invariability, all of which necessarily removes it above the plane of things knowable to man; and the operative emanation ceaselessly issuing forth, eternal like its source, yet acting in time and space, an emanation which Philo terms the _Logos_ or “Word.” Although these theories are to a large extent only an expression of logical conclusions towards which the Platonists were then advancing, Philo had curiously little influence. No doubt there was a tendency to regard his teaching as mainly an attempt to read a Platonic meaning into Jewish doctrine, and certainly the large amount of attention he devoted to exegesis of the Old Testament and to Jewish apologetics would prevent his works from receiving serious attention from non-Jewish readers. Again, although his ideas about monotheism and the nature of God were those to which Platonism was tending, they represent also a Jewish attitude which, starting from a monotheistic stand-point was then, under Hellenistic influence, making towards a supra-sensual idea of God, explaining away the anthropomorphisms of the Old Testament and postulating an emanation, the _Hochma_ or “wisdom” of God as the intermediary in creation and revelation. Undoubtedly Philo, or the Philonic school of Hellenistic Judaism, was responsible for the Logos doctrine which appears in the portions of the New Testament bearing the name of St. John. He had an influence also on Jewish thought as appears in the Targums where the operative emanation which proceeds from the First Cause is no longer the “wisdom” of God but the “Word.” He seems to have had no influence at all on the course of Alexandrian philosophy generally.