[153:1] Cf. ψυχὴ οἰκητήριον δαίμονος, Democr. 171, Diels, and Alcmaeon is said by Cicero to have attributed divinity to the Stars and the Soul. Melissus and Zeno θείας οἴεται τὰς ψυχάς. The phrase τινὲς τὴν ψυχὴν ἀπὸ τῶν ἄστρων ῥέουσαν, Diels 651, must refer to some Gnostic sect.
[154:1] See for instance Frazer, Golden Bough3, part I, i. 417-19.
[154:2] Aesch. Pers. 157, 644 (θεός), 642 (δαίμων). Mr. Bevan however suspects that Aeschylus misunderstood his Persian sources: see his article on 'Deification' in Hastings's Dictionary of Religion.
[154:3] Cf. Aristotle on the Μεγαλόψυχος, Eth. Nic. 1123 b. 15. εἰ δὲ δὴ μεγάλων ἑαμτὸν ἀξιοῖ ἄξιος ὤν, καὶ μάλιστα τῶν μεγίστων, περὶ ἓν μάλιστα ἂν εἲη. . . . μέγιστον δὲ τοῦτ' ἂν θείημεν ὃ τοῖς θεοῖς ἀπονέμομεν. But these kings clearly transgressed the mean. For the satirical comments of various public men in Athens see Ed. Meyer, Kleine Schriften, 301 ff., 330.
[155:1] Lysander too had altars raised to him by some Asiatic cities.
[156:1] Dittenberger, Inscr. Orientis Graeci, 90; Wendland, Hellenistisch-römische Kultur, 1907, p. 74 f. and notes.
[157:1] Several of the phrases are interesting. The last gift of the heavenly gods to this Theos is the old gift of Mana. In Hesiod it was Κάρτος τε Βίη τε, the two ministers who are never away from the King Zeus. In Aeschylus it was Kratos and Bia who subdue Prometheus. In Tyrtaeus it was Νίκη καὶ Κάρτος. In other inscriptions of the Ptolemaic age it is Σωτηρία καὶ Νίκη or Σωτηρία καὶ Νίκη αἰώνιος. In the current Christian liturgies it is 'the Kingdom, the Power, and the Glory'. R. G. E.3, p. 135, n. The new conception, as always, is rooted in the old. 'The Gods Saviours, Brethren', &c., are of course Ptolemy Soter, Ptolemy Philadelphus, &c., and their Queens. The phrases εἰκὼν ζῶσα τοῦ Διός, υἱὸς τοῦ Ἡλίου, ἠγαπημένος ὑπὸ τοῦ Φθᾶ, are characteristic of the religious language of this period. Cf. also Col. i. 14, εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου; 2 Cor. iv. 4; Ephes. i. 5, 6.
[158:1] Fr. 1118. Arnim. Cf. Antipater, fr. 33, 34, τὸ εὐποιητικόν is part of the definition of Deity.
[158:2] Plin., Nat. Hist. ii. 7, 18. Deus est mortali iuvare mortalem et haec ad aeternam gloriam via. Cf. also the striking passages from Cicero and others in Wendland, p. 85, n. 2.
[159:1] The Stoic philosopher, teaching at Rhodes, c. 100 b. c. A man of immense knowledge and strong religious emotions, he moved the Stoa in the direction of Oriental mysticism. See Schwartz's sketch in Characterköpfea, pp. 89-98. Also Norden's Commentary on Aeneid vi.