Another digression occurs as an appendix to the second group of homonyms (ch. xxvi.–xxvii.). Maimonides found that only a limited number of terms are applied to God in a figurative sense; and again, that in the “Targum” of Onkelos some of the figures are paraphrased, while other figures received a literal rendering. He therefore seeks to discover the principle which was applied both in the Sacred Text and in the translation, and he found it in the Talmudical dictum, “The Law speaketh the language of man.” For this reason all figures are eschewed which, in their literal sense, would appear to the multitude as implying debasement or a blemish. Onkelos, who rigorously guards himself against using any term that might suggest corporification, gives a literal rendering of figurative terms when there is no cause for entertaining such an apprehension. Maimonides illustrates this rule by the mode in which Onkelos renders “yarad” (“he went down,”), when used in reference to God. It is generally paraphrased, but in one exceptional instance, occurring in Jacob’s “visions of the night” (Gen. xlvi. 4), it is translated literally; in this instance the literal rendering does not lead to corporification; because visions and dreams were generally regarded as mental operations, devoid of objective reality. Simple and clear as this explanation may be, we do not consider that it really explains the method of Onkelos. On the contrary, the translator paraphrased anthropomorphic terms, even when he found them in passages relating to dreams or visions; and indeed it is doubtful whether Maimonides could produce a single instance in favour of his view. He was equally unsuccessful in his explanation of “ḥazah” “he saw” (ch. xlviii.). He says that when the object of the vision was derogatory, it was not brought into direct relation with the Deity; in such instances the verb is paraphrased, while in other instances the rendering is literal. Although Maimonides grants that the force of this observation is weakened by three exceptions, he does not doubt its correctness. The next Section (ch. l. to ch. lix.) “On the Divine Attributes” begins with the explanation that “faith” consists in thought, not in mere utterance; in conviction, not in mere profession. This explanation forms the basis for the subsequent discussion. The several arguments advanced by Maimonides against the employment of attributes are intended to show that those who assume the real existence of Divine attributes may possibly utter with their lips the creed of the Unity and the Incorporeality of God, but they cannot truly believe it. A demonstration of this fact would be needless, if the Attributists had not put forth their false theses and defended them with the utmost tenacity, though with the most absurd arguments.