251 tion • by annihilation into .God emancipation from the confinement of visible existence, and acquires with an eternal mansion the intimate connection with God, and an exit from the garment of servi- tude, and becomes endowed with divine qualities. In the station of transition into God, Jabriil is the image of'wisdom and of manifest knowledge, on which account it has been declared— " There are moments when I am with God in such a manner that nei- ther angel nor archangel, prophet nor apostle, can attain to it." When at the time of transition, science, compre- hension, knowledge, and all qualities are cancelled and vanish, then transitory knowledge unites with the perfect science, the dangers of mankind are car- ried off and disappear, before the rays of light of the supreme Being. And this is the kind of know- ledge which Jabriil revealed. Above this station resides the absolute Being. Again, ascent and de- scent, and letter and sound denote the meaning that mankind comprises all qualities—the high and the va'sila'n, " those who arrived (at the desired end)/' the nearest to God; 2. A\5L*> sdttkan, " the travellers, the progressive;" 3. ^L^ rnukt'- man, " the stationaries."—According to others (see Graham, Transact. of the Lit. Soc. of Bombay, vol. I. pp. 99. 100), a Siifi may be: 1. a saUk, " traveller;" 2. a <__'j^k-F"* majesub," one attracted in a state of u intoxication from the wine of divine love;5' 3. a majezub salik, " an *' attracted traveller," that is, a partaker of the above two states. I omit other divisions and subdivisions.