[586] In Ath. _ad. Ant._ 7. 25, ἡ τὰ ὅλα διοικοῦσα φύσις is distinguished from οὐσία τῶν ὅλων: so 7. 75, ἡ τοῦ ὅλου φύσις ἐπὶ τὴν κοσμοποιΐαν ώρμησεν. For φύσις in Philo, see _Leg. All._ 3. 30 (i. 105). [587] Leontius of Byzantium says that both οὐσία and φύσις = εἶδος, _Pat. Græc._ lxxxvi. 1193. [588] E.g. _adv. Prax._ 2 (E. T. ii. 337), where he makes the distinctions within the œconomia of the Godhead to be _gradu_, _forma_, _specie_, with a unity of _substantia_, _status_, _potestas_; cf. Bp. Kaye, in E. T. ii. p. 407. [589] _De Sententia Dionys._ 18, quoted in _Dict. of Christ. Biog._ under Homoousios. [590] Thus the Roman Dionysius, in a fragment against the Sabellians (Routh, _Reliq._ iii. pp. 373, 374), objects to the division of the μοναρχία into τρεῖς δυνάμεις τινὰς καὶ μεμερισμένας _ὑποστάσεις_ καὶ θειότητας τρεῖς. [591] ἀγνοούμενον ὑπὸ τῶν λαῶν, Athan. _de Synod._ 8 (i. 577). [592] [As this summing up never underwent the author’s final revision, and the notes which follow stand in his MS. parallel with the corresponding portion of the Lecture as originally delivered, it has been thought well to place them here.—ED.] (1) The tendency to abstract has combined with the tendency to regard matter as evil or impure, in the production of a tendency to form rather a negative than a positive conception of God. The majority of formularies define God by negative terms, and yet they have claimed for conceptions which are negative a positive value. (2) We owe to Greek philosophy—to the hypothesis of the chasm between spirit and matter—the tendency to interpose powers between the Creator and His creation. It may be held that the attempt to solve the insoluble problem, how God, who is pure spirit, made and sustains us, has darkened the relations which it has attempted to explain by introducing abstract metaphysical conceptions. [593] It may be noted that even in the later Greek philosophy there was a view, apparently identical with that of Bishop Berkeley, that matter or substance merely represented the sum of the qualities. Origen, _de Princ._ 4. 1. 34. [594] These Lectures are the history of a genesis: it would otherwise have been interesting to show in how many points theories which have been thought out in modern times revive theories of the remote past of Christian antiquity. [595] For what follows, reference in general may be made to Keil, _Attische Culte aus Inschriften, Philologus_, Bd. xxiii. 212-259, 592-622: and Weingarten, _Histor. Zeitschrift_, Bd. xlv. 1881, p. 441 sqq. as well as to the authorities cited in the notes. [596] Foucart, _Le culte de Pluton dans la religion éleusinienne, Bulletin de Correspondance Hellénique_, 1883, pp. 401 sqq.