Ibn Roshd regards religion also from a statesman’s point of view. He values it on account of its moral purpose. It is Law, not Learning. He is therefore constantly engaged in fighting the Theologians, who wish to understand intellectually, instead of obeying with docile faith. He makes it a reproach to Gazali, that he has allowed philosophy to exercise an influence upon his religious doctrine, and thereby has led many into doubt and unbelief. The people should believe, exactly in accordance with what stands in the Book. That is Truth,—Truth meant no doubt for a bigger sort of children, to whom we convey it in the form of stories. Whatever goes beyond this, comes of evil. For example, the Koran has two proofs of the existence of God, which are evident to every one, viz: the Divine care of everything, especially of human beings,—and the production of life in plants, animals, &c. These deliverances should not be disturbed, nor should the literal acceptation of revelation be quibbled about, in the theological fashion. For, the proofs which theologians adduce of the existence of God can make no stand against a scientific criticism, any more than the proof which is furnished from the notion of the possible and the necessary, in Farabi and Ibn Sina. All this leads to Atheism and Libertinism. In the interests of morality, and therefore of the State, this semi-theology should be fought against. On the other hand, philosophers who have attained to knowledge are permitted to interpret the Word of God in the Koran. In the light of the highest truth they understand what is aimed at therein; and they tell merely just so much of it to the ordinary man as he is capable of apprehending. In this way the most admirable harmony results. Religious precept and philosophy are in agreement with one another, precisely because they are not seeking the same thing. They are related as practice and theory. In the philosopher’s conception of religion, he allows its validity in its own domain, so that philosophy by no means rejects religion. Philosophy, however, is the highest form of truth, and at the same time the most sublime religion. The religion of the philosopher, in fact, is the knowledge of all that exists. But yet this view has the appearance of being irreligious; and a positive religion can never be content to recognize the leading position of philosophy in the realm of truth. It was only natural that the theologians of the West, like their brethren of the East should seek to profit by the favour of circumstances, and take no rest until they had reduced the mistress to the position of the handmaid of Theology. VII. CONCLUSION. 1. Ibn Khaldun.