in their attitude to both books, wondered whether Job really existed or was only a fancy, and seriously thought of excluding Ecclesiastes from the canon. But these attempts at questioning the meaning of life had no further results. They did not lead, as in the case of the Greek Sophists, to a Socrates, a Plato or an Aristotle. Philo in Alexandria and Maimonides in Fostat were the products not of the Bible and the Talmud alone, but of a combination of Hebraism and Hellenism, pure in the case of Philo, mixed with the spirit of Islam in Maimonides.
And this leads us to consider the second point mentioned above, the nature and content of what was attributed in the middle ages to the credit of reason. It was in reality once more a set of documents. The Bible and Talmud were the documents of revelation, Aristotle was the document of reason. Each was supreme in its sphere, and all efforts must be bent to make them agree, for as revelation cannot be doubted, so neither can the assured results of reason. But not all which pretends to be the conclusion of reason is necessarily so in truth, as on the other hand the documents of faith are subject to interpretation and may mean something other than appears on the surface.
That the Bible has an esoteric meaning besides the literal has its source in the Talmud itself. Reference is found there to a mystic doctrine of creation known as "Maase Bereshit" and a doctrine of the divine chariot called "Maase Merkaba."2 The exact nature of these teachings is not known since the Talmud itself prohibits the imparting of this mystic lore to any but the initiated, i. e., to those showing themselves worthy; and never to more than one or two at a time.3 But it is clear from the names of these doctrines that they centered about the creation story in Genesis and the account of the divine chariot in Ezekiel, chapters one and ten. Besides the Halaka and Agada are full of interpretations of Biblical texts which are very far from the literal and have little to do with the context. Moreover, the beliefs current among the Jews in Alexandria in the first century B. C. found their way into mediæval Jewry, that the philosophic literature of the Greeks was originally borrowed or stolen from the Hebrews, who lost it in times of storm and stress.4 This being the case, it was believed that the Bible itself cannot be without some allusions to philosophic doctrines. That the Bible does not clearly teach philosophy is due to the fact that it was intended for the salva-
