ers or cutters and, speaking about the work of Logos, Philo speaks of him as Tomeus, 'the cutter,' employing the word of the same meaning. Again as Spenta Mainyu or the spirit of light is shadowed by the opposite spirit of darkness, so Logos, says Philo, is the Shekinah or Glory or Light of God, but he is also the darkness or shadow of God. This is so because, he adds, the creature reveals only half the creator and hides the other half. In the Book of Wisdom of Solomon, Wisdom, identical with the Greek Logos, is the divine essence, living a quasi-independent existence in God and side by side with God. She works as the active agent of God in the creation of the world. In Mithraism, Mithra held the position of the Mediator between God who was unknowable and unapproachable and mankind. He fashioned the world as Demiurge. The intermediary Spirit of God occurs throughout the New Testament. Numenius of Apamea, writing in the second century, says that God has bestowed divine qualities upon a second god who acts in the world as the power for good. The Supreme God or the First Principle, he adds, works in the spiritual world, whereas the activity of the second god extends to the spiritual as well as material world. Origen, writing shortly after him, says that God created Logos or the Son. His relation to the Father is the same as that which exists between Ahura Mazda and Spenta Mainyu. The Son or Logos, says Origen, is co-eternal and co-equal with the Father, but the Son is lesser than the Father. Clement of Alexandria says that Logos, represents the will, power, and energy of God. He is the creator on behalf of God. He has introduced harmony in the universe and conducts its affairs as the pilot.
The relation between Ahura Mazda and his Holy Spirit. It remains as subtle in the Younger Avestan texts as it was in the Gathas. We have already seen in the treatment of this highly abstract concept, as it is portrayed in the Gathic texts, that the term Spenta Mainyu either designated Ahura Mazda as his divine attribute, or occurred as a being separate from the godhead. The Later Avestan texts, it seems to us, lead us to the idea that Spenta Mainyu has no independent existence apart from Ahura Mazda, in other words, as shown above, he is not a personal being. The Later Avesta, moreover, as we shall see in the subsequent pages, teaches that all earthly and heavenly
