forbidden tree. This means that when the lower soul succeeds in controlling the reason, the result is evil and sin, and man is driven out of the Garden, i. e., is excluded from his angelic purity and becomes a corporeal being.
It is clear from all this that Gabirol's omission of all reference to Jewish dogma in the " Fons Vitse" was purely methodological. Philosophy, and religion or theology should be kept apart in a purely philosophical work. Apologetics or harmonization has its rights, but it is a different department of study, and should be treated by itself, or in connection with exegesis of the Bible.
While it is true that Gabirol's influence on subsequent Jewish philosophy is slight — at most we find it in Moses and Abraham ibn Ezra, Abraham ibn Daud and Joseph ibn Zaddik — traces of his ideas are met with in the mysticism of the Kabbala. Gabirol's "Fons Vitae" is a peculiar combination of logical formalism with mystic obscurity, or profundity, according to one's point of view. The latter did not appeal to pure rationalists like Ibn Daud or Maimonides, and the former seemed unconvincing, as it was employed in a lost cause. For Neo-Platonism was giving way to Aristotelianism, which was adopted by Maimonides and made the authoritative and standard philosophy. It was different with the Kabbala. Those who were responsible for its spread in the thirteenth century must have been attracted by the seemingly esoteric character of a philosophy which sees the invisible in the visible, the spiritual in the corporeal, and the reflection of the unknowable God in everything. There are certain details also which are common to both, such as the analogies of irradiation of light or flowing of water used to represent the process of creation, the position of the Will, the existence of matter in spiritual beings, and so on, though some of these ideas are common to all Neo-Platonic systems, and the Kabbala may have had access to the same sources as Gabirol.
