form or Inneoense. • The first kind of truth is called
Ka&hef swri, the'^exterior revelation;'' the second
kind is the Kashef mdni, " inner revelation/' The
exterior revelation takes place by means of sight,
hearing, touch, smell, or rapture, and is dependent
upon temporal traditions; this is called rahbdniyeL
"way-guarding," because the finding of truth
according to investigation is contemplation, and
some reckon this investigation among the sorts of
istidrdj,l " miracles permitted by God for hardening
" the hearts of sinners,"and of makr Ilahi, " divine
" fascination."

Some derived the commands relative to the other
world from the revelation, and confined their de-
sires to fand, " annihilation, and bakd, " eternal
" life." The author of this book heard from Sab-
jana that the exterior revelation concerning tempo-
ral actions is called" monastic institution,"2 because

is also interpreted: " prodigy of chastisement," that is,

" .
extraordinary things maybe operated by a. man who renounced obedience

to God, in order that such a man may be led to perdition. This appears
founded upon a passage of the Koran (chap. XVIII. vv. 43, 44-): " Let me
" alone with him who accuseth this new revelation of imposture. We
" will lead them gradually to destruction by ways which they know not;
" and I will bear with them for a long time, for my stratagem is
" effectual/' T:»

2 See vol. III. p. 18, note 2. Monachism was not only disapproved but
positively prohibited by the Muhammedan religion, the first founders of
which, chiefs of warlike tribes, were by necessity, profession, and habit,
continually engaged in military expeditions. But to the Asiatic, in general,