what is indifferent, what dangers arise from each to him who studies or to him who rejects without study.

Throughout, he is very cautious to mark nothing as unbelief that is not really so; to admit always those truths of mathematics, logic, and physics that cannot intellectually be rejected; and only to warn against an attitude of intellectualism and a belief that mathematicians, with their success in their own department, are to be followed in other departments, or that all subjects are susceptible of the exactness and certainty of a syllogism in logic. The damnable errors of the theists are almost entirely in their metaphysical views. Three of their propositions mark them as unbelievers. First, they reject the resurrection of the body and physical punishment hereafter; the punishments of the next world will be spiritual only. That there will be spiritual punishments, al-Ghazzali admits, but there will be physical as well. Second, they hold that God knows universals only, not particulars. Third, they hold that the world exists from all eternity and to all eternity. When they reject the attributes of God and hold that He knows by His essence and not by something added to His essence, they are only heretics and not unbelievers. In physics he accepts the constitution of the world as developed and explained by them; only all is to be regarded as entirely submitted to God, incapable of self-movement, a tool of which the Creator makes use. Finally, he considers that their system of ethics is derived from the Sufis. At all times there have been such saints, retired from the world—God has

never left himself without a witness; and from their ecstasies and revelations our knowledge of the human heart, for good and for evil, is derived.

Thus in philosophy he found little light. It did not correspond entirely to his needs, for reason cannot answer all questions nor unveil all the enigmas of life. He would probably have admitted that he had learned much in his philosophical studies—so at least we may gather from his tone; he never speaks disrespectfully of philosophy and science in their sphere; his continual exhortation is that he who would understand them and refute them must first study them; that to do otherwise, to abuse what we do not know, brings only contempt on ourselves and on the cause which we champion. But with his temperament he could not found his religion on intellect. As a lawyer he could split hairs and define issues; but once the religious instinct was aroused, nothing could satisfy him but what he eventually found. And so, two possibilities and two only were before him, though one was hardly a real possibility, if we consider his training and mental powers. He might fall back on authority. It could not be the authority of his childish faith, "Our fathers have told us," he himself confesses, could never again have weight with him. But it might be some claimer of authority in a new form, some infallible teacher with a doctrine which he could accept for the authority behind it. As the Church of Rome from time to time gathers into its fold men of keen intellect who seek rest in submission, and the world marvels, so it might have been with him. Or again, he might turn