SQLite format 3@  O{tableTopicsTopicsCREATE TABLE 'Topics' (Title NVARCHAR(100), Notes TEXT) `~ytoje` M] Title Page: The Works of Philo{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\lang1033\b\f0\fs36\par THE WORKS OF\b0\fs24\par \b\fs44 PHILO\fs36\par \fs44\par \fs24 Complete and Unabridged\fs44\par \fs24\par \par \par \par \fs32 N43y10.,G*(a&% $ # ! F  TL  4been largely out of the reach of most students of Jewish and Christian antiquity.\par \f0 Further motivation for producing this edition concerns Philo\rquote s significance for studying the worlds of first-century Hellenistic Judaism and the New Testament. As C. H. Dodd put it in his classic, \i\f1 Interpretation of the Fourth Gospel\i0\f0 , Philo is \ldblquote the best known and most representative figure of Hellenistic Judaism\rdblquote -the \rquote world\rquote of Paul and many of the earliest believers. Although Philo does not speak explicitly about his contemporaries Jesus and Paul, it is from Philo that we learn of the religious and philosophical thought world of first-century Alexandrian Judaism. It simply cannot be overemphasized that Philo affords unique perspectives that not even Josephus permits and that his writings contain a treasury of insights into aspects of the New Testament world-such as the nature of Roman political structures and civic attitudes, or the character of Jewish sects and philosophy. Philo also wrote extensively on the Old Testament Scripture, including allegorical interpretations of Genesis and studies on the lives of Moses, Abraham, and Joseph.\f1\par \f0 Nonetheless, this undertaking was not without its challenges. Yonge\rquote s 1854 translation relied upon the best text of Philo available at that time-Mangey\rquote s text. Approximately forty years after its publication, however, the superior Cohn-Wendland critical text began making its appearance (1896-1914). Compared to the Cohn-Wendland text, Yonge\rquote s translation differs in sequence at several points, lacks some passages, and uses or includes titles of works different from the standard ones of present scholarship\f1 . Yonge also relies on a Latin translation of the Armenian versions of \i Questions and Answers on Genesis\i0 and apparently lacked access to \i Questions and Answers on Genesis, IV\i0 and \i Questions and Answers on Exodus\i0 in either Latin or Armenian, but instead included only Greek fragments of \i Questions and Answers on Genesis and Exodus\i0 found in ancient authors like Eusebius and John of Damascus along with other fragments of Philo which are not included in the Cohn-Wendland text.\par \f0 To address these differences, we have rearranged parts of Yonge\rquote s translation to conform to the sequence of the Cohn-Wendland text, have included newly translated passages where necessary, and have used the currently standard titles for the works. We chose to retain what Yonge used without trying to complete the missing passages from the Armenian versions of \i\f1 Questions and Answers on Genesis, IV\i0 and \i Questions and Answers on Exodus\i0 and have placed the material not found in the Cohn-Wendland text in an appendix.\par \pard\par \f0 We are indebted to Dr. David M. Scholer for graciously agreeing to make time in his busy schedule to supervise the work of keying Yonge\rquote s translation to the numbering system used in the Loeb Classical Library edition, to sort out the differences between Yonge\rquote s text and the Cohn-Wendland text, and to prepare a foreword for this edition. It is especially fitting that he would have consented to help since the ideas for producing both this edition of Philo\rquote s works and our previously published edition of \i\f1 The Works of Josephus\i0\f0 really grow out of his classroom-having been inspired by his often expressed regret about the lack of an affordable and accessible edition of these important works.\f1\par \pard\fi360\f0 Understandably, sorting out the various versions, fragments, and divisions in Philo, and then conforming them to an acceptable scholarly format was a formidable task. While we have attempted to correct errors in Yonge\rquote s original edition along the way, it is inevitable that some have eluded our attention. It is hoped that this present edition, despite any minor shortcomings, will nonetheless prove indispensable and will provide a new window into the world of the first century.\f1\par \pard\b\fs36\par }  M] Title Page: The Works of Philo{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\lang1033\b\f0\fs36\par THE WORKS OF\b0\fs24\par \b\fs44 PHILO\fs36\par \fs44\par \fs24 Complete and Unabridged\fs44\par \fs24\par \par \par \par \fs32 NEW UPDATED EDITION\fs24\par \fs32\par \par \par \b0\fs24 Translated by\b\fs32\par \b0\fs24 C. D. Yonge\par \par \pard\kerning28\b\scaps\f1\fs28\par } CC&;# 1: Publisher's Preface{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fcharset0 Times New Roman;}{\f1\froman Times New Roman;}} \viewkind4\uc1\pard\qc\lang1033\b\f0\fs40 PUBLISHER\rquote S PREFACE\b0\f1\fs24\par \b\fs40\par \pard\fi360\par \b0\f0\fs24 Publishing this new edition of C. D. Yonge\rquote s translation of the works of Philo has been rewarding indeed, but throughout the process of retypesetting, reorganizing, verifying, and redesigning, we\rquote ve been asked why we undertook such a daunting project. A major reason stems from the relative lack of availability of Philo\rquote s works. The only other English text of Philo exists in ten volumes plus two supplementary volumes in the prestigious (and expensive) Loeb Classical Library published by Harvard Universit\f1 y Press. The Loeb edition includes the Greek text of Philo and is particularly prized by the scholarly community. Unfortunately, however, this series has  xandria (a city in Egypt with a large Jewish Diaspora population in Greco-Roman times), lived from about20 B.C. to about A.D. 50. He is one of the most important Jewish authors of the Second Temple period of Judaism and was a contemporary of both Jesus and Paul. Yet, Philo is not nearly as well known or as frequently read as the first century A.D. Jewish historian Josephus.\par \f1 Part of the reason for the relative neglect of Philo has had to do with the general unavailability of a convenient English translation of Philo, such as exists for Josephus in the frequently reprinted one-volume translation of William Whiston (originally 1736; for an excellent modern printing of this translation which utilizes the current scholarly numbering system for Josephus\rquote writings, see \i\f0 The Works of Josephus: Complete and Unabridged\i0 [trans. William Whiston; new updated edition; Peabody: Hendrickson, 1987]).\par \f1 Philo wrote in Greek, and most of his writings survive in Greek, but a few have survived only in ancient Armenian translations. Only two complete English translations of Philo have ever been published. The most authoritative one, which is still in print, is the twelve-volume edition in the Loeb Classical Library (Cambridge, Mass.: Harvard University Press/London: William Heinemann, 1929-1953). The Loeb edition includes the Greek text of Philo (except for the few writings for which there is no extant Gre\f0 ek text) along with an English translation, as well as introductions, notes, and indexes (the Loeb text is based on the standard major edition of the Greek text of Philo by L. Cohn and P. Wendland, \i Philonis Alexandrini opera quae supersunt\i0\f1 [7 vols. in 8; Berlin, 1896-1930; reprinted Berlin, 1962]). The edition was the work of F. H. Colson and G. H. Whitaker for the first ten volumes; the two additional volumes containing works of Philo available only in an Armenian version were prepared by Ralph Marcus. Because of its size, the presence of the Greek text, and its relatively high c ost, this edition has not usually been purchased and used by the \ldblquote average\rdblquote Jewish or Christian student or rabbi and pastor and not even by many scholars and pro\f0 fessors who might well make more use of Philo.\par \f1 The only other English translation of Philo was the work of Charles Duke Yonge (1812-1891), which appeared in 1854-1855 in four volumes in Bohn\rquote s Ecclesiastical Library (\i\f0 The Works of Philo Judaeus, the Contemporary of Josephus, Translated from the Greek \i0\f1 [London: Henry G. Bohn]). Yonge was educated in classics at St. Mary Hall, Oxford. From 1866until his death he was professor of modern history and English literature at Queen\rquote s College, Belfast He published over thirty-five works of his own on a wide range of subjects and also translated numerous writings from antiquity for the various Bohn\rquote s publications, including this translation of Philo. Yonge\rquote s translation has long been out of print and is quite scarce. It is this translatio n that is published here. It is, however, now in one volume, completely reset in modern easy to read type, keyed to the standard numbering system used in the Loeb Classical Library edition, and supplemented with adequate notes and with new translations of sections not included in Yonge\rquote s original edition now inserted at the appropriate places. It is hoped that this presentation of Philo will encourage much greater and more broadly based reading, study, and use of Philo. This introduction offers suggestions for going beyond th\f0 is volume to learn more about Philo and his significance for ancient Judaism, early Christianity, and Greek philosophy.\par \f1 Relatively little is known about Philo\rquote s life. He lived his entire life in Alexandria, Egypt, the location of the single largest Jewish community outside of Palestine in this period (the Jewish population of Alexandria was perhaps one million people). Philo came from a prominent and wealthy family, was well educated, and was a leader within the Alexandrian Jewish community. So far as is known, Philo visited the temple in Jerusalem only once in his lifetime (\i\f0 On Providence \i0 2.64).\par \f1 Philo was involved in the crisis in his community related to the pogrom initiated in A D.38 by the prefect. Flaccus, during the reign of the Roman emperor, Gaius Caligula. Philo was selected to head the Jewish delegation that went to Rome to see Gaius Caligula. Philo\rquote s account of these events is found in his two writings \i\f0 Flaccus\i0 (\lang265\i In Flaccum\lang1033\i0 ) and \i The Embassy to Gaius\i0 (\lang265\i De Legatione ad Gaium\lang1033\i0\f1 -for details on these events and writings, as well as all other facets of Philo\rquote s life and literary production, see the books and articles recommended near the conclusion of this introduction).\f0\par \f1 Philo\rquote s brother, Alexander, held various offices for Rome in Egvpt and used his money to plate the gates of the temple in Jerusalem with silver and gold and to make a loan to Herod Agrippa I (see Josephus, \i\f0 Jewish Antiquities \i0\f1 18.159-160\f0 ; \i Jewish War\i0 5.205\f1 ). Alexander\rquote s two sons, Marcus and Tiberius Iuius Alexander, Philo\rquote s nephews, were also involved in Roman affairs. Marcus married Bernice, the daughter of Herod Agrippa I dosephus, \i\f0 Jewish Antiquities \i0\f1 19.276-277\f0 ; this is the Bernice mentioned in \cf1 Acts 25:13\cf0 , \cf1 23\cf0 ; \cf1 26:30\cf0\f1 ). Tiberius Alexander became an apostate from Judaism, held the office of procurator of Judaea (A.D. 46-48), and was a prefect in Egvpt (A.D. 66-70).\f0\par In at least one important passage Philo reveals something of his perspective on his life and work (\i On the Special Laws \i0\f1 3.1-6). Here Philo remembers that \ldblquote There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings....I appeared to be raised on high and borne aloft by a certain inspiration of the soul....\rdblquote But this life was interrupted with \ldblquote ... the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top.\rdblquote But all was not lost, for \ldblquote ... even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul ... and I am irradiated with the light of wisdom.... Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.\rdblquote\f0\par \f1 It is this concern to reveal what is not generally known about the writings of Moses that permeates most of Philo\rquote s literary output (see the table below for full titles and abbreviations). Many of Philo\rquote s writings paraphrase the biblical texts of Moses; in these Philo expands the text, giving his own views on various matters. These writings include: \i\f0 On Abraham, On the Decalogue, On Joseph, Moses, On the Creation, On Rewards and Punishments, On the Special Laws\i0 and \i On the Virtues\i0 . Most of his other writings are allegorical commentaries on \cf1\f1 Genesis 2-41\cf0\f0 : \i\f1 On Husbandry, On the Cherubim, On the Confusion of Tongues, On the Preliminary Studies, The Worse Attacks the Better, On Drunkenness, On Flight and Finding, On the Giants, Allegorical Interpretation, On the Migration of Abraham, On the Change of Names, On Noah\rquote s Work as a Planter, On the Posterity and Exile of Cain, Who is the Heir, On the Unchangeableness of God, On the Sacrifices of Abel and Cain, On Sobriety\i0\f0 and \i On Dreams\i0 . Also in this general category are his exegetical \i Questions and Answers on Genesis\i0 and \i Questions and Answers on Exodus\i0 .\par \f1 Philo\rquote s remaining writings are usually placed into two categories. The philosophical writings include: \i\f0 On the Eternity of the World, On the Animals\i0 (see p. xvi below), \i On Providence\i0 and \i Every Good Man Is Free\i0 . The historical-apologetic writings include: \i Flaccus, Hypothetica, On the Embassy to Gaius\i0 , and \i On the Contemplative Life\i0\f1 . Even these writings, however, relate to Philo\rquote s concerns as an exegete of the Pentateuch of Moses.\f0\par \f1 Philo\rquote s concern to interpret Moses shows constantly both his deep devotion and commitment to his Jewish heritage, beliefs, and community, and also reflects his unabashed use of philosophical categories and traditions \ldblquote to investigate each separate one of them [Moses\rquote commands], and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude\rdblquote (\i\f0 On the Special Laws \i0 3.6\f1 ). The scholarly discussion over whether Philo is primarily Jewish or Greek is actually misguided. In Philo\rquote s time much of Judaism was significantly Hellenized. Philo\rquote s commitment to and passion for the law of Moses was genuine and controlling. Philo, too, drank deeply at the philosophical well of the Platonic tradition and saw it as strengthening and deepening his understanding of the God of Moses. Philo probably represents Middle Platonism (the Platonic tradition between Plato\rquote s immediate successors a\f0 nd the rise of third century A D. Neoplatonism), although some scholars debate this classification.\par \f1 Because of Philo\rquote s participation in Middle Platonism and Hellenistic philosophical traditions, he is important for the study of Hellenistic philosophy. Philo also participated in the allegorical interpretive traditions, developed and used in Alexandria for understanding Homer and other Greek traditions, characteristic of his Hellenistic culture. Allegorical interpretation became a deep part of Philo\rquote s exegetical and hermeneutical understanding of the law of Moses. Philo has sometimes been labeled a gnostic or participant in gnosticism, but this is a misunderstanding of his Platonism in service to his interpretation of the Mosaic law (see especially Birger AX Pearson, \ldblquote Philo and Gnosticism,\rdblquote \i Aufstieg und Niedergang in der r\'f6mischen\i0 Welt 2 21,1 [ed. W. Haase; Berlin/New York: de Gruyter], pp. 295-342).\f0\par Philo is significant for the understanding of first century A D. Hellenistic Judaism. He is the main surviving literary figure of the Hellenized Judaism of the Second Temple period of ancient Judaism. Philo is critical for understanding many of the currents, themes, and interpretive traditions which existed in Diaspora and Hellenistic Judaism. Philo confirms the multifaceted character of Second Temple Judaism; it was certainly not a monolithic phenomenon. Judaism, in spite of its concerns for purity and ethnic identity with reference to the law of Moses, also found considerable freedom to participate in many aspects of Hellenistic culture, as Philo so clearly evidences.\par \par Philo is also noteworthy for understanding the early church and the writings of the New Testament, especially those of Paul, John, and Hebrews. It is sometimes forgotten that the New Testament documents were written in Greek by authors who were Jews (of course now committed to understanding Jesus as Christ and Lord) who were part of the Hellenistic culture of the Greco-Roman world. Most of the early churches reflected and described in the New Testament were part of the social fabric of the Hellenistic G\f1 reco-Roman world. Precisely because Philo is a Hellenistic Jew, he is essential for New Testament studies. The Christian church has been the primary preserver of the writings of Philo, who was virtually unknown in the Jewish tradition after his own time until the sixteenth century A.D.(presumably the Christian attachment to Philo grew out of, at least in part, Eusebius\rquote [ca. A.D. 26s339] belief that the Jewish group described in the \i\f0 Contemplative Life\i0 , the Therapeutae, was a Christian group).\par \f1 Philo\rquote s discussions of circumcision, clearly perceived within Judaism at this time as a critical identity factor, may serve both to illustrate the tensions with Philo\rquote s Jewish and Greek contexts and also to provide background to the debate about circumcision in the early church(e.g., \cf1 Acts 15:1-2\cf0\f0 ; Galatians). In \i On the Special Laws \i0\f1 1.1-11 Philo acknowledges that circumcision is ridiculed among many people. He then gives six reasons (four from the traditions and two he wishes to add) in strong support of the practice of circumcision. The reasons given relate primarily to what may be called health concerns, but Philo does say that circumcision is a symbol of \ldblquote ... the excision of the pleasures which delude the mind\rdblquote (1.9).\f0\par \f1 Philo\rquote s other notable discussion about circumcision occurs in \i\f0 On the Migration of Abraham \i0\f1 89-93. Here Philo is worried about those who would emphasize the symbolic meaning of circumcision to the neglect of literal circumcision: \ldblquote For there are some men, who, looking upon written laws as symbols of things appreciable by the intellect, have studied some things with superfluous accuracy, and have treated others with neglectful indifference ...\rdblquote (89).He argues that sabbath observance has a clear symbolic meaning, but then he states that: \ldblquote ... it does not follow that on that account we may abrogate the laws which are established respecting it ...\rdblquote (91). He argues similarly for the understanding of Jewish festivals. Thus, he reasons: \ldblquote ... because the rite of circumcision is an emblem of the excision of pleasures and of all the passions, ... does it follow that we are to annul the law which has been enacted about circumcision?\rdblquote (92). He concludes by urging reflection on symbolic meanings, but also stating that \ldblquote ... so also must we take care of the laws that are enacted in plain terms: for while they are regarded, those other things also will be more clearly understood ...\rdblquote (93).\f0\par \f1 It may be assumed from Philo\rquote s discussion that there was probably internal debate within Judaism over the necessity of literal circumcision (see also, e.g., Josephus, \i\f0 Jewish Antiquities \i0\f1 20.38-45). One is tempted to speculate as well whether Philo\rquote s nephew Tiberius Alexander\rquote s apostasy from Jewish practices, noted earlier, had any specific impact on his thinking at this point. Certainly Philo\rquote s perspective helps in understanding the deep commitment of the so-called Judaizers in the early church to circumcision and the \ldblquote radical\rdblquote nature of Paul\rquote s strong rejection of circumcision for gentile believers in Jesus as Christ and Lord.\f0\par \f1 Another area of importance in the study of Philo is his use of Logos (Word) and Wisdom concepts and beliefs. These issues pervade Philo\rquote s writings and illustrate the depth of Philo\rquote s utilization of Hellenistic philosophical traditions in his understanding of God and the created universe. Philo\rquote s discussions here are vital for understanding the nature of Middle Platonism, of Hellenistic Judaism and probably part of the pre-history of gnosticism and its views of God and the cosmology. Philo\rquote s ideas about \f0 Logos/Wisdom are also indispensable for New Testament studies, probably most directly and dramatically in the interpretation of the Gospel of John, especially the Prologue (\cf1\f1 1:1-14\cf0 ). C. H. Dodd\rquote s famous discussion of these issues bears careful reading, even though the debate over his judgments continue to this day. Dodd argues that in addition to the Prologue\rquote s indebtedness to Old Testament concepts, it cannot be fully understood apart from the ideas of Hellenistic Judaism, especially Philo (see C.H. Dodd, \i\f0 The Interpretation of the Fourth Gospel\i0\f1 [Cambridge: University Press, 1963], Part1, \'a73 \ldblquote Hellenistic Judaism: Philo of Alexandria,\rdblquote pp. 54-73; Part 11, \'a712 \ldblquote Logos,\rdblquote pp. 263-85).\f0\par Philo has also often been considered especially significant for the conceptual background of the Epistle to the Hebrews (beginning with the work of Johannes B. Carpzov in 1750).It seems clear that there is no evidence that the author of Hebrews had read Philo and that the author utilizes a whole range of Jewish traditions, some of which have remarkable similarities to the writings of Qumran and the writings of Philo. One of the major assessments of the possible relationship between Hebrews and Philo is that of Ronald Williamson (\i Philo and the Epistle to the Hebrews\i0\f1 [Arbeiten zur Literatur und Geschichte des hellenistischen Judentums 4]; Leiden: E. J. Brill, 1970; see also his anthology of Philo cited below).As the recent commentator on Hebrews Harold W. Attridge, observes: \ldblquote ... there are undeniable parallels that suggest that Philo and our author [of Hebrews] are indebted to similar traditions of Greek-speaking and -thinking Judaism\rdblquote (\i\f0 The Epistle to the Hebrews: A Commentary on the Epistle to the Hebrews\i0 [Hermeneia; Philadelphia: Fortress, 1989], p. 29).\par One passage in Hebrews illustrates the possible connections between the thought worlds of Philo and the author of Hebrews. In \cf1 Hebrews 8:5\cf0\f1 the author argues: \ldblquote They offer worship in a sanctuary that is a sketch and shadow of the heavenly one\rdblquote (NRSV). The distinction between a \ldblquote heavenly reality\rdblquote and the observable, phenomenal world as \ldblquote sketch and shadow\rdblquote is a (Middle) Platonic idea, but bears much in common with Philo\rquote s expressions of these ideas (see Attridge, p. 219).\f0\par \f1 Philo has considerable relevance for understanding the position of women and attitudes towards them by literate men at the time of Second Temple Judaism and the early church. Philo makes numerous comments on women and on issues of the \ldblquote feminine.\rdblquote At least two books in English have been devoted to these matters:\f0\par \par \pard\par \pard\fi-360\li360 Baer, Richard A. \i\f1 Philo\rquote s Use of the Categories Male and Female\i0\f0 . Arbeiten zur Literatur und Geschichte des hellenistischen Judentums 3. Leiden: E. J. Brill, 1970; and\par Sly, Dorothy. \i\f1 Philo\rquote s Perception of Women\i0\f0 . Brown Judaic Studies 209. Atlanta: Scholars Press, 1990.\par \pard\par \pard\fi360 One might also want to consult the numerous references to Philo (see index) in Leonard Swidler, \i Women in Judaism: The Status of Women in Formative Judaism\i0 (Metuchen, N.J.: Scarecrow Press, 1976).\par \f1 There are numerous passages in Philo that one might consult as an introduction to the issues of Philo\rquote s perception of women. Perhaps the most important are: \i\f0 Flaccus \i0 89; \i On the Special Laws \i0 1.200; 2.124; \f1 3.169-177\f0 ; \i On the Creation \i0\f1 151-152\f0 ; \i Questions and Answers on Genesis \i0 1.33; and \i Contemplative Life\i0 (throughout; on this see Ross Shepard Kraemer, \i\f1 Her Share of the Blessings: Women\rquote s Religions Among Pagans, Jews, and Christians in the Greco-Roman World\i0 [New York/Oxford: Oxford University Press, 1992], 106-27). These texts and their perceptions are part of a significant cultural perspective for the interpretation and assessment of the texts about women and their roles in the New Testament.\f0\par Philo is significant for lexical and conceptual terms and ideas that are reflected in the language of the New Testament. Most of the articles in the well-known \i Theological Dictionary of the New Testament\i0\f1 (ed. Gerhard Kittel and Gerhard Friedrich; trans. Geoffrey W. Bromiley; 10 volumes [vol. 10 is the index by Ronald E. Pitkin]; Grand Rapids: William B. Eerdmans, 1964-1976) include discussions, often lengthy, of Philo\rquote s use of a particular term and concept. The index to \i\f0 The New International Dictionary of New Testament Theology\i0\f1 (ed. Colin Brown; 3 volumes; Grand Rapids: Zondervan, 1975-1978) prepared by David Townsley and Russell Bjork (Grand Rapids: Zondervan, 1985; now bound with the Dictionary in four volumes) actually includes Philo and has about 500 references to specific citations of Philo in the \i\f0 NIDNTT\i0 .\par \f1 One of the primary goals of this one-volume, accessible translation of Philo is to enable any person to look up easily the full context of passages cited from Philo in Kittel-Friedrich\rquote s \i\f0 TDNT\i0\f1 , C. Brown\rquote s \i\f0 NIDNTT\i0 , critical commentaries, and scholarly articles. It is also hoped that persons will read whole works of Philo in order to get a genuine feeling for this type of Hellenistic Jewish exegetical tradition. The few suggestions offered in this introduction are meant both to whet the appetite for such study and to serve as examples of the richness of Philo as a resource for the study of Second Temple Judaism and the early church, especially the New Testament. It should be noted, however, that Philo is also hel\f1 pful for the study of some of the early church fathers, especially perhaps Clement of Alexandria (ca. AD. 160-215) and Origen (ca. AD. 185-251).\f0\par \f1 The standard titles given to the writings of Philo are in Latin, as are the common abbreviations. The following table gives the \ldblquote official\rdblquote list of Philo\rquote s main writings along with the standard English title as represented in the Loeb Classical Library edition of Philo.\f0\par \pard\i\fs20 Abr\i0\fs24\par \lang265\i De Abrahamo\lang1033\fs20\par \fs24 On Abraham\par Aet.\par \lang265 De Aeternitate Mundi\lang1033\par On the Eternity of the World\par Agr\par \lang265 De Agricultura\lang1033\par On Husbandry\par Cher.\par \lang265 De Cherubim\lang1033\par On the Cherubim\par Conf.\par \lang265 De Confusione Linguarum\lang1033\par On the Confusion of Tongues\par Congr .\par \lang265 De Congressu Eruditionisgratia\lang1033\par On the Preliminary Studies\par Decal.\par \lang265 De Decalogo\lang1033\par On the Decalogue\par Det.\par \lang265 Quod Deterius Potiori insidiari solet\lang1033\par The Worse attacks the Better\par Ebr.\par \lang265 De Ebrietate\lang1033\par On Drunkenness\par Flacc.\par In Flaccum\par \i0 Flaccus\i\par Fug.\par \lang265 De Fuga et Inventione\lang1033\par On Flight and Finding\par Gig.\par De Gigantibus\par \i0 On the Giants\i\par Hyp.\par Hypothetica/Apologia pro ludaeis\par \i0 Apology for the Jews\i\par Jos.\par \lang265 De Josepho\lang1033\par On Joseph\par Leg.\par \lang265 De Legatione ad Gaium\lang1033\par On the Embassy to Gaius\par Leg. All.\par \lang265 Legum Allegoriarum\lang1033\par Allegorical Interpretation\par Mig.\par De 11figrationeAbrahami\par \i0 On the Migration of Abraham\i\par Mos.\par \lang265 De Vita Mosis\lang1033\par Moses\par Mut.\par \lang265 De Mutatione Nominum\lang1033\par On! the Change of Names\par Op.\par \lang265 De Opificio Mundi\lang1033\par On the Creation\par Plant.\par \lang265 De Plantatione\lang1033\par \f1 On Noah\rquote s Work as a Planter\f0\par Post.\par De Posteritate Caini\par \i0 On the Posterity and Exile of Cain\i\par Praem.\par \lang265 De Praemiis et Poenis\lang1033\par On Rewards and Punishments\par Prov.\par \lang265 De Providentia\lang1033\par On Providence\par Quaest in Gn.\par \lang265 Questiones et Solutiones in Genesin\lang1033\par Questions and Answers on Genesis\par Quaest in Ex.\par Questiones et Solutiones in Exodum\par \i0 Questions and Answers on Exodus\i\par Quis Het.\par \lang265 Quis rerum divinarum Heres sit\lang1033\par Who is the Heir\par Quod Deus.\par Quod Deussit Immutabilis\par \i0 On the Unchangeableness of God\i\par Quod Omn. Prob.\par \lang265 Quod omnis Probus Libersit\lang1033\par Every Good Man is Free\par Sac.\par \lang265 De SacriNciisAbelis et Caini\lang1033\par On the Sacrifices of Abel and" Cain\par Sob.\par \lang265 De Sobrietate\lang1033\par On Sobriety\par Som.\par \lang265 De Somniis\lang1033\par On Dreams\par Spec. Leg.\par \lang265 De Specialibus Legibus\lang1033\par On the Special Laws\par Virt.\par De Virtute\par \i0 On the Virtues\i\par Vit. Cont.\par \lang265 De Vita Contemplativa\lang1033\par On the Contemplative Life\par \i0\par \par \pard\fi360\i Questions and Answers on Genesis\i0 and \i Questions and Answers on Exodus\i0 have survived only in an Armenian version. \i Apology for the Jews\i0 and \i On Providence\i0 are fragmentary works which survive as quoted by the ancient church historian Eusebius.\par \f1 Another one of Philo\rquote s writings, extant only in Armenian (apart from four very brief Greek fragments), has recently been translated into English for the first time (and for the first time into any modern language). This is \i\f0 On Animals\i0 (\i Anim.; \lang265 De Animalibus\lang1033 ):\i0\par \pard\i\par \pard\fi-360\li360\i0 Terian, A. \#lang265\i Philonis Alexandrini De Animalibus\lang1033 : The Armenian Text with an Introduction, Translation, and Commentary. Studies in Hellenistic Judaism, Supplements to \lang513\f2 Studia Philonica\lang1033\f0 1. Chico: Scholars Press, 1981.\i0\par \pard\i\par \i0 There are many texts which have been incorrectly attributed to Philo. For a study of these matters one should consult:\par \par \pard\fi-360\li360 Royse, J. R. \i The Spurious Text of Philo of Alexandria: A Study of the Textual Transmission and Corruption with Indexes to the Major Collections of Greek Fragments\i0 . Arbeitenzur Literature und Geschichte des hellenistischen Judentums 22. Leiden: E. J. Brill, 1991.\par \pard\par There are two indexes to the Greek texts of Philo:\par \par \pard\fi-360\li360 Leisegang, H. \lang513\i\f2 Indices ad Philonis Alexandrini Opera\lang1033\f0 . Volume 7 [in two parts] of L. Cohn and P. Wendland, \lang513\f2 Philonis opera quae supersunt\lang1033\f1 I-VI. Berlin, 1896-1915; 1926-1930.\i0\f0\par $ Mayer, G. \i Index Philoneus\i0 . Berlin/New York: de Gruyter, 1974.\i\par \pard\i0\par \pard\fi360\f1 For English readers, in addition to the indexes in the present volume, volume 10 of the Loeb Classical Library edition of Philo provides various indexes prepared by J. W. Earp: Scripture Index (pp. 189-268); Index of Names (pp. 269-433); Index to Translators\rquote Notes(pp. 434-86); and Index to Greek Words in the Translators\rquote Notes (pp. 487-520). For additional help in lexical searches in Philo\rquote s Greek text, one should consult D. T. Runia, \ldblquote How To Search Philo,\rdblquote \i\f0 The Studia Philonica Annual: Studies in Hellenistic Judaism\i0\f1 , vol. 2, 1990(ed. D. T. Runia; Brown Judaic Studies 226; Atlanta: Scholars Press, 1990), 106-39.\f0\par Three anthologies of selections of Philo in English have appeared in the last two decades.These volumes are useful collections; the two by Winston and Williamson contain helpful, up-to-date introductions to Philo. These collections %are:\par \pard\par \pard\fi-360\li360 Glatzer, N. N. \i Philo Judaeus: The Essential Philo\i0 . New York: Schocken Books, 1971 [this anthology uses the translation of C. D. Yonge, reproduced in this volume].\par Winston, D. \i Philo of Alexandria: The Contemplative Life, The Giants, and Selections: Translation and Introduction\i0 . Preface by J. Dillon. Classics of Western Spirituality. Newt York/Ramsey/Toronto: Paulist, 1981.\par Williamson, R. \i Jews in the Hellenistic World: Philo\i0 . Cambridge Commentaries on Writings ion the Jewish and Christian World 200 BC to AD 200 I. ii. Cambridge: Cambridge University Press, 1989.\par \pard\par The two major introductory books on Philo in English, from which users of this volume could greatly profit, are:\par \par \pard\fi-360\li360 Goodenough, E. R. \i An Introduction to Philo Judaeus\i0 . 2d ed. Oxford: Basil Blackwell, 1962 [first ed., New Haven: Yale University Press, 1940].Sandmel, S. \i Philo of Alexandria: An Introduction\i0 . New York/Oxford: O&xford University Press, 1979.\par \pard\par Some of the most noteworthy, recent survey articles on Philo include:\par \par \pard\fi-360\li360\f1 Borgen, P. \ldblquote Philo of Alexandria.\rdblquote \i\f0 Anchor Bible Dictionary\i0\f1 . 6 vols. Edited by D. N. Freedman; New York: Doubleday, 1992, 5.333-42.\f0\par \f1 Borgen, P. \ldblquote Philo of Alexandria.\rdblquote \i\f0 Jewish Writings of the Second Temple Period: Apocrypha, Pseudepigrapha, Qumran Sectarian Writings, Philo, Josephus\i0\f1 . Edited by M. E. Stone; Compendia Rerum Iudaicarum ad Novum Testamentum 2. Assen/Maastricht: VanGorcum/Philadelphia: Fortress, 1984. Pages 233-82.\f0\par \f1 Borgen, P. \ldblquote Philo of Alexandria: A Critical and Synthetical Survey of Research since World War II.\rdblquote \i\f0 Aufstieg und Niedergang der nmischen Welt\i0\f1 2 21,1. Edited by W. Haase; BerIin and New York: de Gruyter, 1984. Pages 98-154.\f0\par \f1 Morris, J. \ldblquote The Jewish Philosopher Philo.\rdblquote \'a734 in \i\f0 The Hist'ory of the Jewish People in the Age of Jesus Christ\i0\f1 (175 B.C.-A.D. 135). E. Schurer; new English version revised and edited by G. Vermes, F. Millar and M. Goodman. Edinburgh: T. & T. Clark,1987, vol. 3, pt. 2, 809-89.\f0\par \f1 Runia, D. T. \ldblquote How to Read Philo.\rdblquote \i\f0 Nederlands Theologisch Tiidschrift\i0\f1 40 (1986), 185-98.\f0\par \pard\par There are excellent bibliographic resources for identifying and locating scholarly publications on Philo. The major ones, in order of publication, are:\par \par \pard\fi-360\li360\f1 Goodenough, E. R. and Goodhart, H. L. \ldblquote A General Bibliography of Philo.\rdblquote In E. R. Goodenough, \i\f0 The Politics of Philo Judaeus\i0\f1 . New Haven: Yale University Press, 1938;reprinted Hildesheim, 1967. Pages 128-348.\f0\par Feldman, Louis. \i Studies in Judaica: Scholarship on Philo and Josephus\i0\f1 (1937-1962). New York: Yeshiva University, n.d. [19631.\f0\par \f1 Hilgert, E. \ldblquote Bibliographia Philoniana 1935-1981.\rd(blquote\i Aufstieg und Niedergang der r\'f6mischen Welt\i0 2 21,1. Edited by W. Haase. Pages 47-97. Berlin and New York: de Gruyter, 1984 [this combines the bibliographies of E. Hilgert which appeared in each of the six issues of Studia Philonica between 1972 and 1980].\f0\par Radice, R. and D. T. Runia, with R. Bitter and D. Satran. \i Philo of Alexandria: An Annotated Bibliography\i0\f1 1937-1986. Supplements to Vigiliae Christianae 4. Leiden: E.J. Brill,1988.\f0\par \f1 Runia, D. T., R. Radice, and D. Satran. \ldblquote A Bibliography of Philonic Studies 1981-1986.\rdblquote \i\f0 The Studia Philonica Annual: Studies in Hellenistic Judaism\i0\f1 , vol. 1, 1989. Edited by D. T. Runia. Pages 95-123. Brown Judaic Studies 185. Atlanta: Scholars Press, 1989.\f0\par \f1 Runia, D. T., R. Radice, and D. Satran. \ldblquote Philo of Alexandria: An Annotated Bibliography 1986-87.\rdblquote \i\f0 The Studia Philonica Annual: Studies in Hellenistic Judaism\i0\f1 , vol. 2, 1990. Edited by D. T. Runi)a. Pages 141-69. Brown Judaic Studies 226. Atlanta: Scholars Press, 1990. \ldblquote Supplement: A Provisional Bibliography 1988-89.\rdblquote Pages 170-75.\f0\par \f1 Runia, D. T., R. Radice, and P. A. Cathey, \ldblquote Philo of Alexandria: An Annotated Bibliography 1987-88.\rdblquote \i\f0 The Studia Philonica Annual: Studies in Hellenistic Judaism\i0\f1 , vol. 3, 1991. Edited by D. T. Runia. Pages 347-68. Brown Judaic Studies 230. Atlanta: Scholars Press, 1991. \ldblquote Supplement: A Provisional Bibliography 1989-91.\rdblquote Pages 369-74.\f0\par \f1 Runia, D. T., et al. \ldblquote Philo of Alexandria: An Annotated Bibliography 1988-89.\rdblquote \i\f0 The Studia Philonica Annual: Studies in Hellenistic Judaism\i0\f1 , vol. 4, 1992. Edited by D. T. Runia. Pages 97-116. Brown Judaic Studies 264. Atlanta: Scholars Press, 1992. \ldblquote Supplement: A Provisional Bibliography 1990-92.\rdblquote Pages 117-24.\f0\par \f1 Runia, D. T., et al. \ldblquote Philo of Alexandria: An Annotated *Bibliography 1990.\rdblquote \i\f0 The Studia Philonica Annual: Studies in Hellenistic Judaism\i0\f1 , vol. 5, 1993. Edited by D. T. Runia. Pages 180-97. Brown Judaic Studies 287. Atlanta: Scholars Press, 1993. \ldblquote Supplement: A Provisional Bibliography 1991-93.\rdblquote Pages 198-208.\f0\par \f1 Runia, D. T., et al. \ldblquote Philo of Alexandria: An Annotated Bibliography 1991.\rdblquote \i\f0 The Studia Philonica Annual: Studies in Hellenistic Judaism\i0\f1 , vol. 6, 1994. Edited by D. T. Runia. Pages 122-50. Brown Judaic Studies 299. Atlanta: Scholars Press, 1994. \ldblquote Supplement: A Provisional Bibliography 1992-94.\rdblquote Pages 151-59.\f0\par \pard\par Bibliographic data on Philo will continue to be provided in \i The Studia Philonica Annual\i0 .\par \pard\fi360\par I want to express my appreciation to Gregory Sterling, on the faculty at the University\par \f1 of Notre Dame, for translating most of the Philo texts added to the work of C. D. Yonge, and to James Ernest+, doctoral student at Boston College, for translating one Philo text. I am grateful to two of my student assistants at North Park Theological Seminary, Donald Nelson and Jeffrey Koenig, for their significant help in keying Yonge\rquote s translation to the numbering system used in the Loeb Classical Library. I am indebted to the patience, help, and friendship of David Townsley and Patrick Alexander \f0 of Hendrickson Publishers. They kindly invited me to produce an introduction to this edition of Philo and worked with diligence and grace in bringing the project to completion. Another kind of gratitude, for which I cannot now find the appropriate words, goes to my wife Jeannette and our daughters Emily and Abigail for their encouragement; they will always know what I mean.\par \par \pard\fi1440 David M. Scholer\par \i North Park College and Theological Seminary\i0\par January 1993\i\par Minor revisions, September 1995\i0\par \i\par \pard\i0\par \par \par \pard\qc\b\fs40 PREFACE TO THE ORI,GINAL EDITION\b0\fs24\par \b\fs40\par \pard\par \pard\fi360\b0\fs24 The author of the following Treatises was, as the title by which he is generally known imports, of Jewish extraction, and a descendant of the sacerdotal tribe of Levi. He is spoken of by Josephus as one of the most eminent of his contemporary countrymen, and as the principal of the embassy which was sent to Caligula to solicit him to recall the command which he had issued for the erection of his statue in the temple at Jerusalem. The embassy was unsuccessful, though the death of the emperor saved the sacred edifice from the meditated profanation; but we see that Philo suffered no diminution of his credit from its unsuccessful result, since, at a subsequent period, his nephew, Tiberius Alexander, married Berenice, the daughter of King Agrippa.\par The date of his birth and that of his death are alike uncertain; he speaks of himself as an old man when the embassy to Rome took place; and the treatise in which he gives an account of it- was apparently written in the reign of Claudius, who succeeded Caligula A.D. 41, and reigned nearly fourteen years. His chief residence was at Alexandria, which at that period was, next to Athens, the most celebrated seat of philosophy in the world, and which had long been a favourite abode of the learned Jews. On one occasion he mentions having visited Jerusalem; and this is all we know of his personal history.\par \f1 In his religious opinions he appears to have been a Pharisee, to the principles of which sect some portion of his fondness for allegorical interpretation may perhaps be owing. It was, however, rather to his philosophical labours that his celebrity among his contemporaries and his notoriety at the present day are mainly owing. He was so devoted a follower of the great founder of the Academic school, that it appears to have been a saying among the ancients that, \ldblquote either Plato Philonises, or Philo Platonises.\rdblquote And there are many doctrines asserted in the followi.ng treatises which can be clearly traced to the principles and even to the extant works of the son of Ariston; and it is in consequence of this tendency that he is spoken of as the first of the Neo-Platonists, that is to say, of that school which attempted to reconcile the doctrines of the Greek, and more especially of the Academic, philosophy with the revelations contained in the sacred scriptures, while, at the same time, he transferre\f0 d into the Platonic system many of the opinions which he borrowed from the East.\par According to the manner of the Eclectics, however, he mingled with his Platonism many doctrines derived from other schools, and those of Pythagoras in particular, to such an extent, that Clemens, of Alexandria, calls him a Pythagorean not recollecting that Aristotle tells us, that the Academy harmonized in very many points with the philosophy of Cortona. In many points, again, especially in the supremacy which he assigns to virtue, he betrays an inclination to the principle/s of the Stoics. The atte\f1 mpt to reconcile the heathen philosophy with the Bible was not altogether new. As early as the time of Ptolemy Lagus, many Jews had been settled in Alexandria; and, at the period when Philo flourished, they are supposed to have formed half the population of that city-the splendid library of which opened to the learned men of their nation those stores of Greek wisdom and eloquence with which they were previously unacquainted; and as they could not fail to be struck with the truth of many of the pri\f0 nciples which they found laid down in those works, it was not unnatural that, being also formerly convinced of the divine origin of their own scriptures, they should endeavour to reconcile two systems, both of which appeared in so great a degree to rest on the same foundation. The truth of their own books they knew to proceed from divine revelation; that of the Greek philosophers they looked upon as an efflux more or less remote from that revelation, and the pride of hu0man intellect led them to endeavour to display their superior penetration by discerning a hidden sense in their own scriptures, which should contain the germ of the Greek philosophy.\par Of all the writers of this school the most eminent was Philo, and his works are highly interesting as showing us the manner in which the Sophists of his age and national sought to appropriate the Greek philosophy by an allegorical interpretation of the works of Moses, which they thus represented as containing all the principles which the Greeks subsequently expanded into the precise doctrines of their several sects. Accordingly, he represents Jehovah as a single uncompounded Being; unchangeable, eternal, incomprehensible, the knowledge of whom is to be looked upon as the ultimate object of all human efforts. He teaches that visible phenomena are to lead men over to the invisible world, and that the contemplation of the world so wonderfully and beautifully made proves a wise and intelligent Cause and creator of it. Havi1ng adopted, however, the Epicurean doctrine, that nothing can be produced out of nothing, he also assumed the existence of a mass of lifeless matter, passive and primeval, destitute of quality and form, but containing within itself the four primary elements; and of this mass, he looked upon the Spirit of God as the divider and fashioner into distinct shape.\par Matter again he conceived as something subordinate to, and at the same time resisting, the divine arrangement, and in this latter character as the source of all imperfection and evil. Moreover, not having arrived at any just notion of the Deity as the immediate cause of the existence of the world, he assumed the existence of an intermediate cause which he called the Logos; and he also imagined an invisible world, appreciable only by the intellect, as the pattern of the visible world in which we live; carrying out his theory so as to give an outline of that doctrine of emanations, which at a later period was elaborated and fully developed by the Gn2ostics.\par The treatises contained in the present volume refer to the books of Moses. At the beginning of the first, that on the Creation of the World, he intimates that his object is to show how the law and the world accord with one another, and how the man who lives according to the law is as such a citizen of the world. For Moses, as he remarks in his treatise on the life of that prophet, demonstrates in his history that the same Being is the Father and Creator of the universe, and the true lawgiver of the world; and accordingly, that whoever follows his laws is adapting himself to the course of nature and living in harmony with the general laws of the universe; while again, the man who transgresses those laws is punished by the operations of nature, such as floods, fire from heaven, and such means.\par In his treatise on the Laws, he divides them into what he looks upon as unwritten laws, that is to say, the living patterns of a blameless life which the scripture sets before us in Enoch, Noah, Abra3ham, etc., and particular laws in the narrower technical common acceptation of the word.\par In the other treatises, he deduces an allegorical meaning from the plain historical account of Moses, which serves him as the foundation for his philosophical system.\par In all these works he exhibits profound and varied learning, showing himself deeply versed in Greek literature of every age and description, and of considerable skill in the sciences of music, geometry, and astronomy. His style is clear, and even though he may at times be open to the charge of an over-refined subtilty, it is impossible to deny him the praise of acuteness and ingenuity, set off to their best advantage by neatness of language and felicity of expression.\par \f1 For the Christian reader these treatises have a peculiar interest from the ample materials which many of them furnish for the illustration of St. Paul\rquote s Epistles; materials so copious and so valuable that an eminent divine of the present day has pronounced an opinion(referring probably more especially to the treatises on the Sacrifices of Abel and of Cain-on the Different Incidents in the Life of Noah-on Abraham-on the Life of Moses-on the Ten Commandments-and on Providence) that all the other ancient c\f0 ommentators on the Scriptures put together have not left works of greater value for that most important object. It is even asserted by Eusebius that he formed an acquaintance with St. Peter while at Rome but that statement is generally looked upon as wanting confirmation. From his treatise against Flaccus, and in that which refers to his embassy to Rome, we likewise derive information with respect to the condition of the Jews in the time of our Saviour, and to the manner in which they were treated by the Roman governors, which supplies much incidental corroboration of some of the historic allusions contained in different parts of the New Testament.\par The text which has been used in this translation has been generally that of Mangey.\par \pard\b\fs36\par } #3i 4: On The Creation{\rtf1\ansi\deff0{\fonttbl{\f0\froman Times New Roman;}{\f1\froman\fcharset0 Times New Rom>^Sy 3: Preface To The Original Edition{\rtf1\ansi\deff0{\fonttbl{\f0\froman Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}} \viewkind4\uc1\pard\qc\lang1033\b\f0\fs40 PREFACE TO THE ORIGINAL EDITION\b0\fs24 \par \b\fs40 \par \pard \par \par5)%= 2: Foreword{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman Times New Roman;}{\f1\froman\fcharset0 Times New Roman;}{\f2\froman SemiticaDict;}} {\colortbl ;\red0\green0\blue128;} \viewkind4\uc1\pard\qc\lang1033\b\f0\fs40 FOREWORD\b0\fs24\par \fs36 AN INTRODUCTION TO PHILO JUDAEUS OF ALEXANDRIA\b\fs40\par \b0\fs36\par \i\fs24 by David M. Scholer\i0\fs36\par \pard\fi360\i\fs24\par \i0 Philo, usually known as Philo the Jew (Philo Judaeus) or Philo of Ale 6d\fi360\b0\fs24 The author of the following Treatises was, as the title by which he is generally known imports, of Jewish extraction, and a descendant of the sacerdotal tribe of Levi. He is spoken of by Josephus as one of the most eminent of his contemporary countrymen, and as the principal of the embassy which was sent to Caligula to solicit him to recall the command which he had issued for the erection of his statue in the temple at Jerusalem. The embassy was unsuccessful, though the death of the emperor saved the sacred edifice from the meditated profanation; but we see that Philo suffered no diminution of his credit from its unsuccessful result, since, at a subsequent period, his nephew, Tiberius Alexander, married Berenice, the daughter of King Agrippa. \par The date of his birth and that of his death are alike uncertain; he speaks of himself as an old man when the embassy to Rome took place; and the treatise in which he gives an account of it was apparently written in the reign of Claudius, who 7succeeded Caligula A.D. 41, and reigned nearly fourteen years. His chief residence was at Alexandria, which at that period was, next to Athens, the most celebrated seat of philosophy in the world, and which had long been a favourite abode of the learned Jews. On one occasion he mentions having visited Jerusalem; and this is all we know of his personal history. \par \f1 In his religious opinions he appears to have been a Pharisee, to the principles of which sect some portion of his fondness for allegorical interpretation may perhaps be owing. It was, however, rather to his philosophical labours that his celebrity among his contemporaries and his notoriety at the present day are mainly owing. He was so devoted a follower of the great founder of the Academic school, that it appears to have been a saying among the ancients that, \ldblquote either Plato Philonises, or Philo Platonises.\rdblquote And there are many doctrines asserted in the following treatises which can be clearly traced to the prin8ciples and even to the extant works of the son of Ariston; and it is in consequence of this tendency that he is spoken of as the first of the Neo-Platonists, that is to say, of that school which attempted to reconcile the doctrines of the Greek, and more especially of the Academic, philosophy with the revelations contained in the sacred scriptures, while, at the same time, he transferre\f0 d into the Platonic system many of the opinions which he borrowed from the East. \par According to the manner of the Eclectics, however, he mingled with his Platonism many doctrines derived from other schools, and those of Pythagoras in particular, to such an extent, that Clemens, of Alexandria, calls him a Pythagorean not recollecting that Aristotle tells us, that the Academy harmonized in very many points with the philosophy of Cortona. In many points, again, especially in the supremacy which he assigns to virtue, he betrays an inclination to the principles of the Stoics. The atte\f1 mpt to reconcile the he9athen philosophy with the Bible was not altogether new. As early as the time of Ptolemy Lagus, many Jews had been settled in Alexandria; and, at the period when Philo flourished, they are supposed to have formed half the population of that city\emdash the splendid library of which opened to the learned men of their nation those stores of Greek wisdom and eloquence with which they were previously unacquainted; and as they could not fail to be struck with the truth of many of the pri\f0 nciples which they found laid down in those works, it was not unnatural that, being also formerly convinced of the divine origin of their own scriptures, they should endeavour to reconcile two systems, both of which appeared in so great a degree to rest on the same foundation. The truth of their own books they knew to proceed from divine revelation; that of the Greek philosophers they looked upon as an efflux more or less remote from that revelation, and the pride of human intellect led them to endeavour to displa:y their superior penetration by discerning a hidden sense in their own scriptures, which should contain the germ of the Greek philosophy. \par Of all the writers of this school the most eminent was Philo, and his works are highly interesting as showing us the manner in which the Sophists of his age and national sought to appropriate the Greek philosophy by an allegorical interpretation of the works of Moses, which they thus represented as containing all the principles which the Greeks subsequently expanded into the precise doctrines of their several sects. Accordingly, he represents Jehovah as a single uncompounded Being; unchangeable, eternal, incomprehensible, the knowledge of whom is to be looked upon as the ultimate object of all human efforts. He teaches that visible phenomena are to lead men over to the invisible world, and that the contemplation of the world so wonderfully and beautifully made proves a wise and intelligent Cause and creator of it. Having adopted, however, the Epicurean doctrine,; that nothing can be produced out of nothing, he also assumed the existence of a mass of lifeless matter, passive and primeval, destitute of quality and form, but containing within itself the four primary elements; and of this mass, he looked upon the Spirit of God as the divider and fashioner into distinct shape. \par Matter again he conceived as something subordinate to, and at the same time resisting, the divine arrangement, and in this latter character as the source of all imperfection and evil. Moreover, not having arrived at any just notion of the Deity as the immediate cause of the existence of the world, he assumed the existence of an intermediate cause which he called the Logos; and he also imagined an invisible world, appreciable only by the intellect, as the pattern of the visible world in which we live; carrying out his theory so as to give an outline of that doctrine of emanations, which at a later period was elaborated and fully developed by the Gnostics. \par The treatises contained in th