lawful and what is unlawful, by determining the satisfaction to be given, or punishment to be 1 Poc. Spec. p. 196. 2 Apud Ebn Sina, in Libello de Divisione Scientiar, et Nasiro'ddin al Tûsi, in Præfat. ad Ethic. 3 More Nevoch. l. I, c. 71 and 73. 1 Al Ghazâli, apud Poc. ubi supra. 2 Ibid. 3 Vide Poc. ibid. p. 197. 4 Al Ghazâli, ibid. 5 Ebn al Kossá apud eund. ibid. p. 198. inflicted, and by regulating other outward actions; and not only so, but to decide of religion itself, and its conditions, so far as relates to the profession made by the mouth, it not being the business of the civilian to inquire into the heart:1 the depravity of men's manners, however, has made this knowledge of the laws so very requisite, that it is usually called the Science, by way of excellence, nor is any man reckoned learned who has not applied himself thereto.2 The points of faith, subject to the examination and discussion of the scholastic divines, are reduced to four general heads, which they call the four bases, or great fundamental articles.3 The first basis relates to the attributes of GOD, and his unity consistent therewith. Under this head are comprehended the questions concerning the eternal attributes, which are asserted by some, and denied by others; and also the explication of the essential attributes, and attributes of action; what is proper for GOD to do, and what may be affirmed of him, and what it is impossible for him to do. These things are controverted between the Ashárians, the Kerâmians, the Mojassemians or Corporalists, and the Mótazalites.4 The second basis regards predestination, and the justice thereof: which comprises the questions concerning GOD'S purpose and decree, man's compulsion or necessity to act, and his co-operation in producing actions, by which he may gain to himself good or evil; and also those which concern GOD'S willing good and evil, and what things are subject to his power, and what to his knowledge; some maintaining the affirmative, and others the negative. These points are disputed among the Kadarians, the Najarians, the Jabarians, the Ashárians, and the Kerâmians.5 The third basis concerns the promises and threats, the precise acceptation of names used in divinity, and the divine decisions; and comprehends questions relating to faith, repentance, promises, threats, forbearance, infidelity, and error. The controversies under this head are on foot between the Morgians, the Waïdians, the Mótazalites, the Ashárians, and the Kerâmians.1 The fourth basis regards history and reason, that is, the just weight they ought to have in matters belonging to faith and religion; and also the mission of prophets, and the office of Imâm, or chief pontiff. Under this head are comprised all casuistical questions relating to the moral beauty or turpitude of actions; inquiring whether things are allowed or forbidden by reason of their own nature, or by the positive law; and also questions concerning the