goes, pierced him through with his spear. This sketch of Halevi's life and character, brief and inadequate as it is, will prepare us to understand better his attitude to philosophy and to Judaism. His was not a critical intellect whose curiosity is not satisfied until the matter in dispute is proved in logical form. Reason is good enough in mathematics and physics where the objects of our investigation are accessible to us and the knowledge of their nature exhausts their significance. It is not so with the truths of Judaism and the nature of God. These cannot be known adequately by the reason alone, and mere knowledge is not enough. God and the Jewish religion are not simply facts to be known and understood like the laws of science. They are living entities to be acquainted with, to be devoted to, to love. Hence quite a different way of approach is necessary. And not everyone has access to this way. The method of acquaintance is open only to those who by birth and tradition belong to the family of the prophets, who had a personal knowledge of God, and to the land of Palestine where God revealed himself.[182] We see here the nationalist speaking, the lover of his people and of their land and language and institutions. David Kaufmann has shown that Judah Halevi's anti-philosophical attitude has much in common with that of the great Arab writer Al Gazali, from whom there is no doubt that he borrowed his inspiration.[183] Gazali began as a philosopher, then lost confidence in the logical method of proof, pointed to the contradictions of the philosophers, to their disagreements among themselves, and went over to the Sufis, the pietists and mystics of the Mohammedan faith. There are a number of resemblances between Gazali and Halevi as Kaufmann has shown, and there is no doubt that skepticism in respect of the powers of the human reason on the one hand, and a deep religious sense on the other are responsible for the point of view of Gazali as well as Halevi. But there is this additional motive in Halevi that he was defending a persecuted race and a despised faith against not merely the philosophers but against the more powerful and more fortunate professors of other religions. He is the loyal son of his race and his religion, and he will show that they are above all criticism, that they are the best and the truest there are. Maimonides, too, found it necessary to defend Judaism against the attacks of philosophy. But in his case it was the Jew in him who had to be defended against the philosopher in him. It was no external enemy but an internal who must be made harmless, and the method was one of reconciliation and harmonization. It is still truer to say that with Maimonides both Judaism and philosophy were his friends, neither was an enemy. He was attached to one quite as much as to the other. And it was his privilege to reconcile their differences, to the great gain, as he thought, of both. Judah Halevi takes the stand of one