firm faith in the universalism of Judaism; and he believed that this universal religion must comprehend all that is highest and truest in human thought. Like most Jewish philosophers he is synthetic rather than analytic, believing in intuition and distrusting the discursive reason, careless of physical science and soaring into religious metaphysics. Again, like most Jewish philosophers, he is deductive, starting with a synthesis of all in the Divine Unity, and making no fresh inductions from phenomena. It has been said that, though Philo was a philosopher and a Jew, yet Saadia was the first Jewish philosopher. But Philo's philosophical ideas are in complete harmony with his Judaism; and if by the criticism it is meant that most of the content of his works is based upon Greek models, it is true on the other hand that the spirit which pervades them is essentially Jewish, and that by the new force which he breathed into it he reformed and gave a new direction to the Greek philosophy of his age. Philo's philosophy is certainly eclectic in some degree, and we find in it ideas taken from the schools of Plato, Aristotle, Pythagoras, and the Stoics. Its fixed point was his theology, and wherever he finds anything to support this he adapts it to his purpose. He approached philosophy from a position opposed to that of the Greeks: they brought a questioning and free mind to the problems of the universe; he comes full of religious preconceptions. Yet in this lies his strength as well as his limitation, for he gains thus a point of certainty and a clear end, which other eclectic systems of the day did not possess. He welds together all the different elements of his thought in the heat of his passion for God. His cosmology and his ontology are a philosophical exposition of the Jewish conception of God's relation to the universe, his ethics and his psychology of the Jewish conception of man's relation to God.