The weakest of all arguments are, according to Maimonides, those by which the Mutakallemim sought to support the doctrine of God’s Incorporeality. If God were corporeal, He would consist of atoms, and would not be one; or He would be comparable to other beings: but a comparison implies the existence of similar and of dissimilar elements, and God would thus not be one. A corporeal God would be finite, and an external power would be required to define those limits. PART II. The Second Part includes the following sections:—1. Introduction; 2. Philosophical Proof of the Existence of One Incorporeal Primal Cause (ch. i.); 3. On the Spheres and the Intelligences (ii.–xii.); 4. On the theory of the Eternity of the Universe (xiii.–xxix.); 5. Exposition of Gen. i.–iv. (xxx., xxxi.); 6. On Prophecy (xxxii.–xlviii.). The enumeration of twenty-six propositions, by the aid of which the philosophers prove the Existence, the Unity, and the Incorporeality of the Primal Cause, forms the introduction to the Second Part of this work. The propositions treat of the properties of the finite and the infinite (i.–iii., x.–xii., xvi.), of change and motion (iv.–ix., xiii.–xviii.), and of the possible and the absolute or necessary (xx.–xxv.); they are simply enumerated, but are not demonstrated. Whatever the value of these Propositions may be, they were inadequate for their purpose, and the author is compelled to introduce auxiliary propositions to prove the existence of an infinite, incorporeal, and uncompounded Primal Cause. (Arguments I. and III.)