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215scholar and philosopher Philon concerning the Logos (Word). It is well known that the conquest of Palestine and the foundation of Alexandria by Alexander the Great opened up, for the first time, a new epoch for culture and civilization. It was then that the disciples of Moses (pbuh) met with those of Epicurus, and the mighty impact of the spiritual doctrines of the Bible on the materialism of the Greek paganism took place. The Greek art andphilosophy began to be admired and studied by the Jewish doctors of the law both in Palestine and in Egypt, where they had a very numerous community. The penetration of the Greek thought and belles-lettres into the Jewish schools alarmed their priests and learned men. In fact, Hebrew was so much neglected that theScriptures were read in the Alexandrian Synagogues in the Septuagint Version. This invasion by a foreign knowledge, however, moved the Jews to make a better study of their own law, and to defend it against the inauspicious new spirit. They endeavoured, therefore, to find a new method for the interpretation of the Bible in order to enable the possibility of a rapprochement and reconciliation of the Biblical truths with the Hellenic thought. For their former method of a literal interpretation of the law was felt to be unworkable and too weak to stand against the fine reasoning of Platoand Aristotle. At the same time, the solid activities of the Jews and their profound devotion to their religion often aroused against themselves the jealousy and hatred of the Greeks. Already, under Alexander the Great, and Egyptian priest, Manetho, had written libels or calumnies against Judaism. Under Tiberius, too, the great orator Apion had resuscitated and envenomed the insults of Manetho. So that this literature poisoned the people who, later on, cruelly persecuted the believers in the one true God.