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 explain difficult passages of the Bible, and in the latter to expound such passages in the Midrash and the Talmud as seemed to be in conflict with common sense. With respect to the "Book of Reconciliation," he abandoned his plan, because he apprehended that neither the learned nor the unlearned would profit by it the one would find it superfluous, the other tedious. The subject of the "Book on Prophecy" is treated in the present work, and also strange passages that occasiooally occur in the Talmud and the Midrash are explained.

The treatment of the simile must vary according as the simile is compound or simple. In the first case, each part represents a separate idea and demands a separate interpretation; in the other case, only one idea is represented, and it is not necessary to assign to each part a separate metaphorical meaning. This division the author illustrates by citing the dream of Jacob (Gen. xxviii. x a sqq.), and the description of the adulteress (Prov. vii. 6 sqq.). He gives no rule by which it might be ascertained to which of the two categories a simile belongs, and, like other Commentators, he seems to treat as essential those details of a simile for which he can offer an adequate interpretation. As a general principle, he warns against the confusion and the errors which arise when an attempt is made to expound every single detail of a simile. His own explanations are not intended to be exhaustive; on the contrary, they are to consist of brief allusions to the idea represented by the simile, of mere suggestions, which the reader is expected to develop and to complete. The author thus aspires to follow in the wake of the Creator, whose works can only be understood after a long and persevering study. Yet it is possible that he derived his preference for a reserved and mysterious style from the example of ancient philosophers, who discussed metaphysical problems in figurative and enigmatic language. Like Ibn Ezra, who frequently concludes his exposition of a Biblical passage with the phrase, "Here a profound idea (sod) is hidden," Maimonides somewhat mysteriously remarks at the end of different chapters, "Note this," "Consider it well." In such phrases some Commentators fancied that they found references to metaphysical theories which the author was not willing fully to discuss. Whether this was the case or not, in having recourse to that method he was not, as some have suggested, actuated by fear of being charged with heresy. He expresses his opinion on the principal theological questions without reserve, and does not dread the searching inquiries of opponents; for he boldly announces that their displeasure would not deter him from teaching the truth and guiding those who are able and willing to follow him, however few these might be. When, however, we examine the work itself, we are at a loss to discover to which parts the professed enigmatic method was applied. His theories concerning the Deity, the Divine attributes, angels, creatio ex nihilo, prophecy, and other subjects, are treated as fully as might be expected. It is true that a cloud of mysterious phrases enshrouds the interpretation of Ma'aseh beresbit (Gen.i--iii.) and Ma'asch mercabah (Ez. i.). But the significant words occurring in these portions are explained in the First Part of this work, and a full exposition is found in the Second and Third Parts. Nevertheless the statement that the exposition was never intended to be explicit occurs over and over again. The treatment of the first three chapters of Genesis concludes thus: "These remarks, together with what we have already observed on the subject, and what we may have to add, must suffice both for the object and for the reader we have in view" (II.xxx.).

In like manner, he declares, after the explanation of the first chapter of Ezekiel "I have given you here as many suggestions as maybe of service to you, if you will give them a further development. . . . Do not expect to hear from me anything more on this subject, for I have, though with some hesitation, gone as far in my explanation as I possibly could go" (III. vii.).

3 (pag. 8--9), In the next paragraph, headed, "Directions for the Study of this