mercy as man from the cradle to the grave. Pedagogical value of Jewish law Worship of God, however, in obedience to the commandments of the Law is in itself certainly of unmistakable value, inasmuch as it asserts the higher claims of human life against the lower desires awakened and fostered by the animal man. Yet it is not the highest mode of worship, as it may be prompted by fear of divine punishment or by a desire for reward; or it may be altogether formal, external, and void of that spirit which steels the soul against every temptation and trial. Still, Jewish law is necessary as a guide for man, says Bahya, since there exists in man the tendency to lead only a sensual life and to indulge in worldly passions. There is another tendency to despise the world of the senses altogether, and to devote oneself only to the life of the spirit. In his view, both paths are abnormal and injurious: the one is destructive of society; the other, of human life in both directions. Jewish law therefore shows the correct mode of serving God by following "a middle way," alike remote from sensuality and contempt of the world. The mode of worship prescribed by the Law has therefore mainly a pedagogical value, asserts Bahya. It educates the whole people, the immature as well as the mature intellects, for the true service of God, which must be that of the heart. A lengthy dialogue follows, between the Soul and the Intellect, on Worship, and on the relation of Free Will to Divine Predestination; Bahya insisting on human reason as the supreme ruler of action and inclination, and therefore constituting the power of self-determination as man's privilege. Another subject of the dialogue is the physiology and psychology of man with especial regard to the contrasts of joy and grief, fear and hope, fortitude and cowardice, shamefulness and insolence, anger and mildness, compassion and cruelty, pride and modesty, love and hatred, generosity and miserliness, idleness and industry. Divine providence Trust in God forms the title and the subject of the fourth "gate", "Sha'ar HaBitachon." Greater than the magical power of the alchemist who creates treasures of gold by his art is the power of trust in God, says Bahya; for he alone who confides in God is independent and satisfied with what he has, and enjoys rest and peace without