EDUCATION: GREEK INFLUENCE 55 Ixxiii., Ixxxiii.) are of especial interest, because the same question arises here as will meet us in connec- tion with the Pauline doctrine of Salvation: whether the principle of the good is man’s own spirit, his God- related intellect and conscience, or whether it is a supernatural power working upon man from without, a divine spiritual being sent from above, to help him. Zeller’ understands all these sayings in the former sense only. He writes: “The statement that no one can be good without the aid of the Deity is always to be understood in Seneca in the sense of this (the Stoic) system. The divine aid for which he calls is nothing supernatural, but coincides with the use of our reason and its natural powers. This is obvious from the con- text of the passages in which he enunciates this thesis. The help of God consists, accordingly, in this—that in the spiritual endowment of mankind an emanation of the Deity as Adyos orepuaruds unites itself with a human body.” However accurate this may be as a logical inference from the system, yet it is difficult to rid oneself of the impression that Seneca also con- ceives of a supernatural divine influence coming to the support of weak human nature, when he says that the Deity gives us his aid, comes down to us and into us, especially when he sees in the truly good man a great and holy spirit who is sent down as a messenger from the higher world in order that we may learn to know the divine better, and who, still 1 Philosophie der Griechen, 2nd ed., iii. 1, 649 49. Besides this classical work, we may refer, in connection with what is said above, to Baur’s essay upon Paul and Seneca; Havet, Le Christianisme et ses Origines, ii. 249-294; Bruno Bauer, Christus und die Casaren, 20-60. [Add Lightfoot, Philippians, Dissertation II., St Paul and Seneca,—Transiator.]