his scholarship was devoted to the task of digging through what he and fellow Protestants considered layers of Catholic distortion to reach the bedrock of early Christians beliefs and practices. In undertaking this task, Casaubon, like his much-admired epistolary friend, Joseph Scaliger, recognised that neither early Christianity nor the Gospels could be understood without a clear perception of the world of Hellenistic Judaism. Casaubon was interested in every aspect of late antiquity, including material culture. Unlike many of his fellow Christians he recognised the Mishnah and Talmud as important sourced for understanding the preaching and practices of Jesus and his followers ; and he did not reject, as so many Christians did, the learning of contemporary Jews. (…) Casaubon treated the Old Testament in the same way he treated the Latin and Greek texts of classical authors. His approach was scholarly and semantic, and he was highly critical of the mystical exegesis of Jewish kabbalists and their Christian devotees (…). All of Casaubon’s scholarly work was focused on recovering the true history of early Christianity. (…) His aim was to base his scholarship on authentic texts whose authors’ opinions, whenever possible, were based on eyewitness testimony. Casaubon’s emphasis on the veracity of the texts he studies became a major issue in the early modern period as scholars, theologians, and natural philosophers were faced with an ‘information explosion’ and the consequent need to separate fact from fiction. (…) A short review cannot do justice to the richness of Grafton and Weinberg’s reassessment of the work of Isaac Casaubon. By taking into account all his writings, including his notes and marginalia, they have given us a more rounded and human picture of the great scholar.’ (ALLISON COUDERT in AJS Review, 2012, pp.346-348).