THE NEW SCHAFF-HERZOG
Judceus, or the Jewish- Alexandrian Philosophy in its Development and Completion, 2 vols., London, 1888; H. von Arnim, Quellenstudien zu Philo von Alexandrien, Berlin, 1888; L. Massebieau, Le Classement des aeuvres de Philon, Paris, 1889; M. Freudenthal, Die Erkenntnisslehre Philos von Alexandria, Berlin, 1891; P. Wendland and O. Kern, Beitrage zur Geschichte der griechischen Philosophie und Religion, pp. 1-75, Berlin, 1895; C. G. Montefiore.in JQR, vii (1895), 481-545 (a florilegium) ; A. Aall, Geschichte der Logosidee in der griechischen Philosophie, 2 parts, Leipsic, 1896-99; E. Herriot, Philon le juif, Paris. 1898; S. Tiktin, Die Lehre von den Tugenden und Pflichten bei Philo, Bern, 1898; T. Simon, Der Logos, Leipsic, 1902; W. Bousset, Die Religion des Judenthums im neutestamentlichen Zeitaller, Berlin, 1903; P. Kriiger, Philo und Josephus als Apologeten des Judenthums, Leipsic, 1906; J. Martin, Philon, Paris, 1907; P. Heinisch, Der Binfluss Philos auf die alteste christliche Exegese, in Altestamentliche Abhandlungen, ed. J. Nikel, Munster, 1908; Les Idies philosophiques et religieuses de Philon d' Alexandrie, Paris, 1908; K. S. Guthrie, The Message of Philo-Judaus of Alexandria, Chicago, 1909; H. Windisch, Die Frommigkeit Philos und ihre Bedeutung fur das Christenthum, Leipsic, 1909; N. Bentwich, Philo-J udoeus of Alexandria, Philadelphia, 1910; K. S. Guthrie, The Message of Philo Judaius of Alexandria, London, 1910; works on the history of Israel, e.g., H. Ewald, Geschichte, vi, 257-312, and on the history of philosophy.
PHILO BYBLIUS (HERENNIUS PHILO) : Greek grammarian and historian; b. in 63 a.d. (not 42, as was usually given); d. after 141. Knowledge of him comes principally through Suidas, though he is mentioned not infrequently by the Church Fathers, particularly by Origen (Contra Celsum, i. 15; Eng. transl., AA'F, iv. 403) and Eusebius (Prceparatio Evangelica, i. 9-10; Eng. transl., 2 vols., Oxford, 1903). Suidas makes him an ambassador to Rome in the time of Hadrian, and a friend of Herennius Severus (from whom he took his name Herennius), consul in 141 a.d. Three of the many works ascribed to him are often referred to: " Concerning Cities and the Famous Men they have produced," " Phenician History " or " Things Phenician " (a professed translation of a work by Sanchuniathon, q.v.); and "Concerning Jews," about which it is debated whether it was an independent work or merely an excursus to or a chapter in the " Phenician History," with the probability inclining in favor of , the former alternative. The quotations from his "-Phenician History " are supposed to make him out to be a Euhemerist; but it is to be remembered that if this work is really a translation from the putative author, Sanchuniathon, Philo can not be held responsible for the trend of opinion there expressed. Only fragments remain of his works in citations by Eusebius.
Geo. W. Gilmore.
Bibliography: The fragments are collected in C. and T. Muller, Fragmenta historicorum Gracorum, iii. 560-576, 4 vols., Paris, 1841-51. Consult H. Ewald, in the Abhandlungen of the Royal Society of Gottingen, v (1853); E. Renan, in the Mimoires of the Academy of Inscriptions, xxiii. 2 (1858), 241 sqq.; W. von Baudissin, Studien aur semitischen Religionsgeschichte, i. 3 sqq., Leipsic, 1878; Schiirer, Geschichte, and Eng. transl.. Introduction, §§3, 18; and literature under Sanchuniathon.
PHILO OF CARPASIA: Bishop who flourished in the fourth century. Polybius in his fanciful Vita Epiphanii (MPG, xli. 85) writes of a deacon Philo whom among others the sister of Honorius and Arcadius sent to Cyprus to Epiphanius to summon him to Rome to cure her of sickness by the laying
on of hands and prayer. But Philo on account of his piety was consecrated by Epiphanius as bishop of Carpasia, Cyprus, and was entrusted with the former's official administration during his absence at Rome. With this has been combined the notice of Suidas that " Philo the Carpathian wrote a commentary on the Song of Songs "; but Carpathos is the name of an island between Rhodes and Crete. Here there is either reference to different persona or a confusion of places; probably the latter, since the commentary mentioned by Suidas, preserved in a number of manuscripts, is provided with the superscription, " Commentary on the Song of Songs of Philo, bishop of Carpasia." The commentary was first published by A. Giacomelli (Rome, 1772); was printed by A. Gallandius, Bibliotheca veterum patrum, vol. ix. Appendix, p. 713 (Venice, 1765- 1781); and is in MPG, xl. 1 sqq. (A. Hauck.) Bibliography: Fabricius-Harles, Bibliotheca Graxa, ix. 252, Hamburg, 1804; O. Bardenhewer, Patrologie, p. 276, Freiburg, 1901, Eng. transl., St. Louis, 1908.
PHILOPATRIS, fi"lo-pe'tris: A dialogue ascribed by a single family of manuscripts to the Greek satirist Lucian. Formerly regarded as a satire on Christianity, it is now known to be a political pamphlet of the Byzantine period. It is divided into two parts: the first is theological and contains a refutation of heathen polytheism accompanied by an exposition of Christian doctrine; the second is political and reveals the dissatisfaction felt in certain circles with the government of that period, though it closes with expressions of loyalty, and with the hope that the emperor would overcome his enemies.
The Humanist editors of Lucian themselves perceived that this dialogue, which is inartistic both in form and execution, was not written by their author; and this view is undoubtedly correct, although naturally there have been some defenders of its authenticity, the latest of whom was C. G. Kelle, Luciani Philopatris (Leipsic, 1826). Some classicists sought at least to maintain that the dialogue was written in the time of Trajan, but the majority of critics allowed themselves to be influenced by J. M. Gesner (De estate et auctore dialogi qui
Philopatris inscribitur, Jena, 1714) in favor of the period of Julian. A. von Gutschmid and others were inclined to refer the work to the time of the Persian wars of Heraclius. At present, however, the general opinion is in harmony with the view of B. G.Niebuhr, to the effect that the dialogue belongs to the second half of the tenth century, the time of . Nicephorus Phocas (963-969) or to that of his successor, John Tzimiskes (969-976). If this be true, the whole first part must be regarded as a jesting religious controversy, introduced to give plausibility to the attribution of the dialogue to Lucian; although R. Crampe has argued that, if the work was written in the seventh century, political opposition would be combined with a tendency toward paganism.
The dialogue was expunged from the Aldine edition of Lucian of 1522 by the Inquisition, and was placed on the Index by Paul V in 1559. To whatever period it may be assigned, the Philopatris retains its interest from a theological point of view because of its combination of Christian ideas with