they belong to two different classes, there does not appear to exist any relation between them, not even to a man of ordinary Intellect, although the two things belong to the same category: e.g., between a hundred cubits and the heat of pepper there is no relation, the one being a quality, the other a quantity; or between wisdom and sweetness, between meekness and bitterness, although all these come under the head of quality in its more general signification. How, then, could there be any relation between God and His creatures, considering the important difference between them in respect to true existence, the greatest of all differences. Besides, if any relation existed between them, God would be subject to the accident of relation; and although that would not be an accident to the essence of God, it would still be, to some extent, a kind of accident. You would, therefore, be wrong if you applied affirmative attributes in their literal sense to God, though they contained only relations: these, however, are the most appropriate of all attributes, to be employed, in a less strict sense, in reference to God, because they do not imply that a plurality of eternal things exists, or that any change takes place in the essence of God, when those things change to which God is in relation.
Fifthly. A thing is described by its actions: I do not mean by" its actions" the inherent capacity for a certain work, as is expressed in" carpenter ... .. painter," or" smith" -for these belong to the class of qualities which have been mentioned above-but I mean the action the latter has performed-we speak, e.g., of Zaid, who made this door, built that wall, wove that garment. This kind of attributes is separate from the essences of the thing described, and, therefore, appropriate to be employed in describing the Creator, especially since we know that these different actions do not imply that different elements must be contained in the substance of the agent, by which the different actions are produced, as will be explained. On the contrary, all the actions of God emanate from His essence, not from any extraneous thing superadded to His essence, as we have shown.
What we have explained in the present chapter is this: that God is one in every respect, containing no plurality or any element superadded to His essence : and that the many attributes of different significations applied in Scripture to God, originate in the multitude of His actions, not in a plurality existing in His essence, and are partly employed with the object of conveying to us some notion of His perfection, in accordance with what we consider perfection, as has been explained by us. The possibility of one simple substance excluding plurality, though accomplishing different actions, will be illustrated by examples in the next chapter.
CHAPTER LIII
THE circumstance which caused men to believe in the existence of divine attributes is similar to that which caused others to believe in the corporeality of God. The latter have not arrived at that belief by speculation, but by following the literal sense of certain passages in the Bible. The same is the case with the attributes: when in the books of the Prophets and of the Law, God is described by attributes, such passages are taken in their literal sense, and it is then believed that God possesses attributes: as if He were to be exalted
