polytheistic surroundings. In connection with this question, one act of pride is recorded of the sojourn of Nicomedia, an act which well shows the temper of the boy, namely, his assumption of the latinized name of his God, Elagabalus (though, apparently, this was not done for official purposes, as it never occurs on the coins or inscriptions of his reign). Earlier Emperors had been deified at their death; latterly it had been customary to accord divine honours during the lifetime of the monarch. Elagabalus did not believe that, a senatorial patent aiding, he could become a new God. He did believe, unfortunately, like so many prophets and other religious maniacs, that he could associate himself with his God as his earthly emanation or expression; and henceforward, says Lampridius, none might address him officially except on the knee. It was a weird fancy, but no uncommon delusion, and the world has connived at his conceit by giving him that title when all others are forgotten save amongst numismatists. That Antonine intended others to regard him in this light, and was thus a constant menace to Christ, is certain from the fact (recorded by Herodian) that he sent to the imperial city during this winter his portrait, painted in the full splendour of his Aaronic vestments, with the command that it should be placed in the Senate House, immediately above the statue of Victory, and that each Senator on entering should offer incense and an oblation to Deus Solus in the image of his High Priest on earth. Herodian records another effort, made during this winter, to introduce the worship of Deus Solus into the minds of men. This was an order sent to magistrates officiating at the public sacrifices that this name should take the first and most important place; an order which, we are told, even Montanist Christians were able to obey, especially as there were no penalties attaching to the refusal.