and found his consolation in the asceticism and mysticism of the Sufis.
We have now spoken in a general way of the principal motives of mediæval Jewish philosophy, of the chief sources, philosophical and dogmatic, and have classified the Jewish thinkers accordingly as Mutakallimun, Neo-Platonists and Aristotelians. We also sketched briefly the schools of philosophy which influenced the Jewish writers and determined their point of view as Kalamistic, Neo-Platonic or Aristotelian. There still remains as the concluding part of the introductory chapter, and before we take up the detailed exposition of the individual philosophers, to give a brief and compendious characterization of the content of mediæval Jewish philosophy. We shall start with the theory of knowledge.
We have already referred to the attitude generally adopted by the mediæval Jewish thinkers on the relation between religion and philosophy. With the exception of Judah Halevi and Hasdai Crescas the commonly accepted view was that philosophy and religion were at bottom identical in content, though their methods were different; philosophy taught by means of rational demonstration, religion by dogmatic assertion based upon divine revelation. So far as the actual philosophical views of an Aristotle were concerned, they might be erroneous in some of their details, as was indeed the case in respect to the origin of the world and the question of Providence. But apart from his errors he was an important guide, and philosophy generally is an indispensable adjunct to religious belief because it makes the latter intelligent. It explains the why's and the wherefore's of religious traditions and dogmas. Into detailed discussions concerning the origin of our knowledge they did not as a rule go. These strictly scientific questions did not concern, except in a very general way, the main object of their philosophizing, which was to gain true knowledge of God and his attributes and his relation to man. Accordingly we find for the most part a simple classification of the sources of knowledge or truth as consisting of the senses and the reason. The latter contains some truths which may be called innate or immediate, such as require no experience for their recognition, like the logical laws of thought, and truths which are the result of inference from a fact of sensation or an immediate truth of the mind. To these human sources
