of analysis or systematic connection of ideas.”  Philo’s philosophical conceptions lie scattered up and down his writings, “strung on the thread of the Bible narrative which determines the sequence of his thoughts.”  Nevertheless, though he has not given us explicit treatises on cosmology, metaphysics, ethics, psychology, etc., and though he was incapable of close logical thinking, he has treated all these subjects suggestively and originally in the course of his commentary, and his readers may gather together what he has dispersed, and find a co-ordinated body of religious philosophy.  However loosely they are set forth in his treatises, his ideas are closely connected in his mind.  Herein he differs from his Jewish predecessors, for the notion of the old historians of the Alexandrian movement, that there was a systematic Jewish philosophy before Philo, does not appear to have been well-founded.  All that Aristeas and Aristobulus and the Apocryphal authors had done was to assimilate certain philosophemes to their religious ideas; they had not re-interpreted the whole system of philosophy from a Jewish point of view or traced an independent system, or an eclectic doctrine in the Holy Scriptures.  This was the achievement of Philo.  His thought is not original in the sense of presenting a new scheme of philosophy, but it is original in the sense of giving a fresh interpretation to the philosophical ideas of his age and environment.  He ranges them under a new principle, puts them in a new light, and combines them in a new synthesis.  This again is characteristic of the Jewish mind.  Intent on God, it does not endeavor to make its own analysis of the universe by independent reasoning, but it utilizes the systems of other nations and endeavors to harmonize them with its religious convictions.  Hence it is that nearly all Jewish philosophy appears to be eclectic; its writers have ranged through the fields of thought of many schools and culled flowers from each, which they bind together into a crown for their religion.  They do not, with few exceptions, pursue philosophy with the purpose of widening the borders of secular knowledge; but rather in order to bring the light of reason to illuminate and clarify faith, to harmonize Judaism with the general culture of its environment, and to revivify belief and ceremony with a new interpretation.  All this applies to our worthy, but at the same time he was a philosopher at heart, because he believed that the knowledge of God came by contemplation as well as by practice, and, further, because he had a 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