[316] ἀπόῤῥοια, M. Anton. 2. 4: ἀπόσπασμα, Epict. Diss. 1. 14. 6; 2. 8. 11; M. Anton. 5. 27: ἀποικία, Philo, de mund. opif. 46 (i. 32). The co-ordination of these and cognate terms in Philo is especially important in view of their use in Christian theology: de mund. opif. 51 (i. 35), πᾶς ἄνθρωπος κατὰ μὲν τὴν διάνοιαν ᾠκείωται θείῳ λόγῳ, τῆς μακαρίας φύσεως ἐκμαγεῖον ἢ ἀπόσπασμα ἢ ἀπαύγασμα γεγονώς: he considers the term ἐκμαγεῖον to be more appropriate to theology, τῆς τοῦ παντὸς ψυχῆς ἀπόσπασμα ἢ ὅπερ ὁσιώτερον εἰπεῖν τοῖς κατὰ Μωυσῆν φιλοσοφοῦσιν, εἰκόνος θείας ἐκμαγεῖον ἐμφερές, de mutat. nom. 39 (i. 612): and he is careful to guard against an inference that ἀπόσπασμα implies a breach of continuity between the divine and the human soul, ἀπόσπασμα ἦν οὐ διαιρετόν· τέμνεται γὰρ οὐδὲν τοῦ θείου κατ’ ἀπάρτησιν, ἀλλὰ μόνον ἐκτείνεται, quod det. pot. insid. 24 (i. 209).
[317] Phileb. 16, p. 28 e, νοῦν καὶ φρόνησίν τινα θαυμαστήν: in the post-Platonic Epinomis, p. 986 c, λόγος ὁ πάντων θειότατος.
[318] The best account of Plato’s complex, because progressive, theory of matter is that of Siebeck, Plato’s Lehre von der Materie, in his Untersuchungen der Philosophie der Griechen, Freiburg im Breisg. 1888. The conception of it which was current in the Platonist schools, and which is therefore important in relation to Christian philosophy, is given in the Placita of Aetius, ap. Stob. Ecl. 1. 11 (Diels, p. 308), and Hippol. Philosoph. 1. 19.
[319] Plat. Tim. p. 30, πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐκ ἡσυχίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως εἰς τάξιν αὐτὸ ἤγαγεν ἐκ τῆς ἀταξίας.
[320] In Tim. P. 41, the θεοὶ θεῶν are addressed at length by ὁ τόδε τὸ πᾶν γεννήσας (= ὁ δημιουργός): the most pertinent words are, ἵν’ οὖν θνητά τε ᾖ τό τε πᾶν ὄντως ἅπαν ᾖ, τρέπεσθε κατὰ φύσιν ὑμεῖς ἐπὶ τὴν τῶν ζώων δημιουργίαν, μιμούμενοι τὴν ἐμὴν δύναμιν περὶ τὴν ὑμῶν γένεσιν. The whole theory is summed up by Professor Jowett in the Introduction to his translation of the Timæus (Plato, vol. ii. p. 470): “The Creator is like a human artist who frames in his mind a plan which he executes by means of his servants. Thus the language of philosophy, which speaks of first and second causes, is crossed by another sort of phraseology, ‘God made the world because he was good, and the demons ministered to him.’”
[321] λόγοι σπερματικοί, frequently in Stoical writings, e.g. in the definition of the πῦρ τεχνικὸν, which is the base of all things, as given in the Placita of Aetius, reproduced by Plutarch, Eusebius, and Stobæus, Diels, p. 306, ἐμπεριειληφὸς πάντας τοὺς σπερματικοὺς λόγους καθ’ οὕς ἕκαστα καθ’ εἱμαρμένην γίνεται. The best account of this important element in later Stoicism is in Heinze, die Lehre vom Logos in der griechischen Philosophie, 1872, pp. 110 sqq.
[322] Hence the definition which Aetius gives: ἰδέα ἐστὶν οὐσία ἀσώματος, αὐτὴ μὲν ὑφεστῶσα καθ’ αὑτὴν εἰκονίζουσα δὲ τὰς ἀμόρφους ὕλας καὶ αἰτία γινομένη τῆς τούτων δείξεως, ap. Plut. de plac. philos. 1. 10; Euseb. præp. evang. 15. 45; with additions and differences in Stob. Ecl. 1. 12 (Diels, p. 308).
[323] The three ἀρχαί are expressed by varying but identical terms: God, Matter, and the Form (ἰδέα), or the By Whom, From What, In view of What (ὑφ’ οὗ, ἐξ οὗ, πρὸς ὅ), in the Placita of Aetius, 1. 3. 21, ap. Plut. de placit. phil. 1. 3, Stob. Ecl. 1. 10 (Diels, p. 288), and in Timæus Locrus, de an. mundi 2 (Mullach F P G 2. 38): God, Matter, and the Pattern (παράδειγμα), Hippol. Philosoph. 1. 19, Herm. Irris. Gent. Phil. 11: the Active (τὸ ποιοῦν), Matter, and the Pattern, Alexand. Aphrod. ap. Simplic. in phys. f. 6 (Diels, p. 485), where Simplicius contrasts this with Plato’s own strict dualism.
[324] De mundi opif. 5 (i. 5): cf. Plat. Tim. p. 30 (of God), ἀγαθὸς ἦν ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δ’ ἐκτὸς ὤν πάντα ὁτιμάλιστα ἐβουλήθη γενέσθαι παραπλήσια αὑτῷ.
[325] De cherub. 9 (i. 144): cf. ib. 35 (i. 162).