Moreover the mind, although it applies its activity within a duration of time in arranging syllogisms, through using reflection, yet the result itself, which this reflection obtains, and which is the fruit of thought and the end sought after, is not dependant upon time, nor is it obtained save at an instant; nay more than this, the mind itself is wholly above and beyond all time. And the reasoning (speaking) soul, if it engages itself upon the sciences, its activity is called mind or intellect, and it is accordingly called speculative or theoretical mind: which I have already described. And if it engages itself upon overcoming blameworthy powers, that entice unto wrongdoing through their excess, unto folly through their abandonment, unto impetuosity through their agitation, unto cowardice through their indifference or lukewarmness, or unto wickedness through their excitement, or unto degeneration through their smouldering, and leads them over into the paths of wisdom, endurance, chastity--in short unto righteousness, then its activity is called ruling or governing, and it is accordingly called practical mind or reason. Again, the reasoning (speaking) power is sometimes so fitted out in a few persons through [K]vigils and conjunction with the universal mind as to be quite independent of taking refuge unto syllogistic argument and reflection, but rather is sufficiently stored with inspiration and revelation to render it wholly absolved from such ordinary means as mental ratiocination: this peculiar property of the reasoning mind is called hallowedness or sanctity, and it is accordingly called Holy Ghost. Unto such a favoured rank and degree none shall attain save prophets and apostles, upon whom be peace and blessing. FOOTNOTES: [J] Ibn Sînâ in his «_Kitâb-ul-Najât_» says: «Indeed it has been called «hylik» by way of likening it to primitive hylik matter, which in itself has no form at all and yet is the substratum of each and every form.» [15] This passage as to syllogisms and conclusions may be made clearer by rendering it thus:--«which, if arranged syllogistically, allow of getting to conclusions that are (a) necessarily true and valid, viz. apodictic; (b) most always true, viz. dialectic; (c) both true and false, viz. rhetorical; (d) preponderantly false, viz. sophistical; and (e) merely false, viz. poetical.» [16] In his «_Najât_» Ibn Sînâ says of this science: «Logic is the theoretical speculative science that teaches out of which forms and materials there will come about satisfying argumentation, of which argumentation that which is strong, and imposes an assertion resembling certainty, is called dialectic; and that which is weak thereof, and imposes a prevailing opinion, is called rhetorical.» His compendious Essay on Logic remains to this day one of the clearest and best that beginners can find in the Arabic language on this abstract science of the Laws of Thought. [K] fasting, prayer, night-watchings. SECTION NINTH