[336] De mund. opif. 4 (i. 4): the same conception is expressed in less figurative language in Leg. alleg. 1. 9 (i. 47), πρὶν ἀνατεῖλαι κατὰ μέρος αἰσθητὰ ἦν τὸ γενικὸν αἰσθητὸν προμηθείᾳ τοῦ πεποιηκότος.
[337] δύναμις κοσμοποιητική, de mund. οpif. 5 (i. 5); δύναμις ποιητική de profug. 18 (i. 560).
[338] Leg. alleg. 1. 9 (i. 47), τῷ γὰρ περιφανεστάτῳ καὶ τηλαυγεστάτῳ λόγῳ, ῥήματι, ὁ θεὸς ἀμφότερα (i.e. both heaven and earth) ποιεῖ: quod deus immut. 12 (i. 281), λόγῳ χρώμενος ὑπηρέτῃ δωρεῶν ᾧ καὶ τὸν κόσμον εἰργάζετο: more expressly, it is the instrument, ὄργανον, Leg. alleg. 3. 31 (i. 106), de cherub. 35 (i. 162).
[339] De somn. 2. 37 (i. 691).
[340] De profug. 20 (i. 562), de migrat. Abr. 18 (i. 452): cf. Wisdom, 18. 24.
[341] De profug. 19 (i. 561).
[342] ὁ τῶν ὅλων πατήρ, de migrat. Abrah. 9 (i. 443); ὁ θεὸς τὰ πάντα γεννήσας, de somn. 1. 13 (i. 632), and elsewhere.
[343] De ebriet. 8 (i. 361).
[344] 1 Clem. Rom. 33. 3, 4: but it is a noteworthy instance of the contrast between this simple early belief and the developed theology which had grown up in less than a century later, that Irenæus, lib. 4, præf. c. 4, explains the ‘hands’ to mean the Son and Spirit: “homo ... per manus ejus plasmatus est, hoc est per Filium et Spiritum quibus et dixit Faciamus hominem.”
[345] Derivatio: Iren. 1. 24. 3, of Basilides (or rather one of the schools of Basilidians).