separate bodies; such are simple changes, forms of existence, and proceed from the matter itself. Man is an incorporeal substance. The soul is the man and his body is but a cover. This true man can only know and will; the body perceives and does.

The last of this group whose views we need consider, is Thumama ibn Ashras. He was of very dubious morals; was imprisoned as a heretic by Harun ar-Rashid, but highly favored by al-Ma'mun, in whose Khalifate he died, A.H. 213. He held that actions produced through tawallud had no agent, either God or man. That knowledge of good and evil could be produced by tawallud through speculation, and is, therefore, an action without an agent, and required even before revelation. That Jews, Christians, Magians will be turned into dust in the next world and will not enter either Paradise or Hell; the same will be the fate of cattle and children. That any one of the unbelievers who does not know his Creator is excusable. That all knowledge is a priori. That the only action which men possess is will; everything besides that is a production without a producer. That the world is the act of God by His nature, i.e., it is an act which His nature compels Him to produce; is, therefore, from eternity and to eternity with Him. It may be doubted how far Thumama was a professional theologian and how far he was a freethinking, easy-living man of letters.

In all this, the influence of Greek theology and of Aristotle can be clearly traced. With Aristotle had come to them the idea of the world as law, an eternal construction subsisting and developing on fixed principles.

This conception of law shows itself in their thought frankly at strife with Muhammad's conception of God as will, as the sovereign over all. Hence, the crudities and devices by which they strove to make good their footing on strange ground and keep a right to the name of Muslim, while changing the essence of their faith. The anthropomorphic God of Muhammad, who has face and hands, is seen in Paradise by the believer and settles Himself firmly upon His throne, becomes a spirit, and a spirit, too; of the vaguest kind.

It remains now only to touch upon one or two points common to all the Mu'tazilites. First, the Beatific Vision of God in Paradise. It was a fixed agreement of the early Muslim Church, based on texts of the Qur'an and on tradition, that some believers, at least, would see and gaze upon God in the other world; this was the highest delight held out to them. But the Mu'tazilites perceived that vision involved a directing of the eyes on the part of the seer and position on the part of the seen. God must, therefore, be in a place and thus limited. So they were compelled to reject the agreement and the traditions in question and to explain away the passages in the Qur'an. Similarly, in Qur'an vii. 52, we read that God settled Himself firmly upon His throne. This, with other anthropomorphisms of hands and feet and eyes, the Mu'tazilites had to explain away in a more or less cumbrous fashion.

With one other detail of this class we must deal at greater length. It was destined to be the vital point of the whole Mu'tazilite controversy and the test