ption, proves applicable: The words of Holy Writ express different
sets of ideas, bearing a certain relation to each other, the one set
having reference to physical, the other to spiritual, qualities. By
applying this rule, he thinks that nearly all discrepancies between the
literal interpretation of the Bible and his own philosophic theories
disappear. Having passed over the domain of metaphysical speculation, he
finally reaches the consideration of the practical side of the Bible,
that is to say, the Mosaic legislation. These last investigations of his
are attractive, not only by reason of the satisfactory method pursued,
but chiefly from the fact that Maimonides, divesting himself of the
conservatism of his contemporaries, ventures to inquire into the reasons
of biblical laws. For many of them, he assigns local and historical
reasons; many, he thinks, owe their origin to the desire to oppose the
superstitious practices of early times and of the Sabeans, a mythical,
primitive race; but all, he contends, are binding, and with this solemn
asseveration, he puts the seal upon his completed work.

When Maimonides characterized the "Guide of the Perplexed" as "the true
science of the Bible," he formed a just estimate of his own work. It has
come to be the substructure of a rational theology based upon
speculation. Maimonides cannot be said to have been very much ahead of
his own age; but it is altogether certain that he attained the acme of
the possibilities of the middle ages. In many respects there is a
striking likeness between his life and work and those of the Arabic
freethinker Averroes, whom we now know so well through Ernest Renan.
While the Jewish theologian was composing his great work, the Arabic
philosopher was writing his "Commentaries on Aristotle." The two had
similar ends in view--the one to enthrone "the Stagirite" as the
autocrat of philosophy in the Mosque, the other, in the Synagogue. We
have noted the fact that, some centuries later, the Church also entered
the federation subject to Aristotelian rule. Albertus Magnus uses
Maimonides, Thomas Aquinas joins him, and upon them depend the other
schoolmen. Recent inquirers follow in their train. Philosophy's noblest
votary, Benedict Spinoza himself, is influenced by Maimonides. He quotes
frequently and at great length the finest passages of the "Guide."
Again, Moses Mendelssohn built his system on the foundations offered by
Maimonides, and an acute critic assu