Lastly, Dr. Schmidt, following therein Prof. Harnack, attributes the curious argument in this Third Document as to “a King of to-day” who gives gifts to a man equal to himself, clothes him with “the vestures of a King,” and pardons him for the most heinous crimes, to an episode in the reign of Philip the Arabian recounted in the Augustan History.[110] There seems the more reason in this contention that the argument—bad though it may be ethically—comparing the Emperor’s proceeding to the pardon extended by the Highest Powers to the worst of sinners, is dragged in, as it were, by the neck and heels. But if it be this episode which is really hinted at in our Third Document, this last cannot be put earlier than A.D. 244 or 250, the dates of Philip’s accession—and death. Passing on to the Fourth Document, there is no need to emphasise what has been already said in the preceding chapter of this Introduction as to the ever-increasing use therein of the practices of magic and astrology as shown in the galimatias with which the prayers of Jesus are prefaced and the pre-ponderating part in man’s destiny assigned in it to the stars. Dr. Schmidt and Prof. Harnack follow their predecessor Köstlin in regarding this as evidence of a more primitive form of heresy than that which is taught in the earlier documents; but the argument is really the other way. The same galimatias is found in the Græco-Egyptian Magic Papyri none of which is assigned on palæographic grounds to an earlier date than the third century, and the various “magical prayers” which can be found in the Ethiopic MSS. published by Sir Ernest Wallis Budge reproduce the same feature _ad nauseam_. It is found, too, in the very late so-called “Gnostic” Papyrus of Turin, where the “Eli, Eli lama sabachthani” spoken on the Cross is numbered in entire ignorance of its context among “the glorious names of God”;[111] while we know from other sources that the practice of astrology became so frequent under the Christian Emperors that its use had to be limited by law. The same assumption that words unintelligible to both writers and readers form part of a “Divine language” appears strongly marked in even orthodox Christian literature of the post-Constantinian centuries, as in the series of Coptic Apocrypha lately acquired for the British Museum which in their present form are not put earlier than the tenth century.[112] Another proof of a late date for this Fourth Document can be found in its concluding words about the Great Name which, although the belief can be traced to the ancient Egyptian tale of the Illness of Râ, in the form here given already approaches the stories to the same effect in the Mediæval Cabala.