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154 and received an account of the circumstances of the conversion. In brief it was that the king wishing to know which was the true religion invited representatives of the three dominant creeds, Judaism, Christianity and Mohammedanism, and questioned them concerning the tenets of their respective faiths. Seeing that the Christian as well as the Mohammedan appealed in their arguments to the truth of the Hebrew Bible, the king concluded that Judaism must be the true religion, which he accordingly adopted. This story gave Halevi the background and framework for his composition. He works out his own ideas in the form of a dialogue between the Jewish Rabbi and the king of the Chazars, in which the former explains to the king the essentials of the Jewish religion, and answers the king's questions and criticisms, taking occasion to discuss a variety of topics, religious, philosophical and scientific, all tending to show the truth of Judaism and its superiority to other religions, to philosophy, Kalam, and also to Karaism.

The story is, Halevi tells us, in the introduction to his book, that the king of the Chazars had repeated dreams in which an angel said to him, "Your intentions are acceptable to God, but not your practice." His endeavors to be faithful to his religion, and to take part in the services and perform the sacrifices in the temple in person only led to the repetition of the dream. He therefore consulted a philosopher about his belief, and the latter said to him, "In God there is neither favor nor hatred, for he is above all desire and purpose. Purpose and intention argue defect and want, which the fulfilment of the intention satisfies. But God is free from want. Hence there is no purpose or intention in his nature.

"God does not know the particular or individual, for the individual constantly changes, whereas God's knowledge never changes. Hence God does not know the individual man and, needless to say, he does not hear his prayer. When the philosophers say God created man, they use the word created metaphorically, in the sense that God is the cause of all causes, but not that he made man with purpose and intention.

"The world is eternal, and so is the existence of man. The character and ability of a person depend upon the causes antecedent to him. If these are of the right sort, we have a person who has the