For the Greek writers never make any accurate distinction between ὁ θεός, οἱ θεόι, τὸ θεῖον and τὰ θεῖα. They never conceive of their θεός as anything more than a rather larger and more majestic member of the innumerable family of the divinities of which the poets had sung--more spiritual only in so far as it was more vague and indefinite, a sort of mysterious, mythical being to which is sometimes attributed the same kind of personality possessed by the inferior gods, and sometimes regarded as simply the abstract divinity which characterized all of the gods. But that to which the arguments that we have been discussing generally lead is not even so near to the theistic conception as this modified polytheism, for they usually conduct us, as we have already indicated, to nothing more than a (sometimes) personified force of nature, principle of order, or abstract conception--not a God. Take away the inaccurate and misleading terms by which the original Greek is rendered in most of the English versions, in which the enthusiasm of the student of comparative religions has taken the place of the careful and accurate translator, and, aside from frequent apostrophes, such as are continually addressed by the poets to the many gods of the popular religion, the end of the arguments we have been considering will be found to be as depicted above. In a word: Greek philosophy, independent of Semitic influences, developed the _form_ of the chief types of the theistic argument, but it failed utterly to deduce from them a theism, being throughout in its theology either polytheistic or pantheistic. While considering this branch of our subject it would be impossible to ignore another school of thought, which, while neither Greek nor Roman in its nationality, yet derives so much of its philosophical stand-point from the former of these races as to be often classed under the same head. This is the school of Hellenizing Jews, in which there is built up on the foundation of the traditional faith of the Hebrew race, to the truth and authority of which they always held, a superstructure of philosophical speculation which follows closely the models afforded them by Greek thought. To effect a reconciliation between these two elements it was necessary for them to resort to the allegorical interpretation of the ancient inspired history of the race, and hence to the Oriental mind that wished to engage in speculative thought it was naturally Platonic and Pythagorean, rather than Aristotelian, methods that were most attractive.