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152 to his intense love for his people and the land which was once their own. That it was not mere sentiment with Judah Halevi he proved late in life when he decided to leave his many friends and his birthplace and go to Palestine to end his life on the soil of his ancestors. It was after 1140 that he left Spain for the East. Unfavorable winds drove him out of course to Egypt, and he landed at Alexandria. From there he went to Cairo at the invitation of his admirers and friends. Everywhere he was received with great honor, his fame preceding him, and he was urged to remain in Egypt. But no dissuasion could keep him from his pious resolve. We find him later in Damietta; we follow him to Tyre and Damascus, but beyond the last city all trace of him is lost. We know not whether he reached Jerusalem or not. Legend picks up the thread where history drops it, and tells of Judah Halevi meeting his death at the gates of the holy city as with tears he was singing his famous ode to Zion. An Arab horseman, the story goes, pierced him through with his spear.

This sketch of Halevi's life and character, brief and inadequate as it is, will prepare us to understand better his attitude to philosophy and to Judaism. His was not a critical intellect whose curiosity is not satisfied until the matter in dispute is proved in logical form. Reason is good enough in mathematics and physics where the objects of our investigation are accessible to us and the knowledge of their nature exhausts their significance. It is not so with the truths of Judaism and the nature of God. These cannot be known adequately by the reason alone, and mere knowledge is not enough. God and the Jewish religion are not simply facts to be known and understood like the laws of science. They are living entities to be acquainted with, to be devoted to, to love. Hence quite a different way of approach is necessary. And not everyone has access to this way. The method of acquaintance is open only to those who by birth and tradition belong to the family of the prophets, who had a personal knowledge of God, and to the land of Palestine where God revealed himself.182

We see here the nationalist speaking, the lover of his people and of their land and language and institutions. David Kaufmann has shown that Judah Halevi's anti-philosophical attitude has much in common with that of the great Arab writer Al Gazali, from whom