The Dabistan

raised this belief lo a high estimation; and lo him
remained no rancor of creed or religion ; whoever,
in the service of faith and morality is not freed from
duality, and whoever says, the state of Muselrnans
is in dignity higher than that of Christians, knows
nothing of the real Being. Whoever said of him-
self: " I attained a height of knowledge equal to
" that ofMdruf Kerkhi,l said nothing else than this:
" the variety and multitude of the rules of prophets
44 proceed only from the abundance of names, and,
" as in names there is no mutual opposition or con-
" tradiction, the superiority in rank among them
cc is only the predominance of a name/'
The Siifis say: The spirits of the perfect men2

1 See vol. II. p. 390, note 2.

2 ^;L*j! ./Jle^ /i*»»a-j nafus Kamilah insani. Insan kamil,

tk the perfect man," according to the doctrine of the Siifis, is, " the re-
" union of all the worlds, divine and natural, universal and partial; he
tk is the book in which all books, divine and natural, are reunited. On
•k account of his spirit and intellect, it is a reasonable book, called ' the
" ' Mother of Books;" on account of his heart, it is the book of the
" well-guarded table (al lowh); on account of his soul, it is the book of
" things obliterated and of things written; it is he who is then the
k' venerable sublime and pure pages, which are not to be touched, and
** the mysteries which cannot be comprehended but by those who are
" purified from the dark veils. The relation of the first intelligence to
'* the great world, and to its realities themselves, is as the relation of the
" human soul to the body and its faculties; for the universal soul is the
4t heart of the great world, as the reasonable soul is the heart of the man,
" and it is on that account that the world is called ' the great Man.' "—
(Definitions de Jorjani. Not. et Ext. des MSS., vol. IX. pp. 86-87). In