Especially interesting from the point of view of our present task is the use of mystery-language which we find everywhere in Clement. The Christian revelation is "the Divine (or holy) mysteries," "the Divine secrets," "the secret Word," "the mysteries of the Word"; Jesus Christ is "the Teacher of the Divine mysteries"; the ordinary teaching of the Church is "the lesser mysteries"; the higher knowledge of the Gnostic, leading to full initiation ([Greek: epopteia]) "the great mysteries." He borrows _verbatim_ from a Neopythagorean document a whole sentence, to the effect that "it is not lawful to reveal to profane persons the mysteries of the Word"--the "Logos" taking the place of "the Eleusinian goddesses." This evident wish to claim the Greek mystery-worship, with its technical language, for Christianity, is very interesting, and the attempt was by no means unfruitful. Among other ideas which seem to come direct from the mysteries is the notion of _deification by the gift of immortality_. Clement[120] says categorically, [Greek: to mê phtheiresthai theiotêtos metechein esti]. This is, historically, the way in which the doctrine of "deification" found its way into the scheme of Christian Mysticism. The idea of immortality as the attribute constituting Godhead was, of course, as familiar to the Greeks as it was strange to the Jews.[121] Origen supplies some valuable links in the history of speculative Mysticism, but his mind was less inclined to mystical modes of thought than was Clement's. I can here only touch upon a few points which bear directly upon our subject.