238 spirit becomes jawher, " substance/' and substances become spirits and forms; thus human nature Is determined in a manner that its hidden conditions proceed from the interior to manifestation. The presence of the universal deity, which Is expansive in the divine spirit and soul), is fivefold. The first is hazeret ghaib muilak, " the presence of " the absolute mystery," and this is one with the adyian sdbatah, " the invariable prototypes (realities " of things)/' The second is the hazeret ghaib mu- sdf,1 Ci the presence of the relative mystery/' which is nearest the absolute mystery, and this belongs to pure intellects and spirits. The third is the hazeret musdf ghaib,* " the presence of the mysterious rela- l< tion," which is nearest the absolute evidence; this is the world of similitude, or dream. The fourth is the hazeret shahddet mutlak,3 " the presence of the 6£ absolute evidence/7 which reaches from the cen- tre of the earth to the middle of the ninth empyrean i * - ,^ t.X2Sk. . j^a^. Shaha'det, interpreted in common acceptation by'* testimony, attestation, witnessing, confession, evidence," is translated by Silvestre de Sacy, in a note of Jorjani (see a subsequent note), by " assistance." It takes in the terminology of Sufis, a meaning varying according to the particular opinion of their sects ; thus it coin- cides sometimes with " presence," whether with the qualifications of attentive expectation, whether with that of perfect intuition.