amongst those theorists, death was continually replaced by death. Some of the Mu’tazilah hold that there are cases in which the absence of a physical property is not a real property, that weariness is the absence of strength, and ignorance the absence of knowledge; but this cannot be said in every case of negative properties: it cannot be said that darkness is the mere absence of light, or that rest is the absence of motion. Some negative properties are thus considered by them as having a real existence, while other negative properties are considered as non-existing, just as suits their belief. Here they proceed in the same manner as they proceed respecting the duration of accidents, and they contend that some accidents exist a long time, and other accidents do not last two time-atoms. Their sole object is to fashion the Universe according to their peculiar opinions and beliefs.
EIGHTH PROPOSITION.
"There exists nothing but substance and accident, and the physical form of things belong to the class of accidents." It is the object of this proposition to show that all bodies are composed of similar atoms, as we have pointed out in explaining the first proposition. The difference of bodies from each other is caused by the accidents, and by nothing else. Animality, humanity, sensibility, and speech, are denoted as accidents like blackness, whiteness, bitterness, and sweetness, and the difference between two individuals of two classes is the same as the difference of two individuals of the same class. Also the body of the heaven, the body of the angels, the body of the Divine Throne--such as it is assumed to be--the body of anything creeping on the earth, and the body of any plant, have one and the same substance; they only differ in the peculiarity of the accidents, and in nothing else; the substance of all things is made up of equal atoms.
NINTH PROPOSITION.
"None of the accidents form the substratum of another accident: it cannot be said, This is an accident to a thing which is itself an accident to a substance. All accidents are directly connected with the substance." The Mutakallemim deny the indirect relation of the accident to the substance, because if such a relation were assumed it would follow that the second accident could only exist in the substance after another accident had preceded it, a conclusion to which they would object even with regard to some special accidents; they prefer to show that these accidents can exist in every possible substance, although such substance is not determined by any other accident; for they hold that all the accidents collectively determine the thing. They advance also another proof [in support of this proposition], namely: The substratum which is the bearer of certain attributes must continue to exist for a certain time: how, then, could the accident; which--according to their opinion--does not remain in existence for two moments, become the substratum of something else?
TENTH PROPOSITION.
This proposition concerns the theory of "admissibility," which is mentioned by the Mutakallemim, and forms the principal support of their doctrine. Mark its purport: they observe that everything conceived by the imagination
