The above discussion is extremely typical of the rationalistic attitude of Ibn Daud and his school, which includes such men as Maimonides, Gersonides and others. Reason, theory, science, explanation--these are the important considerations in things philosophical, as well as things religious. Theory is more important than practice, and belief stands higher than mere conduct. No wonder that Maimonides was not satisfied until he elaborated a creed with a definite number of dogmas. Dogmas and faith in reason go together. It is the mystic who is impatient of prescribed generalities, for he is constantly refreshed by the living and ever flowing stream of individual experience. The rationalist has a fixed unchangeable Idea or reason or method, whose reality and value consists in its unity, permanence and immutability. In favor of this hypostatised reason, the rationalist Ibn Daud is ready to sacrifice so fundamental an institution as sacrifice in the face of the entire book of Leviticus, pretending that a single verse of Jeremiah entitles him to do so. But the Jew Ibn Daud in the end asserted himself, and he finds it necessary to admit that in a sense these non-rational laws may be of even greater importance than the rational; not, however, as a simple believer might say, because we must not search the wisdom of God, but for the reason that unreasoned obedience is itself a virtue. In conclusion we remind the reader that Ibn Daud was the precursor of Maimonides, touching upon, and for the most part answering every question treated by his more famous successor. Ibn Daud was the first to adopt Aristotelianism for the purpose of welding it with Judaism. He showed the way to follow. Maimonides took his cue from Ibn Daud and succeeded in putting the latter in the shade. Historic justice demands that Ibn Daud be brought forward into the light and given the credit which is deservedly his due. CHAPTER XIII MOSES MAIMONIDES