The spread of Egyptian opinions in Rome was so rapid under Augustus that it was felt to be of political importance, and it alarmed that prudent Emperor. The Romans by no means equalled the Greeks in their indifference to all religions and their toleration of all. Augustus made a law that no Egyptian ceremony should be allowed within either the city or the suburbs of Rome. But his law was without much effect, as at the same time Virgil, the court poet, was teaching the Egyptian millennium, or the resurrection of the dead when the thousand years are ended, and borrowing visions of the infernal regions from the Egyptian funereal papyri. Tiberius repeated the same law; but so little did it check the inroad of Egyptian superstition, that when the secular games were celebrated in Rome under the Emperor Claudius, the fabulous Egyptian bird, the phoenix, was said to have arrived there. Nero openly patronised Apollonius of Tyrana, who, under the guidance of the Egyptian priests, and by the direct appointment of the Egyptian sacred tree, professed himself a teacher from heaven. Vespasian was so far pleased with the Egyptians that, when in Alexandria, he undertook, with their approval, to work miracles. His son, Domitian, wholly gave way to public opinion, and built in Rome a temple to Serapis, and another to Isis. Holy, water was then brought from the Nile, for the use of the votaries in the temple of Isis in the Campus Martius; and a college of priests was maintained there with a splendour worthy of the Roman capital. The wealthy Romans wore upon their fingers gems engraved with the head of Hor-pi-krot, or Horus the child, called by them Harpocrates.
The Museums of Europe contain many statues of the Egyptian gods made about this time by Roman artists, or perhaps by Greek artists in Rome, such as Jupiter-Serapis, Diana-Triformis, and Harpocrates. The Emperor Hadrian made his favourite Antinous into an Egyptian god; and Commodus had his head shaved as a priest of Isis, that he might more properly carry an Anubis-staff in the sacred processions in honour of the goddess. These circumstances are surely evidence enough of the readiness with which Rome under the Emperors shaped its Paganism after the Egyptian model, and prepare us to see without surprise that it looked to the same source for its views of Christianity. They prepare us for the remark of Origen, that all the neighbouring nations borrowed their religious rites and ceremonies from Egypt.