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an indication of the difference in qualities – justice and goodness, or mercy. Philo assimilates this distinction, although, due to his ignorance of the Hebrew language, he falls into the error of explaining the meaning of the names of the Godhead just opposite to the interpretation of the Palestinian scribes. But even apart from such misunderstandings, the Alexandrian doctrine develops in Philo in its own way.

The Being of God has no name. "Lord" and "God" (or Yahweh and Elohim of the Hebrew text) denote the supreme powers or attributes of Deity—the principle of ruling and judging power and the beginning of creative, providential goodness. "Goodness" is manifested in creativity and Providence (it is sometimes called the "Creative Power"), and "dominion", "power" or "kingdom" are manifested in the law, in the world-ruling truth with its "punitive" forces. These two main aspects of the Godhead are constantly encountered in Philo's commentaries: together with the Eternal, they form the Trinity that Abraham saw in the person of the angels who appeared to him. The Divinity appears now as one, now in three persons. It appears as one – to the soul, purified from the world and elevated above all multiplicity and division; and it appears to her in three persons when she celebrates the "Lesser Mysteries," not yet initiated into the great mysteries. In other cases, between God and the Lord, or Goodness and the Kingdom, is placed the Logos, the third supreme power that binds them together (De Cher. 9).

As has been said, the doctrine of forces is not always presented in the same way. Two powers are usually spoken of, sometimes three with the Logos, and sometimes six or seven supreme powers, as we have seen, for example, in the exposition of the contents of the treatise "On Flight": the "creative" force distinguishes from itself the "mercy" or "beneficial" power, and the "royal" distinguishes from itself the "legislative" and the "prohibitive" ("punitive"); Finally, along with these forces, innumerable

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a multitude of others, which in their totality form the intelligible world as a special, seventh principle[180]. This ideal world consists of an innumerable number of particular Logoi, which are instead of idea and force, and which are all embraced by the one divine Logos, or Mind of the Deity.

In this set of forces, God is inherent in the universe, immanent in it (as in the Stoics); He spreads His powers through heaven and earth, water and air, leaving no part of the universe unfilled with them, and binding everything together with invisible bonds. At the same time, as with the Platonists, these forces, invisible and supersensible in their essence, give a visible reflection (ἀεικόνσμα) and an imprint of their activity. "Just as your seals," says God to Moses, "imprint thousands of impressions on wax, without losing the slightest part, but remaining unchanged, so should we understand the powers around Me, which impart qualities to the qualityless and form to the formless, without any transmutation or diminution of their eternal nature. It is not in vain that some of you call them ideas, since they impart a species (εἰδοποιοῦσι) or specific form to all that exists, arranging the unordered, restricting, defining and shaping the indefinite, unlimited and formless, and in general transposing the worst into the better." In these typical words, in which the Deity himself explains His glory or Shekinah in our philosopher, Philo's view of creation and the nature of the divine powers is clearly expressed. It is clear that we are dealing here with a purely Greek concept. If the concepts of the "creative" or "royal" power, of the seven spiritual powers of God, really have their origin in the synagogue, then here we already encounter a thought of a completely different kind and character – with a cosmological theory borrowed from the

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от греков. И тем не менее Филон нередко соединяет обе точки зрения: закон есть начало всемирного порядка, и потому все силы, управляющие миром, могут рассматриваться как творческие и как царственные, как благодетельные и как карательные[183]. И в то же время в космологии Филона эти силы играют роль невещественных форм аттической метафизики, которые сближаются со стоическими логосами. Они сообщают различные «свойства» камням и неорганическому миру[184], живую «природу» (φύσις) – растениям и душу с ее различными способностями – животным видам. Филон постоянно отожествляет идеи с «логосами», хотя в области физики избегает употреблять термин λόγος σπερματκός («семенное слово»): он чувствует грубость представления, скрывающегося за этим термином, и признает бестелесный, идеальный характер тех логосов, которые исходят от Божества, как Его идеи или силы, – в отличие от вещественной материи, которую они образуют. Но это не мешает Филону соединять в своем эклектизме платонические и стоические представления – по следам Посидония, которого он эксцерпирует в своем трактате о миротворении[185]. Мало того, с чисто философскими понятиями он соединяет богословские представления, отожествляя идеальные силы, или творческие логосы, со словом Божиим или словами откровения.

Отсюда объясняется третий аспект учения Филона о силах, как посредниках откровения – ангелах или демонах. В этом качестве они являются нам прежде всего в нравственной области, в специальной области откровения. Но в известном смысле все творение может рассматриваться как откровение, и грозные стихийные явления на вершине Синая при законодательстве показывают нам, что одни и те же силы действуют в творении и в

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