the affairs of which he represented before him as the paraclete, the advocate and consoler of the world, who was the channel to it of the divine promises; as the tool with which God had fashioned the world, the original and ideal of it to which God had given effect in its creation--that which operated in all things; in a word, as the soul or spirit of the world, which the Stoics had identified with their God, but which Philo distinguished from the other-world Divinity and looked upon as his revelation and manifestation. In essence only an expression for the sum total of all divine forces and activities, the Logos of Philo also was sometimes an impersonal metaphysical principle, simply the efficacy of the Godhead, and sometimes an independent personality distinct from God. Just as the Stoics had personified their world-reason in Hermes, the messenger of the Gods, so the Egyptians had raised Amun Ra's magic word of creation to a self-existing personal mediatory being in Thoth the guide of souls; the Babylonians, the word of fate of the great God Marduk in the shape of Nabu; the Persians, the word of Ahuramazda in Vohu mano as well as in the Spenta Armaiti, the good thought of the creative God. And just as according to Persian ideas it was at one time the divine "son" and mediator "Mithras," the collectivity of all divine forces, at another the ideal man Saoshyant who appeared as Saviour and Deliverer of the world, and just as both mingled in one form, so Philo also at one time described the Word as the collectivity of all creative ideas, at another only as the unembodied idea of man, the ideal man, the direct divine image and immaterial pattern of the material exemplars of humanity, that is effective therein as the subject of all religious redemption. Indeed, he occasionally identified him with the tree of life in Paradise, since both were everlasting and "stood in the middle."