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uence. In the preface to the latter book, he speaks of "those who arrogate to themselves a superior intelligence, and who, in their pride, mistaking the precepts of religion, take as a guide the authority of certain great men, instead of revealed religion." It is, however, and with some show of reason supposed that Al-Ghazzálí did not really object to all that he condemned, but that to gain the orthodox he wrote what he did. Indeed, Moses of Narbonne states that Ghazzálí later on in life wrote a book, circulated only amongst a few select friends, in which he withdrew many of the objections he had raised in the "Destruction of Philosophers." Be that as it may, it is acknowledged that he dealt a blow to philosophy from which in the East it has never recovered; that is, as far as the Muslim world is concerned. His course marks a reaction of the exclusively religious principle of Islám against philosophical speculation, which in spite of all accommodation never made itself orthodox.
In Spain philosophy still found an ardent defender in Ibn Rashíd, better known as Averhoes. This celebrated man was born at Cordova in the year 1126 A.D., or about 520 of the Muhammadan era. He came of a noble and learned family, whilst he himself must ever occupy a distinguished place amongst the Muslim Philosophers. "Without dispute he was one of the most learned men of the Muslim world, and one of the profoundest commentators of Aristotle. He knew all the sciences then accessible to the Muslims and was a most prolific writer."[181] One of his most famous works was the "Refutation of the destruction of Philosophers." Notwithstanding his philosophical opinions Averhoes claimed to pass for a good Muslim. He held that the philosophic truths are the highest object of research; but that only a few men could by speculation arrive at them, and that, therefore, a divine revelation through the medium of prophets was necessary for spreading amongst men the eternal verities which are proclaimed alik