[321] λόγοι σπερματικοί, frequently in Stoical writings, e.g. in the definition of the πῦρ τεχνικὸν, which is the base of all things, as given in the _Placita_ of Aetius, reproduced by Plutarch, Eusebius, and Stobæus, Diels, p. 306, ἐμπεριειληφὸς πάντας τοὺς σπερματικοὺς λόγους καθ’ οὕς ἕκαστα καθ’ εἱμαρμένην γίνεται. The best account of this important element in later Stoicism is in Heinze, _die Lehre vom Logos in der griechischen Philosophie_, 1872, pp. 110 sqq. [322] Hence the definition which Aetius gives: ἰδέα ἐστὶν οὐσία ἀσώματος, αὐτὴ μὲν ὑφεστῶσα καθ’ αὑτὴν _εἰκονίζουσα δὲ τὰς ἀμόρφους ὕλας_ καὶ αἰτία γινομένη τῆς τούτων δείξεως, ap. Plut. _de plac. philos._ 1. 10; Euseb. _præp. evang._ 15. 45; with additions and differences in Stob. _Ecl._ 1. 12 (Diels, p. 308). [323] The three ἀρχαί are expressed by varying but identical terms: God, Matter, and the Form (ἰδέα), or the By Whom, From What, In view of What (ὑφ’ οὗ, ἐξ οὗ, πρὸς ὅ), in the _Placita_ of Aetius, 1. 3. 21, ap. Plut. _de placit. phil._ 1. 3, Stob. _Ecl._ 1. 10 (Diels, p. 288), and in Timæus Locrus, _de an. mundi_ 2 (Mullach F P G 2. 38): God, Matter, and the Pattern (παράδειγμα), Hippol. _Philosoph._ 1. 19, Herm. _Irris. Gent. Phil._ 11: the Active (τὸ ποιοῦν), Matter, and the Pattern, Alexand. Aphrod. ap. Simplic. _in phys._ f. 6 (Diels, p. 485), where Simplicius contrasts this with Plato’s own strict dualism. [324] _De mundi opif._ 5 (i. 5): cf. Plat. _Tim._ p. 30 (of God), ἀγαθὸς ἦν ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δ’ ἐκτὸς ὤν πάντα ὁτιμάλιστα ἐβουλήθη γενέσθαι παραπλήσια αὑτῷ. [325] _De cherub._ 9 (i. 144): cf. _ib._ 35 (i. 162). [326] The most frequent word is δημιουργός, but several others are used, e.g. πλάστης, _de confus. ling._ 38 (i. 434); τεχνίτης, _ibid._; κοσμοπλάστης, _de plant Noe_, 1 (i. 329); κοσμοποιός, _ibid._ 31 (i. 348), οὐ τεχνίτης μόνον ἀλλὰ καὶ πατὴρ τῶν γιγνομένων, _Leg. alleg._ 1. 8 (i. 47). The distinctions which became important in later controversies do not appear in the writings which are probably Philo’s own, but are found in those which probably belong to his school: the most explicit recognition of them is _de somn._ 1. 13 (i. 632), ὁ θεὸς τὰ πάντα γεννήσας οὐ μόνον εἰς τὸ ἐμφανὲς ἤγαγεν ἀλλὰ καὶ ἃ πρότερον οὐκ ἦν ἐποίησεν, οὐ δημιουργὸς μόνον ἀλλὰ καὶ κτίστης αὐτὸς ὤν: cf. also _de monarch._ 3 (ii. 216), θεὸς εἷς ἐστι καὶ κτίστης καὶ ποιητὴς τῶν ὅλων. [327] _De somn._ 2. 37 (i. 691). [328] _De mundi opif._ 46 (i. 32): cf. _ib._ 51 (i. 35): _quod deus immut._ 10 (i. 279), and elsewhere. [329] _Quod det. pot. ins._ 24 (i. 208, 209). [330] _De profug._ 36 (i. 575).