It might be supposed that this fact would weaken Reitzenstein's devotion to his theory. But such is not the case. If, says Reitzenstein, "Spirit" in Hermes Trismegistus does not indicate something higher than "soul," that is because the original popular terminology has here suffered philosophical revision. The popular term "spirit" has been made to give place to the more philosophical term "mind."[201] Where Hermes says "mind," therefore, it is only necessary to restore the term "spirit," and an admirable basis is discovered for the Pauline terminology. But how does Reitzenstein know that the popular, unphilosophical term in the mystery religions was "spirit," rather than "mind" or the like? The extant pagan sources do not clearly attest the term "spirit" in the sense which is here required. Apparently then the only reason for positing the existence of such a term in pagan mystery religion is that it must have existed in pagan mystery religion if the Pauline use of it is to be explained. It looks, therefore, as though the learned argument of Reitzenstein had been moving all the time in a circle. After pursuing a roundabout course through many centuries and many races of men, after acquiring boundless treasures of curious information, after impressing the whole world with the learning thus acquired, the explorer arrives at last at the exact point where he started, and no richer than when he first set out! The Pauline terminology cannot be explained except as coming from the mystery religions; therefore, says Reitzenstein in effect, it must have had a place in the mystery religions even though the extant sources provide no sufficient evidence of the fact.[202] [201] νούς [202] See Burton, _op. cit._, p. 206: "For the Pauline exaltation of πνεῦμα over ψυχή there is no observed previous parallel. It marks an advance on Philo, for which there is no precedent in non-Jewish Greek, and only partial and imperfect parallels in the magical papyri. It is the reverse of Hermetic usage." But is there not some way out of the vicious circle? Is there not some witness to the terminology which is required? The investigator turns naturally to Philo. Philo is thought to be dependent upon the mysteries; perhaps he will attest the required mystical use of the term "spirit." But, alas, Philo apparently deserts his friends. Except where he is influenced by the Old Testament use of the word "spirit," he seems to prefer other terminology.[203] His terminology, then, like that of Hermes must be thought to have suffered philosophical reversal. And still the required mystery terminology eludes the eye of the investigator. [203] See Bousset, _Kyrios Christos_, pp. 138, 140, 141 (Anm. 2).