If there is one figure in Jewish tradition with whom Philo challenges at once comparison and contrast, it is Maimonides, the brightest star of the Arabic, as he was of the Hellenic, development of the Jewish religion. Though there is nothing on which to found any direct influence of the one on the other, the aim, the method, the scope of their philosophical work are the same, the relation which they hold to exist between faith and philosophy wellnigh identical. The metaphysics of the Bible, according to both, is hidden beneath an allegory, and is meant only for the more learned of the people. To Maimonides the Bible is not only the standard of all wisdom, but it is "the Divine anticipation of human discovery." In the words of Hosea, God has therein "multiplied visions and spoken in similitudes" (xii. 11). The duty of the Jewish philosopher is to expound these metaphors and similes; and Maimonides, endeavoring to knit Greek metaphysics closely with Jewish tradition, propounds a science of allegorical values, which by exact philological study traces the inner as well as the outer meaning of the Hebrew words. But differentiated as it is by greater mastery of the tradition and closer adherence to the Hebrew text, his method is nearly as artificial and his thought as extraneous to the text as the method and thought of Philo. The content of their philosophies is, indeed, strikingly alike, save that the one is a Platonist, the other an Aristotelian. This involves not so much a difference of philosophical views as a difference of temper and of objective. The followers of Plato are mystics, yearning for the love of God; the followers of Aristotle are rationalists, seeking for the abstract knowledge of God. Hence in Maimonides there is less soaring and more argument than in Philo. Everything is deduced, so far as may be, with exactitude and logical sequence--according to the logic of the schoolmen--and everything is formalized according to scholastic principles. But the subjects treated are the same--the nature of God and His attributes, His relation to the universe and man, the manner of the creation, and the way of righteousness.