c[oe]lum; ascensus in coelum, descensus ad inferna) which appeared to be
required by Old Testament predictions, and were commended by their
naturalness. Just as it is still, in the same way naively inferred: if
Christ rose bodily he must also have ascended bodily (visibly?) into
heaven.]

[Footnote 108: The Sibylline Oracles, composed by Jews, from 160 B.C. to
189 A.D. are specially instructive here: See the Editions of Friedlieb.
1852; Alexandre, 1869; Rzach, 1891. Delaunay, Moines et Sibylles dans
l'antiquite judeo-grecque, 1874. Schuerer in the work mentioned above.
The writings of Josephus also yield rich booty, especially his apology
for Judaism in the two books against Apion. But it must be noted that
there were Jews, enlightened by Hellenism, who were still very zealous
in their observance of the law. "Philo urges most earnestly to the
observance of the law in opposition to that party which drew the extreme
inferences of the allegoristic method, and put aside the outer legality
as something not essential for the spiritual life. Philo thinks that by
an exact observance of these ceremonies on their material side, one will
also come to know better their symbolical meaning" (Siegfried, Philo, p.
157).]

[Footnote 109: Direct evidence is certainly almost entirely wanting
here, but the indirect speaks all the more emphatically: see Sec. 3,
Supplements 1, 2.]

[Footnote 110: The Jewish propaganda, though by no means effaced, gave
way very distinctly to the Christian from the middle of the second
century. But from this time we find few more traces of an enlightened
Hellenistic Judaism. Moreover, the Messianic expectation also seems to
have somewhat given way to occupation with the law. But the God of
Abraham, Isaac and Jacob, as well as other Jewish terms certainly played
a great role in Gentile and Gnostic magical formulae of the third
century, as may be seen, e.g., from many passages in Origen c. Celsum.]

[Footnote 111: The prerogative of Israel was for all that clung to;
Israel remains the chosen people.]

[Footnote 112: The brilliant investigations of Bernays, however, have
shewn how many-sided that philosophy of religion was. The proofs of
asceticism in this Hellenistic Judaism are especially of great interest
for the history of dogma (See Theophrastus' treatise on piety). In the
eighth Epistle of Heraclitus, composed by a Hellenistic Jew in the first
century, it is said (Bernays, p. 182). "So long a time be