Some Jewish teachers have thought that Philo's work was a failure, others that it provides a warning rather than an example for later generations of Jews, proving the mischief of expanding Judaism for the world. As well one might say that Isaiah's prophecy was a calamity, because the Christian synoptics used his words as evidences of Christianity. What is universal in Jewish literature is in the fullest sense Jewish, and we should beware of renouncing our inheritance because others have abused and perverted it. Other critics, again, say that Philo is wearisome and prolix, artificial and sophisticated. There is certainly some truth in this judgment; but Philo has many beautiful passages which compensate. Part of his message was for his own generation and the Alexandrian community, and with the passing away of the Hellenistic culture, it has lost its attraction. But part of it is of universal import, and is very pertinent and significant for every generation of Jews which, enjoying social and intellectual emancipation, lives amid a foreign culture. Doubtless the position of Philo and the Alexandrian community was to some extent different from that of the Jews at any time since the greater Diaspora that followed the destruction of the temple. They had behind them a national culture and a centre of Jewish life, religious and social, which was a powerful influence in civilization and united the Jews in every land. And this gave a catholicity to their development and a standard for their teaching which the scattered communities of Jews to-day do not possess. None the less Philo's ideal of Judaism as religion and life is an ideal for our time and for all time. Its keynote is that Israel is a holy people, a kingdom of priests, which has a special function for humanity. And the performance of this function demands the religious-philosophical ordering of life. From the negative side Philo stands for the struggle against Epicureanism, which in other words is the devotion to material pleasures and sensual enjoyments. In adversity, as he notes, the race is truest to its ideals, but as soon as the breeze of prosperity has caught its sails, then it throws overboard all that ennobles life. The hedonist whom he attacks, like the Epicuros ([Hebrew: 'fikuros]) of the rabbis, is not the banal thinker of one particular age, but a permanent type in the history of our people. We seem to spend nearly all our moral strength in the resistance of persecution, and with tranquillity from without comes degradation within. Emancipation, which should be but a means to the realization of the higher life, is taken as an end, and becomes the grave of idealism. With a reiteration that becomes almost wearisome, but which is the measure of the need for the warning, Philo protests against this desecration of life, of liberty, and of Judaism. His position is, that a free and cultured Jewry must pursue the mission of Israel alike by the example of the righteous life devoted to the