  In the introduction to ER, Ibn Daud mentions two earlier Jewish philosophers: Saadya (often described as the first Jewish philosopher, first half of the 10th century, Baghdad) and the philosopher-poet Solomon ibn Gabirol (11th century, Spain). However, he dismisses their writings claiming that they are inadequate with respect to his goal, namely the study of philosophy in order to examine the principles of religion. This statement reflects Ibn Daud’s awareness of introducing a new trend to Jewish philosophy. Saadya’s Sefer ha-Emunot we-ha-De‘ot (Book of Opinions and Beliefs) provides a rationalistic interpretation of Judaism, but is influenced by the thought of the Muslim kalâm-theologians, which was considered outdated in Ibn Daud’s day, whereas Ibn Gabirol’s Meqor Hayyim (known in Latin as Fons Vitae) is a neo-Platonist work, which makes no reference at all to Jewish sources.  Indeed, Ibn Daud’s book constitutes a novelty in that it is the first attempt to systematically introduce the Aristotelianism of the Muslim philosophers Alfarabi (870–950) and Ibn Sina (980–1037) into Jewish philosophy. His philosophical terminology and syllogistic reasoning are derived from the works of these authors. His “technical” approach has led Husik to observe that “Ibn Daud leaves upon us the impression of a precise thinker, cold and analytical. He exhibits no grace of style, eloquence of diction or depths of enthusiasm and emotion” (Husik 2002: 198). This judgment of his style may be too harsh.  Undoubtedly his book must have made some demands on it readers, but it is only fair to note that Ibn Daud attempts to liven up the monotony of his logical arguments at regular intervals by using analogies and quotes from poems.