First we have a number of Greek and Latin writers who incidentally or specially referred to the Jews. However, as is the case with many other matters of prime importance, the writings of most of these authors have not come down to us completely, but in fragments. That is to say, we have only the brief citations made of them by much later writers, or contained in very late compilations, such as lexicons, commonplace books, or manuals for instruction. Modern scholars have found it imperatively necessary to collect these fragments, so that they may be compared and studied more readily. In this way the fragments of lost books on history, grammar, music, of lost poems and plays, have been collected at various times. Similarly the fragments concerning the Jews have been collected, and gathered into a single book by M. Théodore Reinach, under the title of _Textes d’ auteurs grecs et latins relatifs au judaisme_. Here the Greek and Latin texts and the French translation of them are arranged in parallel columns, and furnished with explanatory footnotes. M. Reinach’s great distinction as a classical scholar enables him to speak with authority upon many of the controverted questions that these texts contain. Often his judgment as to what certain passages mean may be unquestioningly accepted, and at all times one disagrees with him with diffidence. Secondly, we have the Jewish literature of the period; but that literature was produced under such various conditions and with such diverse purposes that a further classification is necessary. Most important for our purposes is that part of Jewish literature which was a direct outcome of the contact we are setting forth—the apologetic writings of the Jews, or those books written in Greek, only rarely in Latin, in which Jewish customs and history are explained or defended for non-Jewish readers. Most of these books likewise have been lost, and have left only inconsiderable fragments, but in the case of two writers we have very extensive remains. One of these men is the Alexandrian Jew Philo, a contemporary of the first Roman emperors. The other was the Palestinian Jew Joseph, who played an important, if ignoble, part in the rebellion of 68 C.E. An estimate of the character of Philo and Josephus—to give the latter the name by which alone he is remembered—or of the value of their works, is out of place here. Philo’s extant writings are chiefly concerned with philosophic exposition, and are only indirectly of documentary value. However, he also wrote a “Defense” of his people, of which large portions have survived, notably the _In Flaccum_, a bitter invective against the prefect of Egypt under Tiberius, and the _Legatio ad Gaium_, a plea in behalf of the Alexandrian Jews made to the emperor Caligula by an embassy of which Philo was himself a member.[2]