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and devotion。 （84） However； the masses are not sufficiently skilled to
draw conclusions from what they read； they take more delight in the actual
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stories； and in the strange and unlooked…for issues of events than in the
doctrines implied； therefore； besides reading these narratives； they are
always in need of pastors or church ministers to explain them to their
feeble intelligence。
（85） But not to wander from our point； let us conclude with what has
been our principal object … namely； that the truth of narratives； be they
what they may； has nothing to do with the Divine law； and serves for
nothing except in respect of doctrine； the sole element which makes one
history better than another。 （86） The narratives in the Old and New
Testaments surpass profane history； and differ among themselves in merit
simply by reason of the salutary doctrines which they inculcate。 （87）
Therefore； if a man were to read the Scripture narratives believing the
whole of them； but were to give no heed to the doctrines they contain； and
make no amendment in his life； he might employ himself just as profitably
in reading the Koran or the poetic drama； or ordinary chronicles； with the
attention usually given to such writings； on the other hand； if a man is
absolutely ignorant of the Scriptures； and none the less has right opinions
and a true plan of life； he is absolutely blessed and truly possesses in
himself the spirit of Christ。
（88） The Jews are of a directly contrary way of thinking； for they hold
that true opinions and a true plan of life are of no service in attaining
blessedness； if their possessors have arrived at them by the light of reason
only； and not like the documents prophetically revealed to Moses。 （89）
Maimonides ventures openly to make this assertion： 〃Every man who
takes to heart the seven precepts and diligently follows them； is counted
with the pious among the nation； and an heir of the world to come； that is
to say； if he takes to heart and follows them because God ordained them in
the law； and revealed them to us by Moses； because they were of aforetime
precepts to the sons of Noah： but he who follows them as led thereto by
reason； is not counted as a dweller among the pious or among the wise of
the nations。〃 （90） Such are the words Of Maimonides； to which R。 Joseph；
the son of Shem Job； adds in his book which he calls 〃Kebod Elohim； or
God's Glory；〃 that although Aristotle （whom he considers to have written
the best ethics and to be above everyone else） has not omitted anything
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that concerns true ethics； and which he has adopted in his own book；
carefully following the lines laid down； yet this was not able to suffice for
his salvation； inasmuch as he embraced his doctrines in accordance with
the dictates of reason and not as Divine documents prophetically revealed。
（91） However； that these are mere figments； and are not supported by
Scriptural authority will； I think； be sufficiently evident to the attentive
reader； so that an examination of the theory will be sufficient for its
refutation。 （92） It is not my purpose here to refute the assertions of those
who assert that the natural light of reason can teach nothing； of any value
concerning the true way of salvation。 （93） People who lay no claims to
reason for themselves； are not able to prove by reason this their assertion；
and if they hawk about something superior to reason； it is a mere figment；
and far below reason； as their general method of life sufficiently shows。
（94） But there is no need to dwell upon such persons。 （95） I will merely
add that we can only judge of a man by his works。 （96） If a man abounds
in the fruits of the Spirit ； charity； joy； peace； long…suffering； kindness；
goodness； faith； gentleness； chastity； against which； as Paul says （Gal。
v：22）； there is no law； such an one； whether he be taught by reason only or
by the Scripture only； has been in very truth taught by God； and is
altogether blessed。 （97） Thus have I said all that I undertook to say
concerning Divine law。
End of Part 1
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AUTHOR'S ENDNOTES TO THE
THEOLOGICO…POLITICAL
TREATISE CHAPTERS I to V
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Chapter I
Endnote 1。 （1） The word naw…vee'； Strong：5030； is rightly interpreted
by Rabbi Salomon Jarchi； but the sense is hardly caught by Aben Ezra；
who was not so good a Hebraist。 （2） We must also remark that this Hebrew
word for prophecy has a universal meaning and embraces all kinds of
prophecy。 （3） Other terms are more special； and denote this or that sort of
prophecy； as I believe is well known to the learned。
Endnote 2。 （1） 〃Although； ordinary knowledge is Divine； its professors
cannot be called prophets。〃 That is； interpreters of God。 （2） For he alone is
an interpreter of God； who interprets the decrees which God has revealed
to him； to others who have not received such revelation； and whose belief；
therefore； rests merely on the prophet's authority and the confidence
reposed in him。 （3） If it were otherwise； and all who listen to prophets
became prophets themselves； as all who listen to philosophers become
philosophers； a prophet would no longer be the interpreter of Divine
decrees； inasmuch as his hearers would know the truth； not on the；
authority of the prophet； but by means of actual Divine revelation and
inward testimony。 （4） Thus the sovereign powers are the interpreters of
their own rights of sway； because these are defended only by their
authority and supported by their testimony。
Endnote 3。 （1） 〃Prophets were endowed with a peculiar and
extrao