The early history of the city of Pergamos is somewhat obscure. The Greek historian Xenophon (ca. 428-354 B.C.E.) mentions that sometime after 490 the deposed king of Sparta, Demaratus, became an advisor to Xerxes. Further, he says that the Spartan king`s relatives were given land at Pergamos, among other places, perhaps in recognition of Demaratus`s service to Xerxes. But the city did not become important until Alexander the Great`s conquest of Asia (334-323). With the flourishing of his Greco-Macedonian Empire, Pergamos became a major military and political center.

Was Alexander held captive by the power of the Chaldean religion? Again according to Barker, the Chaldeans at Pergamos "plotted against the peace of the Persian empire, caballing with the Greeks for that purpose. They brought forward Alexander as a divine incarnation, and by their craft did as much as the Greeks by their prowess to overthrow the Persian power" (emphasis added).

It is an interesting indication that the Chaldeans did not cease from wielding politico-religious influence, injecting their presence into the next world empire. Significantly, and perhaps in gratitude, Alexander planned to restore Babylon to its greatness, intending to make it his capital. His death there in 323 B.C.E. from fever prevented the fulfillment of his dream. But the idea that a man could become a god was passed on to Alexander and his successors by the Babylonian priests.

In the two centuries that followed, Pergamos increased its prestige, reaching its zenith under the Attalid dynasty. Attalus I concluded an alliance with Rome in 212 B.C.E., and the fortunes of the city were assured for many years. But his descendant Attalus III had no heir, and so he willed the city to the Roman Empire before his death in 133.
Throughout the 350 or more years following the establishment of Pergamos, it seems that the descendants of the Babylonian priesthood maintained their role in the city`s religious life. But Bible scholars further indicate that the priests did not make Pergamos their final home. When the city was given to Rome, they sought out the new power center and moved to the Italian peninsula. Within the pagan and later Christianized Roman Empire they were able to continue some of their ancient Chaldean practices.

Was this one of the entry points of the "men as gods" idea, appropriated by the Romans beginning with Julius Caesar? And has the notion that men can become messiahs, using religious rituals and the power of supposed divinity, been carried forward through civilizations since? In Part Two we will continue to explore the march of messiahs through the Roman Empire and beyond.