is endued with a disposition, which is a known property, or quality, posterior or accessory to his existence.1 His followers were so much afraid of making GOD the author of evil that they would not allow him to be said to create an infidel; because, according to their way of arguing, an infidel is a compound of infidelity and man, and GOD is not the creator of infidelity.2 Abu Hâshem, and his father Abu Ali al Jobbâï, were both celebrated for their skill in scholastic divinity.3 4. The Nodhâmians, or followers of Ibrahim al Nodhâm, who having read books of philosophy, set up a new sect, and imagining he could not sufficiently remove GOD from being the author of evil, without divesting him of his power in respect thereto, taught that no power ought to be ascribed to GOD concerning evil and rebellious actions: but this he affirmed against the opinion of his own disciples, who allowed that GOD could do evil, but did not, because of its turpitude.4 Of his opinion as to the Korân's being created we have spoken elsewhere.5 5. The Hâyetians, so named from Ahmed Ebn Hâyet, who had been of the sect of the Nodhâmians, but broached some new notions on reading the philosophers. His peculiar opinions were-I. That Christ was the eternal Word incarnate, and took a true and real body, and will judge all creatures in the life to come:6 he also farther asserted that there are two GODS or Creators-the one eternal, viz., the most high GOD, and the other not eternal, viz., Christ7-which opinion, though Dr. Pocock urges the same as an argument that he did not rightly understand the Christian mysteries8 is not much different from that of the Arians and Socinians. 2. That there is successive transmigration of the soul from one body into another; and that the last body will enjoy the reward or suffer the punishment due to each soul:9 and, 3. That GOD will be seen at the resurrection, not with the bodily eyes, but those of the understanding.10 6. The Jâhedhians, or followers of Amru Ebn Bahr, surnamed al Jâhedh, a great doctor of the Mótazalites, and very much admired for the elegance of his composures;11 who differed from his brethren in that he imagined the damned would not be eternally tormented in hell, but would be changed into the nature of fire, and that the fire would of itself attract them, without any necessity of their going into it.1 He also taught that if a man believed GOD to be his Lord, and Mohammed the apostle of GOD, he became one of the faithful, and was obliged to nothing farther.2 His peculiar opinion as to the Korân has been taken notice of before.3 7. The Mozdârians, who embraced the opinions of Isa Ebn Sobeih al Mozdâr, and those very absurd ones: for, besides his notions relating to the Korân,4 he went so directly counter to the opinion of those who abridged GOD of the power to do evil, that he affirmed it possible for GOD to be a liar and unjust.5 He also pronounced him to