41. I did not mention Hermetism, made prominent by the researches of Reitzenstein, because I believe its influence in the Occident to have been purely literary. To my knowledge there is no trace in the Latin world of an Hermetic sect with a clergy and following. The _Heliognostae_ or _Deinvictiaci_ who, in Gaul, attempted to assimilate the native Mercury with the Egyptian Thoth, (_Mon. myst. Mithra_, I, p. 49, n. 2; cf. 359), were Christian gnostics. I believe that Reitzenstein misunderstood the facts when he stated (_Wundererzaehlungen_, 1906, p. 128): "Die hermetische Literatur ist im zweiten und dritten Jahrhundert fuer alle religioes-interessierten der allgemeine Ausdruck der Froemmigkeit geworden." I believe that {234} Hermetism, which is used as a label for doctrines of very different origin, was influenced by "the universal spirit of devotion," and was not its creator. It was the result of a long continued effort to reconcile the Egyptian traditions first with Chaldean astrology, then with Greek philosophy, and it became transformed simultaneously with the philosophy. But this subject would demand extended development. It is admitted by Otto, the second volume of whose book has been published since the writing of these lines, that not even during the Hellenistic period was there enough theological activity of the Egyptian clergy to influence the religion of the times. (_Priester und Tempel_, II, pp. 218-220). 42. Plut, _De Isid._, 9. 43. Apul., _Metam._, XI, 5. 44. _CIL_ X, 3800 = Dessau, _Inscr. sel._, 4362. 45. See the opening pages of this chapter. 46. Plut,. _De Iside et Osir._, 52; cf. Hermes Trismegistus, [Greek: Horoi Asklepiou], c. 16; and Reitzenstein, _Poimandres_, p. 197. 47. Cf. Naville, _op. cit._, pp. 170 ff. 48. Juv., VI, 489: "Isiacae sacraria lenae"; cf. Friedlaender, _Sittengeschichte_, I^6, p. 502. 49. In a recent book Farnell has brilliantly outlined the history of the ritual of purification and that of the conception of purity throughout antiquity (_Evolution of Religion_, London, 1905, pp. 88-192), but unfortunately he has not taken Egypt into account where the primitive forms have been maintained with perhaps the fewest alterations. 50. Juv., VI, 522 ff. 51. Friedlaender, _Sittengeschichte_, I^6, p. 510.--On this transformation of the Isis cult, cf. Reville, _op. cit._, p. 56. 52. Plut., _De Iside_, c. 2; cf. Apul., _Met._, XI, 6, end. 53. AElius Arist., _In Sarap._, 25 (II, p. 359, Keil ed.); see Diodorus, I, 93, and Apuleius, XI, 6, end.--On future rewards and punishments in Hermetism, see Ps.-Apul., _Asclepius_, c. 28; Lydus, _De mensib._, IV, 32 and 149, Wuensch ed. 54. Porph., _Epist. ad Aneb._, 29. The answer of the Ps.-Iamblichus (_de Myst._, VI, 5-7) is characteristic. He {235} maintained that these threats were addressed to demons; however, he was well aware that the Egyptians did not distinguish clearly between incantations and prayers (VI, 7, 5).