2 (pag. 4–8). In addition to the explanation of homonyms Maimonides undertakes to interpret similes and allegories. At first it had been his intention to write two distinct works—Sefer ha-nebuah, “A Book on Prophecy,” and Sefer ha-shevaah, “A Book of Reconciliation.” In the former work he had intended to explain difficult passages of the Bible, and in the latter to expound such passages in the Midrash and the Talmud as seemed to be in conflict with common sense. With respect to the “Book of Reconciliation,” he abandoned his plan, because he apprehended that neither the learned nor the unlearned would profit by it: the one would find it superfluous, the other tedious. The subject of the “Book on Prophecy” is treated in the present work, and also strange passages that occasionally occur in the Talmud and the Midrash are explained. The treatment of the simile must vary according as the simile is compound or simple. In the first case, each part represents a separate idea and demands a separate interpretation; in the other case, only one idea is represented, and it is not necessary to assign to each part a separate metaphorical meaning. This division the author illustrates by citing the dream of Jacob (Gen. xxviii. 12 sqq.), and the description of the adulteress (Prov. vii. 6 sqq.). He gives no rule by which it might be ascertained to which of the two categories a simile belongs, and, like other Commentators, he seems to treat as essential those details of a simile for which he can offer an adequate interpretation. As a general principle, he warns against the confusion and the errors which arise when an attempt is made to expound every single detail of a simile. His own explanations are not intended to be exhaustive; on the contrary, they are to consist of brief allusions to the idea represented by the simile, of mere suggestions, which the reader is expected to develop and to complete. The author thus aspires to follow in the wake of the Creator, whose works can only be understood after a long and persevering study. Yet it is possible that he derived his preference for a reserved and mysterious style from the example of ancient philosophers, who discussed metaphysical problems in figurative and enigmatic language. Like Ibn Ezra, who frequently concludes his exposition of a Biblical passage with the phrase, “Here a profound idea (sod) is hidden,” Maimonides somewhat mysteriously remarks at the end of different chapters, “Note this,” “Consider it well.” In such phrases some Commentators fancied that they found references to metaphysical theories which the author was not willing fully to discuss. Whether this was the case or not, in having recourse to that method he was not, as some have suggested, actuated by fear of being charged with heresy. He expresses his opinion on the principal theological questions without reserve, and does not dread the searching inquiries of opponents; for