Philo, indeed, viewed from the Jewish standpoint, is the Hellenizer not only of the law but also of the Cabbalah, the philosophical adapter of the secret traditional wisdom of his ancestors. He brings it into close relation with Platonism and purifies it; he clears away its anthropomorphisms and superstitious fantasies, or rather he raises them into idealistic conceptions and sublime exaltations of the soul. By his deep knowledge of the intellectual ideas of Greece he refined the strange compound of lofty imagination and popular fancy, and raised it to a higher value. Plato and the Cabbalah represent the same mystic spirit in different degrees of intellectual sublimity and religious aspiration; Philo endeavored to unite the two manifestations. He lived in a markedly non-rational age given over to mystical speculation; and Alexandria especially, by her cosmopolitan character, "furnished the soil and seed which formed the mystic philosophy that knew how to blend the wisdom and folly of the ages."[341] Through the mass of apocalyptic literature that was poured forth in the first centuries of the common era, through the later books of the Apocrypha, through the Sefer Yezirah of the ninth and the Zohar of the thirteenth century, and through the vast literature inspired by these books, run the ideas that composed Philo's mystic theology. Philo himself was unknown, but his religious interpretation of Platonism had entered into the world's thought, and inspired the mystics of his own race as well as of the Christian world. After a thousand years of Latin domination the Renaissance revived the study of Greek in Western Europe, and to the most cultured of his race Philo was no longer a sealed book. The first Jewish writer to show an intimate acquaintance with him and a clear idea of his relation to Jewish tradition was Azariah dei Rossi, who lived in the sixteenth century. His "Meor Einayim" dealt largely with the Hellenistic epoch of Judaism, and its attitude towards it is summed up in the remark that "all that is good in Philo agrees with our law."[342] He pointed out many instances of agreement, and some of disagreement, but he objected in general to the allegorizing of the historical parts of the Torah and to the absence of the traditional interpretations in Philo's commentaries. He shared largely the rabbinical attitude and could not give an independent historical appreciation of Philo's work. That was not to come for two hundred years more. To Dei Rossi we owe the Jewish translation of Philo's name, [Hebrew: ydydim 'lksndri].[343] To the outer world Philo was "the Jew"; to his own people, "the Alexandrian."