From Plotinus down to Proclus, neo-Platonism became more unintellectual, more insane, more pagan, and, finally, with its vapid dreams, it brought the history of Greek philosophy to an inglorious close. Its finer teachings, however, deeply affected mediaeval philosophy, and not least the Arab-Jewish school. The theory of emanations and spiritual hierarchies pervades the writings of Ibn Ezra, Ibn Gabirol, and Ibn Daud, and thus indirectly provides a connection between the culture of Alexandrian Judaism and the culture of Spanish Judaism. The praise of God known as the [Hebrew: ktr mlkot] by Ibn Gabirol is a splendid example of the Hebraizing of neo-Platonic doctrines, which, though probably quite independent of his teaching, recalls constantly the ideas of Philo. By his place at the head of the neo-Platonic school Philo enters the broad stream of the world's philosophical development, but his more lasting influence was exercised over the religious philosophy of Christianity. He was the direct master of what is known as the Patristic school, which sought to combine the intellectual conceptions of Plato with the religious ideas of the Gospels. Its most celebrated teachers were Clement and Origen, both of Alexandria, who flourished in the second century. They resorted largely to allegorical interpretation, learning from Philo to trace in the Bible principles of universal thought and profound philosophy; but they used his method and his lessons to support notions of God and the Logos which were alien to his spirit. He had possessed pre-eminently the soaring imagination of poetry, which is the crown of the intellectual and of the religious mind, and unites them in their highest excellence; but they bounded their philosophy within the narrow limits of dogma, and thereby destroyed the harmony between Hebraism and Hellenism which he had contrived to effect. The controversy of Origen and Celsus began again the battle between reason and faith, "which was to destroy for centuries the independence of philosophy and to break the continuity of civilization." Had Philo really been ploughing the sand, and was an agreement between faith and reason, between religion and philosophy, impossible? Can the two finest creations of the mind only be combined on the terms that one is subordinate, or rather servile, to the other? In Judaism, if anywhere, the combination should be possible, for Judaism has as its basis an intuitional conception of God, which is in harmony with the philosophical conception of the universe, and it has little dogma besides. The neo-Platonists and the Church Fathers failed to carry on the ideal of Philo, but it was to be expected that among his own people, the nation of philosophers, as he had called them, he would have found true successors. Yet the use made of his work by the Christians compelled his people to regard him as a betrayer of the law and to avoid his goal as a treacherous snare. For centuries Greek