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lie, from whose sight both worlds vanished, who in
the steps of right faith arrived at the rank of perfect
purity, and from truth to truth became God, what
then higher than God can there ever be, to which
the pious professor of unity may further tend to
ascend ? It is known:

*' Beyond blackness, no color can go."*

Every one, as long as he is in the state of pro-
gress > cannot have arrived at the condition

** Where there is no fear and no care."

1 The assumption of being God was not uncommon among the Siifis.
One of the most distinguished was Hassain Mansur Hallaj, a disciple of
Joncid. After having taught the most exalted mysticism, in several
countries, Hallaj was condemned to death in Baghdad, according to Ben
Shohnah on account of a point of his doctrine concerning the pilgrimage
to Mecca, for which he thought some other good works might be justly
substituted, according to Sheheristani and others, on account of having
proclaimed himself to be God. During the infliction of one thousand
stripes, followed by a gradual dismemberment of his whole body, he never
ceased, by words and acts, to give demonstrations of the most extatic joy.
The manner of his death is variously related.—(SeeHerbelot, and TasUrat
al aulia, by Farid-eddin in Tholuck's Bliithen sammlung aus morgenlan-
discher Mystik, 5. 311-327). Abu Yezid Bastami (before mentioned,
p. 229, note) also used to salute himself as God. " Agriculturists," says
Ghazali, "left their fields and assumed such a character; nature is
" delighted with speeches which permit works to be neglected, under the
" illusion of purifying the heart by the attainment of certain degrees
*' and qualities." This opinion produced great evils, " so that," adds
the said author in his indignation, " to put to death the lowest of those
*' who set forth such futile pretensions, is more consistent with God's
** religion than to preserve the life of ten persons." — (See Pocock, first
edit., pp. 268-269.)