is the man who sees God,[173] and his religious genius gave to the world a personal incorporeal Deity, who is both transcendent and immanent, personal and yet above human conception. It is unnecessary to quote evidence of this view of the Godhead in the Bible, and it would be superfluous to adduce passages from the rabbis, did they not bear a striking similarity to the words of Philo. God to them is not only the Creator of the world, but also the Father of the world, the Governor of the world, the Only One of the world, the Space of the world, filling it as the soul fills the body.[174] Now, this Jewish conception of God is dominant in Philo. To him also God is not only the Creator but the Father of the universe.[175] He is the One and the All.[176] He is ever at rest, yet he outstrippeth everything, nearest to everyone, yet far removed, everywhere and nowhere, above and outside the universe, yet filling creation with Himself.[177] Philo loves to attach to the Deity these opposite predicates, for in this way alone can we form for ourselves some conception, however inadequate, of His Being. Strictly, God is unconditioned, and cannot be the subject of predication, for all determination involves negation, and hence in one aspect He is not conceivable nor describable, nor nameable.[178] Siegfried and Zeller press this negative attitude to the Deity, and find that there is an inherent contradiction in Philo's system, which ruins it, in that his God, upon whom all depends and who is the object of all knowledge, is absolutely unknowable and unapproachable. But this is to take Philo according to the strict letter to the neglect of the spirit, and to do that with one so eloquent and so careless of verbal accuracy is utterly to misunderstand him.