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order of the sovereign. On that account, God crea-
ted a first intellect, called in Persian Bahman, that is,
" supreme soul," or Bardsti-, or Ferosu, or Serosh
seroshdn, and " the science of truth;" he who pro-
duced something " new;" he is also entitled " the
u true man :6 God created man according to his image;"
that is to say, pure, luicompounded, like reason,
betwixt necessity and possibility,1 in the centre be-
tween both; necessity is on his right side, possibility
on his left; the perfect spirit rises from the left,
which is the side of possibility. With respect to
truth, the image of man is dkl, '2 ** spirit of wisdom,
cc the holy spirit, and the image of Eva a perfect
spirit: on that account it was said that the forth-
coming of Eva took place from Adam's left side. The
Sofis also agree with this, as we find it explained by
Shaikh Muhammed Lahaji,3 in his work Sharah-4-

1 .^K/»! imhan, ** possibility," signifies that, the existence or non-
existence of which, is the necessary consequence of the essence of a thing.
The philosophers distinguish by name four sorts of possibility: 1. imkan
zati, " possibility with respect to essence;" 2. imkan istidodi, lt possi-
4' biiity by disposition,"also called moltuni, " eventual;" 3. imkanlihaz,
" special possibility;" and 4. imkan dam, ** general possibility."—(See
on this subject Jorjani's Definitions, Notices et Extraits des MSS.,
vol. XI. pp. 82-83.)

2 The word dkl has a manifold and therefore often vague meaning; it
corresponds sometimes to Holy Ghost. I thought it right to translate it
hereafter by " intelligency," in the double acceptation of " unbodied
" spirits" and " wisdom;" and also by " reason."

3 His whole title is Shemseddin Muhammed ben Yahja, ben Ali Lah-
jdni, a native of Lahjan, a town in the province of Gilan. He wrote in