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Rh (past and present), as well as the Jewish departments of the public libraries of America and Europe. Summary histories of the chief Jewish presses are introduced, together with technical details of the typographic art as applied to Hebrew. Among the numerous illustrations which enrich this department of the are facsimiles of fragments of the oldest and most interesting Hebrew manuscripts in the world.

The broad subject of theology, including the Jewish religious philosophy of the Middle Ages, has never yet received systematic treatment at the hands of Jews. Thus far very little has been done either in the way of expounding from a philosophical point of view the various subjects pertaining to Jewish belief and doctrine, or of presenting them historically in their successive phases as they developed from their origins in Scripture and tradition, and as they were influenced by other creeds and beliefs. Only a few sporadic attempts have been made in our age to bring the religious ideas and moral teachings of Rabbinical Judaism into anything like systematic form. We may instance Zacharias Frankel, Solomon Munk, Leopold Loew, J. Hamburger, S. Schechter, David Kaufmann, M. Lazarus, and S. Bernfeld as having made valuable contributions in this direction. It was only the practical side of religion—the Law in all its ramifications, the rites and observances—which was systemically codified and summarized by the medieval authorities. The doctrinal side of Judaism, with its theological and ethical problems, was never treated with that clearness and thoroughness or with that many-sidedness and objectivity which historical research in our modern sense of the word demands. Even the great philosophers of the Middle Ages who molded Jewish thought for centuries approached their themes only with the view of proving or supporting their own specific doctrines, and omitted all questions that did not come within the scope of their argument. Consequently, many topics had to be formulated for treatment in, and many of them were suggested by the theological works of non-Jewish writers. Desiring to present both the doctrines and the practices of Judaism in that scientific spirit which seeks nothing but the truth, and this in the light of historical development,, in its theological department, takes full cognizance of the pre-Talmudic sources, the Hellenistic and New Testament literature, and, in addition to the copious Rabbinical literature, treats of the successive stages of Jewish philosophy and Cabala. The various sects (including the Samaritans and Karaites), rationalism and mysticism, conservative and progressive Judaism, are discussed fully and impartially. The mutual relations of Jewish and non-Jewish creeds and philosophical systems and the attitude of Judaism to the social and ethical problems of the day receive due consideration.

Among the services which has undertaken to render to the general reader is that of enlightening him with regard to the characteristic terms (familiar enough perhaps to the Jew) pertaining to Jewish folk-lore and to ancient and modern customs and superstitions, and (what will be a distinctive feature) of acquainting  him with the important parts of the Jewish liturgy, its general history and its music. It is hoped that nothing of interest concerning the character and life of the Jew has been omitted.

There remains a class of topics relating to the Jews, such as their claims to purity of race, their special aptitudes, their liability to disease, etc., which may be included under this general term of anthropology. Very little research has hitherto been devoted to this subject, and it is in this that, for the first time, the attempt is made to systematize the existing information regarding the anthropology