have intended to create a taste for the study of philosophical works. But our observation only holds good with regard to the Aristotelian philosophy. The writings of the Mutakallemim are never commended by him; he states their opinions, and tells his disciple that he would not find any additional argument, even if he were to read all their voluminous works (p. 133). Maimonides was a zealous disciple of Aristotle, although the theory of the Kalām might seem to have been more congenial to Jewish thought and belief. The Kalām upheld the theory of God’s Existence, Incorporeality, and Unity, together with the creatio ex nihilo. Maimonides nevertheless opposed the Kalām, and, anticipating the question, why preference should be given to the system of Aristotle, which included the theory of the Eternity of the Universe, a theory contrary to the fundamental teaching of the Scriptures, he exposed the weakness of the Kalām and its fallacies. The exposition of Scriptural texts is divided by the author into two parts; the first part treats of homonymous, figurative, and hybrid terms, [2] employed in reference to God; the second part relates to Biblical figures and allegories. These two parts do not closely follow each other; they are separated by the examination of the Kalām, and the discussion of metaphysical problems. It seems that the author adopted this arrangement for the following reason: first of all, he intended to establish the fact that the Biblical anthropomorphisms do not imply corporeality, and that the Divine Being of whom the Bible speaks could therefore be regarded as identical with the Primal Cause of the philosophers. Having established this principle, he discusses from a purely metaphysical point of view the properties of the Primal Cause and its relation to the universe. A solid foundation is thus established for the esoteric exposition of Scriptural passages. Before discussing metaphysical problems, which he treats in accordance with Aristotelian philosophy, he disposes of the Kalām, and demonstrates that its arguments are illogical and illusory. The “Guide for the Perplexed” contains, therefore, an Introduction and the following four parts:—1. On homonymous, figurative, and hybrid terms. 2. On the Supreme Being and His relation to the universe, according to the Kalām. 3. On the Primal Cause and its relation to the universe, according to the philosophers. 4. Esoteric exposition of some portions of the Bible (sodot): a, Maʻaseh bereshith, or the history of the Creation (Genesis, ch. i.–iv.); b, on Prophecy; c, Maʻaseh mercabhah, or the description of the divine chariot (Ezekiel, ch. i.). According to this plan, the work ends with the seventh chapter of the Third Part. The chapters which follow may be considered as an appendix; they treat of the following theological themes: the Existence of Evil, Omniscience and Providence, Temptations, Design in Nature, in the Law, and in the Biblical Narratives, and finally the true Worship of God.