om the glory of the Almighty,' as 'the
brightness [Greek: apaugasma] of the everlasting light, the
unspotted mirror of the power of God, and the image of His
goodness.' Wisdom 'sitteth by the throne' of God. She reacheth
from one end to another mightily: and sweetly doth she order all
things.' 'She is privy to the mysteries of the knowledge of God
and a lover of His works.' God 'created her before the world'
[Endnote 286:1]. We also get by the side of this, but in quite a
subordinate place and in a much less advanced stage of personification,
the idea of the Word or Logos: 'O God of my fathers ... who hast
made all things with thy word, and ordained man through thy wisdom'
[Endnote 286:2]. 'It was neither herb nor mollifying plaister that
restored them to health: but thy word, O Lord, which healeth all things.'
It was 'the Almighty word' ([Greek: ho pantodunamos logos]) 'that
leaped down from heaven' to slay the Egyptians.

But still it will be seen that there is a distinct gap between
these conceptions and that which we find in Justin. The leading
idea is that of Wisdom, not of the Word. The Word is not even
personified separately; it is merely the emitted power or energy
of God. And the personification of Wisdom is still to a large
extent poetical, it does not attain to separate metaphysical
hypostasis; it is not thought of as being really personal.

The Philonian conception, on the other hand, is metaphysical, but
it contains many elements that are quite discordant and
inconsistent with that which we find in Justin. That it must have
been so will be seen at once when we think of the sources from
which Philo's doctrine was derived. It included in itself the
Platonic theory of Ideas, the diffused Logos or _anima mundi_
of the Stoics, and the Oriental angelology or doctrine of
intermediate beings between God and man. On its Platonic side the
Logos is the Idea of Ideas summing up the world of high
abstractions which themselves are also regarded as possessing a
separate individuality; they are Logoi by the side of the Logos.
On its Stoic side it becomes a Pantheistic Essence pervading the
life of things; it is 'the law,' 'the bond' which holds the world
together; the world is its 'garment.' On its Eastern side, the
Logos is the 'Archangel,' the 'Captain of the hosts of heaven,'
the 'Mother-city' from which they issue as colonists, the 'Vice-
gerent' of the Great King [Endnote 287:1].

It needed a more powerful mind t