actions,—has the faculty of continuing that existence after death, and of receiving reward or punishment; but the Spirit or the rational part of the Soul is one in all. It is only the Spirit of the entirety of Mankind, or, in other words, the one Intellect, Mind or Spirit in Humanity,—and that too in its union with the active Spirit over it,—which is eternal. This theory, which made its way into the Christendom of the Middle Ages, under the name of Averroes’ Theory, is thus found even with Ibn Baddja, if not quite distinctly conceived, at all events more clearly given than with Farabi. 6. Every man does not rise to such a height of contemplation. The greater number grope about continually in the dark; they merely see the adumbrations of things, and like shadows they will pass away. Some see the Light, it is true, and the coloured world of things, but very few indeed recognize the essence of what they have seen. It is only the latter, the blessed ones, who attain to life eternal,—in which state they themselves become Light. But now, how does the individual man get to this stage of knowledge and blessed existence? Through action directed by reason, and the free cultivation of his intellectual powers. Action directed by reason is free action, that is, action in which there is a consciousness of purpose. If one, for instance, breaks a stone to pieces, because he has stumbled against it, he is behaving without purpose, like a child or a lower animal; but if he does this in order that others may not stumble against the stone, his action must be called manlike, and directed by reason. In order to be able to live as a man should, and to act in a rational way, the individual man, must as far as circumstances permit, withdraw from society. The name borne by the Ethics of Ibn Baddja is “Guidance to the Solitary”. It demands self-culture. Generally, however, one may avail himself of the advantages attending social life in man, without including in the bargain its disadvantages. The wise may associate themselves in larger or smaller unions; such indeed is their duty, if they light upon one another; and then they form a State within the State. Naturally they endeavour to live in such a manner that neither physician nor judge is necessary among them. They grow up like plants in the open air, and do not stand in need of the gardener’s skill. They keep at a distance from the lower enjoyments and sentiments of the multitude. They are strangers to the movements of worldly society. And as they are friends among themselves, this life of theirs is wholly determined by Love. Then too as friends of God, who is the Truth, they find repose in union with the superhuman Spirit of Knowledge. 3. Ibn Tofail.