3. Neither the rabbis nor the medieval Jewish thinkers expressed any doubt of the credibility of the Biblical miracles. The latter, indeed, rationalized miracles as well as other things, and considered some of them imaginary. Saadia accepts all the Biblical miracles except the speaking serpent in Paradise and the speaking ass of Balaam, considering these to be parables rather than actual occurrences.(472) In general, both Jewish and Mohammedan theologians assumed that special forces hidden in nature were utilized by the prophets and saints to testify to their divine mission. These powers were attained by their lofty intellects, which lifted them up to the sphere of the Supreme Intellect. All medieval attempts to solve the problem of miracles were based upon this curious combination of Aristotelian cosmology and Mohammedan or Jewish theology.(473) True, Maimonides rejects a number of miracles as contrary to natural law, and refers to the rabbinical saying that some of the miraculous events narrated in Scripture were so only in appearance. Still he claims for Moses, as the Mohammedans did for Mohammed, miraculous powers derived from the sphere of the Supreme Intellect. In a lengthy chapter on miracles Albo follows Maimonides,(474) while his teacher Crescas considers the Biblical miracles to be direct manifestations of the creative activity of God.(475) Gersonides has really two opinions; in his commentary he reduces all miracles to natural processes, but in his philosophical work he adopts the view of Maimonides.(476) Jehuda ha Levi alone insisted on the miracles of the Bible as historic evidence of the divine calling of the prophets.(477) To all the rest, the miracle is not performed by God but by the divinely endowed man. God himself is no longer conceived of as changing the cosmic order. Both He and the world created by His will remain ever the same. Still, according to this theory, certain privileged men are endowed with special powers by the Supreme Intellect, and by these they can perform miracles.