The fact of the matter is the Bible is not a systematic book, and principles and problems are not clearly and strictly formulated even in the domain of ethics which is its strong point. It was not therefore a question here of opposition between the Bible and philosophy, or authority and reason. What was required was rather a rational analysis of the problem on its own merits and then an endeavor to show that the conflicting passages in the Scriptures are capable of interpretation so as to harmonize with each other and with the results of rational speculation. To be sure, it was felt that the doctrine of freedom is fundamental to the spirit of Judaism, and the philosophic analyses led to the same result though in differing form, sometimes dangerously approaching a thorough determinism, as in Hasdai Crescas.[1] If such doubt was possible in an ethical problem where one would suppose the Bible would be outspoken, the uncertainty was still greater in purely metaphysical questions which as such were really foreign to its purpose as a book of religion and ethics. While it was clear that the Bible teaches the existence of God as the creator of the universe, and of man as endowed with a soul, it is manifestly difficult to extract from it a rigid and detailed theory as to the nature of God, the manner in which the world was created, the nature of the soul and its relation to man and to God. As long as the Jews were self-centered and did not come in close contact with an alien civilization of a philosophic mould, the need for a carefully thought out and consistent theory on all the questions suggested was not felt. And thus we have in the Talmudic literature quite a good deal of speculation concerning God and man. But it can scarcely lay claim to being rationalistic or philosophic, much less to being consistent. Nay, we have in the Bible itself at least two books which attempt an anti-dogmatic treatment of ethical problems. In Job is raised the question whether a man's fortunes on earth bear any relation to his conduct moral and spiritual. Ecclesiastes cannot make up his mind whether life is worth living, and how to make the best of it once one finds himself alive, whether by seeking wisdom or by pursuing pleasure. But here too Job is a long poem, and the argument does not progress very rapidly or very far. Ecclesiastes is rambling rather than analytic, and on the whole mostly negative. The Talmudists were visibly puzzled in their attitude to both books, wondered whether Job really existed or was only a fancy, and seriously thought of excluding Ecclesiastes from the canon. But these attempts at questioning the meaning of life had no further results. They did not lead, as in the case of the Greek Sophists, to a Socrates, a Plato or an Aristotle. Philo in Alexandria and Maimonides in Fostat were the products not of the Bible and the Talmud alone, but of a combination of Hebraism and Hellenism, pure in the case of Philo, mixed with the spirit of Islam in