  Early in the Guide (1.2), Maimonides argues that Adam is depicted as having the most perfect metaphysical knowledge a human being can achieve prior to his expulsion from the Garden of Eden. By necessity this would have to include belief in a timeless, changeless, immaterial deity. Even if the biblical text makes no mention of Adam’s theology, Maimonides thinks (MT 14 Kings and Wars, 9.1) it would be impossible for someone to be this close to God and harbor a fundamental misunderstanding. Unfortunately Adam’s knowledge was lost during the time of Enosh and had to be rediscovered by Abraham (MT 1, Idolatry, 1.1–2; GP 3.29). Again Maimonides thinks he is justified in saying that Abraham discovered proofs for the existence of a God who is neither a body nor a force in a body even though the Bible is silent on such matters. These proofs were supposedly passed down to Isaac and Jacob but lost during the Egyptian captivity when the Israelites adopted the pagan beliefs of their captors.