Gabirol nowhere betrays his Jewishness in the "Fons Vitæ." He never quotes a Biblical verse or a Talmudic dictum. He does not make any overt attempt to reconcile his philosophical views with religious faith. The treatise is purely speculative as if religious dogma nowhere existed to block one's way or direct one's search. Abraham Ibn Daud, the author of the philosophical treatise "Emunah Ramah" (The Exalted Faith), and the predecessor of Maimonides, criticises Gabirol very severely, and that not merely because he disagrees with him in the conception of matter and finds Gabirol's reasoning devoid of cogency and logical force--many bad arguments, he says, seem in the mind of Gabirol to be equivalent to one good one--but principally because Gabirol failed to take a Jewish attitude in his philosophizing, and actually, as Ibn Daud tells us, maintains views dangerous to Judaism (below, p. 198). This will easily account for the fact that Gabirol, celebrated as he was as a poet, was lost sight of generally as a philosopher. The matter is made clearer still if we add that his style in the "Mekor Hayim" is against him. It is devoid of all merit whether of literary beauty or of logical conciseness and brevity. It is diffuse to a degree and frequently very wearisome and tedious. One has to wade through pages upon pages of bare syllogisms, one more flimsy than another. Finally, the point of view of Gabirol was that of a philosophy that was rapidly becoming obsolete, and Maimonides, the ground having been made ready by Ibn Daud, gave this philosophy its death-blow by substituting for it the philosophy of Aristotle.