269 and jabrut, C6 of the angels, of dominion, and "power," are effaced at once, or by gradation: first, the three kingdoms of nature are effaced; then the elements; further the heavens; after wards, mal- kut, " dominion;" finally, jabrut, u power." Pro- ceeding, the traveller experiences'first the exigency of a sudden manifestation1 of majesty, and, secondly, that of beauty. The author of this book heard from the durvish Sabjani, that what the prophet has revealed, viz. : 4< that earth and heaven will go to perdition," signifies u annihilation," not as people take it in the common acceptation, but in a higher sense, " annihilation in " God;" so that God with all his attributes mani- fests itself to the pious person, who becomes entirely annihilated. Eternal life, which is the opposite of 1 The word used in the original is ^J^sr-3 iajeti, signifying here pro- perly " a sudden burst upon the eyes, a transitory vision." This word occurs, evidently with this meaning, in the following passage of Sadi's Gu- listan, *' Rose-garden," (chap. II. tale 9), which at the same time eluci- dates the state of the Sufi above alluded to: Sk The vision (of God) which <4 the pious enjoy, consists of manifestation and occultation; it shows " itself, and vanishes from our looks,"—VERSE. Thou showest thy coun- tenance and thou concealest it. Thou enhancest thy value and sharpen- est our fire. When I behold thee without an intervention, it affects me in such a manner that I lose my road. It kindles a flame, and then quenches it "by sprinkling water; on which account you see me some- times in ardent flames, sometimes immersed in the waves. There are different sorts of oULsr' tajeh'at, " manifestations," and whenever the mystic has attained the first degrees of such divine favors, he receives no more his subsistence but by supernatural ways.