self); Gal. i. 12 ff.; Acts ix. 1-22. On the difference of tone and
fidelity between the Epistles and the Acts see the interesting remarks
of Prof. P. Gardner, _The Religious Experience of St. Paul_, pp. 5 ff.

[149:2] Porphyry, _Vita Plotini_, 23. 'We have explained that he was
good and gentle, mild and merciful; we who lived with him could feel it.
We have said that he was vigilant and pure of soul, and always striving
towards the Divine, which with all his soul he loved. . . . And thus it
happened to this extraordinary man, constantly lifting himself up
towards the first and transcendent God by thought and the ways explained
by Plato in the _Symposium_, that there actually came a vision of that
God who is without shape or form, established above the understanding
and all the intelligible world. To whom I, Porphyry, being now in my
sixty-eighth year, profess that I once drew near and was made one with
him. At any rate he appeared to Plotinus "a goal close at hand." For his
whole end and goal was to be made One and draw near to the supreme God.
And he attained that goal four times, I think, while I was living with
him--not potentially but in actuality, though an actuality which
surpasses speech.'

[150:1] _C. I. G._, vol. xii, fasc. 3; and Bethe in _Rhein. Mus._, N.
F., xlii, 438-75.

[150:2] Irenaeus, i. 13, 3.

[150:3] Bousset, chap. vii; Reitzenstein, _Mysterienreligionen_, p. 20
ff., with excursus; _Poimandres_, 226 ff.; Dieterich, _Mithrasliturgie_,
pp. 121 ff.

[152:1] Eur. fr. 484.

[152:2] _R. G. E._{3}, pp. 135-40. I do not touch on the political side
of this apotheosis of Hellenistic kings; it is well brought out in
Ferguson's _Hellenistic Athens_, e. g. p. 108 f., also p. 11 f. and
note. Antigonus Gonatas refused to be worshipped (Tarn, p. 250 f.). For
Sallustius's opinion, see below, p. 223, chap. xviii _ad fin._

[153:1] Cf. +psyche oiketerion daimonos+, Democr. 171, Diels, and
Alcmaeon is said by Cicero to have attributed divinity to the Stars and
the Soul. Melissus and Zeno +theias oietai tas psychas+. The phrase
+tines ten psychen dynamin apo ton astron rheousan+, Diels 651, must
refer to some Gnostic sect.

[154:1] See for instance Frazer, _Golden Bough_{3}, part I, i. 417-19.

[154:2] Aesch. _Pers._ 157, 644 (+theos+), 642 (+daimon+). Mr. Bevan
however suspects that Aeschylus misunderstood his Persian sources: see
his article on 'Deification' in Hastings's _Dictionary of Religion_.

[154:3