The question, What is the object of the creation? must be left unanswered. The creation is the result of the will of God. Also those who believe that the Universe is eternal must admit that they are unable to discover the purpose of the Universe. It would, however, not be illogical to assume that the spheres have been created for the sake of man, notwithstanding the great dimensions of the former and the smallness of the latter. Still it must be conceded that, even if mankind were the main and central object of creation, there is no absolute interdependence between them; for it is a matter of course that, under altered conditions, man could exist without the spheres. All teleological theories must therefore be confined within the limits of the Universe as it now exists. They are only admissible in the relation in which the several parts of the Universe stand to each other; but the purpose of the Universe as a whole cannot be accounted for. It is simply an emanation from the will of God. Regarding the belief in Providence, Maimonides enumerates the following five opinions:—1. There is no Providence; everything is subject to chance; 2. Only a part of the Universe is governed by Providence, viz., the spheres, the species, and such individual beings as possess the power of perpetuating their existence (e.g., the stars); the rest—that is, the sublunary world—is left to mere chance. 3. Everything is predetermined; according to this theory, revealed Law is inconceivable. 4. Providence assigns its blessings to all creatures, according to their merits; accordingly, all beings, even the lowest animals, if innocently injured or killed, receive compensation in a future life. 5. According to the Jewish belief, all living beings are endowed with free-will; God is just, and the destiny of man depends on his merits. Maimonides denies the existence of trials inflicted by Divine love, i.e. afflictions which befall man, not as punishments of sin, but as means to procure for him a reward in times to come. Maimonides also rejects the notion that God ordains special temptation. The Biblical account, according to which God tempts men, “to know what is in their hearts,” must not be taken in its literal sense; it merely states that God made the virtues of certain people known to their fellowmen in order that their good example should be followed. Of all creatures man alone enjoys the especial care of Providence; because the acts of Providence are identical with certain influences (shefaʻ) which the Active Intellect brings to bear upon the human intellect; their effect upon man varies according to his physical, moral, and intellectual condition; irrational beings, however, cannot be affected by these influences. If we cannot in each individual case see how these principles are applied, it must be borne in mind that God’s wisdom is far above that of man. The author seems to have felt that his theory