It is therefore no matter of astonishment that in the learned meetings of Abu Sulaiman, as reported by his pupil Tauhidi († 1009), Empedocles, Socrates, Plato and others are oftener mentioned than Aristotle. A very miscellaneous society came together in those meetings. No question was asked as to the country from which any one came, or the religion to which he adhered. They lived in the conviction,—derived from Plato, that every opinion contained a measure of truth, just as all things shared in a common existence, and all sciences in an actual knowledge which was one and the same. On that assumption alone could they have conceived that every one might start with maintaining that his own opinion was the true one, and that the science which he cultivated was the science most to be preferred. And for that very reason there is no conflict between Religion and Philosophy, however vehement the assertions may be on these two sides. On the contrary Philosophy confirms the doctrines of Religion, just as the latter brings the results of Philosophy to perfection. If Philosophical Knowledge is the essence and end of the Soul of man, Religious Belief is its life, or the way to that end; and as Reason is God’s vicegerent on earth, it is impossible for Reason and Revelation to contradict each other. It is not worth while to accentuate particular points in these conversational discussions, the tenor of which we have given. The appearance of Sidjistani and his circle is important in the history of culture; but it has no significance as regards the development of Philosophy in Islam. What was to Farabi the very life of his Spirit, becomes in this Society a subject merely of clever conversation. 3. Ibn Maskawaih. 1. We have arrived at the point of time when the tenth century is passing into the eleventh. Farabi’s school has apparently died out; and Ibn Sina,—destined to awaken into fresh life the philosophy of his predecessor,—is still a youth. Here however we have to make mention of a man, more allied, it is true, to Kindi than to Farabi, but who yet agrees with the latter in essential points, by reason of employing the same sources with him. He affords an instance also of the fact that the most sagacious minds of his time were not disposed to follow Farabi into the region of Logico-Metaphysical speculation. This man is Abu Ali ibn Maskawaih, physician, philologist and historian, who was the treasurer and friend of the Sultan Adudaddaula, and who died full of years in 1030. Amongst other things he has left us a philosophical system of Ethics which up to this day is valued in the East. It is a combination of material taken from Plato, Aristotle, Galen and the Muslim Religious Law, although Aristotle predominates in it. It commences with a treatise on the Essential Nature of the Soul.