permanent, for that which is eternal does not change. Consequently everything in the world, since everything changes, has come into being, or has been created by God. That is the starting-point. The changeableness of all that exists argues an eternal, unchangeable Creator. But later writers, under the influence of Muslim philosophers, infer from the possible or contingent character of everything finite, the necessary existence of God. But let us come back to the world. It consists of Accidents and their substrata,—Substances. Substance and Accident or Quality are the two categories by means of which reality is conceived. The remaining categories either come under the category of Quality, or else are resolved into relations, and modifications of thought, to which, objectively, nothing corresponds. Matter, as possibility, exists only in thought: Time is nothing other than the coexistence of different objects, or simultaneity in presentation; and Space and Size may be attributed to bodies indeed, but not to the individual parts (Atoms), of which bodies are composed. But, generally speaking, it is Accidents which form the proper predicates of substances. Their number in every individual substance is very great, or even infinite as some maintain, since of any pair whatever of opposite determinations,—and these include negatives also,—the one or the other is attributable to every substance. The negative ‘accident’ is just as real as the positive. God creates also Privation and Annihilation, though certainly it is not easy to discover a substratum for these. And seeing that no Accident can ever have its place elsewhere than in some substance, and cannot have it in another Accident, there is really nothing general or common in any number of substances. Universals in no wise exist in individual things: They are Concepts. Thus there is no connection between substances: they stand apart, in their capacity of atoms equal to one another. In fact they have a greater resemblance to the Homoeomeries of Anaxagoras than to the extremely small particles of matter of the Atomists. In themselves they are non-spatial (without makan), but they have their position (hayyiz), and by means of this position of theirs they fill space. It is thus unities not possessing extension, but conceived of as points,—out of which the spatial world of body is constructed. Between these unities there must be a void, for were it otherwise any motion would be impossible, since the atoms do not press upon one another. All change, however, is referred to Union and Separation, Movement and Rest. Farther operative relations between the Atom-substances, there are none. The Atoms exist then, and enjoy their existence, but have nothing at all to do with one another. The world is a discontinuous mass, without any living reciprocal action between its parts.