For completeness' sake let us set down the facts of his life. Moses ben Maimon was born in the city of Cordova on the fourteenth of Nissan (30th of March) at one o'clock in the afternoon, on a Sabbath which was the day before Pa.s.sover, in the year 1135. It is not often that the birth of a mediaeval Jewish writer is handed down with such minute detail. Usually we do not even know the year, to say nothing of the day and the hour.

Cordova had long fallen from its high estate. It was no longer the glorious city of the days before the Almoravid conquest. And it was destined to descend lower still when the fanatical hordes of the Almohades renewed the ancient motto of the early Mohammedan conquerors, "The Koran or the Sword."

Maimonides was barely thirteen when his native city fell into the hands of the zealots from Morocco, and henceforth neither Jew nor Christian dared avow his faith openly in Cordova. Adoption of Islam, emigration or death were the choices held out to the infidel. Many Jews adopted the dominant faith outwardly--that was all that was demanded of them--while in the secret of their homes they observed Judaism. Some emigrated, and among them was the family of Moses' father. For a time they wandered about from city to city in Spain, and then crossed over to Fez in Morocco. This seems to us like going from the frying pan into the fire, for Fez was the lion's den itself. The conquerors of Cordova came from Morocco. And there seems to be some evidence too that the Maimon family had to appear outwardly as Mohammedans. Be that as it may, Maimonides did not stay long in Fez. On the 18th of April, 1165, the family set sail for Palestine, and after a month's stormy voyage they arrived in Acco. He visited Jerusalem and Hebron, but did not find Palestine a promising place for permanent residence and decided to go to Egypt. He settled in Old Cairo (Fostat), and with his brother David engaged in the jewel trade. His father died soon after, and later his brother met an untimely death when the ship on which he was a pa.s.senger on one of his business trips was wrecked in the Indian Ocean. Thereafter Maimonides gave up the jewel business and began to practice medicine, which at first did not offer him more than the barest necessities. But in the course of time his fame spread and he was appointed physician to Saladin's grand visier Alfadhil. He was also made spiritual head[C] of the Jews of Egypt, and what with his official duties as court physician, leader of the Jewish community, practicing physician among the people, and his literary activities, Jewish and secular, Rabbinical and scientific, he was a busy man indeed; so much so that he dissuades Samuel Ibn Tibbon, the translator of the "Guide," from paying him a visit on the ground that he would scarcely have time to spare to see him, much less to enter into scientific discussions with him.[249]

Maimonides died on Monday, December 13 (20 Tebeth), 1204.

[C] Not a paid post.

The philosophy of Maimonides is contained in the "Guide of the Perplexed," his last great work, which was published in Arabic in 1190.[250] Some philosophic and ethical material is also found in the introductory chapters of his commentary on the Mishnaic treatise "Abot"

(the so-called "Eight Chapters"--"Shemonah Perakim"),[251] in the introduction to the eleventh chapter (Helek) of the Talmudic treatise "Sanhedrin," and in the introductory sections of the Code ("Hilkot Yesode ha-Torah" and "Hilkot Deot"). Here, however, the treatment is popular and elementary, and is intended for popular consumption. He lays down results in their simplest form without discussing their origin or the arguments _pro_ and _con_. The "Guide of the Perplexed," on the other hand, is intended for a special cla.s.s of persons, for the sophisticated; for those who are well trained in science and philosophy, not to speak of Bible and Talmud, and are as a result made uneasy by the apparent disagreement of philosophical teaching with the ideas expressed in the Biblical and Rabbinic writings. His purpose is deliberately apologetic and concordistic. The work is not a treatise of science or philosophy. The latter are presupposed. He introduces philosophic principles, Aristotelian or Kalamistic, only with a view to their relation to Jewish theology. And he either accepts them, provisionally or absolutely, if he regards them as proven, as true and useful; or he refutes and rejects them if untenable. In the former case he shows by proper interpretation that similar principles are taught in Bible and Talmud; in the latter he contents himself by proving that Aristotle or the Mutakallimun, as the case may be, did not prove their point.

His method, in general, of quieting the doubts of the "perplexed" is the old one--as old as Philo and beyond--of regarding Biblical phrases as metaphors and allegories, containing an esoteric meaning beside or opposed to the literal. Accordingly he lays the greatest stress on the explanation of Scriptural "h.o.m.onyms," as he calls them, borrowing an Aristotelian term. A h.o.m.onym is a word which has more than one meaning; a word which denotes several things having nothing in common. Thus when I apply the word dog to the domestic animal we know by that name, as well as to Sirius, known as the dog-star, I use dog as a h.o.m.onym. The star and the animal have nothing in common. So the word "merciful," one of the attributes of G.o.d in the Bible, is a h.o.m.onym. That is, we denote by the same word also a quality in a human being; but this quality and that which is denoted by the same word when applied to G.o.d have nothing in common. They are not merely different in degree but in kind. In fact, as Maimonides insists, there is really nothing _in_ G.o.d corresponding to the word merciful.

There are besides certain pa.s.sages in the Bible which while having an acceptable meaning when taken literally, contain besides a deeper signification which the practiced eye can detect. Thus in the description of the harlot in the seventh chapter of Proverbs there is beside the plain meaning of the text, the doctrine of matter as the cause of corporeal desires. The harlot, never faithful to one man, leaving one and taking up with another, represents matter which, as Aristotle conceives it, never is without form and constantly changes one form for another.

There is really nothing new in this, and Philo apart, whom Maimonides did not know, Ibn Daud antic.i.p.ated Maimonides here also in making use of the term "h.o.m.onym" as the basis of this method of interpretation.[252]

But whereas Ibn Daud relegates the chapter treating of this principle to a subordinate place, his interest being as he tells us primarily ethical--to solve the problem of free will; Maimonides places it in the very centre of his system. The doctrine of attributes as leading to a true conception of G.o.d,--of G.o.d as absolutely incorporeal and without any resemblance or relation whatsoever to anything else--is the very keystone of Maimonides's philosophical structure. His purpose is to teach a spiritual conception of G.o.d. Anything short of this is worse than idolatry. He cannot reconcile the Bible to such a view without this "h.o.m.onymic" tool. Hence the great importance of this in his system; and he actually devotes the greater part of the first book of the "Guide" to a systematic and exhaustive survey of all terms in the Bible used as h.o.m.onyms.[253] All this is preparatory to his discussion of the divine attributes.

This consideration will account also for the fact that, systematic and logical thinker as he was, he perpetrates what might appear at first sight as a logical blunder. Instead of first proving the existence of G.o.d and then discussing his nature and attributes, as Saadia, Bahya, Ibn Daud and others did before him, he treats exhaustively of the divine attributes in the first book, whereas the proof of the existence of G.o.d does not appear until the second book. This inversion of the logical order is deliberate. Maimonides's method is directed _ad hominem_. The Jews for whom he wrote his "Guide" did not doubt the existence of G.o.d.

But a great many of them had an inadequate idea of his spiritual nature.

And apparently the Bible countenanced their anthropomorphism. Hence Maimonides cast logical considerations to the wind, and dealt first with that which was nearest to his heart. The rest could wait, this could not.

I promised in my commentary on the Mishna, he tells us in the introduction to the "Guide," to explain the allegories and "Midrashim"

in two works to be ent.i.tled "The Book of Reconciliation" and "The Book of Prophecy." But after reflecting on the matter a number of years I decided to desist from the attempt. The reasons are these. If I expressed my explanations obscurely, I should have accomplished nothing by subst.i.tuting one unintelligible statement for another. If, on the other hand, I were really to make clear the matters that require explanation, the result would not be suitable for the ma.s.ses, for whom those treatises were intended. Besides, those Midrashim when read by an ignorant man are harmless because to such a person nothing is impossible. And if they are read by a person who is learned and worthy, one of two things is likely to happen. Either he will take them literally and suspect the author of ignorance, which is not a serious offence; or he will regard the legendary statements as containing an esoteric meaning and think well of the author--which is a good thing, whether he catch the meaning intended or not. Accordingly I gave up the idea of writing the books mentioned. In this work I am addressing myself to those who have been philosophizing; who are believers in the Bible and at the same time know science; and are perplexed in their ideas on account of the h.o.m.onymous terms.

Having made clear Maimonides's chief interest and purpose in his masterpiece we need not follow his own method of treatment, which often gives the impression of a studied attempt to conceal his innermost ideas from all but the initiated. At least he is not willing that anyone who has not taken the trouble carefully to study and scrutinize every chapter and compare it with what precedes and follows, should by a superficial browsing here and there arrive at an understanding of the profound problems treated in the work. He believes that the mysterious doctrines pa.s.sing by the name of "Maase Beres.h.i.t" and "Maase Merkaba" in the Talmud (_cf._ Introduction, p. xvi) denote respectively Physics and Metaphysics--the very sciences of which he treats in the "Guide."

Accordingly he tells us that following the instructions of the Rabbis he must not be expected to give more than bare allusions. And even these are not arranged in order in the book, but scattered and mixed up with other subjects which he desires to explain. For, as he says, "I do not want to oppose the divine intention, which concealed the truths of his being from the ma.s.ses."

"You must not suppose," he continues, "that these mysteries are known to anybody completely. By no means. But sometimes the truth flashes upon us and it is day; and then again our natural const.i.tution and habits shut them out, and we are again in darkness. The relative proportion of light and darkness which a person enjoys in these matters, makes the difference in the grade of perfection of great men and prophets. The greatest of the prophets had comparatively little if any darkness. With those who never see light at all, namely the ma.s.ses of the people, we have nothing to do in this book."

Finally he adjures the reader not to explain to anyone else the novel ideas found in his work, which are not contained in the writings of his predecessors. Heaven knows, he exclaims, I hesitated long before writing this book, because it contains unknown matters, never before treated by any Jewish writer in the "Galut." But I relied on two Rabbinic principles. One is that when it is a question of doing something for a great cause in a critical time, it is permitted to transgress a law. The other is the consciousness that my motives are pure and unselfish. In short, he concludes, I am the man who, when he finds himself in a critical position and cannot teach truth except by suiting one worthy person and scandalizing ten thousand fools, chooses to say the truth for the benefit of the one without regard for the abuse of the great majority.

As we are not bound by Maimonides's principle of esoterism and mystery, nor are we in fear of being an offence and a stumbling block to the fools, we shall proceed more directly in our exposition of his philosophy; and shall begin with Maimonides's general ideas on the need of science for intelligent faith and the relation thereto of Jewish history and literature.

The highest subject of study is metaphysics or theology, the knowledge of G.o.d (_cf._ below, p. 285). This is not merely not forbidden in the Bible, but it is directly commanded. When Moses says, "That I may know thee, to the end that I may find grace in thy sight" (Exod. 33, 13), he intimates that only he finds favor with G.o.d who knows him, and not merely who fasts and prays.[254] Besides, the commandment, "Thou shalt love the Lord thy G.o.d," cannot be fulfilled without a study and understanding of the whole of nature.[255] Thus, as we shall see, it is only by a study of physics that we come to understand that affection is a defect and must therefore be removed from the conception of G.o.d. The same thing applies to the ideas of potentiality and actuality. We should not know what they signify without a study of physics, nor should we understand that potentiality is a defect and hence not to be found in G.o.d. It is therefore a duty to study both physics and metaphysics for a true knowledge of G.o.d.[256] At the same time we must recognize that human reason has a limit and that there are matters which are beyond its ken. Not to realize this and to deny what has not been proved impossible is dangerous, and may lead a man astray after the imagination and the evil desires which quench the light of the intellect. And it is this the Bible and the Rabbis had in mind in such pa.s.sages as, "Hast thou found honey? eat so much as is sufficient for thee; lest thou be filled therewith, and vomit it" (Prov. 25, 16); or in the following from the Mishna, "Whoever pries into four things, had better not come into the world, _viz._, what is above and what is below, what was before and what will be after" (Hagigah, ch. 2). The meaning is not, as some fools think, that the Rabbis forbid the use of the reason entirely to reach what is in its power. It is _abuse_ of the reason that they prohibit, and neglect of the truth that the human reason has a limit.[257]

Accordingly while the study of metaphysics and the explanation of the allegories of Scripture are thus shown to be a necessity of intelligent belief, it is not proper to begin with these difficult subjects. One must first be mature intellectually and possessed of the preliminary sciences. Otherwise the study of metaphysics is likely not merely to confuse the mind in its belief, but to destroy belief entirely. It is like feeding an infant on wheat bread and meat and wine. These are not bad in themselves, but the infant is not prepared to digest them. That is why these matters are given in the Bible in the form of allegories, because the Bible is intended for all--men, women and children--not because metaphysical ideas are injurious in themselves, as some fools imagine, who believe they are wise men. For beginners it is sufficient that they have the right view by tradition and know the existence of certain beings, without being able to prove the opinions they hold, or to understand the essence of the being in the existence of which they believe. This they will acquire gradually if they are capable.[258]

There are five causes preventing the study of metaphysics on the part of the general ma.s.ses. First, the difficulty of the subject itself. Second, the limitations of all people's minds at the beginning. Third, the great amount of preparatory training that is necessary, and which everybody is not ready to undertake, however eager he may be to know the results. And to study metaphysics without preliminary training is worse than not to study it at all. For there is nothing in existence except G.o.d and his creation. To know G.o.d's existence and what is and is not proper to ascribe to him we must examine his creation; and thus arithmetic, the nature of number, and the properties of geometrical figures help us a great deal in determining what attributes are inapplicable to G.o.d. Even much more important for metaphysics is the study of spherical astronomy and physics, which throw light on the relation of G.o.d to the world. Then there are some theoretical topics which, while not directly of help in metaphysics, are useful in training the mind and enabling it to know what is true demonstration. One who wishes therefore to undertake the study of metaphysics, must first study logic, then the mathematical sciences in order, then physics, and not until he has mastered all these introductory branches should he take up metaphysics. This is too much for most people, who would die in the midst of their preparatory studies, and if not for tradition would never know whether there is a G.o.d or not, not to speak of knowing what attributes are applicable to him and what are not.

The fourth cause which keeps people away from the study of metaphysics is their natural disposition. For it has been shown that intellectual qualities are dependent upon moral; and the former cannot be perfect unless the latter are. Now some persons are temperamentally incapable of right thinking by reason of their pa.s.sionate nature; and it is foolish to attempt to teach them, for it is not medicine or geometry, and not everybody is prepared for it. This is the reason, too, why young men cannot study it, because of the pa.s.sions which are still strong in them.

Finally as a fifth reason, the necessities of the body and its luxuries, too, stand in the way of a person's devoting enough time and attention to this subject.[259]

Like many others before him, Christians as well as Jews, Maimonides also believed that in ancient times the Jews diligently cultivated the sciences, which were gradually forgotten on account of foreign domination. Maimonides adds another reason for their disappearance, namely, that they were not disseminated abroad. They were confined to a select few and were not put down in writing but handed down by word of mouth. As a result only a few hints are found in the Talmud and Midrashim, where the kernel is small and the husk large, so that people mistake the husk for the kernel.[260]

He then traces the history of philosophical thinking in Jewish mediaeval literature from the time of the Geonim, and tells us that the little that is found of the Kalam concerning the Unity of G.o.d and related topics in the works of some of the Geonim and the Karaites in the East is borrowed from the Mutakallimun of the Mohammedans and const.i.tutes a small fraction of the writings of the latter on this subject. The first attempt in this direction among the Moslems was that of the party known as the Mu?tazila, whom our people followed. Later came the party of the Ashariya with different opinions which, however, were not adopted by any of our people. This was not due, he tells us, to a deliberate decision in favor of the Mu?tazila, but solely to the historical accident of their chronological priority. On the other hand, the Spanish Jews of Andalusia adopted the views of the philosophers, _i. e._, the Aristotelians, so far as they are not in conflict with our religion.

They do not follow the Mutakallimun, and hence what little of the subject is found in the works of the later writers of this cla.s.s resembles our own method and views.[261]

There seems no doubt that whatever other Spanish writers Maimonides had in mind, whose works are not extant, his characterization fits admirably the "Emunah Ramah" of Abraham Ibn Daud (_cf._ above, p. 217), and in a less degree it is also true of Ibn Gabirol, Bahya, Judah Halevi, Moses and Abraham Ibn Ezra. Bahya as we saw above (p. 86) still retains a good deal of Kalamistic material and so does Ibn Zaddik (p. 126). As for Mukammas, Saadia and the two Karaites Al Basir and Jeshua ben Judah, we have seen (pp. 17, 24, 48, 56) that they move wholly in the ideas of the Mutakallimun. It becomes of great interest for us therefore to see what Maimonides thinks of these Islamic theologians, of their origins, of their methods and of their philosophical value. Maimonides's exposition and criticism of the principles of the Mutakallimun is of especial interest, too, because up to recent times his sketch of the tenets of this school was the only extensive account known; and it has not lost its value even yet. We shall, however, be obliged to abridge his detailed exposition in order not to enlarge our volume beyond due limits. Besides, there is no occasion for repeating what we have already said of the Kalam in our Introduction (p. xxi ff.); though the account there given was not taken from Maimonides and does not follow his order.

Maimonides is aware that the Arabs are indebted to the Christians, Greeks as well as Syrians. The Mu?tazila and Ashariya, he says, base their opinions upon premises and principles borrowed from Greek and Syrian Christians, who endeavored to refute the opinions of the philosophers as dangerous to the Christian religion. There was thus a Christian Kalam prior to the Mohammedan.[262] Their method was to lay down premises favorable to their religion, and by means of these to refute the opinions opposed to them. When the Mohammedans came upon the scene and translated the works of the philosophers, they included in their work of translation the refutations composed by the Christians. In this way they found the works of Philoponus, Yahya ben Adi and others; and adopted also the opinions of the pre-Socratic philosophers, which they thought would be of help to them, though these had already been refuted by Aristotle, who came after. Such are the atomic theory of matter and the belief in the existence of a vacuum. These opinions they carried to consequences not at all contemplated by their authorities, who were closer to the philosophers.

To characterize briefly the methods of the Mutakallimun, Maimonides continues, I would say that the first among them, the Greeks and the Mohammedans, did not follow reality, but adopted principles which were calculated to help them in defending their religious theses, and then interpreted reality to suit their preconceived notions. The later members of the school no longer saw through the motives of their predecessors and imagined their principles and arguments were _bona fide_ refutations of philosophical opinions.

On examination of their works I found, he continues, that with slight differences they are all alike. They do not put any trust in reality and nature. For, they say, the so-called laws of nature are nothing more than the order of events to which we are accustomed. There is no kind of necessity in them, and it is conceivable they might be different. In many cases the Mutakallimun follow the imagination and call it reason.

Their method of procedure is as follows. They first state their preliminary principles, then they prove that the world is "new," _i. e._, created in time. Then they argue that the world must have had an originator, and that he is one and incorporeal. All the Mutakallimun follow this method, and they are imitated by those of our own people who follow in their footsteps.

To this method I have serious objections, continues Maimonides, for their arguments in favor of the creation of the world are not convincing unless one does not know a real demonstration from a dialectical or sophistic. The most one can do in this line is to invalidate the arguments for eternity. But the decision of the question is by no means easy, as is shown by the fact that the controversy is three thousand years old and not yet settled. Hence it is a risky policy to build the argument for the existence of G.o.d on so shaky a foundation as the "newness" of the world. The best way then, it seems to me, is to prove G.o.d's existence, unity and incorporeality by the methods of the philosophers, which are based upon the eternity of the world. Not that I believe in eternity or that I accept it, but because on this hypothesis the three fundamental doctrines are validly demonstrated. Having proved these doctrines we will then return to the problem of the origin of the world and say what can be said in favor of creation.[263]

This is a new contribution of Maimonides. All the Jewish writers before Halevi followed in their proofs of the existence of G.o.d the method designated by Maimonides as that of the Kalam. Judah Halevi criticised the Mutakallimun as well as the philosophers in the interest of a point of view all his own (pp. 176 ff., 182). Ibn Daud tacitly ignored the Kalam and based his proof of the existence of G.o.d upon the principles of motion as exhibited in the Aristotelian Physics, without, however, finding it necessary to a.s.sume even provisionally the eternity of motion and the world (p. 217 ff.). His proof of the incorporeality of G.o.d is, as we have seen (_ibid._), weak, just because he does not admit the eternity of motion, which alone implies infinity of power in G.o.d and hence incorporeality. Maimonides is the first who takes deliberate account of the Mutakallimun, gives an adequate outline of the essentials of their teaching and administers a crushing blow to their principles as well as their method. He then follows up his destructive criticism with a constructive method, in which he frankly admits that in order to establish the existence, unity and incorporeality of G.o.d--the three fundamental dogmas of Judaism--beyond the possibility of cavil, we must make common cause with the philosophers even though it be only for a moment, until they have done our work for us, and then we may fairly turn on our benefactors and taking advantage of their weakness, strike them down, and upon their lifeless arguments for the eternity of the world establish our own more plausible theory of creation. The att.i.tude of Maimonides is in brief this. If we were certain of creation, we should not have to bother with the philosophers. Creation implies the existence of G.o.d. But the question cannot be strictly demonstrated either way. Hence let us prove the existence of G.o.d on the least promising hypothesis, namely, that of eternity, and we are quite secure against all possible criticism.

Of the twelve propositions of the Mutakallimun enumerated by Maimonides as the basis of their doctrine of G.o.d, we shall select a few of the most important.[264]

1. _The Theory of Atoms._ The entire universe is made up of indivisible bodies having no magnitude. Their combination produces magnitude and corporeality. They are all alike. Genesis and dissolution means simply the combination or rather aggregation of atoms and their separation.

These atoms are not eternal, as Epicurus believed them to be, but created.

2. This atomic theory they extend from magnitude to time. Time also according to them is composed of moments or atomic units of time.

Neither magnitude, nor matter, nor time is continuous or infinitely divisible.

3. Applying these ideas to motion they say that motion is the pa.s.sage of an atom of matter from one atom of place to the next in an atom of time.

It follows from this that one motion is as fast as another; and they explain the apparent variation in speed of different motions, as for example when two bodies cover unequal distances in the same time, by saying that the body covering the smaller distance had more rests in the intervals between the motions. The same thing is true in the flight of an arrow, that there are rests even though the senses do not reveal them. For the senses cannot be trusted. We must follow the reason.

Maimonides's criticism of the atomic theory of matter and motion just described is that it undermines the bases of geometry. The diagonal of a square would be the same length as its side. The properties of commensurability and incommensurability in lines and surfaces, of rational and irrational lines would cease to have any meaning. In fact all that is contained in the tenth book of Euclid would lose its foundation.

4. The atom is made complete by the accidents, without which it cannot be. Every atom created by G.o.d, they say, must have accidents, such as color, odor, motion, and so on, except quant.i.ty or magnitude, which according to them is not accident. If a substance has an accident, the latter is not attributed to the body as a whole, but is ascribed to every atom of which the body is composed. Thus in a white body every atom is white, in a moving body every atom is in motion, in a living body every atom is alive, and every atom is possessed of sense perception; for life and sense and reason and wisdom are accidents in their opinion like whiteness and blackness.

6. Accident does not last more than one moment of time. When G.o.d creates an atom he creates at the same time an accident with it. Atom without accident is impossible. The accident disappears at the end of the moment unless G.o.d creates another of the same kind, and then another, and so on, as long as he wants the accident of that kind to continue. If he ceases to create another accident, the substance too disappears.

Their motive in laying down this theory of accidents is in order to destroy the conception that everything has a peculiar nature, of which its qualities and functions are the results. They attribute everything directly to G.o.d. G.o.d created a particular accident at this moment, and this is the explanation of its being. If G.o.d ceases to create it anew the next moment, it will cease to be.

7. All that is not atom is accident, and there is no difference between one kind of accident and another in reference to essentiality. All bodies are composed of similar atoms, which differ only in accidents; and animality and humanity and sensation and reason are all accidents.

Hence the difference between the individuals of the same species is the same as that between individuals of different species. The philosophers distinguish between essential forms of things and accidental properties.

In this way they would explain, for example, why iron is hard and black, while b.u.t.ter is soft and white. The Mutakallimun deny any such distinction. All forms are accidents. Hence it would follow that there is no intrinsic reason why man rather than the bat should be a rational creature. Everything that is conceivable is possible, except what involves a logical contradiction; and G.o.d alone determines at every instant what accident shall combine with a given atom or group of atoms.

8. It follows from the above also that man has no power of agency at all. When we think we are dyeing a garment red, it is not we who are doing it at all. G.o.d creates the red color in the garment at the time when we apply the red dye to it. The red dye does not enter the garment, as we think, for an accident is only momentary, and cannot pa.s.s beyond the substance in which it is.

What appears to us as the constancy and regularity of nature is nothing more than the will of G.o.d. Nor is our knowledge of to-day the same as that of yesterday. Yesterday's is gone and to-day's is created anew. So when a man moves a pen, it is not he who moves it. G.o.d creates motion in the hand, and at the same time in the pen. The hand is not the cause of the motion of the pen. In short they deny causation. G.o.d is the sole cause.

In respect to human conduct they are divided. The majority, and the Ashariya among them, say that when a person moves a pen, G.o.d creates four accidents, no one of which is the cause of the other. They merely exist in succession, but no more. The first accident is the man's will to move the pen; the second, his ability to move it; the third, the motion of the hand; the fourth, the motion of the pen. It follows from this that when a person does anything, G.o.d creates in him a will, the ability and the act itself, but the act is not the effect of the ability. The Mu?tazila hold that the ability is the cause of the effect.

9. _Impossibility of the Infinite._ They hold that the infinite is impossible in any sense, whether actual or potential or accidental. That an actual infinite is impossible is a matter of proof. So it can be and has been proved that the potential infinite is possible. For example extension is infinitely divisible, _i. e._, potentially. As to the accidental infinite, _i. e._, an infinity of parts of which each ceases to be as soon as the next appears, this is doubtful. Those who boast of having proved the eternity of the world say that time is infinite, and defend their view against criticism by the claim that the successive parts of time disappear. In the same way these people regard it as possible that an infinite number of accidents have succeeded each other on the universal matter, because here too they are not all present now, the previous having disappeared before the succeeding ones came. The Mutakallimun do not admit of any kind of infinite. They prove it in this way. If past time and the world are infinite, then the number of men who died up to a given point in the past is infinite. The number of men who died up to a point one thousand years before the former is also infinite. But this number is less than the other by the number of men who died during the thousand years between the two starting points.

Hence the infinite is larger than the infinite, which is absurd. If the accidental infinite were really impossible the theory of the eternity of the world would be refuted at once. But Alfarabi has shown that the arguments against accidental infinity are invalid.

10. _Distrust of the Senses._ The senses, they say, cannot be regarded as criteria of truth and falsehood; for many things the senses cannot see at all, either because the objects are so fine, or because they are far away. In other cases the senses are deceptive, as when the large appears small at a distance, the small appears great in the water, and the straight appears broken when partly in water and partly without. So a man with the jaundice sees everything yellow, and one with red bile on his tongue tastes everything bitter. There is method in their madness.

The motive for this sceptical principle is to evade criticism. If the senses testify in opposition to their theories, they reply that the senses cannot be trusted, as they did in their explanation of motion and in their theory of the succession of created accidents. These are all ancient theories of the Sophists, as is clear from Galen.[265]

Having given an outline of the fundamental principles of the Mutakallimun and criticised them, Maimonides next gives their arguments based upon these principles in favor of creation in time and against eternity. It will not be worth our while to reproduce them here as they are not adopted by Maimonides, and we have already met some of them though in a somewhat modified form before (_cf._ above, pp. 29 ff.).[266]