We cannot verify anything. We have no materials for the purpose. We can only deal a little with probabilities. But behind all probabilities it is enough for us to know that there must have been many avenues by which the conception of the Logos may well have reached the Apostle besides that of the direct and systematic study of the writings of Philo. II. Relation of the Prologue to the rest of the Gospel. 1. View of Harnack. Mention has been made above of Harnack’s view as to the relation of the Prologue to the main body of the Gospel. He holds that the Prologue is really separable from this, that it is of the nature of a postscript, or after-thought, rather than a preface. He regards it as not so much the statement of a programme to be worked out in the Gospel as a sort of ‘covering letter,’ intended to commend the work to cultivated Gentile or Hellenistic readers. This view has in its favour the obvious fact that the word λόγος, wherever it occurs in the body of the Gospel, is used in its ordinary and familiar sense, and not in the special sense given to it in the Prologue. In face of this fact it seems at first sight difficult to treat the Prologue as containing the leading idea that runs through and determines the character of the rest of the Gospel. And yet it is well known that many writers have so treated it—and conspicuously the two French scholars, M. Jean Réville and the Abbé Loisy. There are two ways of escaping the inference just referred to. One is that of which I have just been speaking, the method adopted by Dr. Julius Grill in his recent work on the origin of the Fourth Gospel, to take as the leading idea, not the Logos but the combination of Life and Light which the Evangelist gives as equivalent to the Logos[62]. The other is to follow in the track of M. Loisy, and to treat the doctrine of the Logos as a summary name for the whole ‘theology of the Incarnation[63].’ 2. View of Grill. It is easy (as I have said) to bring under the head of Life and Light all the miracles in the Gospel, from the miracle at Cana down to the Raising of Lazarus and even the miraculous Draught of Fishes in chap. xxi. Both the first ‘sign’ and the last are instances of the assertion of creative power, and the Healing of the Blind Man in chap. ix, where this aspect is more subordinate, illustrates the activity of Christ as the Light of the World, a text on which the concluding paragraph of the chapter enlarges. Besides the miracles there are many other allusions to these ideas of Life and Light: notably to the ‘living water’ in the discourse with the Samaritan woman (John iv. 10-14); to the ‘bread of life’ in the discourse in the synagogue of Capernaum (vi. 31-58); in the comment apparently suggested by the libation at the Feast of Tabernacles (vii. 37 f.); in the sayings on Light in viii. 12, xi. 9 f., as well as in chap. ix.