“The atom is fully provided with all these foregoing accidents, and cannot exist if any be wanting.” The meaning of the proposition is this: The Mutakallemim say that each of the atoms created by God must have accidents, such as colour, smell, motion, or rest, except the accident of quantity: for according to their opinion an atom has no magnitude; and they do not designate quantity as an accident, nor do they apply to it the laws of accidents. In accordance with this proposition, they do not say, when an accident is noticed in a body, that it is peculiar to the body as such, but that it exists in each of the atoms which form the constituent elements of that body. E.g., take a heap of snow; the whiteness does not exist in that heap as a whole, but each atom of the snow is white, and therefore the aggregate of these atoms is likewise white. Similarly they say that when a body moves each atom of it moves, and thus the whole body is in motion. Life likewise exists, according to their view, in each atom of a living body. The same is the case according to their opinion with the senses; in each atom of the aggregate they notice the faculty of perception. Life, sensation, intellect and wisdom are considered by them as accidents, like blackness and whiteness, as will be shown in the further discussion of their theory. Concerning the soul, they do not agree. The view most predominant among them is the following:—The soul is an accident existing in one of the atoms of which, e.g., man is composed; the aggregate is called a being endowed with a soul, in so far as it includes that atom. Others are of opinion that the soul is composed of ethereal atoms, which have a peculiar faculty by virtue of which they constitute the soul, and that these atoms are mixed with the atoms of the body. Consequently they maintain that the soul is an accident. As to the intellect, I found that all of them agreed in considering it to be an accident joined to one of the atoms which constitute the whole of the intelligent being. But there is a confusion among them about knowledge; they are uncertain whether it is an accident to each of the atoms which form the knowing aggregate, or whether it belongs only to one atom. Both views can be disproved by a reductio ad absurdum, when the following facts are pointed out to them. Generally metals and stones have a peculiar colour, which is strongly pronounced, but disappears when they are pulverised. Vitriol, which is intensely green, becomes white dust when pounded; this shows that that accident exists only in the aggregate, not in the atoms. This fact is more striking in the following instance: when parts of a living being are cut off they cease to live, a proof that the accident [of life] belongs to the aggregate of the living being, not to each atom. In order to meet this objection they say that the accident is of no duration, but is constantly renewed. In discussing the next proposition I shall explain their view on this subject.