Note 2 — THE MOREH NEBUCHIM LITERATURE

The exposition of Scriptural texts is divided by the author into two parts; the first part treats of homonymous, figurative, and hybrid terms,2 employed in reference to God; the second part relates to Biblical figures and allegories. These two parts do not closely follow each other; they are separated by the examination of the Kalām, and the discussion of metaphysical problems. It seems that the author adopted this arrangement for the following reason: first of all, he intended to establish the fact that the Biblical anthropomorphisms do not imply corporeality, and that the Divine Being of whom the Bible speaks could therefore be regarded as identical with the Primal Cause of the philosophers. Having established this principle, he discusses from a purely metaphysical point of view the properties of the Primal Cause and its relation to the universe. A solid foundation is thus established for the esoteric exposition of Scriptural passages. Before discussing metaphysical problems, which he treats in accordance with Aristotelian philosophy, he disposes of the Kalām, and demonstrates that its arguments are illogical and illusory.