and of humanity, the architect and upholder of the world, the manna and the rock in the wilderness" ("Jesus of Nazara," vol. i., pp. 281, 282). "Man is fallen.... There is no man who is without sin, and even the perfect man, if he should be born, does not escape from it.... Yet there is a redemption, willed by God himself, and brought to pass by the act of a wise man. Adam's successors still preserve the types of their relationship to the Father, although in an obscure form, each man possesses the knowledge of good and evil and an incorruptible judgment, subject to reason; his spiritual strength is even now aided by the Divine Logos, the image, copy, and reflection of the blessed nature. Hence it follows that man can discern and see all the stains with which he has wilfully or involuntarily defiled his life, that man by means of his self-knowledge can decide to subdue his passions, to despise his pleasures and desires, to wage the battle of repentance, and to be just at any cost, and by the fundamental virtues of humanity, piety, and justice, to imitate the virtues of the Father.... In such perfection as is possible to all, even to women and to slaves, since no one is a slave by nature, the wise man is truly rich. He is noble and free who can proudly utter the saying of Sophocles, God is my ruler, not one among men! Such a one is priest, king, and prophet, he is no longer merely a son and scholar of the Logos, he is the companion and son of God.... God is the eternal guide and director of the world, himself requiring nothing, and giving all to his children. It is of his goodness that he does not punish as a judge, but that, as the giver of grace, he bears with all. With him all things are possible; he deals with all, even with that which is almost beyond redemption. From him all the world hopes for forgiveness of sins, the Logos, the high priest, and intercessor, and the patriarchs pray for it; he grants it, not for the world's sake, but of his own gracious nature, to those who can truly believe. He loves the humble, and saves those whom he knows to be worthy of healing. His grace elects the pious before they are born, giving them victory over sensuality, and steadfastness in virtue. He reveals himself to holy souls by his Spirit, and by his divine light leads those who are too weak by nature even to understand the external world, beyond the limits of human nature to that which is divine" ("Jesus of Nazara," pp. 283-287). Such are the most important passages of Keim's _résumé_ of Philo's philosophy, and its resemblance to Christian doctrine is unmistakeable, and adds one more proof to the fact that Christianity is Alexandrian rather than Judæan. It will be well to add to this sketch the passages carefully gathered out of Philo's works by Jacob Bryant, who endeavoured to prove, from their resemblance to passages in the New Testament, that Philo was a Christian, forgetting that Philo's works