It had been known for a number of years that there was a manuscript treatise in Arabic on the soul, which was attributed on the title page to Bahya. In 1896 Isaac Broydé published a Hebrew translation of this work under the title "Torot ha-Nefesh," ("Reflections on the Soul").[131] The original Arabic was edited by Goldziher in 1907.[132] The Arabic title is "Maʿani al-Nafs," and should be translated "Concepts of the soul," or "Attributes of the soul." There seems little doubt now that despite the ascription on the title page of the manuscript, the treatise is not a work of Bahya. It is very unlikely that anything written by so distinguished an author as Bahya, whose "Duties of the Hearts" was the most popular book in the middle ages, should have been so thoroughly forgotten as to have left no trace in Jewish literature. Bahya as well as the anonymous author refer, in the introductions to their respective works, to their sources or to their own previous writings. But there is no reference either in the "Duties of the Hearts" to the "Attributes of the Soul," or in the latter to the former. A still stronger argument against Bahya as the author of our treatise is that derived from the content of the work, which moves in a different circle of ideas from the "Duties of the Hearts." Our anonymous author is an outspoken Neo-Platonist. He believes in the doctrine of emanation, and arranges the created universe, spiritual and material, in a descending series of such emanations, ten in number. The Mutakallimun he opposes as being followers of the "Naturalists," who disagree with the philosophers as well as the Bible. Bahya, on the other hand, is a strict follower of the Kalam in his chapter on the "Unity," as we have seen (p. 86), and the Neo-Platonic influence is very slight. There is no trace of a graded series of emanations in the "Duties of the Hearts."[133]