradition, though without usually copying cult practices. (For details, see Interpretatio graeca.) Syncretic gods of the Hellenistic period found also wide favor in Rome: Serapis, Isis and Mithras, for example. Cybele as worshipped in Rome essentially represented a syncretic East Mediterranean goddess. The Romans imported the Greek god Dionysus into Rome, where he merged with the Latin mead god Liber, and converted the Anatolian Sabazios into the Roman Sabazius.

The degree of correspondence varied: Jupiter makes perhaps a better match for Zeus than the rural huntress Diana does for the feared Artemis. Ares does not quite match Mars. The Romans physically imported the Anatolian goddess Cybele into Rome from her Anatolian cult-center Pessinos in the form of her original aniconic archaic stone idol; they identified her as Magna Mater and gave her a matronly, iconic image developed in Hellenistic Pergamum.

Likewise, when the Romans encountered Celts and Teutons, they mingled these peoples' Northern gods with their own, creating Apollo Sucellos (Apollo the Good Smiter) and Mars Thingsus (Mars of the war-assembly), among many others. In the Germania, the Roman historian Tacitus speaks of Teutonic worshippers of Hercules and Mercury; most modern scholars tentatively identify Hercules as Thor and Mercury as Odin.


Nascent Christianity appears to have emerged from many Jewish and Greek cultural elements, at least partially, whilst discarding theologically or morally incompatible elements. Note for example the strong connection between the thought of St. Augustine and Neoplatonic thought; and St. Thomas Aquinas' many citations of "The Philosopher" (Aristotle).

Most scholars agree with this syncretism in principle. Medieval scholasticism engaged in prolonged and bitter debate over the place of pre-Christian classicism within the official Church teachings. Open Theists (a subset of Protestant Evangelicals) assert that Christianity by the 3rd and 4th centuries had incorporated Greek Philosophy into its understanding of God.

Syncretism did not play a role when Christianity split into eastern and western rites during the Great Schism. It became involved however with the rifts of the Protestant Reformation, with Desiderius Erasmus's readings of Plutarch. In 1615 David Pareus of Heidelberg urged Christians to a "pious syncretism" in opposing the Antichrist, but few 17th-century Protestants discussed the compromises that might affect a reconciliation with the Catholic Church: Johann Hülsemann, Johann Georg Dorsche and Abraham Calovius (1612–1685) opposed the Lutheran Georg Calisen "Calixtus" (1586–1656) of the University of Helmstedt for his "syncretism". (See: Syncretistic Controversy.)

The modern celebrations of Christmas (the northern European tradition that replaced older pagan Yule holidays), Easter (the eastern European tradition with incorporated spring fertility rites), and Halloween are all examples of Christian/pagan syncretism, as some symbols and traditions are re-incorporated into a Christian context. The elevation of Christmas as an important holiday, for example, grew out of the Church's need to replace the Saturnalia, a popular December festival of the Roman Empire, and naming a day in honour of Christ's birth.

Catholicism in Central and South America has integrated a number of elements derived from indigenous and slave cultures in those areas (see the Caribbean and modern sections); while many African Initiated Churches demonstrate an integration of Protestant and traditional African beliefs. In Asia the revolutionary movements of Taiping (19th-century China) and God's Army (Karen in the 1990s) have blended Christianity and traditional beliefs. The Catholic Church allows some symbols and traditions to be carried over from older belief systems, so long as they are remade to fit into a Christian worldview; syncretism of other religions with Catholicism, such as Voudun or Santeria, is condemned by the Church.

One can contrast Christian syncretism with contextualization or inculturation, the practice of making Christianity relevant to a culture: Contextualisation means not changing the doctrines/content/message, but changing the styles; so for example, it was common in the past to import European music and building styles into churches in other parts of the world. Contextualisation means, for example, building churches, singing songs, and praying in a local ethnic style. Contextualisation shows that one can become Christian without changing your culture. Syncretism means compromising the message of Christianity by merging it with not just a culture, but another religion (a common example being animism or ancestor worship); thus it can not truly be called Christianity.

Contextualisation is possible with Christianity because Christianity is based around a message not a style or outward observances, and becoming Christian does not demand that one change one's culture. This is not true of all religions; for many religions, following a religion means joining the culture of that religion.

The Latter Day Saint movement can be framed as a syncretic outgrowth of main-line Christianity.[4]

Syncretistic Controversy

The "Syncretistic Controversy" was the theological debate provoked by the efforts of Georg Calixt and his supporters to secure a basis on which the Lutherans could make overtures to the Roman Catholic and the Reformed Churches. It lasted from 1640 to 1686. Calixt, a professor at Helmstedt, had through his travels in England, the Netherlands, Italy, and France, through his acquaintance with the different Churches and their representatives, and through his extensive study, developed a more friendly attitude towards the different religious bodies than the majority of his contemporary Lutheran theologians. While the latter firmly adhered to the "pure doctrine," Calixt tended not to regard doctrine as the one thing necessary for a Christian; while in doctrine itself he did not regard everything as equally certain and important. Consequently, he advocated unity between those who agreed on the fundamental minimum, with liberty as to all less fundamental points. In regard to Catholicism, he would have (as Melanchthon once would have) conceded to the pope a primacy human in origin, and he also admitted that one might call the Mass a sacrifice.

On the side of Calixt stood the theological faculties of Helmstedt, Rinteln, and Königsberg; opposed to him stood those of Leipzig, Jena, Strasburg, Giessen, Marburg, and Greifswald. Abraham Calov in especial opposed Calixt. The Elector of Saxony, for political reasons, opposed the Reformed Church, because the other two secular electors (Palatine and Brandenburg) were "reformed," and were getting more and more the advantage of him. In 1649 he sent to the three dukes of Brunswick, who maintained Helmstedt as their common university, a communication in which he voiced all the objections of his Lutheran professors, and complained that Calixt wished to extract the elements of truth from all religions, fuse all into an entirely new religion, and so provoke a violent schism. In 1650 Calov became a professor at Wittenberg, and he signalized his entrance into office with a vehement attack on the Syncretists in Helmstedt. An outburst of polemical writings followed. In 1650 the dukes of Brunswick answered the Elector of Saxony that the discord should not be allowed to increase, and proposed a meeting of the political councillors. Saxony, however, did not favour this suggestion. An attempt to convene a meeting of theologians was not more successful. The theologians of Wittenberg and Leipzig now elaborated a new formula, condemning ninety-eight heresies of the Helmstedt theologians. This formula (consensus) was to be signed by everyone who wished to remain in the Lutheran Church. Outside Wittenberg and Leipzig, however, it was not accepted, and Calixt's death in 1656 ushered in five years of almost undisturbed peace.

The controversy broke out afresh in Hesse-Kassel, where Landgrave William VI sought to effect a union between his Lutheran and Reformed subjects, or at least to lessen their mutual hatred. In 1661 he had a colloquy held in Kassel between the Lutheran theologians of the University of Rinteln and the Reformed theologians of the University of Marburg. Enraged at this revival of the syncretism of Calixt, the Wittenberg theologians in vehement terms called on the Rinteln professors to make their submission, whereupon the latter answered with a detailed defence. Another long series of polemical treatises followed.

In Brandenburg-Prussia the Great Elector (Frederick William I) forbade (1663) preachers to speak of the disputes between the Evangelical bodies. A long colloquy in Berlin (September 1662 to May 1663) led only to fresh discord. The Elector, however, was growing impatient with a lack of success at his conferences. He put an end to them in 1664 and published another "syncretistic" edict. Since the edict disallowed the Formula of Concord, one of the Lutheran Confessions as contained in the Book of Concord, many Lutheran clergy could not bring themselves to comply with the edict. Whoever refused to sign the form declaring his intention to observe this regulation was deprived of his position, including Paul Gerhardt, a pastor and noted hymnwriter. The citizens of Berlin petitioned to have him restored, and owing to their repeated requests an exception to the edict was made for Gerhardt, although his conscience did not allow him to retain a post which, appeared to him, could only be held on condition of a tacit repudiation of the Formula of Concord. For over a year he lived in Berlin without fixed employment. During this time his wife also died, leaving him with only one surviving child. Ironically, the edict was withdrawn a few months later, although by this time his patroness, Electress Louisa Henrietta had died and so he was still without a position.

The attempts of the Wittenberg theologians to declare Calixt and his school un-Lutheran and heretical were now met by Calixt's son, Friedrich Ulrich Calixt, The latter defended the theology of his father, but also tried to show that his doctrine did not so very much differ from that of his opponents. Wittenberg found its new champion in Ægidius Strauch, who attacked Calixt with all the resources of learning, polemics, sophistry, wit, cynicism, and abuse. The Helmstedt side was defended by the celebrated scholar and statesman, Hermann Conring. The Saxon princes now recognized the danger that the attempt to carry through the "Consensus" as a formula of belief might lead to a fresh schism in the Lutheran Church, and might thus render its position difficult in the face of the Catholics. The proposals of Calov and his party to continue the refutation and to compel the Brunswick theologians to bind themselves under obligation to the old Lutheran confession therefore remained unimplemented. On the contrary, the Saxon theologians were forbidden to continue the controversy in writing. Negotiations for peace then resulted, with Duke Ernst the Pious of Saxe-Gotha especially active towards this end, and the project of establishing a permanent college of theologians to decide theological disputes was entertained. However, the negotiations with the courts of Brunswick, Mecklenburg, Denmark, and Sweden remained as fruitless as those with the theological faculties, except that peace was maintained until 1675. Calov then renewed hostilities. He now attacked not only Calixt, but also and particularly the moderate John Musæus of Jena. Calov succeeded in having the whole University of Jena (and after a long resistance Musæus himself) compelled to renounce syncretism. But this was his last victory. The elector renewed his prohibition against polemical writings. Calov seemed to give way, since in 1683 he asked whether, in the view of the danger which France then constituted for Germany, a Calixtinic Syncretism with "Papists" and the Reformed were still condemnable, and whether in deference to the Elector of Brandenburg and the dukes of Brunswick, the controversy should not be buried by an amnesty, or whether, on the contrary, the war against syncretism should be continued. He later returned to his attack on the syncretists, but died in 1686, and with his death the controversy ended.

The Syncretist Controversy had the result of lessening religious hatred and of promoting mutual forbearance. Catholicism thus benefited, as Protestants came to better understand and appreciate it. In Protestant theology it prepared the way for the sentimental theology of Pietism to become more popular than orthodoxy.

This article incorporates text from the public-domain Catholic Encyclopedia of 1913.


Some scholars regard Islam as incorporating syncretically from other religions, particularly Judaism, Christianity, and Zoroastrianism. Muslims do not regard this as syncretism, as they see Islam as a completion of divine revelations from Jewish and Christian prophets. It is a fundamental tenet of Islamic faith to believe in the consistency of message in the revelations from one God through many messengers to their people (Quran 2:285) and claims to be the revitalization of the original pure teaching of Allah. In traditional Islamic belief, the revelations in the Bible and Torah, over time, eventually became corrupted because of the lack of written manuscripts, serial translations from one language to another, or simply changed.

Druze religion

The Druzes integrated elements of Ismaili Islam with Gnosticism and Platonism.


The Barghawata kingdom followed a syncretic religion inspired by Islam (perhaps influenced by Judaism) with elements of Sunni, Shi'ite and Kharijite Islam, mixed with astrological and heathen traditions. Supposedly, they had their own Qur'an in the Berber language comprising 80 suras under the leadership of the second ruler of the dynasty Salih ibn Tarif who had taken part in the Maysara uprising. He proclaimed himself a prophet. He also claimed to be the final Mahdi, and that Isa (Jesus) would be his companion and pray behind him.

Bahá'í Faith

The Bahá'ís follow Bahá'u'lláh, a prophet whom they consider a successor to Muhammad, Jesus, Moses, Buddha, Zoroaster and others. This acceptance of other religious founders has encouraged some to regard the Bahá'í religion as a syncretic faith. However, Bahá'ís and the Bahá'í writings explicitly reject this view. Bahá'ís consider Bahá'u'lláh's revelation an independent, though related, revelation from God. Its relationship to previous dispensations is seen as analogous to the relationship of Christianity to Judaism. They regard beliefs held in common as evidence of truth, progressively revealed by God throughout human history, and culminating in (at present) the Bahá'í revelation. Bahá'ís have their own sacred scripture, interpretations, laws and practices that, for Bahá'ís, supersede those of other faiths. [5]

Caribbean religions and cultures

The process of syncretism in the Caribbean region often forms a part of cultural creolization. (The technical term "Creole" may apply to anyone born and raised in the region, regardless of race or ethnicity.) The shared histories of the Caribbean islands include long periods of European Imperialism (mainly by Spain, France, and the United Kingdom) and the importation of African slaves (primarily from Central and Western Africa). The influences of each of the above interacted in varying degrees on the islands, producing the fabric of society that exists today in the Caribbean.

The Rastafari movement, founded in Jamaica, syncretizes vigorously, mixing elements from the Bible, Marcus Garvey's Pan Africanism movement, Hinduism, and Caribbean culture.

Another highly syncretic religion of the area, vodou, combines elements of Western African, native Caribbean, and Christian (especially Roman Catholic) beliefs.

See the modern section for other Caribbean syncretisms.

Indian traditions

Hinduism, Buddhism and Jainism in ancient India have made many adaptations over the millennia, assimilating elements of various diverse religious traditions.

The Mughal emperor Akbar, who wanted to consolidate the diverse religious communities in his empire, propounded Din-i-Ilahi, a syncretic religion intended to merge the best elements of the religions of his empire

Other modern syncretic religions

Recently-developed religious systems that exhibit marked syncretism include the New World religions Candomblé, Vodou, and Santería, which analogize various Yorùbá and other African gods to the Roman Catholic saints. However, the Catholic Church condemns such syncretism. Some sects of Candomblé have incorporated also Native American gods, and Umbanda combined African deities with Kardecist spiritualism.

Unitarian Universalism also provides an example of a modern syncretic religion. It traces its roots to Universalist and Unitarian Christian congregations. However, modern Unitarian Universalism freely incorporates elements from other religious and non-religious traditions, so that it no longer identifies itself as "Christian."

Universal Sufism seeks the unity of all people and religions, as well as the ability to find beauty in all things. Universal Sufis strive to "realize and spread the knowledge of Unity, the religion of Love, and Wisdom, so that the biases and prejudices of faiths and beliefs may, of themselves, fall away, the human heart overflow with love, and all hatred caused by distinctions and differences be rooted out."[6]

In Vietnam, Caodaism blends elements of Buddhism, Catholicism and Kardecism. Japanese syncretists founded several new Japanese religions (such as Konkokyo and Seicho-No-Ie) from the latter half of the 19th century onwards.

The Nigerian religion Chrislam combines Christian and Islamic doctrines.

Thelema is a mixture of many different schools of belief and practice, including Hermeticism, Eastern Mysticism, Yoga, 19th century libertarian philosophies (e.g. Nietzsche), occultism, and the Kabbalah, as well as ancient Egyptian and Greek religion.

Examples of strongly syncretist Romantic and modern movements with some religious elements include mysticism, occultism, theosophy, modern astrology, Neopaganism, and the New Age movement.

In China,most of the population follow the syncretist religion of combining Mahayana Buddhism,Taoism and elements of Confucianism.Creating a religion known as 'traditional Chinese religion',out of all Chinese believers (12% of Chinese population) approximately 85.7% adhere to Chinese traditional religion.As many profess to be both Mahayana Buddhist and Taoist at the same time.Many of the Pagodas in China are favoured to both Buddhist and Taoist deities in the same temple.

Cultures and societies


The modern, rational non-pejorative connotations of syncretism date from Denis Diderot's Encyclopédie articles: Eclecticisme and Syncrétistes, Hénotiques, ou Conciliateurs. Diderot portrayed syncretism as the concordance of eclectic sources.


New media art

See also


  1. ^ Boyce, Mary (1987). Zoroastrianism: A Shadowy but Powerful Presence in the Judaeo-Christian World. London: William's Trust.  
  2. ^ Black, Matthew and Rowley, H. H. (eds.) (1982). Peake's Commentary on the Bible. New York: Nelson. ISBN 0-415-05147-9.  
  3. ^ Duchesne-Guillemin, Jacques (1988). "Zoroastrianism". Encyclopedia Americana. 29. Danbury: Grolier. pp. 813–815.  
  4. ^ Dan Vogel. "Religious Seekers and the Advent of Mormonism". Retrieved 2009-12-10.  
  5. ^ Smith, P. (1999). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. pp. 276–277 & p.291. ISBN 1851681841.  
  6. ^ The 3 Objects of the Sufi Movement, Hazrat Pir-o-Murshid Inayat Khan, Sufi Ruhaniat International (1956–2006).

1911 encyclopedia

Up to date as of January 14, 2010

From LoveToKnow 1911

SYNCRETISM (Gr. av'yKprirco-Os, from aim and KEpavvvp. , mingle or blend, or, according to Plutarch, from o-uv and Kp774Ew, to combine against a common enemy after the manner of the cities of Crete), the act or system of blending, combining or reconciling inharmonious elements. The term is used technically in politics, as by Plutarch, of those who agree to forget dissensions and to unite in the face of common danger, as the Cretans were said to have done; in philosophy, of the efforts of Cardinal Bessarion and others in the 16th century to reconcile the philosophies of Plato and Aristotle; and in theology, of a plan to harmonize the hostile factions of the Church in the 17th century, advocated by Georg Calixtus, a Lutheran professor of theology at Helmstadt. Its most frequent use, however, is in connexion with the religious development of antiquity, when it denotes the tendency, especially prominent from the 2nd to the 4th centuries of the Christian era, to simplify and unify the various pagan religions. During this period, as a result of the intimate knowledge of the world's religions made possible by the gathering of every known cult of importance into the religious system of the Roman Empire, belief in the identity of many deities which resembled each other, and indeed in the essential identity of all, received a special impulse. Not only were various forms of the same deity, such as, for example, Jupiter Capitolinus and Jupiter Latiaris, recognized as being really the same under different aspects, but even the gods of different nations were seen to be manifestations of a single great being. Roman Jupiter, Greek Zeus, Persian Mithras and Phrygian Attis were one. The Great Mother, Isis, Ceres, Demeter, Ops, Rhea, Tellus, were the same great mother deity under different masks (see Great Mother Of The Gods). Venus and Cupid, Aphrodite and Adonis, the Great Mother and Attis, Astarte and Baal, Demeter and Dionysus, Isis and Serapis, were essentially the same pair. Syncretism even went so far as to blend the deities of paganism and Christianity. Christ was compared with Attis and Mithras, Isis with the Virgin Mary, &c. Isis, perhaps more than any other deity, came to be regarded as the great maternal goddess of the universe whose essence was worshipped under many different names. This fact, with the spirit of syncretism in general, is well illustrated by Apuleius. (Metamorph. xi. 2 and 5). Lucius invokes Isis: "Queen of Heaven, whether thou art the genial Ceres, the prime parent of fruits, who, joyous at the discovery of thy daughter, didst banish the savage nutriment of the ancient acorn, and, pointing out a better food, dost now till the Eleusinian soil; or whether thou art celestial Venus, who, in the first origin of things, didst 1 Apollinaris Sidonius uses the pure Latin term concellus. associate the different sexes, through the creation of mutual love, and having propagated an eternal offspring in the human race, art now worshipped in the sea-girt shrine of Paphos; or whether thou art the sister of Phoebus, who, by relieving the pangs of women in travail by soothing remedies, hast brought into the world multitudes so innumerable, and art now venerated in the far-famed shrines of Ephesus; or whether thou art Proserpine, terrific with midnight howlings. .. by whatever name, by whatever ceremonies, and under whatever form it is lawful to invoke thee; do thou graciously, &c." The goddess replies: "Behold me. .. I, who am Nature, the parent of all things, the mistress of all the elements, the primordial offspring of time, the supreme among divinities, the queen of departed spirits, the first of the celestials, and the uniform manifestation of the gods and goddesses; who govern by my nod the luminous heights of heaven, the salubrious breezes of the ocean, and the anguished silent realms of the shades below; whose one sole divinity the whole orb of the earth venerates under a manifold form, with different rites, and under a variety of appellations. Hence the Phrygians, that primeval race, call me Pessinuntica, the Mother of the Gods; the Aborigines of Attica, Cecropian Minerva; the Cyprians, in their sea-girt isle, Paphian Venus; the arrowbearing Cretans, Diana Dictynna; the three-tongued Sicilians, Stygian Proserpine; and the Eleusinians, the ancient goddess Ceres. Some call me Juno, others Bellona, others Hecate, others Rhamnusia. But those who are illumined by the earliest rays of that divinity, the Sun, when he rises, the Aethopians, the Arii, and the Egyptians, so skilled in ancient learning, worshipping me with ceremonies quite appropriate, call me by my true name, Queen Isis. Behold, then, &c." (Trans. Bohn's Lib.).

Naturally, the influence of Greek philosophy was very pronounced in the growth of syncretism. Plutarch and Maximus of Tyre affirmed that the gods of the different nations were only different aspects of the same deity, a supreme intelligence and providence which ruled the world. The Neoplatonists, however, were the first school to formulate the underlying philosophy of syncretism: "There is only one real God, the divine, and the subordinate deities are nothing else than abstractions personified, or celestial bodies with spirits; the traditional gods are only demons, that is, being intermediate between God and man. .. All, like every other created being, are emanations from the absolute God" (Jean Revile, La Religion a Rome sous les Severes). Care must be taken, however, not to place too much emphasis upon syncretism as a conscious system. The movement which it represented was not new in the 2nd century A.D. The identification of Latin with Etruscan gods in the earliest days of Rome, and then of Greek with Italian, and finally of Oriental with the Graeco-Roman, were all alike syncretistic movements, though not all conscious and reasoned. The ideal of the common people, who were unreflecting, as well as of philosophers who reflected, was "to grasp the religious verity, one and constant, under the multiplex forms with which legend and tradition had enveloped it" (Revile). The advent of Greek philosophy only hastened the movement by conscious and systematic effort.

Syncretic, being a movement toward monotheism, was the converse of the tendency, so prominent in the early history of Rome, to increase the number of deities by worshipping the same god under special aspects according to special activities. In the hands of the Neoplatonists it was instrumental in retarding somewhat the fall of paganism for the time, but in the end contributed to the success of Christianity by familiarizing men with the belief in one supreme deity. The triumph of Christianity itself represented a result of syncretism, the Church being a blending of the beliefs and practices of both the new and old religions.

See Jean Revile, OP. cit., especially pages 104 -127, 159-174, 284-295. For other examples of syncretism, cf. that of Buddhism Zoroastrianism in the state religion of the Indo-Scythian kingdom of Kanishka (see PERSIA: Ancient History, vii.; The Parthian Empire, § 2); see articles on almost all the religions of the East, e.g. MITHRAS; ZOROASTER. (G. SN.)

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