Philo and the author of the Wisdom of Solomon,--(or rather, perhaps, authors; for the first ten chapters form a complete work of themselves,)--were both Cabalistico-Platonizing Jews of Alexandria. As far as, being such, they must agree, so far they do agree; and as widely as such men could differ, do they differ. Not only the style of the Wisdom of Solomon is generically different from Philo's,--so much so that I should deem it a free translation from a Hebrew original,--but also in all the 'minutiæ' of traditional history and dogma it contradicts Philo. Philo attributes the creation of man to angels; and they infused the evil principle through their own imperfections. In the Book of Wisdom, God created man spotless, and the Devil tempting him occasioned the Fall. So the whole account of the plagues of Egypt differs as widely as possible, even to absolute contradiction. The origin of idolatry is explained altogether differently by Philo, and by the Book of Wisdom. In short, so unsupported is the tradition that many have supposed an elder Philo as the author. That the second and third chapters allude to Christ is a groundless hypothesis. The 'just man' is called 'the son of God', Jehovah, [Greek: pais Kyrión];--but Christ's specific title which was deemed blasphemous by the Jews, was 'Ben Elohim', [Greek: uhiòs tou Theou];--and the fancy that Philo was a Christian in heart, but dared not openly profess himself such, is too absurd. Why no traces in his latest work, or those of his middle age? Why not the least variation in his religious or philosophical creeds in his latter works, written long after the resurrection, from those composed by him before, or a few years after, Christ's birth? Some of Philo's earlier works must have been written when our Lord was in his infancy, or at least boyhood.