That the glory was departing from Baghdad and the Khalifate is shown by the second important name in philosophy. It is that of al-Farabi, who was born at Farab in Turkestan, lived and worked in the brilliant circle which gathered round Sayf ad-Dawla, the Hamdanid, at his court at Aleppo. In music, in science, in philology, and in philosophy, he was alike master. Aristotle was his passion, and his Arabic contemporaries and successors united in calling him the second teacher, on account of his success in unknotting the tangles of the Greek system. It was in truth a tangled system which came to him, and a tangled system which he left. The Muslim philosophers began, in their innocence, with the following positions: The Qur’an is truth and philosophy is truth; but truth can only be one; therefore, the Qur’an and philosophy must agree. Philosophy they accepted in whole-hearted faith, as it came to them from the Greeks through Egypt and Syria. They took it, not as a mass of more or less contradictory speculation, but as a form of truth. They, in fact, never lost a certain theological attitude. Under such conditions, then, Plato came to them; but it was mostly Plato as interpreted by Porphyrius, that is, as neo-Platonism. Aristotle, too, came to them in the guise of the later Peripatetic schools. But in Aristotle, especially, there entered a perfect knot of entanglement and confusion. During the reign of al-Mu‘tasim, a Christian of Emessa in the Lebanon—the history in details is obscure—translated parts of the “Enneads” of Plotinus into Arabic and entitled his work “The Theology of Aristotle.” A more unlucky bit of literary mischief and one more far-reaching in its consequences has never been. The Muslims took it all as solemnly as they took the text of the Qur’an. These two great masters, Plato and Aristotle, they said, had expounded the truth, which is one. Therefore, there must be some way of bringing them into agreement. So generations of toilers labored valiantly with the welter of translations and pseudographs to get out of them and into them the one truth. The more pious added the third element of the Qur’an, and it must remain a marvel and a magnificent testimonial to their skill and patience that they got even so far as they did and that the whole movement did not end in simple lunacy. That al-Farabi should have been so incisive a writer, so wide a thinker and student; that Ibn Sina should have been so keen and clear a scientist and logician; that Ibn Rushd should have known—really known—and commented his Aristotle as he did, shows that the human brain, after all, is a sane brain and has the power of unconsciously rejecting and throwing out nonsense and falsehood.