The Kuzari - Judah Halevi

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belief that paradise and eternal bliss will be their reward. It is, however, impossible to agree with both.

      3. The Philosopher replied: The philosophers' creed knows no manslaughter, as they only cultivate the intellect.

      4. Al Khazari: What could be more erroneous, in the opinion of the philosophers, than the belief that the world was created in six days, or that the Prime Cause spoke with mortals, not to mention the philosophic doctrine, which declares the former to be above knowing details. In addition to this one might expect the gift of prophecy quite common among philosophers, considering their deeds, their knowledge, their researches after truth, their exertions, and their close connexion with all things spiritual, also that wonders, miracles, and extraordinary things would be reported of them. Yet we find that true visions are granted to persons who do not devote themselves to study or to the purification of their souls, whereas the opposite is the case with those who strive after these things. This proves that the divine influence as well as the souls have a secret which is not identical with what thou sayest, O Philosopher.

      After this the Khazari said to himself: I will ask the Christians and Moslims, since one of these persuasions is, no doubt, the God-pleasing one. As regards the Jews, I am satisfied that they are of low station, few in number, and generally despised.

      He then invited a Christian scholastic, and put questions to him concerning the theory and practice of his faith.

      The Scholastic replied: I believe that all things are created, whilst the Creator is eternal; that He created the whole world in six days; that all mankind sprang from Adam, and after him from Noah, to whom they trace themselves back; that God takes care of the created beings, and keeps in touch with man; that He shows wrath, pleasure, and compassion; that He speaks, appears, and reveals Himself to His prophets and favoured ones; that He dwells among those who please him In short (I believe) in all that is written in the Torah and the records of the Children of Israel, which are undisputed, because they are generally known as lasting, and have been revealed before a vast multitude. Subsequently the divine essence became embodied in an embryo in the womb of a virgin taken from the noblest ranks of Israelitish women. She bore Him with the semblance of a human being, but covering a divinity, seemingly a prophet, but in reality a God sent forth. He is the Messiah, whom we call the Son of God, and He is the Father, and the Son and the Holy Spirit. We condense His nature into one thing, although the Trinity appears on our tongues. We believe in Him and in His abode among the Children of Israel, granted to them as a distinction, because the divine influence never ceased to be attached to them, until the masses rebelled against this Messiah, and they crucified Him. Then divine wrath burdened them everlastingly, whilst the favour was confined to a few who followed the Messiah, and to those nations which followed these few. We belong to their number. Although we are not of Israelitish descent, we are well deserving of being called Children of Israel, because we follow the Messiah and His twelve Israelitish companions who took the place of the tribes. Many Israelites followed these twelve (apostles), and became the leaven, as it were, for the Christians. We are worthy of the degree of the Children of Israel. To us was also granted victory, and expansion over the countries. All nations are invited to this religion, and charged to practise it, to adore the Messiah and the cross on which He was put, and the like. Our laws and regulations are derived from the Apostle Simon, and from ordinations taken from the Tōrā, which we study. Its truth is indisputable, as is also the fact that it came from God. It is also stated in the New Testament: I came not to destroy one of the laws of Moses, but I came to confirm and enlarge it.

      5. Then said the Khazari: I see here no logical conclusion; nay, logic rejects most of what thou sayest. If both appearance and experience are so palpable that they take hold of the whole heart, compelling belief in a thing of which one is not convinced they render the matter more feasible by a semblance of logic. This is how natural philosophers deal with strange phenomena which come upon them unawares, and which they would not believe if they only heard of them without seeing them. When they have examined them, they discuss them, and ascribe them to the influence of stars or spirits without disproving ocular evidence. As for me, I cannot accept these things, because they come upon me suddenly, not having grown up in them. My duty is to investigate further.

      He then invited one of the Doctors of Islam, and questioned him regarding his doctrine and observance.

      The Doctor said: We acknowledge the unity and eternity of God, and that all men are derived from Adam-Noah. We absolutely reject embodiment, and if any element of this appears in the Writ, we explain it as a metaphor and allegory. At the same time we maintain that our Book is the Speech of God, being a miracle which we are bound to accept for its own sake, since no one is able to bring anything similar to it, or to one of its verses. Our prophet is the Seal of the prophets, who abrogated every previous law, and invited all nations to embrace Islam. The reward of the pious consists in the return of his spirit to his body in paradise and bliss, where he never ceases to enjoy eating, drinking, woman's love, and anything he may desire. The requital of the disobedient consists in being condemned to the fire of hell, and his punishment knows no end.

      6. Said to him the Khazari: If any one is to be guided in matters divine, and to be convinced that God speaks to man, whilst he considers it improbable, he must be convinced of it by means of generally known facts, which allow no refutation, and particularly imbue him with the belief that God has spoken to man. Although your book may be a miracle, as long as it is written in Arabic, a non-Arab, as I am, cannot perceive its miraculous character; and even if it were read to me, I could not distinguish between it and any other book written in the Arabic language.

      7. The Doctor replied: Yet miracles were performed by him, but they were not used as evidence for the acceptance of his law.

      8. Al Khazari: Exactly so; but the human mind cannot believe that God has intercourse with man, except by a miracle which changes the nature of things. He then recognizes that to do so He alone is capable who created them from nought. It must also have taken place in the presence of great multitudes, who saw it distinctly, and did not learn it from reports and traditions. Even then they must examine the matter carefully and repeatedly, so that no suspicion of imagination or magic can enter their minds. Then it is possible that the mind may grasp this extraordinary matter, viz. that the Creator of this world and the next, of the heavens and lights, should hold intercourse with this contemptible piece of clay, I mean man, speak to him, and fulfil his wishes and desires.

      9. The Doctor: Is not our Book full of the stories of Moses and the Children of Israel? No one can deny what He did to Pharaoh, how He divided the sea, saved those who enjoyed His favour, but drowned those who had aroused His wrath. Then came the manna and the quails during forty years, His speaking to Moses on the mount, making the sun stand still for Joshua, and assisting him against the mighty. (Add to this) what happened previously, viz. the Flood, the destruction of the people of Lot; is this not so well known that no suspicion of deceit and imagination is possible?

      10. Al Khazari: Indeed, I see myself compelled to ask the Jews, because they are the relic of the Children of Israel. For I see that they constitute in themselves the evidence for the divine law on earth.

      He then invited a Jewish Rabbi, and asked him about his belief.

      11. The Rabbi replied: I believe in the God of Abraham, Isaac and Israel, who led the children of Israel out of Egypt with signs and miracles; who fed them in the desert and gave them the land, after having made them traverse the sea and the Jordan in a miraculous way; who sent Moses with His law, and subsequently thousands of prophets, who confirmed His law by promises to the observant, and threats to the disobedient. Our belief is comprised in the Torah--a very large domain.

      12. I had not intended to ask any Jew, because I am aware of their reduced condition and narrow-minded views, as their misery left them nothing commendable. Now shouldst thou, O Jew, not have said that thou believest in the Creator of the world, its Governor and Guide, and in Him who created and keeps thee, and such attributes which serve as evidence for every believer, and for the sake of which He pursues justice in order to resemble the Creator in His wisdom and justice?

      13. The Rabbi: That which thou dost express is religion based on speculation and system, the research of thought, but open to many doubts. Now ask the philosophers, and thou wilt find that they do not agree on one action or

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