The special soul of man, however, or rather the “over‐soul,” was pre‐ existent to the creation of the world, treasured up as a wave in the sea or fountain of souls—dwelling in the eternal light and holiness of God. There, in God, the soul abides in its ideal existence before it enters into its material life through the medium of man; though it must be noted that, according to Nachmanides’ belief in the Transmigration of souls, it is not necessary to perceive in the soul of every new‐born child, “a fresh message from heaven” coming directly from the fountain‐head. Nachmanides finds this belief indicated in the commandment of levirate marriage, where the child born of the deceased brother’s wife inherits not only the name of the brother of his actual father, but also his soul, and thus perpetuates his existence on earth. The fourth verse of Ecclesiastes ii. Nachmanides seems to interpret to mean that the very generation which passes away comes up again, by which he tries to explain the difficulty of God’s visiting the iniquity of the fathers on their children; the latter being the very fathers who committed the sins. However, whatever trials and changes the soul may have to pass through during its bodily existence, its origin is in God and thither it will return in the end, “just as the waters rise always to the same high level from which their source sprang forth.” It is for this man, with a body so superior, and a soul so sublime—more sublime than the angels—that the world was _created_. I emphasise the last word, for the belief in the creation of the world by God from nothing forms, according to Nachmanides, the first of the three fundamental dogmas of Judaism. The other two also refer to God’s relation to the world and man. They are the belief in God’s Providence and his _Yediah_.(86) Creation from nothing is for Nachmanides the keynote to his whole religion, since it is only by this fact, as he points out in many places, that God gains real dominion over nature. For, as he says, as soon as we admit the eternity of matter, we must (logically) deny God even “the power of enlarging the wing of a fly, or shortening the leg of an ant.” But the whole Torah is nothing if not a record of God’s mastery in and over the world, and of His miraculous deeds. One of the first proclamations of Abraham to his generation was that God is the Lord (or Master) of the world (Gen. xviii. 33). The injunction given to Abraham, and repeated afterwards to the whole of Israel (Gen. xvii. 2, and Deut. xviii. 13), to be perfect with God, Nachmanides numbers as one of the 613 commandments, and explains it to mean that man must have a whole belief in God without blemish or reservation, and acknowledge Him possessed of power over nature and the world, man and beast, devil and angel, power being attributable to Him alone. Indeed, when the angel said to Jacob, “Why dost thou ask after my name” (Gen. xxxii. 29), he meant to indicate by his question the