The number of their dogmas amounts to ten. According to Judah Hadasi (1150), who would appear to have derived them from his predecessors, their dogmas include the following articles:—1. _Creatio ex nihilo_; 2. The existence of a Creator, God; 3. This God is an absolute unity as well as incorporeal; 4. Moses and the other prophets were sent by God; 5. God has given to us the Torah, which is true and complete in every respect, not wanting the addition of the so‐called Oral Law; 6. The Torah must be studied by every Jew in the original (Hebrew) language; 7. The Holy Temple was a place elected by God for His manifestation; 8. Resurrection of the dead; 9. Punishment and reward after death; 10. The Coming of the Messiah, the son of David. How far the predecessors of Hadasi were influenced by a certain Joseph Albashir (about 950), of whom there exists a manuscript work, “Rudiments of Faith,” I am unable to say. The little we know of him reveals more of his intimacy with Arabic thoughts than of his importance for his sect in particular and for Judaism in general. After Hadasi I shall mention here Elijah Bashazi, a Caraite writer of the end of the fifteenth century. This author, who was much influenced by Maimonides, omits the second and the seventh articles. In order to make up the ten he numbers the belief in the eternity of God as an article, and divides the fourth article into two. In the fifth article Bashazi does not emphasise so strongly the completeness of the Torah as Hadasi, and omits the portion which is directed against Tradition. It is interesting to see the distinction which Bashazi draws between the Pentateuch and the Prophets. While he thinks that the five books of Moses can never be altered, he regards the words of the Prophets as only relating to their contemporaries, and thus subject to changes. As I do not want to anticipate Maimonides’ system, I must refrain from giving here the articles laid down by Solomon Troki in the beginning of the eighteenth century. For the articles of Maimonides are copied by this writer with a few slight alterations so as to dress them in a Caraite garb. I must dismiss the Caraites with these few remarks, my object being chiefly to discuss the dogmas of the Synagogue from which they had separated themselves. Besides, as in everything Caraitic, there is no further development of the question. As Bashazi laid them down, they are still taught by the Caraites of to‐day. I return to the Rabbanites.(117)