apart in complete indifference to men--this was to Philo utter atheism, and as such the greatest of sins. He attacked paganism not only in its crude form of idolatry,[108] but in its more seductive disguise of a pretentious philosophy. Always and entirely he was the champion of monotheism. Nearly as godless, and therefore as vile in his eyes as the follower of Epicurus, is the follower of the Stoic doctrines. It has been shown that the Jews and the Stoics were continually in conflict at Alexandria; and the "Allegories of the Laws" are filled with attacks, overt and hidden, upon the Stoic doctrines. The Stoics, indeed, believed in one supreme Divine Power, not however in a transcendental and personal God, but a cosmic, impersonal, fatalistic world-force.[109] To Philo this conception, with its denial of the Divine will and the Divine care for the individual, was as atheistic as the Epicurean "chance." Equally repulsive to his religious standpoint was the Stoic dogma, that man is, or should be, independent of all help, and that the human reason is all-powerful and can comprehend the universe by its own unaided power.[110] Repulsive also were their pride, their rejection of the emotions, their hard rationalism. The battle of Philo against the Stoics is the battle of personal monotheism against impersonal pantheism, of religious faith and revelation against arrogant rationalism, and of idealism against materialism. Hostile as he is to the Stoic intellectual dogmatism, Philo is none the less opposed to its converse, intellectual skepticism and agnosticism. Man, he is convinced, has a Divine revelation[111] which he may not deny without ruin. He holds with Pope that we have "Too much of knowledge for the Skeptic side, Too much of weakness for the Stoic's pride," and he attacks the Skeptics of the day who devoted their minds to destructive dialectical quibbling and sophistry[112] instead of seeking for God and the human good. They are the Ishmaels of philosophy.