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the name of zdt, '" essence/' like that of kudus,
" pure, holy;" that is, considered as a substance,
he is the Being the meaning of which is not depen-
dent upon the meaning of another; they call him
sifet, " excelling in attributes/' and hdi, " living;"
that is, considered as a substance, he is a Being
whose meaning is dependent upon that of another.
They name hir&fdl, " action," like khdlik, " Crea-
" tor/' which is the general name of God, as well as

" soniog or computing by comparison; considering with attention; cal-
" culating properly," which appears to me the only meaning applicable
in this place; ba itihar may perhaps here be better interpreted by " in the
" acceptation (assumption) of." This word occurs twice with j-j^l,
amur (the plural of amr), in the following important passage of Gul-
shen raz:

sJ^/,A*J  V*o   .   UXJ ftCSt.        wCiJ u    i vAj ]   0 ftCS. a
sJ>.**;U^Pl    y>!    L^XV3O

J^S^ftvO     VJ1^S4**^J      y^X^-V^I        ^*1

j a h\3t,^  VM^X*-*^ k,v^snr>J  A   4 \M\AM3   & >3s&
-7       .            -/.....J j  "   ' -^

s^)W*>^ ^5^ v^'^  l^^r

^jV ^  0^*-^) jt  Jla. jJ\j~>

Baron von Hammer interprets amu'ri itibari by " Gegenstande der
" Erscheinung," that is " objects of appearance;" t dare differ somewhat
in the expression, but not in the meaning of these words: *' Existence
" manifests itself (see p. 222, note 9) in its own place; things perceived by
" senses are mere objects of acceptation; things of acceptation are not
" real. There are many numbers, but one only is numbered (that is,
" numbers are only one unit, repeatedly employed). The world has no
" existence but as a metaphoric image: its state is entirely a farce and
" a play."