 The logos, God’s organon in the creation of the world, is described in Opif. 20 as “the place of the Ideas”, a metaphoric expression since for Philo the intelligible world could not be contained in a place. While the demiurge contemplates the Ideas in order to create the World in the Timaeus, in the De opificio, God not only creates the Ideas but organizes them into an intelligible world. In Her. 119, the divine logos is said to be both sower and creator. The former word refers to a Stoic concept, that of spermatikoi logoi, defined as the rational patterns inherent in the principles of organization of the world, but which Philo preferred not to use with precision. The Quis heres is probably the treatise in which Philo’s reflection on the logos’ way of action is most complete, through the concept of logos divider (tomeus). In Stoicism, one of the main functions of the logos is to establish the principle of the idiôs poion, that is to say, the absolute specificity of each being in the world. In the Quis heres, perhaps under the influence of a Stoicized interpretation of the Timaeus, Philo explains how God created the four elements from undifferentiated matter, then individual beings, by mixing these elements together.