friendly union, and gave birth to ideas and aspirations of which humanity may always be proud. Greek æsthetic judgment and Semitic mysticism, different phases of thought in themselves, were welded into one. The religious conceptions of Moses and the Prophets were expressed in the language of the philosophical schools; an attempt was made to bring into harmony the dogmas of supernatural revelation and the fruits of human speculative thought. Such an attempt is a great undertaking, for, if sincerely and relentlessly pursued, it must end in breaking down the barriers of separation, in the establishment of a common truth, and in the sacrifice of cherished ideals and convictions which prove to be wrong. If carried to its logical conclusion, such a cosmopolitan broad-mindedness, such a cross-fertilisation of intellectual products, must give rise to the ennobling idea that there is only one truth, and that the external forms are only fleeting waves upon the vast ocean of human ideals. The attempt was made in Alexandria by the Judæo-Hellenic philosophers. Unfortunately, however, the Hebrews, with all their adaptability, have not yet carried this attempt to its logical conclusion. The spirit of reaction has ever and anon been ready to crush in its infancy the endeavour of truth and sincerity, of broad-mindedness and tolerance. When placed before the question to be or not to be, to be logical or illogical, it has chosen the latter, and striven after the impossible: the reconciliation of what cannot be reconciled without alterations, rejections, and selections. The happy marriage of Hellenism and Hebraism in Egypt had a tragic end. The union was dissolved, not, however, without having produced its issue: the Alexandrian culture, which was carried to Rome by Philo Judæus, and thus influenced later European thought and humanity at large.