And even this much-resented chapter on sacrifice did not produce so much discussion and bitter feeling as did some chapters on prophecy, in which Maimonides appeared to represent the power of prophecy as, in degree, a _natural_ development of man’s intellect. The conflict between faith and philosophy was waxing strong among Christians. There was a growing tendency to call names on both sides, to denounce science as paganism, and to sneer at religion as superstition. The sounds of this conflict between philosophers and theologians, in the larger world around them, found echoes among the Jews. We must remember that, except in Spain, the poor Jews of Europe, for centuries, had had no healthy interest whatever outside of their religion. Their Law was their ‘light,’ and their Talmud was the only window through which that light was let in upon their lives. Oftentimes they ‘darkened with counsel’ the rays of Law and Talmud both. The endeavour of Moses Maimonides was to clear away the gathering mists, and to broaden the window-panes, that the knowledge of the Lord might shine out on all the multitude. But the poor persecuted Jews clung to their Law and their Talmud, to every line of Mishnah and Gemara, with a love that was so personal and passionate, that any sort of criticism on such prized possessions was suspected and resented. Maimonides’ views on God and angels and prophets were based on Greek philosophy, and these views did not seem to his opponents any better than their own notions, which were drawn from the national sources of _Midrash_ and _Hagadah_. Hence it is hardly surprising that some Rabbis forbade the study of מוֹרֶה נְבוּכִים, and called its author a heretic. When the opinion of the Rabbis became known to the Dominicans, these latter had copies of the book burnt in the market-place of Paris. =6. His Character.=――In the writings of Maimonides we discover the talent of the man, but it is in his attitude under the response which these writings met with that we find out his character. He never grew angry at the mistaken zeal of his co-religionists. He understood the circumstances, and could make allowance for injustice, and pass over personal annoyance. And yet he was by no means a patient man. He did not like stupid nor ignorant criticism concerning essential principles of Judaism, and he could express himself in no very gentle language when he or his writings met with opposition of that sort. Still, he showed every respect to his opponents. He saw that there was a good as well as a bad side to the clamour and the seeming narrow-mindedness; and to enthusiastic, earnest natures like Maimonides’, intolerance is easier to bear than indifference. At this crisis in his life, Maimonides showed that he had ‘staying’ power. He could wait as well as he could work. He let his faith―― ‘Rest large in time, and That which shapes it to some perfect end.’