Philo of Alexandria - Books and Journals

critical studies 2001 193
should be noted that exegetical questions are rarely discussed in Weber’s treatment
of his theme. Reviews: B. Schroder, JQR 93 (2003) 666–667. (GS)
20188. J. Weinberg, Azariah de’ Rossi, The Light of the Eyes (New
Haven 2001), esp. xxxvi–xxxviii, 111–159 and passim.
This splendid annotated translation of Azariah de’ Rossi’s famous work, which
was first published in 1573 and laid the foundations of critical Jewish historiography,
makes it very accessible to the modern reader. In the Introduction the
translator briefly recounts the role of Philo in the work, without giving a detailed
analysis. The main discussion of Philo occurs in chapters 4 to 6 in Section 1 of
Part Three entitled Words of Understanding. Chapter 4 recounts ‘the commendable
aspects’ of his works which are compatible with the Torah. Chapter 5 outlines
‘four defects’ which can be brought against Philo. Chapter 6 offers ‘a plausible
defence’ against these charges and gives a final verdict on him. He concludes
(p. 159): ‘In view of all that has been written in this chapter, I say to the Jewish
people that I cannot pass an unconditional verdict on [him]. I cannot absolutely
absolve or convict him. I shall call him neither Rav nor sage, heretic nor sceptic.
My only name for him shall be Yedidyah [beloved of the Lord] the Alexandrian.
Whenever he is mentioned in these chapters, it will not be as an intimate member
of my people, but as any other sage of the world to whom a hearing will be
given when he makes general statements and has no vested interest in the subject
. . .’ There are, in accordance with this conclusion, frequent references to Philo
in the remaining parts of the work, which can be tracked down via the index of
sources on pp. 783–785. (DTR)
20189. D.Winston,TheAncestralWisdom: Hellenistic Philosophy
in Second Temple Judaism. Essays of David Winston, editedbyG.E.
Sterling, Studia Philonica Monographs 4, Brown Judaic Series 331
(Providence RI 2001).
See the summary above listed under G. E. Sterling as editor, 20171.
20190. D. Winston, ‘Philo of Alexandria and Ibn al-#Arabī,’ in D. T.
Runia and G. E. Sterling (edd.), In the Spirit of Faith: Studies in Philo
and Early Christianity in Honor of David Hay [= The Studia Philonica
Annual 13 (2001)], Brown Judaic Studies 332 (Providence RI 2001) 139–
155.
In this article the author investigates the similarities between Philo and the
Sufi mystic Ibn #Arabī (1165–1210). Like Philo, Ibn #Arabī wrote a great number
of exegetical writings, which seem to lack any kind of structure. Winston
deals first with exegetical similarities. Both thinkers offer a mystical or
allegorical exegesis, without rejecting the literal meaning. Next Winston discusses
conceptual similarities. For both Philo and #Arabī God is the highest,
absolute and transcendent Being, whose essence is unknown. God manifests