when his native Jerusalem was stormed by the Crusaders in 1099. A
wanderer to Constantinople, he devoted himself to science, Hebrew
philology, and Greek literature. He utilized his wide knowledge in his
great work, "A Cluster of Cyprus Flowers" (_Eshkol ha-Kopher_), which
was completed in 1150. It is written in a series of rhymed alphabetical
acrostics. It is encyclopedic in range, and treats critically, not only
of Judaism, but also of Christianity and Islam.

Karaitic literature was produced in later centuries also, but by the end
of the twelfth century, Karaism had exhausted its originality and
fertility. One much later product of Karaism, however, deserves special
mention. Isaac Troki composed, in 1593, a work entitled "The
Strengthening of Faith" (_Chizzuk Emunah_), in which the author defended
Judaism and attacked Christianity. It was a lucid book, and as its
arguments were popularly arranged, it was very much read and used. With
this exception, Karaism produced no important work after the twelfth
century.

On the intellectual side, therefore, Karaism was a powerful though
ephemeral movement. In several branches of science and philology the
Karaites made real additions to contemporary knowledge. But the main
service of Karaism was indirect. The Rabbinite Jews, who represented the
mass of the people, had been on the way to a scientific and
philosophical development of their own before the rise of Karaism. The
necessity of fighting Karaism with its own weapons gave a strong impetus
to the new movement in Rabbinism, and some of the best work of Saadiah
was inspired by Karaitic opposition. Before, however, we turn to the
career of Saadiah, we must consider another literary movement, which
coincided in date with the rise of Karaism, but was entirely independent
of it.