When we consider the age in which Al-Ghazali lived and his Moslem education in ethics, Macdonald says,[67] “the position of Al-Ghazali is a simple one. All our laws and theories upon the subject, the analysis of the qualities of the mind, good and bad, the tracing of hidden defects to their causes, and the methods of combating these causes,—all these things [Al-Ghazali teaches] we owe to the saints of God to whom God Himself has revealed them. Of these there have been many at all times and in all countries,—God has never left Himself without a witness,—and without them and their labours and the light which God has vouchsafed to them we could never know ourselves. Here as everywhere, comes out clearly Al-Ghazali’s fundamental position that the ultimate source of all knowledge is revelation from God. It may be major revelation, through accredited prophets who come forward as teachers, divinely sent and supported by miracles and by the evident truth of their message appealing to the human heart; or it may be minor revelation—subsidiary and explanatory—through the vast body of saints of different grades to whom God has granted immediate knowledge of Himself. Where the saints leave off, the prophets begin; and, apart from such teaching, man, even in physical science, would be groping in the dark.” But we must add to this clear statement of Al-Ghazali’s theory of ethics, _lest it be wholly misunderstood_, that the revelation referred to is the Koran and that “the saints” were the Moslem saints of the early Caliphate, and their followers. Moslem doctors of jurisprudence, including Al-Ghazali, define sin as “a conscious act of a responsible being against known law.” Therefore sins of ignorance and of childhood are not reckoned as real sin. They divide sin into “great” and “little” sins. Some say there are seven great sins: idolatry, murder, false charge of adultery, wasting the substance of orphans, taking interest on money, desertion from _Jihad_ and disobedience to parents. Others say there are seventeen, and include wine-drinking, witchcraft and perjury among them. The lack of all distinction between the ceremonial and the moral law is very evident in the traditional sayings of Mohammed, which are, of course, at the basis of ethics. Take one example: “The Prophet, upon him be prayers and peace, said, One _dirhem_ of usury which a man takes knowing it to be so is more grievous than thirty-six fornications, and whosoever has done so is worthy of hell-fire.”