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36supposing that the soul did exist before the body, it must have existed either as one or as many. The multiplicity of bodies is due to the multiplicity of material forms, and does not indicate the multiplicity of souls. On the other hand, if it existed as one, the ignorance or knowledge of A must mean the ignorance, or knowledge of B; since the soul is one in both. These categories, therefore, cannot be applied to the soul. The truth is, says Avicenna, that body and soul are contiguous to each other, but quite opposite in their respective essences. The disintegration of the body does not necessitate the annihilation of the soul. Dissolution or decay is a property of compounds, and not of simple, indivisible, ideal substances. Avicenna, then denies pre-existence, and endeavours to show the possibility of disembodied conscious life beyond the grave. We have run over the work of the early Persian Neo-Platonists among whom, as we have seen, - Avicenna alone learned to think for himself. Of the generations of his disciples - Behmenyar, Abu'l-Ma'mum of Isfahan, Ma`sumi, Abu'l-`Abbas, Ibn Tahir (1) - who carried on their master's Philosophy, we need not speak. So powerful was the spell of Avicenna's personality that, even long after it had been removed, any amplification or modification of his views was considered to be an unpardonable crime. The old Iranian idea of the dualism of Light and Darkness does not act as a determining factor in the 1.Al-Baihaqi, fol.28a et seqq.
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