[157:1] Several of the phrases are interesting. The last gift of the heavenly gods to this Theos is the old gift of Mana. In Hesiod it was Κάρτος τε Βίη τε, the two ministers who are never away from the King Zeus. In Aeschylus it was Kratos and Bia who subdue Prometheus. In Tyrtaeus it was Νίκη καὶ Κάρτος. In other inscriptions of the Ptolemaic age it is Σωτηρία καὶ Νίκη or Σωτηρία καὶ Νίκη αἰώνιος. In the current Christian liturgies it is 'the Kingdom, the Power, and the Glory'. _R. G. E._{3}, p. 135, n. The new conception, as always, is rooted in the old. 'The Gods Saviours, Brethren', &c., are of course Ptolemy Soter, Ptolemy Philadelphus, &c., and their Queens. The phrases εἰκὼν ζῶσα τοῦ Διός, υἱὸς τοῦ Ἡλίου, ἠγαπημένος ὑπὸ τοῦ Φθᾶ, are characteristic of the religious language of this period. Cf. also Col. i. 14, εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου; 2 Cor. iv. 4; Ephes. i. 5, 6. [158:1] Fr. 1118. Arnim. Cf. Antipater, fr. 33, 34, τὸ εὐποιητικόν is part of the definition of Deity. [158:2] Plin., _Nat. Hist._ ii. 7, 18. Deus est mortali iuvare mortalem et haec ad aeternam gloriam via. Cf. also the striking passages from Cicero and others in Wendland, p. 85, n. 2. [159:1] The Stoic philosopher, teaching at Rhodes, _c._ 100 B. C. A man of immense knowledge and strong religious emotions, he moved the Stoa in the direction of Oriental mysticism. See Schwartz's sketch in _Characterköpfe_{a}, pp. 89-98. Also Norden's _Commentary on Aeneid_ vi. [160:1] Jacoby in Pauly-Wissowa's _Realencyclopädie_, vi. 954. It was called Ἱερὰ Ἀναγραφή. [161:1] Cf. Plotin. _Enn._ I, ii. 6 ἀλλ' ἡ σπουδὴ οὐκ ἔξω ἁμαρτίας εἶναι, ἀλλὰ θεὸν εἶναι. [161:2] Acts xiv. 12. They called Barnabas Zeus and Paul Hermes, because he was ὁ ἡγούμενος τοῦ λόγου.--Paul also writes to the Galatians (iv. 14): 'Ye received me _as a messenger of God, as Jesus Christ_.' [162:1] Bousset, p. 238. [162:2] Hippolytus, 134, 90 ff., text in Reitzenstein's _Poimandres_, pp. 83-98. [163:1] _Republic_, 362 A. Ἀνασχινδυλεύω is said to = ἀνασκολοπίζω, which is used both for 'impale' and 'crucify'. The two were alternative forms of the most slavish and cruel capital punishment, impalement being mainly Persian, crucifixion Roman. [164:1] See _The Hymn of the Soul_, attributed to the Gnostic Bardesanes, edited by A. A. Bevan, Cambridge, 1897. [164:2] Bousset cites Acta Archelai 8, and Epiphanius, _Haeres_. 66, 32. [164:3] Gal. iv. 9; 1 Cor. xv. 21 f., 47; Rom. v. 12-18. [165:1] ἡ ἀνάστασις τῶν νεκρῶν. Cf. Acts xvii. 32. [165:2] Cleanthes, 538, Arnim; Diels, p. 592, 30. Cf. Philolaus, Diels, p. 336 f. [166:1] See especially the interpretation of Nestor's Cup, Athenaeus, pp. 489 c. ff. [167:1] I may refer to the learned and interesting remarks on the Esoteric Style in Prof. Margoliouth's edition of Aristotle's _Poetics_. It is not, of course, the same as Allegory. [169:1] Published in the Teubner series by William, 1907. [170:1]