[482] De somn. 1. 15 (i. 633).
[483] Ibid. 1. 33 (i. 649).
[484] Quis rer. div. her. 42 (i. 501).
[485] De sacrif. Abel. et Cain. 18 (i. 175), ὁ γὰρ θεὸς λέγων ἅμα ἐποίει μηδὲν μεταξὺ ἀμφοῖν τιθείς· εἰ δὲ χρὴ δόγμα κινεῖν ἀληθέστερον, ὁ λόγος ἔργον αὐτοῦ: de decem orac. 11 (ii. 188), commenting on the expression of the LXX. in Exodus xx. 18, ὁ λαὸς ἑώρα τὴν φωνήν, he justifies it on the ground ὅτι ὅσα ἂν λέγῃ ὁ θεὸς οὐ ῥήματά ἐστιν ἀλλ’ ἔργα, ἅπερ ὀφθαλμοὶ πρὸ ὤτων διορίζουσι: de mund. opif. 6 (i. 5), οὐδὲν ἂν ἕτερον εἴποι τὸν νοητὸν εἶναι κόσμον ἢ θεοῦ λόγον ἤδη κοσμοποιοῦντος.
[486] The word σκία seems to be used, in relation to the Logos, not of the shadow cast by a solid object in the sunlight, but rather, as in Homer, Odyss. 10. 495, and frequently in classical writers, of a ghost or phantom: hence God is the παράδειγμα, the substance of which the Logos is the unsubstantial form, Leg. Alleg. 3. 31 (i. 106): hence also σκία is used as convertible with εἰκών (ibid.), in its sense of either a portrait-statue or a reflexion in a mirror: in de confus. ling. 28 (i. 427), the Logos is the eternal εἰκών of God.
[487] De somn. 1. 41 (i. 656).
[488] Quod det. pot. ins. 23 (i. 207).
[489] De agric. 12 (i. 308): de confus. ling. 28 (i. 427): spoken of as γεννηθείς, ibid. 14 (i. 414).
[490] De profug. 20 (i. 562): so God is spoken of as the husband of σοφία in de Cherub. 14 (i. 148). But in de ebriet. 8 (i. 361), God is the Father, Knowledge the Mother, not of the Logos but of the universe.
[491] Quod a Deo mit. somn. i. 683.