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 excellent is this simile! In comparing knowledge to food (as we observed in chap. xxx.), the author of Proverbs mentions the sweetest food, namely, honey, which has the further property of irritating the stomach, and of causing sickness. He thus fully describes the nature of knowledge. Though great, excellent, noble and perfect, it is injurious if not kept within bounds or not guarded properly; it is like honey which gives nourishment and is pleasant, when eaten in moderation, but is totally thrown away when eaten immoderately. Therefore, it is not said" lest thou be filled and loathe it," but" lest thou vomit it." The same idea is expressed in the words," It is not good to eat much honey" (Prov. XM 27): and in the words," Neither make thyself over-wise: why shouldst thou destroy thyself?" (Eccles. vii. 16); comp." Keep thy foot when thou goest to the house of God" (ibid. v. 1). The same subject is alluded to in the words of David," Neither do I exercise myself in great matters, or in things too high for me" (PS. =XL 2), and in the sayings of our Sages:" Do not inquire into things which are too difficult for thee, do not search what is hidden from thee: study what you are allowed to study, and do not occupy thyself with mysteries." They meant to say, Let thy mind only attempt things which are within human perception; for the study of things which lie beyond man's comprehension is extremely injurious, as has been already stated. This lesson is also contained in the Talmudical passage, which begins," He who considers four things," etc., and concludes," He who does not regard the honour of his Creator": here also is given the advice which we have already mentioned, viz., that man should not rashly engage in speculation with false conceptions, and when he is in doubt about anything, or unable to find a proof for the object of his inquiry, he must not at once abandon, reject and deny it; he must modestly keep back, and from regard to the honour of his Creator, hesitate [from uttering an opinion) and pause. This has already been explained.

It was not the object of the Prophets and our Sages in these utterances to close the gate of investigation entirely, and to prevent the mind from comprehending what is within its reach, as is imagined by simple and idle people, whom it suits better to put forth their ignorance and incapacity as wisdom and perfection, and to regard the distinction and wisdom of others as irreligion and imperfection, thus taking darkness for light and light for darkness. The whole object of the Prophets and the Sages was to declare that a limit is set to human reason where it must halt. Do not criticise the words used in this chapter and in others in reference to the mind, for we only intended to give some idea of the subject in view, not to describe the essence of the intellect: for other chapters have been dedicated to this subject.

CHAPTER XXXIII
You must know that it is very injurious to begin with this branch of philosophy, viz., Metaphysics: or to explain [at first] the sense of the similes occurring in prophecies, and interpret the metaphors which are employed in historical accounts and which abound in the writings of the Prophets. On the contrary, it is necessary to initiate the young and to instruct the less intelligent according to their comprehension: those who appear