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tion of the terrestrial angels from one place to an-
other. To keep the Imamate (or presidence) dur-
ing worship is to the prophet an image, that in his
religion there are many heirs of the prophet, who
are the saints and learned men of the age.

Borak, the vehicle of devotion, is like an image of
prayer; the saddle and bridle represent the ready
mind and the perfect union of religion. The mem-
bers of Borak, of precious jewels, typify purity,
candor, affection, submission, humility, and perfect
love of God, rejecting all other desire except that
tending towards the supreme Being in prayer. The
restiveness of Borak, and the aid given by Jabriil in
mounting'Borak present a similitude of the reluc-
tance of the human mind to the wisdom of its
knowledge of God, and Jabriil figures the science of
divinity.

The travelling by steps up to heaven, means the gra-
dual elevation by steps, which are remembrance,
rosary-beads, praising and magnifying by exclama-
tion, God and the like, by which the heart arrives
from this nether world of sensuality to the upper
world.

By the first heaven, which is that of the moon, is
understood the arrival at the station of cordiality.
The opening of the heavenly door by an angel, and
the appearance of Jabriil, is figuratively the victory
of the heart over remembrance,-as will be explained