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 of Maimonides was entered on the roll of physicians, he received a pension, and was introduced to the court of Saladin. The method adopted in his professional practice he describes in a letter to his pupil, Ibn Aknin, as follows: "You know how difficult this profession is for a conscientious and exact person who only states what he can support by argument or authority." This method is more fully described in a treatise on hygiene, composed for Alfadhel, son of Saladin, who was suffering from a severe illness and had applied to Maimonides for advice. In a letter to Rabbi Samuel Ibn Tibbon he alludes to the amount of time spent in his medical practice, and says I reside in Egypt (or Fostat); the king resides in Cairo, which lies about two Sabbath-day journeys from the first-named place. My duties to the king are very heavy. I am obliged to visit him every day, early in the morning; and when he or any of his children or the inmates of his harem are indisposed, I dare not quit Cairo, but must stay during the greater part of the day in the palace. It also frequently happens that one or two of the royal officers fall sick, and then I have to attend them. As a rule, I go to Cairo very early in the day, and even if nothing unusual happens I do not return before the afternoon, when I am almost dying with hunger; but I find the antechambers filled with Jews and Gentiles, with nobles and common people, awaiting my return," etc.

Notwithstanding these heavy professional duties of court physician, Maimonides continued his theological studies. After having compiled a religious guide — Mishneh Torah — based on Revelation and Tradition, he found it necessary to prove that the principles there set forth were confirmed by philosophy. This task he accomplished in his Dalalāt al-Ḥairin, "The Guide for the Perplexed," of which an analysis will be given below. It was composed in Arabic, and written in Hebrew characters. Subsequently it was translated into Hebrew by Rabbi Samuel Ibn Tibbon, in the lifetime of Maimonides, who was consulted by the translator on all difficult passages. The congregation in Lunel, ignorant of Ibn Tibbon's undertaking, or desirous to possess the most correct translation of the Guide, addressed a very flattering letter to Maimonides, requesting him to translate the work into Hebrew. Maimonides replied that he could not do so, as he had not sufficient leisure for even more pressing work, and that a translation was being prepared by the ablest and fittest man, Rabbi Samuel Ibn Tibbon. A second translation was made later on by Jehudah Alharizi. The Guide delighted many, but it also met with much adverse criticism on account of the peculiar views held by Maimonides concerning angels, prophecy, and miracles, especially on account of his assertion that if the Aristotelian proof for the Eternity of the Universe had satisfied him, he would have found no difficulty in reconciling the Biblical account of the Creation with that doctrine. The controversy on the Guide continued long after the death of Maimonides to divide the community, and it is difficult to say how far the author's hope to effect a reconciliation between reason and revelation was realized. His disciple, Joseph Ibn Aknin, to whom the work was dedicated, and who was expected to derive from it the greatest benefit, appears to have been disappointed. His inability to reconcile the two antagonistsic elements of faith and science, he describes allegorically in the form of a letter addressed to Maimonides, in which the following passage occurs: "Speak, for I desire that you be justified;