Alexandrian community in its hour of need. Although the ascent of the stupid but honest Claudius dispelled immediate danger from the Jews and brought them a temporary increase of favor in Alexandria as well as in Palestine, Philo did not return entirely to the contemplative life which he loved; and throughout the latter portion of his life he was the public defender as well as the teacher of his people. He probably died before the reign of Nero, between 50 and 60 C.E. In Jewish history his life covered the reigns of King Herod, his sons, and King Agrippa, when the Jewish kingdom reached its height of outward magnificence; and it extended probably up to the ill-omened conversion of Judæa into a Roman province under the rule of a procurator. It is noteworthy also that Philo was partly contemporary with Hillel, who came from Babylon to Jerusalem in 30 B.C.E., and according to the accepted tradition was president of the Sanhedrin till his death in 10 C.E. In this epoch Judaism, by contact with external forces, was thoroughly self-conscious, and the world was most receptive of its teaching; hence it spread itself far and wide, and at the same time reached its greatest spiritual intensity. Hillel and Philo show the splendid expansion of the Hebrew mind. In the history of most races national greatness and national genius appear together. The two grandest expressions of Jewish genius immediately [pg.46] preceded the national downfall. For the genius of Judaism is religious, and temporal power is not one of the conditions of its development.

Philo belonged to the most distinguished Jewish family of Alexandria,[41] and according to Jerome and Photius, the ancient authorities for his life, was of the priestly rank; his brother Alexander Lysimachus was not only the governor of the Jewish community, but also the alabarch, i.e., ruler of the whole Delta region, and enjoyed the confidence of Mark Antony, who appointed him guardian of his second daughter Antonia, the mother of Germanicus and the Roman emperor Claudius. Born in an atmosphere of power and affluence, Philo, who might have consorted with princes, devoted himself from the first with all his soul to a life of contemplation; like a Palestinian rabbi he regarded as man's highest duty the study of the law and the knowledge of God.[42] This is the way in which he understood the philosopher's life[43]: man's true function is to know God, and to make God known: he can know God only through His revelation, and he can comprehend that revelation only by continued study. , God's interpreter must have a wise heart,[44] as the rabbis explained. Philo then considered that the true understanding of the law required a complete knowledge of general culture, and that secular philosophy [pg.47] was a necessary preparation for the deeper mysteries of the Holy Word. "He who is practicing to abide in the city of perfect virtue, before he can be inscribed as a citizen thereof, must sojourn with the 'encyclic' sciences, so that through them he may advance securely to perfect goodness."[45] The "encyclic," or encyclopædic sciences, to which he refers, are the various branches of Greek culture, and Philo finds a symbol of their place in life in the story of Abraham. Abraham is the eternal type of the seeker after God, and as he first consorted with the foreign woman Hagar and had offspring by her, and afterwards in his mature age had offspring by Sarah, so in Philo's interpretation the true philosopher must first apply himself to outside culture and enlarge his mind with that training; and when his ideas have thus expanded, he passes on to the more sublime philosophy of the Divine law, and his mind is fruitful in lofty thoughts.[46]

As a prelude to the study of Greek philosophy he built up a harmony of the mind by a study of Greek poetry, rhetoric, music, mathematics, and the natural sciences. His works bear witness to the thoroughness with which he imbibed all that was best in Greek literature. His Jewish predecessors had written in the impure dialect of the Hellenistic colonies (the , and had shown little literary charm; but Philo's style is more graceful than that of any Greek prose writer since the golden age of the fourth [pg.48] century. Like his thought, indeed, it is eclectic and not always clear, but full of reminiscences of the epic and tragic poets on the one hand, and of Plato on the other,[47] it gives a happy blending of prose and poetry, which admirably fits the devotional philosophy that forms its subject. And what was said of Plato by a Greek critic applies equally well to Philo: "He rises at times above the spirit of prose in such a way that he appears to be instinct, not with human understanding, but with a Divine oracle." From the study of literature and kindred subjects Philo passed on to philosophy, and he made himself master of the teachings of all the chief schools. There was a mingling of all the world's wisdom at Alexandria in his day; and Philo, like the other philosophers of the time, shows acquaintance with the ideas of Egyptian, Chaldean, Persian,[48] and even Indian thought. The chief Greek schools in his age were the Stoic, the Platonic, the Skeptic and the Pythagorean, which had each its professors in the Museum and its popular preachers in the public lecture-halls. Later we will notice more closely Philo's relations to the Greek philosophers: suffice it here to say that he was the most distinguished Platonist of his age.

Philo's education therefore was largely Greek, and his method of thought, and the forms in which his ideas were associated and impressed, were Greek. It [pg.49] must not be thought, however, that this involved any weakening of his Judaism, or detracted from the purity of his belief. Far from it. The Torah remained for him the supreme standard to which all outside knowledge had to be subordinated, and for which it was a preparation.[49] But Philo brought to bear upon the elucidation of the Torah and Jewish law and ceremony not only the religious conceptions of the Jewish