What a marvellous picture is presented by the unfolding of the Aristotelian idea in its passage through the ages! And one of the most attractive figures on the canvas is Maimonides. Let us see how he undertakes to guide the perplexed. His path is marked out for him by the Bible. Its first few verses suffice to puzzle the believing thinker. It says: "Let us make man in our image, after our likeness." What! Is this expression to be taken literally? Impossible! To conceive of God as such that a being can be made in His image, is to conceive of Him as a corporeal substance. But God is an invisible, immaterial Intelligence. Reason teaches this, and the sacred Book itself prohibits image-worship. On this point Aristotle and the Bible are in accord. The inference is that in the Holy Scriptures there are many metaphors and words with a double or allegoric sense. Such is the case with the word "image." It has two meanings, the one usual and obvious, the other figurative. Here the word must be taken in its figurative sense. God is conceived as the highest Reason, and as reason is the specific attribute which characterizes the human mind, it follows that man, by virtue of his possession of reason, resembles God, and the more fully he realizes the ideal of Reason, the closer does he approach the form and likeness of God. Such is Maimonides' method of reasoning. He does not build up a new system of philosophy, he adopts an existing system. Beginning with Bible exegesis, he leads us, step by step, up to the lofty goal at which philosophy and faith are linked in perfect harmony.