using it as a pattern. As the pre-conceived plan of the building in the mind of an architect has no existence externally, but is stamped upon the mind of the artist, in like manner this world of ideas has no place but the divine logos, which disposes all things. For what other proper place can there be to receive and contain, not only all ideas, but even a single idea. It is a world-creating power, which has its source in the true good." In another passage also, speaking of the different significations of place, he says that "one of them is the divine logos, the whole of which God himself has filled with incorporeal powers."† In this place the logos is evidently nothing more than the Divine mind itself, or the seat of his ideas; and the true good, in the former passage, in which the creative power is said to reside, is the platonic term for the Supreme Being.

Like the other Platonists, Philo does not, however, content himself with giving these ideas, or the intelligible world which is composed of them, a place in the Divine mind, or logos, but he also confounds them with the Logos. "To speak plainly," says he, "the ideal world is no other than the logos of God, who makes the world, nor is an ideal city any other than the reasoning of the architect intending to produce it." Agreeable to this use of the term logos, as synonymous to the ideal world, he says, "The imitation of a perfectly beautiful pattern, must be perfectly beautiful; but the logos of God must be more excellent than beauty itself, as it is in nature, without any additional beauty."§

So far this writer is tolerably intelligible, and so also he is in the following passage, in which he speaks of the ideal world as formed by a power inherent in the Divine mind, Speaking of God saying, Adam will be like one of us, he says, Though God be one, he has many powers. By

Τα παραπλησια δη και περι Θες δοξιςεον, ὃς αρα την μεγαλοπολιν κτίζειν διανοηθεις, ενενόησε πρότερον τες τυπος αυτής, εξ ών κοσμον νοητον συςησάμενος αποτελεί τον αισθητον, παραδειγματι χρωμενο εκείνῳ. Καθαπερ εν ἡ εν τῷ αρχιτεκτονικῷ προδιατυπωθείσα πολις, χώραν εκτός εκ ειχεν, αλλ' ενεσφραγιςο τη τε τεχνιτε ψυχῃ, τον αυτον τροπον, εδ' ὁ εκ των ιδέων κόσμος αλλον αν έχοι τοπον, η τον θείον λογον τον παντα διακοσμήσαντα. Επει τις αν ειη των δυναμεων αυτο τοπος ἑτερος, ὃς γενοιτ' εν ἱκανός, ου λεγω πάσας, αλλα μιαν ακρατον ήντινεν δεξαθαι τε και χωρησαι Δύναμις δε και ἡ κοσμοποιητική, πηγην έχεσα το προς αλήθειαν αγαθον. De Mundi Opificio, p. 4. (Ρ.)

င်

+ Κατα δευτερον δε τρόπον ὁ θεῖος λογος, ὃν εκπεπληρωκεν ὅλον δι ̓ ὅλων ασωματοις δυνα μεσιν αυτος ὁ Θεος. De Somniis, p. 574. (Ρ.)

† Ει δε τις εθελήσειε γυμνοτέροις χρησασθαι τοις ονομασιν, εδεν αν ἕτερον ειποι τον νοητον ειναι κοσμον, η Θεε λογον ηδη κοσμοποιοντα. Ουδε γαρ ἡ νοητη πολις ἕτερον τι εςιν, η ὁ τε αρχιτεκτονος λογισμος ηδη την νοητην πολιν κτίζειν διανοεμεν. De Mundi Opificio, p. 5. (P.)

Θες δε λόγος, και καλλει κόσμος αυτός

§ Αναγκη δε παγκαλο παραδειγματα παγκαλον είναι μίμημα. αυτό καλλος, όπερ εσιν εν τῇ φύσει καλλος, αμείνων, ου κοσμεμενος ων, ει δει τ' αληθες ειπείν εκπρεπέςατος εκείνο. Ibid. p. 32. (P.)

these powers the intelligible and incorporeal world is made, the architype of that which is visible, consisting of invisible ideas, as this does of visible bodies."

66

In one passage he speaks of these divine powers by which the invisible world is made, as two; but he does not explain himself with respect to that particular number. God," says he, "being one, has two supreme powers. By these powers the incorporeal and ideal world is made, the architype of the visible world, consisting of invisible ideas, as this is visible to the eyes." He likewise speaks of the divine logos as "flowing from the fountain of wisdom like a river." But in the following passage he makes the logos to be the same with wisdom, and thereby makes a nearer approach to the ideas of the Christian fathers. Allegorizing the rivers of paradise, he says concerning one of them, that "it is the river which is productive of goodness. It proceeds from the wisdom of God, which is the logos of God; for according to this its productive power is made." §

But in another place he makes the logos to be different from this wisdom, which he makes to be the mother of the logos; and this circumstance may, perhaps, throw some light upon the two divine powers, by which, in the passage quoted above, he said that the intelligible world was made. Allegorizing Moses's description of the high priest, he says, "This high priest does not mean a man, but the logos of God, free from all sin, voluntary or involuntary. When Moses forbids him to defile himself on account of his father the nous, or his mother the senses, I think that he must have parents incorruptible and holy; his father God, who is also the father of all, and his mother, wisdom, by which every thing was produced."|| In this figurative and confused manner

* Εις ων ὁ Θεος αμύθητες περί αυτον έχει δυναμεις. Δια τελων δυναμεων ὁ ασώματος και νοηλες επαγη κοσμος, το το φαινόμενο τεδε αρχετυπον, ιδεαις αόρατοις συςαθεις, ὥσπερ DUTOS TWμATIY Opatos. De Confusione Linguarum, p. 345. (P.)

† Εις ων ὁ Θεος δυο τας ανωτατω δυνάμεις έχει. Δια τελων των δυναμεων, ὁ ασώματος και νοητος επαγη κοσμος το το φαινομενα ταδε αρχετυπον, ιδεαις αορατοίς συςαθεις, ὥσπερ ουτος ομμασιν ορατος. De Mundo, p. 1150. (P.)

† Κατεισι δε ώσπερ απο πηγης της σοφίας ποταμε τροπον ὁ θεῖος λογος. De Somniis, p. 1141. (P.)

Ἡ δε

§ Ποταμος ἡ γενική εςιν αγαθότης. Αυτη εκπορεύεται εκ της το Θες σοφίας. εσιν ὁ Θες λόγος· κατα γαρ τετον πεποιηται ἡ γενική αρετη. De Mundi Opificio, p. 52. (P.)

|| Λεγομεν γαρ τον αρχιερέα εκ ανθρωπον, αλλα λογον θείον είναι, παντων εχ έκεσιων μόνον, αλλά και ακεσίων αδικημάτων αμέτοχον έτε γαρ επι πατρι τῷ νῷ, ὅτε επι μητρί τη αισθήσει φησιν αυτον Μωϋσης δυνασθαι μιαίνεσθαι, διότι οιμαι γίνεων αφθαρτων και καθα ρωτάτων έλαχεν, πατρος μεν Θε8, ὃς και των συμπαντων εξι πατηρ, μήτρος δε σοφίας, δι' ἧς τα όλα ήλθεν εις γενεσιν. De Profugis, p. 466.

Those who are offended at the allegorical method of interpreting the Scriptures

does Philo at length come to what may be called an intermediate principle between God and the creation. This logos he also calls "the image of God, by which all the world was made."*

Having got an image of God, he likewise makes an image of this image; but his explanation of this I do not pretend fully to understand. Having called "the invisible and intelligible world the divine logos, or the logos of God, the image of God, and the image of that intelligible light which was the image of that divine logos, which explains its origin, it is," he says, "that super-celestial star, which is the source of the visible stars, and which may be called the universal splendour, from which the sun, moon, and stars, fixed or wandering, derive their respective splendours." +

But besides making the logos to be the image of God, Philo gives it an occasional real personification, and makes it to be the medium of the Divine communications to mankind, the symbol of the Divine presence, and even to assume the form of an angel, or a man. Though no person," he says, "is worthy to be called the Son of God, endeavour to be accomplished like his first-begotten logos, the most ancient angel, as being the archangel of many names; for it is called the apyn," (the beginning or principle,) "the name of God, and the logos, and the man according to his image, and the seer of Israel. For if we are not worthy to be called the sons of God, let us be so of his eternal image, the most holy logos; for this most ancient logos is the image of God."+

Philo supposed that it was this divine logos that had its place between the cherubim in the Holy of Holies, but was there invisible. Having described the propitiatory and the

in Origen, and the other Christian fathers, should be informed that it is not peculiar to them, nor did it originate with them. Philo is as extravagant as any of them in the scope that he gave to his imagination in this way. (P.)

(P.)

Λογος δε εςιν είκων Θε8, δι ̓ ὁν συμπας ὁ κόσμος εδημιεργοιτο. De Monarchia, p. 523.

* Τον δε αόρατον και νοητον θειον λογον, και Θε8 λογον, εικονα λέγει Θες. Και ταύτης εικονα το νιηλον φως εκείνο, ὁ πεις λογο γεγονεν, εικων τε διερμηνευσανίος την γενεσιν αυτό, Και εςιν ὑπερερανιος αςηρ, πηγή των αισθητων αςερων. Ην εκ απο σκοπό καλέσειεν αν τις παναυγειον, αφ' ἧς ὁ ἥλιος καὶ ἡ σελήνη και οι άλλοι πλανητες τε και απλανείς αρνονται καθ ̓ ὅσον έκαςῳ δυναμις, τα πρεποντα φεύγη. De Mundi Opificio, p. 6. (Ρ.)

† Καν μηδέπω μεντοι τυγχάνῃ τις αξιόχρεως ων ύιος Θεο προσαγορευεσθαι, σπεδαζε κοσμείσθαι κατα τον πρωτογονον αυτε λόγον, τον αγίελον πρεσβυταίον, ὡς αρχαγίελον πολυωνυμον ὑπαρχοντα, και γαρ αρχη, και όνομα Θεε, και λογο, και ὁ κατ' εικόνα ανθρ θρωπος, και δρων Ισραηλ προσαγορεύεται. Και γαρ ει μηπω ἱκανοι Θες παιδες νομίζεσθαι γεγόναμεν, αλλα τοι της αίδια εικόνος αυτό λόγε τε ἱερώτατε. Θες γαρ εικων, λόγος ὁ Tobuτatos. De Confusione Linguaruni, p. 341. (P.)

cherubim, he says, that "the divine logos is above these, having no visible form, as not falling under the senses; but is the express image of God, the oldest of all intelligible things, and there is no medium between it and the supreme power." He then compares it to the charioteer, acting by the command of the person who is carried in the car.

Calling God, the Father, he calls the logos the Son. Having spoken of the high priest as standing before the Holy of Holies with his breast-plate, which represented the logos, he says, it was necessary that he who officiated as priest to the Father of the world, should have his most accomplished Son as an advocate. †

Having represented the Supreme Being in the character of a shepherd and a king, ordering and conducting all the parts of nature, earth, water, fire, plants, animals, the heavenly bodies, &c., he describes the logos as his firstbegotten Son, superintending all these things, as an officer under him, and likewise as the angel that God told Moses he would send before him. +

The Platonists having been used to call the world the child or son of God, Philo calls it, with respect to the logos, the younger son; this being the object of the senses, the other being perceived by the mind only, and as the older son, remaining with the Father. S

We likewise find this logos dignified with the appellation of god; but to distinguish him from the Supreme God, he says, that the latter is known by the term God with the article prefixed to it, the God; whereas the logos, like other inferior gods, is only called God, without the article. Speak

* Ο δ' ὑπερανω τείων λόγος θειος, εις ὁρατην εκ ηλθεν ιδεαν, άτε μηδενι των κατ' αισθησιν εμφερής ων, αλλ' αυτός εικων υπαρχων Θερ, των νοητων ἀπαξαπανίων ὁ πρεσβυταίος, ὁ εγΓυίαίω, μηδενος οντος μεθόριο διασημαῖος, το μονε ὁ εσιν αψευδώς αφιδρυμένος· λεγεται γαρ λαλήσω σοι ανωθεν το ίλαςήρια ανα μέσω των δυοιν χερεβιμ, ώσθ' ήνιοχον μεν είναι των δυνάμεων τον λόγον, εποχον δε τον λαλενία επικελευομενον τῷ ἡνιοχῳ τα προς ορθής τα πανῖος ἡνιοχησιν. De Profugis, p. 465. (Ρ.) See Doddridge on John i. 3, Note (c).

† Τες επι των Γερνων δωδεκα λίθες εκ τριων κατα τετίαρας ςοιχες, το συνεχοντος και διοικενίας λογο το συμπαν το λογιον αναγκαιον γαρ ην τον ἱερωμενον τῷ τε κόσμε παίρι, παρακλητῳ χρήσθαι τελειοίαίῳ την αρείην διῳ, προς τε αμνηςείαν ἁμαρτημαίων, και χορηγίας αφθονωταίων αγαθων. De Vita Mosis, L. iii. Opera, p. 673. (Ρ.)

† Καθαπερ γαρ τινα ποιμνην, γην, και ύδωρ, και αέρα, και πυρ, και όσα εν τέτοις φυτα τε αν και ζωα, τα μεν θνητα, τα δε θεια, ετι δε ερανε φυσιν, και ήλιο και σεληνης περίοδος, και των άλλων αςέρων τροπας τε αν και χορείας εναρμόνιες, ὡς ποιμην και βασιλευ; ὁ Θεος αγει κατά δίκην και νόμον, προςησαμενος τον ορθόν αυτό λόγον πρωτογονον υιον, ὃς την επιμέλειαν της ίερας ταυλης αγέλης, δια τι μεγάλε βασιλεως ὑπαρχος διαδέξεται· και γαρ είρηται πει ιδε εγω αποτελω αγγελον με εις πρόσωπον σε τε φυλαξαι σε εν τη όδῳ. De Agriculturâ, p. 195. (P.)

§ Ο μεν γαρ κοσμος ουτο νεωτερος ύιος Θες, άτε αισθητα ως τον γαρ πρεσβύτερον τοτε ουδενα είπε νοητο δ' εκείνος, πρεσβειων δ' αξίωσας, παρ' ἑαυτῷ καταμενειν δι ενοήθη. On the Immutability of God. Opera, p. 298 (Ρ.)

ing of the God who appeared to Abraham, he says, "The true God is one, but those who are figuratively so called are many; wherefore the sacred word on this occasion distinguishes the true God by the article, I am the God, but he that is so called figuratively without the article; he that appeared to thee in the place, not of the God, but only of God. For here he gives the name of God to his most ancient logos, not being solicitous about the name, but respecting the end which he proposed." *

Philo, notwithstanding his Platonism, was so much a Jew, that he ascribed proper creation to God the Father only, and the forming of created matter to the logos. "God," says he, "who made all things, not only made them to appear, but produced what was not before, being not only a former but a creator." But of the logos, (according to the likeness of which man was made,) he says, that "he, being produced, imitating his Father, and regarding his patterns, reduced things into form." +

It might be imagined that the Divine Being, by the emission of this logos in so substantial a form, would be deprived of some of his proper power; but to this, Philo would probably have replied, that this second God was only like a lamp lighted at the original fountain of light, which did not diminish its substance or splendour. For he does apply this comparison (which is so commonly used by the early Christian fathers) to the case of Moses, whose spirit God is said to take from him, in order to impart it to the seventy-two elders. "This," he says, " is not to be understood as if he suffered any loss thereby, but it was like the lighting of one torch by another, which is not diminished by that means, though ten thousand be lighted by it."§ Or he might have supposed that the loss sustained by the emission of the logos was only temporary, because he thought that the emission of the logos only resembled the emission of light from the sun, which was afterwards drawn into its source again.

* Ο μεν αλήθεια Θεος, εις εσιν· ὁι δ' εν καταχρήσει γενόμενοι, πλειες· διο και ὁ ἱερος λογος 8 εν τῷ παρόντι τον μεν αληθεια δια το άρθρο μεμήνυκεν, ειπων. Εγω ειμι ὁ Θεός· τον δε καταχρήσει χωρίς αρθρο φασκων, ὁ ὀφθεις σοι εν τόπῳ, ου το Θε8, αλλά αυτο μονον, θες. Καλει δε τον θεον τον πρεσβύτατον αυτε νυνι λογον, ου δεισιδαιμονων περι την θεσιν των ονοματων· αλλ' εν τέλος προς εθειμενος πραγματολογήσει. De Somniis, p. 599. (Ρ.)

† Ο Θεος τα πανία γεννήσας ου μονον εις τ' εμφανες ηγαγεν, αλλα και & πρότερον εκ ην, εποίησεν, ου δημιεργος μόνον, αλλα και κτιςης αυτος ων. Ibid. p. 577. (P.)

† Ὁ γεννηθεις μεν οι μιμεμενος τας τε πατρος όδες προς παραδείγματα αρχείυπα εκεινε Bronwy, eμope &ion. De Confusione Linguarum, p. 329. (P.)

§ Λεγεται γαρ, ότι αφελω απο το πνεύματος το επι σοι, και επιθήσω επι τες ἑβδομηκονία πρεσβύτερος" αλλα μη νομίσης έξω την αφαίρεσιν κατα αποκοπήν και διαζευξιν γίνεσθαι, αλλα δια γενοιτ' αν από πυρος, ὁ καν μυρίας δάδας εξαψη, μενει μηδαλιων ελατίωθεν εν όμοιῳ. De Gigantibus, p. 287. (P.)