§ 10.1. =Influence of Heathenism upon Judaism.=--This reached its greatest strength in Egypt, the special centre and source of the syncretic tendencies of the age. Forming for itself by means of the adoption of Greek culture and especially of the Platonic philosophy a more universal basis of culture, Jewish Hellenism flourished in Alexandria. After Aristobulus, who wrote Ἐξηγήσεις τῆς Μωυσέως, about B.C. 170, now only found in a fragment of doubtful authority, and the author of the Book of Wisdom, the chief representative of this tendency was the Alexandrian Jew Philo, a contemporary of Christ. His Platonism enriched by elements drawn from Old Testament revelation and from the doctrines of the Essenes has on many points carried its speculation to the very borders of Christianity, and has formed a scaffolding for the Christian philosophy of the Church Fathers. He taught that all nations have received a share of divine truth, but that the actual founder and father of all true philosophy was Moses, whose legislation and teaching formed the source of information for even the Greek Philosophy and Mysteriosophy. But it is only by means of allegorical interpretation that such depths can be discovered. God is τὸ ὄν, matter τὸ μὴ ὄν. An intermediate world, corresponding to the Platonic world of ideas, is the κόσμος νοητός, consisting of innumerable spirits and powers, angels and souls of men, but bound together into a unity in and issuing from the Word of God, who as the λόγος ἐνδιαθετός was embraced in God from eternity, coming forth from God as the λόγος προφορικός for the creation of the world (thought and word). The visible world, on account of the physical impotence of matter, is an imperfect representation of the κόσμος νοητός, etc. On the ground of the writing _De vita contemplativa_ attributed to Philo, the =Therapeutæ=, or worshippers of God, mentioned therein, had been regarded as a contemplative ascetic sect related to the Essenes, affected by an Alexandrian philosophical spirit, living a sort of monastic life in the neighbourhood of Alexandria, until Lucius (Strassb., 1879) withdrew them from the domain of history to that of Utopian romance conceived in support of a special theory. This scholar has proved that the writing referred to cannot possibly be assigned to Philo, but must have been composed about the end of the third century in the interest of Christian monasticism, for which it presented an idealizing apology. This, however, has been contested by Weingarten, in Herzog, x. 761, on good grounds, and the origin of the book has been assigned to a period soon after Philo, when Hellenistic Judaism was subjected to a great variety of religious and philosophical influences.[5]