passive1 knowledge it is identical with such knowledge; in ecstatic and mystic2 knowledge it is identical with that kind of knowledge-similarly down to the knowledge of those beings not ordinarily classed as having knowledge, wherein it is identical with such knowledge in a manner suitable to the character of such beings, and so on for the other Divine attributes and qualities.

Thy essence permeates all entities,

As do Thy attributes all qualities;

In Thee they're absolute, but when displayed
They're only seen in relative degrees.4

[5The reality of existence is the essence of the "Truth" most glorious and most exalted; the modes, relations, and aspects of existence are His attributes; His manner of manifesting Himself in the vesture of these relations and aspects is His action and His impress; the phenomena manifested and proceeding from this self-revelation are the products of His impress.9

Th' essential modes in earth and heavens present 10
Facets of Him who's veiled and immanent ;

Hence, O inquirer, learn what essence is,
What attribute, what cause, what consequent.]

Flash XXX

11

In some passages of the Fasus the Shaikh (may God show mercy upon him) seems to point to the view that the existence of all contingent substances and of all perfections

1 Fi‘lī and infi‘ālī, i.e. knowledge gained by inference and reasoning, and that conveyed by immediate consciousness and sensation.

2 Wijdānī and dhauqi.

3 Here the last quatrain in Flash XXVIII is repeated.

Taqayyud, limitation.

5 The following passage in brackets is omitted in this manuscript.

6 Dhat.

9 Athār.

7 Sifat.

8 Fi'il and ta'thir.

10 Dunya wa din, earth and the celestial spheres, the "theatres" or monstrances of the Divine perfections, rather than the world and the Moslem Church (the ordinary meaning).

11 See n. 4, p. 29.

4

dependent on that existence [1 is to be ascribed to the
Majesty of the "Truth" most glorious and most exalted;
whilst in other passages he seems to say that what is
ascribed to the Majesty of the "Truth" is merely an
emanation of Being; and
Being; and as regards the qualities
dependent on existence, they are effects produced by the
substances themselves. These two statements may be thus
reconciled: The Majesty of the "Truth" most glorious
is revealed in two manners-the first the inward, sub-
jective revelation, which the Sufis name "Most Holy
Emanation"; it consists in the self-manifestation of the
"Truth" to His own consciousness from all eternity under
the forms of substances, their characteristics and capacities.
The second revelation is the outward, objective manifesta-
tion, which is called "Holy Emanation"; it consists in
the manifestation of the "Truth", with the impress of the
properties and marks of the same substances. This second
revelation ranks after the first; it is the theatre wherein
are manifested to sight the perfections which in the first
revelation were contained potentially in the characteristics
and capacities of the substances.

One grace a host of suppliant forms designed,
A second to each one his lot assigned;

The first had no beginning of the last,

Which springs from it, no end can be divined.

Wherefore, the ascription of existence and the perfections dependent thereon] to the "Truth'

most

1 This passage in square brackets is found in one B. M. MS. It certainly makes the sense clearer.

2 Ifāzat, production by emanation. See De Sacy's article on "Jorjānī's Definitions" (Notices et Extraits des Manuscrits, x, 66).

3 Ilmi.

4 Faiz i Aqdas (see Notices et Extraits, x, 66), the first emanation, or 'aql i kull.

5 i.e. the "archetypal ideas" of the intelligible world, ‘ālam i ‘ilmī. 6 Faizi Muqaddas, the second emanation, or nafs i kull (Anima mundi).

7 i.e. ‘ālam i ‘ainī, the sensible world, the copy of the intelligible world.

8 The sensible world issues from the intelligible world, and will continue as long as God wills ".

66

glorious and most exalted has regard to the two revelations taken together; and the ascription to the "Truth" of existence alone, and of its dependents to the substances, has reference to the second revelation; for the only result of the second revelation is the emanation of Being into the substances, and so making visible what had already been included in them by the first revelation.

Mark well this subtle point-each quality,

Each action that in substances we see,

On one side is attributed to us,

On one to TRUTH", the sole Reality.

APPENDIX 1

Whereas my aim and object in giving these explanations and hints has been to call attention to the essential omnipresence of the Majesty of the "Truth" most glorious, and to the immanence of His light in all the grades [of sensible existence], to the end that the pilgrims and aspirants endued with knowledge and reflection may not neglect the contemplation of His Being while preoccupied with any other being, and that they may not forget the consideration of the perfection of His attributes while paying regard solely to the qualities manifested [in the sensible universe], and whereas what has been said above is sufficient for this purpose, and satisfactorily accomplishes this end, I therefore conclude the book at this point, merely adding the following quatrains:—

Jāmi! leave polishing of phrases, cease

Writing and chanting fables, hold thy peace;

Dream not that "Truth can be revealed by words: From this fond dream, O dreamer, find release! 2

1 Tadhyil in one manuscript; another has "Flash".

2 The Masnavi finishes in the same strain. See the parable of the Moslem who, by childlike faith, prevailed over his learned fellowtravellers (p. 304).

Beggars in tattered clothes their rents should hide,
And lovers take discretion for their guide,

And, since words do but veil the Loved One's face, 'Tis well for us in silence to abide.

How long wilt thou keep clanging like a bell?
Be still, and learn this flood of words to quell ;
Thou❜lt never come to hold the pearl of “Truth”
Till thou art made all ear, as is the shell.1

Thou who for grief hast soiled thy weeds with dust,2
Soil not thy lips with speech (for soil it must);

While thou canst commune silently with Him,
Rather than speak stop up thy mouth with dust!

This treatise was completed by the help of God and the favour of His grace. May He bless Muḥammad and his family and his companions!

1 i.e. the oyster-shell (see Gulshan i Rāz, 1. 572). Here in one manuscript there follow two quatrains which are mere variations of the same theme.

2 Read Khākat ba kafan. v.l. Chākat, i.e. in token of mourning.

APPENDICES