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 existence of the universe leads, therefore, to the conclusion that there is an immortal force, the Primal Cause, besides the transient world.

These arguments have this in common, that while proving the existence of a Primal Cause, they at the same time demonstrate the Unity, the Incorporeality, and time Eternity of that Cause. Special proofs are nevertheless superadded for each of these postulates, and on the whole they differ very little from those advanced by the Mohamnmedan Theologians.

This philosophical theory of the Primal Cause was adapted by Jewish scholars to the Biblical theory of the Creator. The universe is a living, organized being, of which the earth is the centre. Any changes on this earth are due to the revolutions of the spheres; the lowest or innermost sphere, viz., the one nearest tn the centre, is the sphere of the moon; the outermost or uppermost is "the all-encompassing sphere." Numerous spheres are interposed but Maimonides divides all the spheres into four groups, corresponding to the moon, the sun, the planets, and the fixed stars. This division is claimed by the author as his own discovery; he believes that it stands in relation to the four causes of their motions, the four elements of the sublunary world, and the four classes of beings, viz., the mineral, the vegetable, the animal, and the rational. The spheres have souls, and are endowed with intellect; their souls enable them to move freely, and the impulse to the motion is given by the intellect in conceiving the idea of the Absolute Intellect. Each sphere has an intellect peculiar to itself; the intellect attached to the sphere of the moon is called "the active intellect" (Sekel ha-po'el). In support of this theory numerous passages are cited both from Holy Writ and from post-Biblical Jewish literature. The angels (elohim, malakim) mentioned in the Bible are assumed to be identical with the intellects of the spheres; they are free agents, and their volition invariably tends to that which is good and noble they emanate from the Primal Cause, and form a descending series of beings, ending with the active intellect. The transmission of power from one element to the other is called "emanation" (shefa'). This transmission is performed without the utterance of a sound; if any voice is supposed to be heard, it is only an illusion, originating in the human imagination, which is the source of all evils (ch. xii.).

In accordance with this doctrine, Maimonides explains that the three men who appeared to Abraham, the angels whom Jacob saw ascend and descend the ladder, and all other angels seen by man, are nothing but the intellects of the spheres, four in number, which emanate from the Primal Cause (ch.. x). In his description of the spheres he, as usual, follows Aristotle. The spheres do not contain any of the four elements of the sublunary world, but consist of a quintessence, an entirely different element. Whilst things on this earth are transient, the beings which inhabit the spheres above are eternal. According to Aristotle, these spheres, as well as their intellects, coexist with the Primal Cause. Maimonides, faithful to the teaching of the Scriptures, here departs from his master, and holds that the spheres and the intellects had a beginning, and were brought into existence by the will of the Creator. He does not attempt to give a positive proof of his doctrine all he contends is that the theory of the creatio ex nihilo is, froiri a philosoplsieah point of view, not inferior to the doctrine which asserts the eternity of the universe, and that he can refute all objections advanced against his theory (ch. xiii.-- xxviii.).

He next enumerates and criticises the various theories respecting the origin of the Universe, viz.: A. God created the Universe out of nothing. B. God formed the Universe from an eternal substance. C. The Universe originating in the eternal Primal Cause is co-eternal.It is not held necessary by the author to discuss the view of those who do not assume a Primal Cause, since the existence of such a cause has already been proved (ch. xiii.).