On another occasion we have already shown how Jewish historiography and our history of Jewish literature have been influenced by non-Jewish elements. It goes without saying that all the other branches of our prose literature, as far as they have not been written in Hebrew, are strongly influenced by non-Jewish elements to a very great extent. Very often it is difficult to recognize what is Jewish and what is non-Jewish in these works. Everyone acquainted with the theological developments of Judaism within the last hundred years knows how Jewish theology in the west has gradually become alienated from its Jewish origin and come nearer to a Christian point of view. No less an important theologian than Schleiermacher characterized so-called modern Judaism as being very similar to modern Christianism. It will readily be understood that it was not Christianity that came nearer to Judaism but, on the contrary, Judaism that came nearer Christianity. It would, of course, be wrong and historically untrue to say that only in modern times has a non-Jewish element begun to creep into Jewish literature. It is moreover a fact that ever since the Jews have used foreign tongues for literary expression, they have been compelled to admit non-Jewish elements into their works. This is true of Philo and to a certain extent even of Maimonides' "Moreh." Is it not peculiar that all the great mediators between Judaism and the Gentile world have written their philosophical works either in Greek or in Arabic or in some modern language, and that those Jewish philosophers who have written their philosophical works in Hebrew have never tried to play the rôle of mediators? Philo, who wrote in Greek, tried to mediate between Platonism and Judaism. Maimonides, who wrote the "Moreh" in Arabic, tried to mediate between Aristotelism and Judaism, and Herman Cohen tries to mediate between Kantianism and Judaism. There are, of course, exceptions to the rule. Nachman Krochmal was a thorough Hegelian and wrote his "Moreh" in Hebrew. But this is just the exception which proves the rule. Most of our philosophers who wrote in Hebrew developed a more or less purely Hebrew philosophy and contributed to the development of the Hebrew mind which found its purest expression in the Bible, the Talmud and the Haggaddah.