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."