This, as we see, is decidedly a different point of view from that of Judah Halevi. The difference between them is not due to a difference in their age and environment, but solely to personal taste and temperament. Toledo was the birthplace of Ibn Daud as it was of Halevi. And the period in which they lived was practically the same. Judah Halevi's birth took place in the last quarter of the eleventh century, whereas Ibn Daud is supposed to have been born about 1110, a difference of some twenty-five or thirty years. The philosopher whom Judah Halevi presents to us as the typical representative of his time is an Aristotelian of the type of Alfarabi and Avicenna. And it is the same type of philosophy that we meet in the pages of the "Emunah Ramah" (Exalted Faith), Ibn Daud's philosophical work.[223] Whereas, however, Judah Halevi was a poet by the grace of God, glowing with love for his people, their religion, their language and their historic land, Ibn Daud leaves upon us the impression of a precise thinker, cold and analytical. He exhibits no graces of style, eloquence of diction or depths of enthusiasm and emotion. He passes systematically from one point to the next, uses few words and technical, and moves wholly in the Peripatetic philosophy of the day. In 1161, the same year in which the Emunah Ramah was composed, he also wrote a historical work, "Sefer Hakabala" (Book of Tradition), which we have; and in 1180, regarded by some as the year of his death, he published an astronomical work, which is lost. This gives an index of his interests which were scientific and philosophic. Mysticism, whether of the poetic or the philosophic kind, was far from his nature; and this too may account for the intense opposition he shows to Solomon Ibn Gabirol. On more than one occasion he gives vent to his impatience with that poetic philosopher, and he blames him principally for two faults. Choosing to devote a whole book to one purely metaphysical topic, in itself not related to Judaism, Gabirol, we are told by Ibn Daud, gave expression to doctrines extremely dangerous to the Jewish religion. And apart from his heterodoxy, he is philosophically incompetent and his method is abominable. His style is profuse to the point of weariness, and his logic carries no conviction.[224]