construction of the Tabernacle, and so on, were of great service to Ibn Ezra in his symbolizations. Like Philo and the Neo-Pythagoreans he analyzes the virtues and significances of the different numbers, and thus finds a symbol in every number found in the Bible. Writing as he did for the Jews of central Europe, who were not trained in secular science and philosophy, Ibn Ezra was not prepared to shock the sensibilities of his readers by his novel and, to them, heretical views; and hence he expressed himself in cryptic phrases and allusions, which often make his meaning difficult if not impossible to decipher. This, taken together with the fact that his views are not laid down anywhere systematically and in connected fashion, but are thrown out briefly, often enigmatically, in connection with the explanation of Biblical verses and phrases, accounts for the difference among critics concerning the precise doctrines of Abraham Ibn Ezra. Of his predecessors among the Jewish philosophers Ibn Ezra shows closest relation to Solomon ibn Gabirol. He does not quote the "Fountain of Life," but he names its author as a great thinker and writer of poems, and shows familiarity with Gabirol's doctrines. Like Gabirol he says that all except God consists of substance (matter) and form. Not only the sublunar things, subject to generation and decay, but the higher incorporeal things, also, are in essence two, _i. e._, are composed of two elements, subject and predicate. God alone is One; he is subject only and not predicate. And Ibn Ezra also has some allusion to the divine Will as taught by Gabirol. In giving a connected sketch of Ibn Ezra's philosophical ideas, the most one can do is to collect all the sayings bearing upon our subject which are found scattered through Ibn Ezra's writings, and classify them and combine them into a connected whole. This has been done before by Nahman Krochmal[215] and by David Rosin,[216] and we shall follow the latter in our exposition here.