We see by this in how misty an atmosphere Philo lived and wrote, and we may be certain that he was not the only one who in this manner blended the Jewish religion with Greek philosophy. In the Samaritan theology also, in Onkelos and Jonathan, traces of the Logos idea are to be found.(27) If we now observe in the Fourth Gospel, somewhere in the first half of the second century, this same amalgamation of Christian doctrine with Platonic philosophy, only in a much clearer manner, we can scarcely doubt from what source the ideas of the Logos as the only begotten Son of God, and of the divine wisdom, originally flowed. Christian theologians are more inclined to find the first germs of these Christian dogmas in the Old Testament, and it is not to be denied that in the minds of the authors of some of the books of the Old Testament analogous ideas struggle for expression. But they are always tinctured with mythology, and among the prophets and philosophers of the Old Testament there is absolutely no trace of a truly philosophical conception of the Logos, such as confronts us as a result of centuries of thought among the Platonists and Neo-Platonists, the Stoics and Neo-Stoics. We look in vain in Palestine for a word like Logos, for a conception of the Cosmos as the expression of a rationally thinking mind, especially for the Logoi as the species of the Logos, as the primeval thoughts and types of the universe. It is difficult to understand why theologians should have so strenuously endeavoured to seek the germs of the Logos doctrine among the Jews rather than the Greeks, as if it was of any moment on which soil the truth had grown, and as if for purely speculative truths, the Greek soil had not been ploughed far deeper and cultivated more thoroughly than the Jewish. That Philo found employment for Platonic ideas, and especially for the Stoic Logos, nay, even for the Logoi, in his own house, and that other philosophers went so far as to declare the fundamental truths of Greek philosophy to have been borrowed from the Old Testament, is well known; but modern researches have rendered such ideas impossible. The correspondences to the Greek Logos that are found in the Old Testament are of great interest, in so far as they make the later amalgamation of Semitic and Aryan ideas historically more intelligible, and also in so far as—like the correspondences to be found among the East Indians and even the red Indians(28)—they confirm the truth or at least the innate human character of a Logos doctrine. But wherever we encounter the word Logos outside of Greece, it is, and remains, a foreign word, a Hellenic thought.