resulted in a new religio-philosophic doctrine, with a mystic tinge, of which Philo is the chief exponent. In Jerusalem, Judaism appeared as a system of practical ceremonies and moral principles; in Alexandria, it presented itself as a complex of abstract symbols and poetical allegories. The Alexandrian form of Judaism might satisfy the intellect, but it could not appeal to the feelings. It may have made Judaism accessible to the cultivated minority, to the upper ten thousand with philosophic training; for the masses of the heathen people Judaism continued unintelligible. Yet it was pre-eminently the masses that were strongly possessed by religious craving. Disappointed in their old beliefs, they panted after a new belief, after spiritual enlightenment. In the decaying classical world, which had so long filled out life with materialistic and intellectual interests, the moral and religious feelings, the desire for a living faith, for an active inspiration, had awakened, and was growing with irresistible force. Then, from deep out of the bosom of Judaism, there sprang a moral, religious doctrine destined to allay the burning thirst for religion, and bring about a reorganization of the heathen world. The originators of Christianity stood wholly upon the ground of Judaism. In their teachings were reflected as well the lofty moral principles of the Pharisee leader as the contemplative aims of the Essenes. But the same external circumstances that had put Judaism under the necessity of choosing a sharply-defined practical, national policy, made it impossible for Judaism to fraternize with the preachers of the new doctrine. Judaism, in fact, was compelled to put aside entirely the thought of universal missionary activity. Instead, it had to devote its powers to the more pressing task of guarding the spiritual unity of a nation whose political bonds were visibly dropping away. For just then the Jewish nation, gory with its own blood, was struggling in the talons of the Roman eagle. Its sons fought heroically, without thought of self. When, finally, physical strength gave out, their spiritual energy rose to an intenser degree. The state was annihilated, the nation remained alive. At the very moment when the Temple was enwrapped in flames, and the Roman legions flooded Jerusalem, the spiritual leaders of Jewry sat musing, busily casting about for a means whereby, without a state, without a capital, without a Temple, Jewish unity might be maintained. And they solved the difficult problem. VII THE TERTIARY TALMUDIC OR NATIONAL-RELIGIOUS PERIOD