It is certainly remarkable that Jewish philosophy also developed on very similar lines, of course not with the purity and exactness of the Greek mind, but still with the same object in view,—to bring the reason and wisdom recognised in nature into renewed connexion with their supernatural Jehovah. Through the Proverbs of Solomon and similar works the Jews were well acquainted with Wisdom, who says of herself (viii. 22 ff.): “The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was.… Before the mountains were settled, before the hills was I brought forth.… When he prepared the heavens, I was there: when he set a compass upon the face of the depth.… Then I was by him, as a master workman: and I was daily his delight, rejoicing always before him.” These and similar thoughts were familiar to Jewish thinkers (see Proverbs viii. and ix., Job xxviii. 12, Ecclesiasticus i. 4), and it was natural that, in coming in contact with Greek philosophy, especially in Alexandria, they should seek to recognise again this traditional conception of divine Wisdom in the Logos of Greek philosophers. We see this most clearly in Philo, a contemporary of Christ, of whom it is often difficult to say whether he reasons more as a Greek or as a Jew. While the Greeks had almost lost sight of the bridge between the world and God by abstraction, the Jews, through mistaken reverence, had so far removed the Creator above his creation that on both sides the need of mediation or a mediator was deeply felt. The Jewish God was little better than the Epicurean. If the Epicureans taught that there probably is a God, but that the world is of no concern to Him, so among the Jews of the first century gnostic ideas prevailed, according to which not the highest but a subordinate God created and ruled the world. The task of creation seemed unworthy of the supreme God. Philo therefore seized the Stoic idea of the Logos or Logoi in order to bring his transcendental God again into relation with the visible world. The most important attributes and powers of God were hypostatised as beings who participated in the creation and government of the world. Philo’s God first of all creates or possesses within himself a world that is conceived, an invisible world,(12) which is also called the world of ideas(13) or the idea of ideas.(14) These ideas are the types(15) of all things, and the power by which God created them is often called _Sophia_ or _Epistêmê_, wisdom or knowledge.(16) This world of ideas in its entirety corresponds, as is readily seen, to the Greek Logos, the separate types to the Platonic ideas or the Stoic Logoi.