That, however, is merely external: It is Neo-Platonism that contributes the contents. Here the Creation, or Emanation of the world, appears as an eternal, intellectual process. By the first created Spirit thinking of its Author, the second Sphere-spirit comes into being; while, by the same Spirit thinking of itself and thus realizing itself, there proceeds from it the first Body, or the uppermost celestial Sphere. And so the process goes on in necessary succession, down to the lowest Sphere, that of the Moon, in entire accordance with the Ptolemaic Sphere-system,—as it is known to every well-educated person at least from Dante’s “Commedia”,—and in the Neo-Platonic manner of derivation. The Spheres together form an unbroken order, for all that exists is a Unity. The creation and preservation of the world are one and the same. And not only is the unity of the Divine Being portrayed in the world, but the Divine righteousness is also expressed in the beautiful order which there prevails. The logical order of the world is at the same time a moral order. 8. The sublunary world of this earth is, of course, wholly dependent on the world of the celestial spheres. Yet the influence from above bears in the first place, as we know a priori, upon the necessary order of the whole, although in the second place the individual thing also is made to happen, but only according to natural reciprocal action, and therefore by rules which experience teaches us. Astrology, which attributes everything that is contingent or extraordinary to the stars and their conjunctions, is combated by Farabi. There is no certain knowledge of the Contingent; and,—as Aristotle also has taught,—much of what happens on this earth possesses in a high degree the character of the Contingent or the Possible. The celestial world, on the other hand, has another and a more perfect nature, which operates according to necessary laws. It can bestow upon this earthly world only that which is good; and therefore it is a complete mistake to maintain that some stars bring good luck, and others ill luck. The nature of the heavens is one, and it is uniformly good. The conclusion then at which Farabi arrives, by these reflections is this: Knowledge, capable of demonstration, and perfectly certain, is afforded by Mathematical Astronomy alone; the physical study of the heavens yields a probable knowledge; but the tenets and vaticinations of Astrology merit an exceedingly hesitating belief.