the one hand, in intelligibility and popularity, it lost, on the other, through a certain redundancy and shallowness. It is a remarkable fact that Albo, who thought that he was developing his religio-philosophical system exclusively in the native spirit of Judaism, placed at its head a principle of indubitably Christian origin; so powerfully do surroundings affect even those who exert themselves to throw off such influence. The religious philosopher of Soria propounded as his fundamental idea that salvation was the whole aim of man in this life, and that Judaism strongly emphasized this aspect of religion. His teacher, Chasdaï Crescas, and others, had considered man's aim the bliss of the future life, to be found in proximity to the Deity and in the union of the soul with the all-pervading spirit of God. According to Albo highest happiness consists not so much in the exaltation of the soul as in its salvation. That is the nucleus of Albo's religio-philosophical system. Man attains only after death the perfection for which he is destined by God; for this higher life his mundane existence is but a preparation. How can he best utilize his term of preparation? There are three kinds of institutions for the reclamation of man from barbarism and his advancement to civilization. The first is Natural Law, a sort of social compact to abstain from theft, rapine and homicide; the second is State Legislation, which cares for order and morals; and the third is Philosophical Law, which aims at promoting the enduring happiness of man, or, at least, at removing obstacles in the way of its realization. All these institutions, even when highly developed, are powerless to assist the real welfare of man, the redemption of his soul, his beatitude; for they concern themselves only with actions, with proper conduct, but do nothing to inculcate the views or supply the principles which are to be the mainsprings of action. If the highest aim of man be eternal life or beatitude after death, then there must be a Divine Legislation, without which man in this world must always be groping in darkness and missing his highest destiny. This Divine Legislation must supply all the perfections lacking in its mundane counterpart. It must have for its postulate a perfect God, who both wishes and is able to promote the redemption of man; it must further bear witness to the certainty that this God has revealed an unalterable Law calculated to secure the happiness of man; and finally it must appoint a suitable requital for actions and intentions. Hence this Divine Legislation has three fundamental principles: the Existence of God, the Revelation of His Will, and just Retribution after Death. These are the three pillars on which it rests, and it requires none other.