The argument from vocabulary is relied upon by Reitzenstein to prove the influence of heathen ideas upon the thought of the Apostle. It is his theory that Paul spent the two years of inner disturbance, in part at least, in the study of Hellenistic religion and philosophy, and that this influence helped him in the construction of a new religion. In substance Reitzenstein's argument is that Paul shows the use of technical religious terms found in the Hermetic writings, especially in the "Poimandres"; and that the "Poimandres" is to be dated earlier than the "Shepherd" of Hermas; and that the conceptions it embodies were current in the Roman Empire, and in a literary form, in the time of Paul. The argument is twofold, first, that the Hermetic writings were current in the time of Paul, and, second, that Paul shows their influence in his vocabulary. As the date of the "Poimandres," the most important of the Hermetic writings, is in dispute, the latter point may be considered first. In the Pauline vocabulary Reitzenstein believes that we have "an absolutely certain proof of the immediate influence of Hellenism upon the Apostle, and at the same time a measure of its strength."[244] "Only when the existence and meaning of a religious literature in Hellenism is assured and the sort of linguistic dependence is seen to depend on literary mediation is the opportunity of an explanation afforded."[245] Many words thought to be characteristically Pauline are said to have been technical terms in the popular mystery cults of the day, before the Apostle adopted them as the expression of his own religious teaching. 244: "Die Hellenistische Mysterienreligionen," p. 58. (Afterward referred to for convenience as "H. M. R.") 245: "H. M. R.," p. 209. Without attempting to follow the argument in detail, we may observe (_a_) that Paul uses many of these terms in a different sense from that of the Hermetic literature. Compare, for example, Paul's use of familiar words such as "salvation," "glory," "grace," with that of the Magic Papyri. In "Hermes-Prayer I," the petition is for "health, salvation, prosperity, glory, victory, power, loveliness."[246] So in "Prayer II," "Give me grace, food, victory, good luck, loveliness, etc."[247] Again in "Hermes-Prayer III," we read, "Save me always from drugs and deceit, and all witchcraft and evil tongues and all trouble, from all hate both of Gods and men. Give me grace and victory and business and success; for Thou art I, and I am Thou.... I am thy image."[248] In these prayers from the later Hermes-Thot religion, the Pauline terms are evidently used in a worldly sense, contrasting strongly with their use by Paul. 246: Reitzenstein: "Poimandres: Studien zur griechisch-ägyptischen und frühchristlichen Literatur," 1904, p. 18. 247: _Ibid._, p. 20. 248: Reitzenstein: "Poimandres," p. 21.