1. The analysis of matter results in a number of different elements, the diversity of which is reduced to one simple element.
2. Form and matter are inseparable: no change in matter can annihilate form.
From these two propositions, Ibn Maskawaih concludes that the substance had a beginning in time. Matter like form must have begun to exist; since the eternity of matter necessitates the eternity of form which, as we have seen, cannot be regarded as eternal.
(b) The process of creation. What is the cause of this immense diversity which meets us on all sides? How could the many be created by one? When, says the Philosopher, one cause produces a number of different effects, their multiplicity may depend on any of the following reasons:—
1. The cause may have various powers. Man, for instance, being a combination of various elements and powers, may be the cause of various actions.
2. The cause may use various means to produce a variety of effects.
3. The cause may work upon a variety of material.
None of these propositions can be true of the nature of the ultimate cause—God. That he possesses various powers, distinct from one another, is manifestly absurd; since his nature does not admit of composition. If he is supposed to have employed different means to produce diversity, who is the creator of these means? If these means are due to the creative agency of some cause other than the ultimate cause, there would be a plurality of ultimate causes. If, on the other hand, the Ultimate Cause himself created these means, he must have required other means to create these means. The third proposition is also inadmissible as a conception of the creative act. The many cannot flow from the causal action of one agent. It, therefore, follows that we have only one way out of the difficulty—that the ultimate cause created only one thing which led to the creation of another. Ibn Maskawaih here enumerates the usual Neo-Platonic emanations gradually growing grosser and grosser until we reach the primordial elements, which combine and recombine to evolve higher and higher forms of life. Shiblī thus sums up Ibn Maskawaih's theory of evolution[33:1]:—
"The combination of primary substances produced the mineral kingdom, the lowest form of life. A higher stage of evolution is reached in the vegetable kingdom. The first to appear is spontaneous grass; then plants and various kinds of trees, some of which touch the border-land of animal kingdom, in so far as they manifest certain animal characteristics. Intermediary between the vegetable kingdom and the animal kingdom there is a certain form of life which is neither animal nor vegetable, but shares the characteristics of both (e.g. coral). The first step beyond this intermediary stage of life, is the development of the power of movement, and the sense of touch in tiny worms which crawl upon the earth. The sense of touch, owing to the process of differentiation, develops other forms of sense, until we reach the plane of higher animals in which intelligence begins to manifest itself in an ascending scale. Humanity is touched in the ape which undergoes further development, and gradually develops erect stature and power of understanding similar to man. Here animality ends and humanity begins".
