no means satisfactory. For he says something to this effect: he thinks the known and the knowledge are not connected with each other, so that when a change takes place in the one the other does not change in itself. So it is possible that it may happen in the case of Divine knowledge and the things existent, that is, they may change in themselves while God's knowledge may remain the same. For instance a pillar may he on the right hand of Zaid, it may be changed to his left without any change taking place in Zaid himself. But the illustration is not at all a correct one, for the relation has changed, that is, that which was on the right side is now on the left. That in which no change has taken place is the condition of that relation—Zaid. It being so, and the knowledge is only the relation itself, it is necessary that it should change with a change in the thing known, as the change in the relation of the pillar to Zaid, for it is now on the left after being on the right.
