calleth to the heavens above—that is, the heavenly element, the soul—and to the earth beneath—the earthly body—and places them together before His throne of judgment.’ ” 6. It cannot be denied that the idea that the soul and body, having committed good or evil deeds together in this life, should receive in common their reward or punishment in the world to come, satisfied the Jewish sense of justice better than the conception developed by Hellenistic Judaism (after the Platonic and, in the last resort, the Egyptian view) that the soul alone should partake of eternal bliss or torment. Nevertheless the philosophically trained Jewish thinkers of Alexandria could not bring themselves to accept a bodily resurrection, and therefore emphasized so much more strongly the great day of judgment and the reward and punishment of the soul in the world to come. Still we find much inconsistency among various authors, sometimes even in the same work, in the conception of future bliss for the good and torture for the wicked. These varied according to the more sensuous or more spiritual view taken of the soul and the celestial world, and according to the literal or figurative interpretation of the Biblical allusions to “fire,” “worms,” and the like in the punishment of evil-doers, and of the delights awaiting the righteous in the future.(961) On this point free play was allowed to the imagination of the people and the fancy of the Haggadists. Still, throughout, the solemn thought found its echo that mortal man must give account to the inexorable Judge of the living and the dead for the life just completed, in order to be ushered, according to his deserts, into the portals of the celestial Paradise or of hell.(962) This led to the view that this whole mundane life is but like a wayfarers’ inn for the life to come, or the vestibule of the palace (more precisely the “banquet-hall”) of the future.(963)