To these various books I owe much, but not so much as to the teaching, influence, and help of one whose name I have not the boldness to associate with this little volume, but whose notes on my manuscript have given it whatever value it may possess. The index I owe to the kindly help of a sister, who would also be nameless. Lastly I have to thank Dr. Lionel Barnett, professor of Sanscrit at University College, London, and my father, who read my manuscript before it was sent to the printers. The one gave me the benefit of his wide and accurate scholarship, the other gave me much valuable advice and removed many a blazing indiscretion. NORMAN BENTWICH. _February 28, 1907._ CONTENTS PAGE I. THE JEWISH COMMUNITY AT ALEXANDRIA II. THE LIFE AND TIMES OF PHILO III. PHILO'S WORKS AND METHOD IV. PHILO AND THE TORAH V. PHILO'S THEOLOGY VI. PHILO AS A PHILOSOPHER VII. PHILO AND JEWISH TRADITION VIII. THE INFLUENCE OF PHILO BIBLIOGRAPHY ABBREVIATIONS USED FOR THE REFERENCES INDEX PHILO-JUDÆUS OF ALEXANDRIA I THE JEWISH COMMUNITY AT ALEXANDRIA The three great world-conquerors known to history, Alexander, Julius Cæsar, and Napoleon, recognized the pre-eminent value of the Jew as a bond of empire, an intermediary between the heterogeneous nations which they brought beneath their sway. Each in turn showed favor to his religion, and accorded him political privileges. The petty tyrants of all ages have persecuted Jews on the plea of securing uniformity among their subjects; but the great conqueror-statesmen who have made history, realizing that progress is brought about by unity in difference, have recognized in Jewish individuality a force making for progress. Whereas the pure Hellenes had put all the other peoples of the world in the single category of barbarians, their Macedonian conqueror forced upon them a broader view, and, regarding his empire as a world-state, made Greeks and Orientals live together, and prepared the way for a mingling of races and culture. Alexander the Great became a notable figure in the Talmud and Midrashim, and many a marvellous legend was told about his passing visit to Jerusalem during his march to Egypt.[1] The high priest--whether it was Jaddua, Simon, or Onias the records do not make clear--is said to have gone out to meet him, and to have compelled the reverence and homage of the monarch by the majesty of his presence and the lustre of his robes. Be this as it may, it is certain that Alexander settled a considerable number of Jews in the Greek colonies which he founded as centres of cosmopolitan culture in his empire, and especially in the town by the mouth of the Nile that received his own name, and was destined to become within two centuries the second town in the world; second only to Rome in population and power, equal to it in culture. By its geographical position, the nature of its foundation, and the sources