The olive branch, which we have already seen to have been one of the symbols of the Chaldean god, had evidently the same hieroglyphical meaning; for, as the olive was the oil-tree, so an olive branch emblematically signified a "son of oil," or an "anointed one" (Zech 4:12-14). Hence the reason that the Greeks, in coming before their gods in the attitude of suppliants deprecating their wrath and entreating their favour, came to the temple on many occasions bearing an olive branch in their hands. As the olive branch was one of the recognised symbols of their Messiah, whose great mission it was to make peace between God and man, so, in bearing this branch of the anointed one, they thereby testified that in the name of that anointed one they came seeking peace. Now, the worshippers of this Beel-samen, "Lord of Heaven," and "Lord of Oil," were anointed in the name of their god. It was not enough that they were anointed with "spittle"; they were also anointed with "magical ointments" of the most powerful kind; and these ointments were the means of introducing into their bodily systems such drugs as tended to excite their imaginations and add to the power of the magical drinks they received, that they might be prepared for the visions and revelations that were to be made to them in the Mysteries. These "unctions," says Salverte, "were exceedingly frequent in the ancient ceremonies...Before consulting the oracle of Trophonius, they were rubbed with oil over the whole body. This preparation certainly concurred to produce the desired vision. Before being admitted to the Mysteries of the Indian sages, Apollonius and his companion were rubbed with an oil so powerful that they felt as if bathed with fire." This was professedly an unction in the name of the "Lord of Heaven," to fit and prepare them for being admitted in vision into his awful presence. The very same reason that suggested such an unction before initiation on this present scene of things, would naturally plead more powerfully still for a special "unction" when the individual was called, not in vision, but in reality, to face the "Mystery of mysteries," his personal introduction into the world unseen and eternal. Thus the Pagan system naturally developed itself into "extreme unction" (Quarterly Journal of Prophecy, January, 1853). Its votaries were anointed for their last journey, that by the double influence of superstition and powerful stimulants introduced into the frame by the only way in which it might then be possible, their minds might be fortified at once against the sense of guilt and the assaults of the king of terrors.