[313] Theophrast. ap. Simplic. _in phys._ f. 6 (Diels, p. 476), πρῶτος τοῦτο τοὔνομα κομίσας τῆς ἀρχῆς: so Hippol. _Philosoph._ 1. 6. [314] Heraclit. ap. Clem. Alex. _Strom._ 5. 14, κόσμον τὸν αὐτὸν ἁπάντων οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησεν· ἀλλ’ ἦν ἀεὶ καὶ ἔσται πῦρ ἀείζωον, ἁπτόμενον μέτρα καὶ ἀποσβεννύμενον μέτρα. [315] Lucan, _Phars._ 9. 579. [316] ἀπόῤῥοια, M. Anton. 2. 4: ἀπόσπασμα, Epict. _Diss._ 1. 14. 6; 2. 8. 11; M. Anton. 5. 27: ἀποικία, Philo, _de mund. opif._ 46 (i. 32). The co-ordination of these and cognate terms in Philo is especially important in view of their use in Christian theology: _de mund. opif._ 51 (i. 35), πᾶς ἄνθρωπος κατὰ μὲν τὴν διάνοιαν ᾠκείωται θείῳ λόγῳ, τῆς μακαρίας φύσεως ἐκμαγεῖον ἢ ἀπόσπασμα ἢ ἀπαύγασμα γεγονώς: he considers the term ἐκμαγεῖον to be more appropriate to theology, τῆς τοῦ παντὸς ψυχῆς ἀπόσπασμα ἢ ὅπερ ὁσιώτερον εἰπεῖν τοῖς κατὰ Μωυσῆν φιλοσοφοῦσιν, εἰκόνος θείας ἐκμαγεῖον ἐμφερές, _de mutat. nom._ 39 (i. 612): and he is careful to guard against an inference that ἀπόσπασμα implies a breach of continuity between the divine and the human soul, ἀπόσπασμα ἦν οὐ διαιρετόν· τέμνεται γὰρ οὐδὲν τοῦ θείου κατ’ ἀπάρτησιν, ἀλλὰ μόνον ἐκτείνεται, _quod det. pot. insid._ 24 (i. 209). [317] _Phileb._ 16, p. 28 _e_, νοῦν καὶ φρόνησίν τινα θαυμαστήν: in the post-Platonic _Epinomis_, p. 986 _c_, λόγος ὁ πάντων θειότατος. [318] The best account of Plato’s complex, because progressive, theory of matter is that of Siebeck, _Plato’s Lehre von der Materie_, in his _Untersuchungen der Philosophie der Griechen_, Freiburg im Breisg. 1888. The conception of it which was current in the Platonist schools, and which is therefore important in relation to Christian philosophy, is given in the _Placita_ of Aetius, ap. Stob. _Ecl._ 1. 11 (Diels, p. 308), and Hippol. _Philosoph._ 1. 19. [319] Plat. _Tim._ p. 30, πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐκ ἡσυχίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως εἰς τάξιν αὐτὸ ἤγαγεν ἐκ τῆς ἀταξίας. [320] In _Tim._ P. 41, the θεοὶ θεῶν are addressed at length by ὁ τόδε τὸ πᾶν γεννήσας (= ὁ δημιουργός): the most pertinent words are, ἵν’ οὖν θνητά τε ᾖ τό τε πᾶν ὄντως ἅπαν ᾖ, τρέπεσθε κατὰ φύσιν ὑμεῖς ἐπὶ τὴν τῶν ζώων δημιουργίαν, μιμούμενοι τὴν ἐμὴν δύναμιν περὶ τὴν ὑμῶν γένεσιν. The whole theory is summed up by Professor Jowett in the Introduction to his translation of the _Timæus_ (Plato, vol. ii. p. 470): “The Creator is like a human artist who frames in his mind a plan which he executes by means of his servants. Thus the language of philosophy, which speaks of first and second causes, is crossed by another sort of phraseology, ‘God made the world because he was good, and the demons ministered to him.’”