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 tion of all men, the simple as well as the wise, women and children as well as male adults. For these it is sufficient that they know certain religious truths within their grasp and conduct themselves according to the laws of goodness and righteousness. A strictly philosophic book would have been beyond their ken and they would have been left without a guide in life. But the more intellectual and the more ambitious are not merely permitted, nay they are obligated to search the Scriptures for the deeper truths found therein, truths akin to the philosophic doctrines found in Greek literature; and the latter will help them in understanding the Bible aright. It thus became a duty to study philosophy and the sciences preparatory thereto, logic, mathematics and physics; and thus equipped to approach the Scriptures and interpret them in a philosophical manner. The study of mediæval Jewish rationalism has therefore two sides to it, the analysis of metaphysical, ethical and psychological problems, and the application of these studies to an interpretation of Scripture.

Now let us take a closer glance at the rationalistic or philosophic literature to which the Jews in the middle ages fell heirs. In 529 A. D. the Greek schools of philosophy in Athens were closed by order of Emperor Justinian. This did not, however, lead to the extinction of Greek thought as an influence in the world. For though the West was gradually declining intellectually on account of the fall of Rome and the barbarian invasions which followed in its train, there were signs of progress in the East which, feeble at first, was destined in the course of several centuries to illumine the whole of Europe with its enlightening rays.

Long before 529, the date of the closing of the Greek schools, Greek influence was introduced in the East in Asia and Africa.$5$ The whole movement goes back to the days of Alexander the Great and the victories he gained in the Orient. From that time on Greeks settled in Asia and Africa and brought along with them Greek manners, the Greek language, and the Greek arts and sciences. Alexandria, the capital of the Ptolemies in Egypt after the death of Alexander, and Antioch, the capital of Syria under the empire of the Seleucidæ, were well-known centres of Greek learning.

When Syria changed masters in 64 B. C. and became a Roman province, its form of civilization did not change, and the introduction