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intimate knowledge of the works of Aristotle and makes a deliberate effort to harmonize the Aristotelian system with Judaism. To be sure, he too owes his Aristotelian knowledge to the Arabian exponents of the Stagirite, Alfarabi and Avicenna, rather than to the works of Aristotle himself. But this peculiarity was rooted in the intellec- tual conditions of his time, and must not be charged to his personal neglect of the sources. And Maimonides does nothing more than repeat the effort of Ibn Daud in a more brilliant and masterly fashion. The development of the three religious philosophies in the middle ages, Jewish, Christian and Mohammedan, followed a similar line of progression. In all of them it was not so much a development from within, the unfolding of what was implicit and potential in the original germ of the three respective religions, as a stimulus from without, which then combined, as an integral factor, with the original mass, and the final outcome was a resultant of the two originally disparate elements. We know by this time what these two elements were in each case, Hellenic speculation, and Semitic religion in the shape of sacred and revealed documents. The second factor was in every case complete when the process of fusion began. Not so the first. What I mean is that not all of the writings of Greek antiquity were known to Jew, Christian and Mohammedan at the beginning of their philoso- phizing career. And the progress in their philosophical development kept equal step with the successive accretion of Greek philosophical literature, in particular Aristotle's physical, psychological and meta- physical treatises, and their gradual purgation of Neo-Platonic ad- hesions.

The Syrian Christians, who were the first to adopt Greek teachings, seem never to have gone beyond the mathematical and medical works of the Greeks and the logic of Aristotle. The Arabs began where their Syrian teachers ended, and went beyond them. The Mutakal- limun were indebted to the Stoics, 226 the Pure Brethren to the Neo- Platonists; and it was only gradually that Aristotle became the sole master not merely in logic, which he always had been, but also in physics, metaphysics and psychology. Alfarabi, Avicenna and Averroes represent so many steps in the Aristotelization of Arabic philosophy.

Christian medieval thought, which was really a continuation of