active in their claim to be possessors of an infallible Imam; Zaydites and Qarmatians were in revolt; the decree of 234 that the Qur'an was uncreated had had little effect, so far, in silencing the Mu'tazilites; in 261 the Sufi pantheist, Abu Yazid, died. Al-Ash'ari himself was of the best blood of the desert and of a highly orthodox family which had borne a distinguished part in Muslim history. Through some accident he came in early youth into the care of al-Jubba'i, the Mu'tazilite, who, according to one story, had married al-Ash'ari's mother; was brought up by him and remained a stanch Mu'tazilite, writing and speaking on that side, till he was forty years old.

Then a strange thing happened. One day he mounted the pulpit of the mosque in al-Basra and cried aloud, "He who knows me, knows me; and he who knows me not, let him know that I am so and so, the son of so and so. I have maintained the creation of the Qur'an and that God will not be seen in the world to come with the eyes, and that the creatures create their actions. Lo, I repent that I have been a Mu'tazilite and turn to opposition to them." It was a voice full of omen. It told that the intellectual supremacy of the Mu'tazilites had publicly passed and that, hereafter, they would be met with their own weapons. What led to this change of mind is strictly unknown; only legends have reached us. One, full of psychological truth, runs that one Ramadan, the fasting month, when he was worn with prayer and hunger, the Prophet appeared to him three times in his sleep, and commanded him to turn from his vain kalam and seek certainty in the traditions and the Qur'an. If

he would but give himself to that study, God would make clear the difficulties and enable him to solve all the puzzles. He did so, and his mind seemed to be opened; the old contradictions and absurdities had fled, and he cursed the Mu'tazilites and all their works.

It can easily be seen that in some such way as this the blood of the race may have led him back to the God of his fathers, the God of the desert, whose word must be accepted as its own proof. The gossips of the time told strange tales of rich relatives and family pressure; we can leave these aside. When he had changed he was terribly in earnest. He met his old teacher, al-Jubba'i, in public discussions again and again till the old man withdrew. One of these discussions legend has handed down in varying forms. None of them may be exactly true, but they are significant of the change of attitude. He came to al-Jubba'i and said, "Suppose the case of three brothers; one being God-fearing, another godless and a third dies as a child. What of them in the world to come?" Al-Jabba'i replied, "The first will be rewarded in Paradise; the second punished in Hell, and the third will be neither rewarded nor punished." Al-Ash'ari continued, "But if the third said, 'Lord, Thou mightest have granted me life, and then I would have been pious and entered Paradise like my brother,' what then?" Al-Jubba'i replied, "God would say, 'I knew that if thou wert granted life thou wouldst be godless and unbelieving and enter Hell.'" Then al-Ash'ari drew his noose, "But what if the second said, 'Lord, why didst Thou not. make me die as a