implements of observation, such as the telescope or microscope; the great science of chemistry is a blank to him. It is only by an effort that the modern thinker can breathe the atmosphere of the ancient philosopher, or understand how, under such unequal conditions, he seems in many instances, by a sort of inspiration, to have anticipated the truth. The influence with the Timaeus has exercised upon posterity is due partly to a misunderstanding. In the supposed depths of this dialogue the Neo-Platonists found hidden meanings and connections with the Jewish and Christian Scriptures, and out of them they elicited doctrines quite at variance with the spirit of Plato. Believing that he was inspired by the Holy Ghost, or had received his wisdom from Moses, they seemed to find in his writings the Christian Trinity, the Word, the Church, the creation of the world in a Jewish sense, as they really found the personality of God or of mind, and the immortality of the soul. All religions and philosophies met and mingled in the schools of Alexandria, and the Neo-Platonists had a method of interpretation which could elicit any meaning out of any words. They were really incapable of distinguishing between the opinions of one philosopher and another— between Aristotle and Plato, or between the serious thoughts of Plato and his passing fancies. They were absorbed in his theology and were under the dominion of his name, while that which was truly great and truly characteristic in him, his effort to realize and connect abstractions, was not understood by them at all. Yet the genius of Plato and Greek philosophy reacted upon the East, and a Greek element of thought and language overlaid and partly reduced to order the chaos of Orientalism. And kindred spirits, like St. Augustine, even though they were acquainted with his writings only through the medium of a Latin translation, were profoundly affected by them, seeming to find ‘God and his word everywhere insinuated’ in them (August. Confess.)