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the archetypal seal, which we say is the intelligible world, would itself be the paradigm, 11.24.4 the archetypal idea of ideas, the Word of God. And he says that "in the beginning God made the heaven and the earth," taking "the beginning" not, as some suppose, in a temporal sense; for time was not before the world, but either came to be with it 11.24.5 or after it. For since time is the interval of the world's movement, and movement could not exist before that which is moved, but must of necessity come into existence later or at the same time, it is therefore necessary that time either came to be of the same age as the world or younger than it, and to dare to declare it older 11.24.6 is unphilosophical. If, then, "beginning" is not taken now in the temporal sense, it is likely that what is indicated is numerical priority, so that "in the beginning he made" is equivalent to "first he made the heaven."» 11.24.7 Then he says next: «First, therefore, the maker made an incorporeal heaven and an invisible earth and an idea of air and of void; one of which he named darkness, since the air is black by 11.24.8 nature, and the other, abyss; for the void is indeed deep and vast. Then an incorporeal substance of water and of spirit, and, over all, as a seventh, of light, which was again incorporeal and the intelligible paradigm of the sun and all the light-bearing stars that were to be constituted in the heaven. 11.24.9 And both the spirit and the light were deemed worthy of preeminence. For the one he named "of God," because the spirit is most life-giving, and God is the cause of life; and the light, because it is surpassingly beautiful. By so much is the intelligible more brilliant and radiant than the visible, as, I think, the sun is than darkness, and the day than the night, and the faculty of judgment, the mind which is the ruler of the whole soul, than the eyes 11.24.10 of the body. And that invisible and intelligible light became an image of the divine Word who interpreted its generation. And it is a supercelestial star, a source of the perceptible stars, which one would not inappropriately call all-radiance, from which the sun and moon and the other wandering and fixed stars draw, each according to its capacity, their fitting lights, that unmixed and pure radiance being dimmed, whenever it begins to be changed in the transformation from intelligible to perceptible. For nothing among perceptible things is pure.» 11.24.11 And after a little he adds: «Since, then, light came into being, and darkness withdrew and departed, and boundaries were fixed in the intervals between, evening and morning, immediately that which he, acting well, called day was completed according to the necessary measure of time, and a day not "first," but "one," which is so called because of the oneness of the intelligible world, 11.24.12 which has a monadic nature. The incorporeal world, then, had already reached its completion, being established in the divine Word; and the perceptible world was being brought to completion after its paradigm. And first of its parts, which is also the best of all, the Demiurge made the heaven, which he aptly called "firmament," since it is corporeal. For a body is by nature solid, in that it is also extended in three dimensions. And what other concept is there of a solid and a body than that which is extended in every direction? Rightly, therefore, contrasting the perceptible and body-like with the intelligible and incorporeal, he called this one "solid."» So says Philo. And Clement agrees with him in the sixth Stromateus, saying thus:

11.25.1 20. CLEMENT ON THE SAME SUBJECT «The barbarian philosophy, in turn, knows both the intelligible world and the perceptible; the one archetypal, the other an image of the good paradigm. And it assigns the one to the monad, as being intelligible, and the perceptible to the hexad; for 11.25.2 among the Pythagoreans the hexad is called marriage, as being a generative number. And in the monad it constitutes an invisible heaven and a holy earth and an intelligible light. «For 'in the beginning,'» he says, «'God made the

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ἡ ἀρχέτυπος σφραγίς, ὅν φαμεν νοητὸν εἶναι κόσμον, αὐτὸς ἂν εἴη τὸ παράδειγμα, 11.24.4 ἀρχέτυπος ἰδέα τῶν ἰδεῶν, ὁ θεοῦ λόγος. Φησὶ δ' ὡς «ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν,» τὴν ἀρχὴν παραλαμβάνων οὐχ, ὡς οἴονταί τινες, τὴν κατὰ χρόνον· χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ' ἢ σὺν αὐτῷ 11.24.5 γέγονεν ἢ μετ' αὐτόν. ἐπεὶ γὰρ διάστημα τῆς τοῦ κόσμου κινήσεώς ἐστιν ὁ χρόνος, πρότερον δὲ τοῦ κινουμένου κίνησις οὐκ ἂν γένοιτο, ἀλλ' ἢ ἀναγκαῖον αὐτὴν ὕστερον ἢ ἅμα συνίστασθαι, ἀναγκαῖον ἄρα καὶ τὸν χρόνον ἢ ἰσήλικα κόσμου γεγονέναι ἢ νεώτερον ἐκείνου, πρεσβύτερον δὲ ἀποφαί11.24.6 νεσθαι τολμᾶν ἀφιλόσοφον. εἰ δ' ἀρχὴ μὴ παραλαμβάνεται τὰ νῦν ἡ κατὰ χρόνον, εἰκὸς ἂν εἴη μηνύεσθαι τὴν κατ' ἀριθμόν, ὡς τὸ «ἐν ἀρχῇ ἐποίησεν» ἴσον εἶναι τῷ «πρῶτον ἐποίησε τὸν οὐρανόν».» 11.24.7 Εἶθ' ἑξῆς λέγει· «Πρῶτον οὖν ὁ ποιῶν ἐποίει οὐρανὸν ἀσώματον καὶ γῆν ἀόρατον καὶ ἀέρος ἰδέαν καὶ κενοῦ· ὧν τὸ μὲν ἐπεφήμισε σκότος, ἐπειδὴ μέλας ὁ ἀὴρ τῇ 11.24.8 φύσει, τὴν δὲ ἄβυσσον· πολύβυθον γὰρ τό γε κενὸν καὶ ἀχανές. εἶθ' ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντα ὅσα φωσφόρα ἄστρα 11.24.9 κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι. προνομίας δὲ τό τε πνεῦμα καὶ τὸ φῶς ἠξιοῦτο. τὸ μὲν γὰρ ὠνόμασε θεοῦ, διότι ζωτικώτατον τὸ πνεῦμα, ζωῆς δὲ θεὸς αἴτιος, τὸ δὲ φῶς, ὅτι ὑπερβάλλον καλόν· τοσούτῳ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον, ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ τὰ κριτήρια, νοῦς ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν 11.24.10 σώματος. τὸ δὲ ἀόρατον καὶ νοητὸν φῶς ἐκεῖνο θείου λόγου γέγονεν εἰκὼν τοῦ διερμηνεύσαντος τὴν γένεσιν αὐτοῦ· καὶ ἔστιν ὑπερουράνιος ἀστήρ, πηγὴ τῶν αἰσθητῶν ἀστέρων, ἣν οὐκ ἂν ἀπὸ σκοποῦ καλέσειεν ἄν τις παναύγειαν, ἀφ' ἧς ἥλιος καὶ σελήνη καὶ οἱ ἄλλοι πλανῆται καὶ ἀπλανεῖς ἀρύτονται, καθ' ὅσον ἑκάστῳ δύναμις, τὰ πρέποντα φέγγη, τῆς ἀμιγοῦς καὶ καθαρᾶς αὐγῆς ἐκείνης ἀμαυρουμένης, οὗ ἂν ἄρξηται τρέπεσθαι κατὰ τὴν ἐκ νοητοῦ πρὸς αἰσθητὸν μεταβολήν. εἰλικρινὲς γὰρ οὐδὲν τῶν ἐν αἰσθήσει.» 11.24.11 Καὶ μετὰ βραχέα ἐπιλέγει· «Ἐπεὶ δὲ φῶς μὲν ἐγένετο, σκότος δ' ὑπεξέστη καὶ ἀνεχώρησεν, ὅροι δ' ἐν τοῖς μεταξὺ διαστήμασιν ἐπάγησαν ἑσπέρα καὶ πρωΐα, κατὰ τἀναγκαῖον τοῦ χρόνου μέτρον ἀπετελεῖτο εὐθὺς ὃ καὶ ἡμέραν καλῶς ποιῶν ἐκάλεσεν, καὶ ἡμέραν οὐχὶ πρώτην, ἀλλὰ μίαν, ἣ λέλεκται διὰ τὴν τοῦ νοητοῦ κόσμου 11.24.12 μόνωσιν, μοναδικὴν ἔχοντος φύσιν. ὁ μὲν οὖν ἀσώματος κόσμος ἤδη πέρας εἶχεν, ἱδρυθεὶς ἐν τῷ θείῳ λόγῳ· ὁ δ' αἰσθητὸς πρὸς παράδειγμα τούτου ἐτελειογονεῖτο. καὶ πρῶτον αὐτοῦ τῶν μερῶν, ὃ καὶ πάντων ἄριστον, ἐποίει τὸν οὐρανὸν ὁ δημιουργός, ὃν ἐτύμως στερέωμα προσηγόρευσεν, ἅτε σωματικὸν ὄντα· τὸ γὰρ σῶμα φύσει στερεόν, ὅ τι περ καὶ τριχῆ διαστατόν· στερεοῦ δὲ καὶ σώματος ἔννοια τίς ἑτέρα πλὴν τὸ πάντη διεστηκός; εἰκότως οὖν ἀντιθεὶς τῷ νοητῷ καὶ ἀσωμάτῳ τὸν αἰσθητὸν καὶ σωματοειδῆ, τοῦτον στερεὸν ἐκάλεσε.» Ταῦτα ὁ Φίλων. συνᾴδει δὲ αὐτῷ καὶ ὁ Κλήμης ἐν τῷ ἕκτῳ Στρωματεῖ λέγων ὧδε·

11.25.1 κʹ. ΚΛΗΜΕΝΤΟΣ ΠΕΡΙ ΤΟΥ ΑΥΤΟΥ «Κόσμον τε αὖθις τὸν μὲν νοητὸν οἶδεν ἡ βάρβαρος φιλοσοφία, τὸν δὲ αἰσθητόν· τὸν μὲν ἀρχέτυπον, τὸν δὲ εἰκόνα τοῦ καλοῦ παραδείγματος. καὶ τὸν μὲν ἀνατίθησι μονάδι, ὡς ἂν νοητόν, τὸν δὲ αἰσθητὸν ἑξάδι· γάμος γὰρ 11.25.2 παρὰ τοῖς Πυθαγορείοις, ὡς ἂν γόνιμος ἀριθμός, ἡ ἑξὰς καλεῖται. καὶ ἐν μὲν τῇ μονάδι συνίστησιν οὐρανὸν ἀόρατον καὶ γῆν ἁγίαν καὶ φῶς νοητόν. «ἐν ἀρχῇ γάρ,» φησίν, «ἐποίησεν ὁ θεὸς τὸν