From these two statements it may be inferred that in times of persecution Maimonides and his family did not seek to protect their lives and property by dissimulation. They submitted to the troubles of exile in order that they might remain faithful to their religion. Carmoly, Geiger, Munk, and others are of opinion that the treatise of Maimonides on involuntary apostasy, as well as the accounts of some Mohammedan authors, contain strong evidence to show that there was a time when the family of Maimon publicly professed their belief in Mohammed. A critical examination of these documents compels us to reject their evidence as inadmissible.—After a long period of trouble and anxiety, the family of Maimon arrived at Fostat, in Egypt, and settled there. David, the brother of Moses Maimonides, carried on a trade in precious stones, while Moses occupied himself with his studies and interested himself in the communal affairs of the Jews. It appears that for some time Moses was supported by his brother, and when this brother died, he earned a living by practising as a physician; but he never sought or derived any benefit from his services to his community, or from his correspondence or from the works he wrote for the instruction of his brethren; the satisfaction of being of service to his fellow-creatures was for him a sufficient reward. The first public act in which Maimonides appears to have taken a leading part was a decree promulgated by the Rabbinical authorities in Cairo in the year 1167. The decree begins as follows:—“In times gone by, when storms and tempests threatened us, we used to wander about from place to place; but by the mercy of the Almighty we have now been enabled to find here a resting-place. On our arrival, we noticed to our great dismay that the learned were disunited; that none of them turned his attention to the needs of the congregation. We therefore felt it our duty to undertake the task of guiding the holy flock, of inquiring into the condition of the community, of “reconciling the hearts of the fathers to their children,” and of correcting their corrupt ways. The injuries are great, but we may succeed in effecting a cure, and—in accordance with the words of the prophet—‘I will seek the lost one, and that which has been cast out I will bring back, and the broken one I will cure’ (Micah iv. 6). When we therefore resolved to take the management of the communal affairs into our hands, we discovered the existence of a serious evil in the midst of the community,” etc. It was probably about that time that Maimon died. Letters of condolence were sent to his son Moses from all sides, both from Mohammedan and from Christian countries; in some instances the letters were several months on their way before they reached their destination.