learning from Philo to trace in the Bible principles of universal thought and profound philosophy; but they used his method and his lessons to support notions of God and the Logos which were alien to his spirit.  He had possessed pre-eminently the soaring imagination of poetry, which is the crown of the intellectual and of the religious mind, and unites them in their highest excellence; but they bounded their philosophy within the narrow limits of dogma, and thereby destroyed the harmony between Hebraism and Hellenism which he had contrived to effect.  The controversy of Origen and Celsus began again the battle between reason and faith, “which was to destroy for centuries the independence of philosophy and to break the continuity of civilization.”  Had Philo really been ploughing the sand, and was an agreement between faith and reason, between religion and philosophy, impossible?  Can the two finest creations of the mind only be combined on the terms that one is subordinate, or rather servile, to the other?  In Judaism, if anywhere, the combination should be possible, for Judaism has as its basis an intuitional conception of God, which is in harmony with the philosophical conception of the universe, and it has little dogma besides.  The neo-Platonists and the Church Fathers failed to carry on the ideal of Philo, but it was to be expected that among his own people, the nation of philosophers, as he had called them, he would have found true successors.  Yet the use made of his work by the Christians compelled his people to regard him as a betrayer of the law and to avoid his goal as a treacherous snare.  For centuries Greek philosophy was banned from Jewish thought, and Philo’s works are not mentioned by any Jewish writer.  Strangers possessed his inheritance, and his name alone, “Philo-Judaeus,” bore witness to his nationality.  It is an interesting speculation to consider how different might have been the history, not only of the Jews, but of the world, if the Hellenistic Judaism of Philo had prevailed in the Roman-Greek world instead of “the impurer Hellenism of Christianity.”  When, in the tenth century, the leaders of Jewish thought broke the bonds of seclusion, and brought anew to the interpretation of their religion the culture of the outer world, Greek philosophy became again a powerful influence, though it was Aristotle rather than Plato whom they studied.  The harmonizing spirit of Philo, which may be accounted part of the genius of the race, lives on in Saadia, Maimonides, Ibn Ezra, Ibn Gabirol, and Judah Halevi.  But the difference between him and the Arabic school is marked.  They do not inherit his whole object, for they aimed not at a philosophical Judaism which should be a world-religion, but at a philosophical Judaism for the more enlightened Jews alone.  Philo’s work was the culminating point, indeed, of a great development in Judaism, produced by the mingling of the finest products of human reason and human imagination, but it was particularly