When I heard this, it seemed to me that I had come to Philo for naught; but I said to him, “Thou speakest of that revelation of God, which thou callest mere existence, as being the highest revelation. Is there then a lower revelation?” “Certainly,” he replied, “for just as there is, in human life, the thing and the word that revealeth the thing, even so is there also on the one hand God, the true God, THAT WHICH IS, and on the other hand the Word of God, which revealeth God to the minds of men.” Then I questioned him concerning this Word of God, or Logos (as he called it, using a Greek name): and he answered me fully, yet not so that I could altogether understand him. But this I gathered, that the Word or Logos was a second divine being, inseparable from the Father; and that by the Word was the world made. But sometimes he said that the world, as conceived by the intellect, _was_ the Word, (“for,” said he, “as a city, not yet being, is in the mind or reason of the architect thereof, so the world, albeit not being, was in the mind or reason of God”;) and with these exact words he made an end of this part of his discourse, for I set them down at the time: “If any one should desire to use still plainer terms, he would not call the world (regarded as perceptible only to the intellect) as anything else but the Reason of God busied with the creation of the world; for neither is a city, while only perceptible to the intellect, anything else except the reason of the architect.” Then said I, “But how do men attain to the revelation of the Word?” “By the exercise of the divine Word or Reason within them,” said Philo; “for all men have in themselves a ray of light from the archetypal Light, the Word of the Supreme Being. For no mortal thing is framed, nor could have been framed, in the similitude of the Supreme Father; but only after the pattern of the second deity, the Word. Now this Word can be received of all them that will live according to it. For the race of mankind is twofold, the one being the race of them that live by the Divine Spirit and reason; the other, of such as live according to the pleasures of the flesh. The universe therefore, apprehended by the reason of man, conveyeth the revelation of the Word. And this revelation, this heavenly food of the soul (which Moses calleth manna), the Word of God meteth out in equal portions among all them which are to use it. For the blessed soul proffereth her own reason as the holy goblet of true joy. But who can pour forth the wine of life, save only the Cup‐bearer of God, the Master of the Feast, the Word? And indeed the Cup‐bearer differeth in no wise from the draught. For the Word is the draught itself, pure and unpolluted.”