262 REV. H. J. CLARKE. 
feature is a peculiarity which remains to be noticed. We find 
the Adyor subordinated to One who bears this title, and who, 
although himself subordinate to the Supreme Being, holds 
towards them the relation of Father,* their existence and func- 
tions being in some way, vaguely indicated rather than scien- 
tifically defined, derived from and summed up in His. Their 
occupation is to minister to the souls of mortals who still 
suffer defilement from contact with the gross material of their 
bodies, and thus to promote their purification ;f it is the 
privilege of those who have reached the highest degree of 
purification to hold immediate intercourse with Him. WNatu- 
rally the intervention of a superior medium of illumination 
renders the presence of inferior media superfluous; there- 
fore, when the Logos rises upon the mind, the hght which 
shines from his angelic agents sets.[ These, the several 
ideas, are of course manifold and partial: He is the Idea 
of the ideas,§ the archetypal Model, the archetypal Seal,|| of 
which the visible Cosmos is the impress, and is thus Himself | 
the purely intelligible Cosmos.§ But an expressed idea may — 
be contemplated simply as an idea, or as finding its expres- 
sion: Philo, accordingly, recognises the Stoic distinction 
between the Adyoe évdiaberoe and the Adyoe tpodoptKdc, namely 
the word implied in the indwelling thought and the word 
conceived as having its place in the vehicle of utterance, com- 
paring the former to a spring, the latter to a stream.** Such 
then, briefly, is his conception of an ultimate Logos which is 
to account for all existent things inferior to itself, apart from 
nondescript material. 
Fertilised, however, by the study of the Scriptures and 
of expository lore, it grew apace and spread out into specu- 
Jations more luxuriantly fanciful than philosophically compact. 
Very remarkable, therefore, are the coincidences that may be 
observed in respect to certain titles and functions of the 
Logos between Philonism and a philosophy of which it knew 
nothing, but in which alone is to be found the true Wisdom. 
In the former the Logos appears as the Firstborn tf and the 
Image of God,tt the Image after which man was created.§9 
* De Somn., ii. 28: ‘‘zar2p \6ywr iepdy.” f+ De Somn,, i. 12. 
{ De Somn., i. 13. § De Migr. Ab., 18. 
|| De Opif. Mund., 6. 
{ De Opif. Mund., 4; and De Somn., i. 32: the Logos is the kéopog voyroc. 
** De Migr. Abr, 13. ++ De Confus. Ling., 28. 
‘tt De Monarch., ii. 5 ; and De Opif. Mund., 8. 
$$ Quis Rer. diy. her., 48 ; and De Opif. Mund., 6. 
