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 must vary according to the propositions admitted by us. Only in this way can we succeed in obtaining a perfect proof, whether we assume the eternity or the creation of the universe. For this reason you will find in my works on the Talmud, whenever I have to speak of the fundamental principles of our religion, or to prove the existence of God, that I employ arguments which imply the eternity of the universe. I do not believe in that eternity, but I wish to establish the principle of the existence of God by an indisputable proof, and should not like to see this most important principle founded on a basis which every one could shake or attempt to demolish, and which others might consider as not being established at all; especially when I see that the proofs of the philosophers are based on those visible properties of things, which can only be ignored by persons possessing certain preconceived notions, while the Mutakallemim establish their arguments on propositions which are to such an extent contrary to the actual state of things as to compel these arguers to deny altogether the existence of the laws of nature. When I shall have to treat of the creation, I shall in a special chapter prove my opinion to some extent, and shall attain the same end which every one of the Mutakallemim had in view, yet I shall not contradict the laws of nature, or reject any such part of the Aristotelean theory as has been proved to be correct. Even the most cogent of the Proofs offered by the Mutakallemim respecting the act of creation, has only been obtained by reversing the whole order of things and by rejecting everything fully demonstrated by the philosophers. I, however, shall be able to give a similar proof without ignoring the laws of nature and without being forced to contradict facts which have been clearly perceived. I find it necessary to mention to you the general propositions of the Mutakallemim, by which they prove the act of creation, the Existence of God, His Unity and His Incorporeality. I intend to explain their method, and also to point out the inferences which are to be drawn from each proposition. After this, I shall describe those theories of the philosophers which are closely connected with our subject, and I shall then explain their method.

Do not ask me to prove in this work the propositions of the philosophers, which I shall briefly mention to you: they form the principal part of Physics and Metaphysics. Nor must you expect that I should repeat the arguments of the Mutakallemim in support of their propositions, with which they wasted their time, with which the time of future generations will likewise be wasted, and on which numerous books have been written. Their propositions, with few exceptions, are contradicted by the visible properties of things, and beset with numerous objections. For this reason they were obliged to write man books and controversial works in defence of their theories, for the refutation of objections, and for the reconciliation of all apparent contradictions, although in reality this object cannot be attained by any sophistical contrivance. As to the propositions of the philosophers which I shall briefly explain, and which are indispensable for the demonstration of the three principles--the Existence, the Unity, and the Incorporeality of God, they will for the greater part be admitted by you as soon as you shall hear them and understand their meaning; whilst in the discussion of other parts reference must be made for their proofs to works on Physics and Metaphysics, and if you direct your attention to such passages as