Concerning the Logos, Dean Milman, in his "History of Christianity," says: "This Being was more or less distinctly impersonated, according to the more popular or more philosophic, the more material or the more abstract, notions of the age of the people. This was the doctrine from the Ganges, or even the shores of the Yellow Sea, to the Ilissus: it was the fundamental principle of the Indian religion and the Indian philosophy; it was the basis of Zoroastrianism; it was pure Platonism; it was the Platonic Judaism of the Alexandrian school." Another English clergyman, Mr. Lake, says: "We can trace its [the Word's] birthplace in the philosophic speculations of the ancient world; we can note its gradual development and growth; we can see it in its early youth passing (through Philo and others), from Grecian philosophy into the current of Jewish thought" (Philo, Plato, and Paul, p. 71). The presentation of Jesus as an incarnation of the Logos belongs to the second century and is prominent in the Fourth Gospel. The ideas are chiefly those of Plato and Philo. Plato's trinity was Thought, Word and Deed. The Word occupies the second place in the Platonic trinity as it does in the Christian trinity. That the author of the gospel of John, written more than a century after the time of Philo, borrowed largely from that philosopher, is shown by the following parallels drawn from their writings: Philo.--"The Logos is the Son of God" (De Profugis). John.--"This [the Word] is the Son of God" (i, 34). Philo.--"The Logos is considered the same as God" (De Somniis). John.--"The Word was God" (i, 1). Philo.--"He [the Logos] was before all things" (De Leg. Allegor). John.--"The same [the Word] was in the beginning with God" (i, 2). Philo.--"The Logos is the agent by whom the world was made" (De Leg. Allegor). John.--"All things were made by him [the Word]" (i, 3). Philo.--"The Logos is the light of the world" (De Somniis). John.--"The Word was the true light" (i, 9). Philo.--"The Logos only can see God" (De Confus. Ling.). John.--"No man hath seen God.... He [the Word] hath declared him" (i, 18). 12. The Perfect Man. The New Testament contains at least five different mythical types or conceptions of Jesus Christ: 1. The Messiah of the synoptics, omitting the opening chapters of Matthew and Luke. 2. The Son of God, or demi-god, introduced in these opening chapters. 3. The incarnate Logos or God of John. 4. The Christ of Paul. 5. Eliminating these more or less supernatural types, there remains in these writings, in addition to the purely natural and purely human Jesus of Nazareth, a type known as the Ideal or Perfect Alan. This type is not only mythical, but, in the stricter sense, supernatural and superhuman; for the perfect man must always remain an ideal rather than a real type of man.