Chapter XV: Section II: ――of the Reputation and the Truth of the Prophetic

DIGNITY.

Know that, when individuals of mankind want to associate in the concerns of life, they find it indispensable to have recourse to customs, regulations, and religious faith, in order that they may be concordant, and that oppression may be excluded from their transactions and associations, and the order of the world preserved. It is requisite to refer the customs and regulations to God, and to proclaim that they proceed from God, in order that all may adopt them. On that account the necessity of theology and of a prophetic mission became evident, in order that the institutes for the government of the creatures may be established, and, by means of mildness and severity, men might be induced to be concordant, and the different conditions of the world arranged. And such an institutor is named “illustrious sage;” his precepts are likewise celebrated; among the eminent moderns, his title is that of “prophet,” or “legislator,” and that of his precepts “the law.” But his deputy, who is a judge, ought to be a person distinguished by divine grace, that he may promote the instruction and arrange the affairs of mankind; such a man is called by the wise “an universal ruler,” and his precepts are entitled “the practice of the empire;” the moderns gave him the name of _Imám_, and to his precepts that of _Imámet_. The unusual customs, which are called _mâjazát_,’ “miracles,”[126] and _kirámát_, “prodigies,”[127] have been submitted to investigations from which it results that the vital spirit, or soul, is the cause of the accidents which are manifested in our body, such as anger and violent emotion. It may be that the vitality attains such a force in every manner, that its relation to this world of depravity becomes of that nature as is our relation to our own bodies: then its desire proves the cause of the accidents; it brings about what it wishes in this world. On that account, all the learned agree on this point, that, in every respect, the soul is of an extreme ingenuity and sagacity, so that, of whatsoever kind the knowledge may be to which it turns its attention, it renders itself master in one day of the whole science, and the power of its memory is such, that it recollects whatever it has heard but once, and, to whatsoever object it directs its look, the soul will give an account of it, of the past as well as of the present. Another power of the soul is to know, either in a dream or by _ilhám_, “inspiration,”[128] an event before it takes place. A further power of the soul is, to discover the purport of whatever it sees. All this together is the attribute of the soul. When, on account of pious austerity and struggles in the cause of God, one’s sensual spirit is kept in due temperature, it becomes like an essence of heaven, and his rational soul borrows as much as possible from the heavenly spirit, in the same manner as a polished mirror receives the image from a painted surface. Whatever comes forth from the rational soul in the way of generality, of that the rational soul gives an account by means of images in the way of particularity, and brings it home to common sense by way of allegories. And when comprehended by common sense, it becomes evident, and there is no difference between what comes to common sense from the exterior or from the interior; on which very account some have entitled it the _common_ sense, as being sensible from both sides. Further, he whose constitution is better tempered, and whose power of imagination and common sense is brighter, he, after being freed from worldly dependencies, will possess a righter fore-knowledge, such as that in sleep: for sleep also is suitable to prescience, and the revelation of some prophets was received during sleep.

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UPON THE MEANING OF REVELATION AND INSPIRATION.

Some of the novices who feel themselves in this state, comprehend at once something which they did not understand before; they suppose they are as if hearing something from within, and this they call “a voice from an invisible speaker.” It has been said that, in miracles and supernatural events, there is no doubt of our spirit being the phenomenon――which manifests itself in the human body from men, tal excitement and exultation; then it may happen that the spirit receives such a force and perfection, that its relation to the world of corruption be like our relation to the body whence its desire may be the mover in this exterior world.

There is another wonderful science and property of things. The lord Shaikh Abu Alí[129] says in his book, “the Ascent to Heaven:” All the spirits are subject to more perfect intelligences, except “the Holy Ghost,” who is the mediator between the self-existing Being and the first intelligences, and this is “the command;” and the word of God means “the revelation,” which the Holy Ghost makes by the intervention of perfect intelligences, and which is manifested by the prophetic spirit; whence, whatever is the speech of the prophet, all is the expression of the word of God, and his word is futile by itself, and the name of holiness comes from God alone.

UPON THE INTERPRETATION OF THE MIRACLES OF THE PROPHET.

The learned possess a great number of versions on this subject, but the best of all interpretations is that of the lord raís, the wise Abu Alí Síná, who declares: “So said the prophet of God, Muhammed, the selected (peace be upon him):[130] “One night I slept in the house of my father’s sister;[131] it was a night of thunder and lightning; no animal uttered a sound; no bird was singing; no man was awake; and I slept not, but was suspended between sleep and waking: the secret meaning of this might have been, that it was a long while before I became desirous of understanding the divine truth. Under the shield of the night, men enjoy greater freedom, as the occupations of the body and the dependence of the senses are broken. A sudden night fell then, and I was still between sleep and waking; that is, between reason and sensuality. I fell into the sea of knowledge; and it was a night with thunder and lightning, that is, the seven upper agents prevailed, so that the power of human courage and the power of imagination sunk from their operation, and inactivity manifested its ascendancy over activity. And lo! Jabrííl came down in a beautiful form, with much pomp, splendor, and magnificence, so that the house became illuminated; that is, the power of the holy spirit came upon me in the form of the command, and made such an impression upon me, that all the powers of the rational soul were renewed and enlightened by it. And what the prophet said in the description of Jabrííl, “to have seen him whiter than snow, with a lovely face, black hair, and on his forehead the inscription: ‘There is no God but one God;’ the light of his eyes charming, the eyebrows fine, having seventy thousand curls twisted of red rubies, and six hundred thousand pearls of a fine water,” that is, he possessed so many beauties in the eyes of pure reason, that if an impression of these beauties was made upon a sense, it was able to perceive those which have been described, and the purport of the words: “there is no God but one God,” appeared in a determined light: that is he whose eyes fall upon his perfections is removed from the darkness of infidelity, and doubt, and worldly connection; and in such a manner he feels himself fortified in the certitude of the Creator, and attains such a degree of virtue, that hereafter, upon whatsoever creature he looks, his faith in God’s unity will be enhanced by it. And such were the charms of the angel that, if one possessed seventy thousand curls, he would not attain to his beauty; and such was his rapidity, that thou wouldst have said, he was flying with six hundred wings and arms, so that his progress knew neither space nor time.” “What he said came upon me, and he took me to his bosom, and gave me kisses between the eyes, and said: ‘O thou sleeper, how long sleepest thou? rise!’ That is, when the power of holiness came upon me, it caressed me, opened the road of its revelation, and exalted me; a certain delight which I cannot describe diffused itself in my heart, and transported me to devotion. The angel then continued: ‘How long sleepest thou?’ that is ‘why indulgest thou in the delusions of falsehood? thou art attached to the world, and, as long as thou remainest in it, and before thou awakest, knowledge cannot be obtained; but I, from compassion towards thee, shall be thy guide on the road. Rise.’ I trembled at his words, and from fear jumped up from my place: that is, from timid respect for him no reflection remained in my heart and mind. He further said: ‘Be calm, I am thy brother, Jabrííl;’ thus, by his kindness and revelation, my terror was appeased. But he unfolded more of his mysteries, so that fear returned upon me. I then said: ‘O brother, I feel the hand of an enemy.’ He replied: ‘I shall not deliver thee into the hand of an enemy.’ I asked: ‘Into whose?’ He answered: ‘Rise, and be glad, and keep thy heart within thyself:’ that is, preserve thy memory clear, and show obedience to me, until I shall have removed the difficulties before thee. And as he spoke I became entranced and transported, and I proceeded on the footsteps of Jabrííl; that is, I forsook the sensual world, and by the aid of natural reason I followed the footsteps of holy grace.” What the prophet said: “I saw “Borák upon the footsteps of Jabrííl,” signifies, the practical reason which triumphs by means of the power of sanctity, and by its assistance gains the ascendancy over this world of corruption: for from the heavenly intelligences proceeds practical reason, which is the supreme king and assistant of the soul, at any time when it may be required. It is to be compared to Borak for this reason, because it was the illuminator of the night, and the vehicle of the protector, who on that journey wanted it: on that account the prophet called it _Borák_. And as to what he further said: “It was greater than an ass “and smaller than a horse;” this means, it was greater than human reason, but smaller than the first intelligence. And “Borak’s face was like that “of a man,” signifies, he had a propensity for human order and much kindness for men, as a family by its manner and likeness among men has a bearing to kindness and arrangement. What the prophet stated of “a long hand and long foot,” means that his benefit extends to all places, and that his bounty keeps all things new. What he stated: “I wanted to mount Borák, but he resisted until Jabrííl gave assistance; then he became obedient to me;” this implies, I was under the influence of the corporeal world; I desired to associate with reason; but this was refused until the power of sanctity washed off by a bath the entanglement of ignorance and the hinderances of the body, so that I became pure, and by such means attained the bounty and advantage of practical reason.

What the prophet further said: “When I proceeded on the way,[132] and had left the mountains of Mecca, I saw a wanderer following my steps, who called out: ‘Stop!’ But Jabrííl said: ‘Hold no conversation; go on.’ I went on.” By this the power of the imgination is indicated; that is: when I became free of the sight of my limbs and every thing belonging to me, and yielding no more to sensuality, and thus proceeded, the power of imagination, upon my steps, called out to me to stop; for the power of imagination is dextrous, and certainly is great, exerting itself in all affairs, and serves in lieu of intellect to all animals; but it is not right to allow imagination too much liberty, because it then descends to an equality with animals, and disorders its noble nature; further, whoever is assisted by the grace of God, follows not, on all occasions, the imagination. As to what the prophet said: “Behind me called out a woman, deceitful and beauteous: ‘Stop until I join thee!’ Jabrííl also said: ‘Go on, and beware of stopping:’” this means the power of imagination, which is deceitful and bedecked, resembling a woman, to whom most natures are inclined, and who keeps men in her bondage; besides, whatever she does, is all art, without foundation, and contaminated by fraud and deception; nay, the very business of women is artifice and fiction: the power of imagination is not otherwise seductive. To continue: the lies and false promises of women being so many lures, they render mankind their slaves with their show, and never keep their faith; so that all they affect turns out to be futile. Thus, when a man follows the steps of imagination, he never attains true intelligence, as he always remains upon the track of outward ornament and in the bondage of corporeal appearance, without reality.

“And as to what the prophet stated: When I went on, Jabrííl said: ‘If thou hadst waited until she had joined thee, thou wouldst have become a friend of the world,’” this means: that worldly affairs are without reality, brittle and soon decaying, and that worldly occupations have a value but in conjunction with the views of a future state; inasmuch as occurrences and appearances are a deception, and are esteemed as adjuncts to the secrets of a high intelligence; and whoever devotes himself to the former rests behind the higher intelligences, and, in the illusion of vanity, rests imprisoned in the pitfall of ignorance.

And what Muhammed said: “When I left the mountains and these two persons behind me, I went on until I reached the house of sanctity (_Jerusalem_); and as I entered it, a person came to me, and gave me three cups――the one of wine, the second of water, and the other of milk. I wished to take that of wine, but Jabrííl forbade it, and pointed to that of milk, which I took and drank:” the meaning of this is: When I freed myself from sensuality, and knew the state of imagination and deception, and resolved in myself to enter the world of spirits, then I saw three spirits in the house of sanctity――the one was that of animal life, the second that of nature, and the other that of rationality. I wished to proceed on the footsteps of brutishness, and compared it to wine, the power of which is seducing, clouding, and ignorance-increasing, like passion and lust, and wine is the darkener of the two other powers. And he compared nature to water, because from it is derived the support and stability of a person, and man depends upon the temperament of the agents which act in the body;[133] water is also the vital strength of animals, and the promoter of growth and increase. And the rational spirit he compared to milk, as being a salutary and agreeable nourishment, and promoting welfare. And as to what he said: “I wished to take the wine; but he forbade it, that I might take the milk:” is in allusion to most men, who, being badly disposed, do not desist from obsequiousness to two spirits, those of nature and brutishness; and whoever is badly disposed demands what is material, and the pleasure and enjoyment of these two spirits are of this kind.

“The Prophet said farther: When I arrived there I entered the mosque, and the crier called to prayer; and I stepped forward, I saw an assembly of prophets and angels standing to the right and the left; every one saluted me, and made a new covenant with me.”[134] This means: When I became freed from all converse and concern with brutishness and nature, I entered the mosque, that is, I retired into the inmost of the soul; by “crier of the mosque” is understood the power of remembering and praising God; by “one’s Imám,” meditation; and “the angels” mean the powers of the inmost soul, such as abstraction, memory, praise of God, and the like. Further, “saluting them” refers to the comprehending of all the mental powers. Thus, when one wishes to mount up to the terrace of a house, he must first have a staircase by which he may, step after step, ascend, until he attains the summit of the terrace; in like manner also are these refined powers to be considered as ladder-steps, upon which, the one after the other, a man ascends until he arrives at his aim.

“And what the prophet said: When I became free, I raised my face upwards, and I found a ladder, one step of which was of silver and the other of gold:”[135] this means, from the external to the internal sense; “gold” and “silver” denote the superior value of the one over the other.[136]

“And what he said: I arrived at the heaven of the universe; the gates yielded and I entered. There I saw Ismâíl seated upon a throne, and a crowd before him, with their eyes fixed upon his face. I made my salute, looked at him, and went on.” By “heaven,” is understood the moon; by “Ismâíl,” the body of the moon; and by “the crowd,” those whose conditions are under the influence of the moon.

“What Muhammed said: I entered the second heaven;[137] there I saw an Angel excelling all others; by his perfect beauty, he captivated the admiration of the whole creation; one half of his body was of ice and the other half of fire; and yet there was no counteraction nor enmity between them. He saluted me, and said: ‘Be welcome! All things and riches are thine.’” This means: it was the heaven of Mercury; and the import of this is, that every star has a determined influence, either auspicious or inauspicious; but Mercury acts in both ways; with an inauspicious connection inauspiciously, with an auspicious one auspiciously; so that one half is good and the other half bad.” The “welcome,” and the gift of “prosperity and riches,” mean: the power of the mind, and the multiplicity of sciences which the star bestows.

What the prophet said: “When I arrived into the third heaven,[138] I there saw an Angel, equal to whom in excellence and beauty I had seen none; placid and joyful, he was seated upon a throne; and a circle of angelic effulgency was diffused about him.” This was the heaven of Venus, and it is not necessary to comment its beauty: it denotes gladness and festivity.

Further: “When I entered the fourth heaven,[139] I there saw an Angel, surrounded with royal pomp, seated upon a throne of light; I made my obeisance, to which he replied with entire haughtiness, and, from pride and majesty, he bestowed neither word nor smile upon any body about him. When he answered my salute, he said: ‘O Muhammed, I see all things and riches in thee: glory and happiness to thee.’” That is, “the fourth heaven,” the residence of “this angel,” means the sun; he represents the conditions of kings and great personages; his “smile” is his influence upon good fortune; and his “congratulation” signifies his bounty for any body’s prosperity.

“In continuation: When I arrived at, and entered, the fifth heaven,[140] I happened to have a view of hell; and I saw a black region, and, on its borders was seated a terrific and dark Angel, who was engaged in the business of punishing bad men.” That is “the fifth heaven, with its angel,” signifies “Mars;” this planet denotes the state of criminals and of blood-shedding men; and by “hell” is understood any account and description of the conditions which are appropriated to them.

“Moreover, When I entered the sixth heaven,[141] I saw an angel sitting upon a throne of light, occupied with counting his prayers by beads, and with uttering benedictions; he had wings, and curls set with jewels, pearls, and rubies. I bowed before him, to which he returned blessings and congratulations, and wishes of joy and prosperity, and said: ‘I give thee perpetual blessing.’” That is, “the sixth heaven,” and “its angel,” signifies “Jupiter;” and he relates to persons of rectitude, abstinence and knowledge; his “wings and curls” signify his light and rays; and his “blessings,” his auspicious influence; for he bestows great felicity, and all sorts of good prooceed from him.”

“To proceed: When I attained the seventh heaven,[142] I saw an angel seated upon a throne of red rubies; not every one had access to him, but he who approached him found a kind treatment. I made my reverence, and he returned an answer by blessing me.” This is understood to be “the seventh heaven,” and “that angel” was Saturn. He is averse to greatness; but, whatever impression he makes is perfect and entire; and when he shows favor it is greater than any other; “every one cannot approach him:” that is, it happens seldom that one falls in with a fortunate situation, but, if it occurs, the happy result is such as to surpass all others.

“In sequel: When I proceeded,[143] I arrived at the heavenly mansion of the angel Jabrííl; I saw a world full of light and splendor, and such was the effulgency that my eyes were dazzled. To the right or left, to whatever side I turned my looks, they met with angelic spirits, engaged in devotion. I said: ‘O Jabrííl, who are this class of beings?’ He answered: ‘these know of no other fixed business but praying, counting their beads, and visiting churches.’”

“There is for him, on the other side, but one place known.”

“By the ‘eighth heaven’ is understood the heaven of the fixed stars, and there are the constellations; “the churches” mean the twelve signs of the zodiac; each community of them inhabits a determined side; they do not combat each other, as the southern have no business with the northern, and each has his fixed situation: some of the constellations are in the zodiac, some to the south, and others to the north.

“Besides, the prophet said: I saw five mansions greater than any thing else, which spread their shade over earth and heaven.” He denotes here the great heaven, which in its interior incloses all the other heavens, and is the greatest of all spaces.

Again, saying: “When I proceeded, I saw four seas, the waters of each being of a different color,” he implies an account of essentiality, corporeity, materiality, and exteriority; inasmuch as this account is generally perplexing, the idea of every one being conceived in a different way, and each way interpreted by every one.

And what the prophet said: “I saw angels much occupied with beads and prayers and all taken up with the precious sentence, _There is no God but one God_:” this refers to pure spirits who are free from matters of desire, and spotless; and every man who is remote from the world, wise, pure, and disengaged from all ties, when he separates from the body, is transported by God Almighty to the place and mansion of angels, and invested with everlasting beatitude. And the prophet assimilated him with angels, because they are seats of purity and devotion; that is, remote from corruption and perdition, and from the disturbance of sensuality, intent upon avoiding anger, and raised to the dignity of angels, perpetually engaged in the exploration of secret knowledge; they likewise never look upon the nether world, because, the body being in conjunction with mean and noble spirits, when a person fixes his sight upon low stations, he becomes liable to feel the attaint of necessity, and to search for expediency among circumstances; but when he effects his separation from them, he attains the noble perfection of himself, he becomes beatified, and immersed in delight and tranquillity, in such a manner that he never throws a look upon the inferior world, because, this bodily form being taken off from him, he then, by increase of knowledge and comprehension, acquires dignity and nobleness.

“Some are upon their knees, and some prostrate themselves.”

Some are spiritual, some praisers of God, some bent before him, some holy, and some purified cherubim, conforming in customs, lords, and princes.

“Still more: When I left this assembly, in my progess I arrived at a sea without borders; howsoever I strained my sight, I could not perceive any boundary or shore; and at this sea I saw a river, and an angel who was pouring the seawater into the river, and from thence the water ran to every place.” By “the sea,” he implies the first intelligence; and by “the river,” the first spirit.

“Likewise: On the level of that sea, I perceived a great desert, greater than which I had never seen any space, so that, in spite of my endeavor, I found neither the beginning nor the end of it.” That is: I could not assign a limit to what was more extensive than any thing else, as the comprehension of a pure being belongs only to a perfect intelligence.

“In continuance: On the level of the sea and the desert, I saw an angel surrounded with every grandeur, splendor, and pomp, who guarded both halves with facility; he called me to him, and having joined him, I asked: ‘What is thy name?’ He answered: ‘_Mikáil_: I am the greatest of all angels; whatever is difficult, ask it from me; and whatever thou desirest, demand it from me: I will satisfy all thy wishes.’” This means: When I had learned and considered all this, I understood the first command. And the Angel represents what is called “the Holy Ghost,” and is said to be “a cherub.” Whoever has access to him and receives his assistance, evinces himself as wise, and participates in spiritual enjoyments.

“And also: When I had set myself free from saluting and questioning, I said: ‘To arrive at this place I experienced much trouble, and my purpose in coming here was to attain knowledge, and the sight of God Almighty. Grant me guidance, that I may satisfy my desire, and then return home.’” That is: by the pure command, which is the holy word, he wished that, as, after the study of nature, his inward sight was opened to clear evidence, he might behold every thing such as it was; he wished that he might find the absolute Being, the first cause, the self-existing necessary Being, the supreme good; and that he might know his unity so that in him multiplicity cannot exist.[144]

“What the prophet further said: That angel took me by the hand,[145] and gave me a passage through several thousand curtains into a world, where I saw nothing like what I had seen before, until he brought me at last near the Lord of glory; then the command came to me: ‘Approach.’”[146] This means: that the holy God is exempt from body, substance, and wants, which are found in this world.

“Again: In that majesty I immersed my sense and motion, and found entire relaxation, contentment and tranquillity.” That is: I acquired such a knowledge of his purity and of his beneficence, as no living being can comprehend with his sense: for he may have a clear perception of bodies, and observe forms and images; a substance _endowed with_ a memorial intelligence conceives ideas; but the self-existent, necessary Being is out of this category, and cannot be understood by sense, imagination, and memorial power; in his majesty there is no motion, because motion is a change of existence; but the self-existent necessary Being is such as to be the mover of all things.

“The prophet said further: From fear of the Lord I forgot all things I had seen and known before, and I felt such an exaltation, inspiration, and inward delight, that thou wouldst have said: ‘I am intoxicated.’” That is: When my intelligence found access to the knowledge of unity, I considered and investigated the parts, and from this study the rational soul derived such enjoyment, that all the powers of brutishness and nature desisted from their action, and such an immersion into unity manifested itself, that there remained no consideration for the science relative to substance and bodies.

“Again: I felt some impressions of God’s proximity, so that I was seized with trembling; and I heard the command: ‘Proceed,’ and I proceeded. Then came the word: ‘Fear not nor be disquieted.’” This means: When I was initiated in the mystery of unity, I learned that the self-existent necessary Being is without the divisions of this world; I trembled at the boldness of my journey, which had attained such a height and distance; and I apprehended failing in the proof of the unity; but I heard the words: “Come nearer;” that is: dismiss thy pondering, fear, and terror; for such is the proper state of a believer in the unity of God, to be continually immersed in a spiritual ecstacy, so that he may never fall back into the disgrace of brutishness, and fear and hope belong to the state of brutishness.

“Moreover: I drew nearer, and upon me came the blessing of the Lord, such as I never had heard before;” that is: I received the revelation, the true words of the self-existent, necessary Being: and his speech is not like that of creatures by letters and sounds; no! his speech is evidence of knowledge, by itself pure, communicating to the spirit what he wills in a universal not a particular way.

“Further: The command came: ‘Say thy prayer:’ I replied: I cannot; for thou art thyself such as thou hast said.” This means: When he was able to perceive the excellence of the belief in the unity of God, he found the truth of the words of the self-existing necessary Being; he then felt such delight as he had never experienced before; he knew that the self-existing necessary Being is worthy of all prayers, but he felt at the same time that he could not express his prayers with the tongue, because an arrangement of letters is required for every thing which falls from the tongue, but that which has no connection except that of parts and the whole, is not suitable to the true, necessary, and self-existing Being, as he is not conceivable, either in parts or in a whole. The prophet knew that his prayer could not properly come from the tongue, as it is no business of the senses, but belongs properly to reason; but reason knew that an object highly deserving to be praised requires a praiser worthy of it, one whose knowledge may be adequate to the power of the being to be praised, so that the speech may prove suitable to the intention. The self-existent necessary Being is an object of unity without an equal, therefore the praise of any one will never be worthy of him. Besides, the prophet trusted also to God’s knowledge, for he is all knowledge, and the knowledge of him is the theme of prayers to his being without letters and sound, and not by reason: he himself is his own ornament; he himself is his eloquence.

What the prophet further said: “The word came to me: ‘What dost thou wish?’ I said: ‘Leave to ask whatever comes into my mind, so that my difficulties may be removed.’” This means: that when God asked: “What dost thou wish,” and I said “leave,” it was knowledge I wished: because in this journey no other consideration but that of pure reason had remained, which was to approach the majesty of the self-existent Being, and to understand his unity, which cannot be obtained but by the gift of knowledge. The prophet wished to be rendered worthy of him, and by full knowledge to acquire the dignity required, that he might then exhibit every difficulty that occurred, and receive a categorical answer. For the guidance of mankind, he composed the rules of the law in words which came suitably to the ears of men, so that at the same time the meaning of them was fixed, and the veil of advice remained upon such things as are not required _to be known_; what proved also an assistance to that knowledge, was the journey, consequently to which the law was given, and the account of which was drawn up for publication in such a manner, that the sense of it was obvious to none but to the investigators of truth.

The prophet also said: “When I had performed all this, and returned home, on account of the rapidity of my journey, I found the bed-clothes still warm.” That is: he performed a journey of reflection, and travelled with his mind; the purpose of this voyage was, by the consideration of the created beings to attain at the self-existent necessary Being; and when he had completed his mental task, he returned back into himself; he needed not a day for this business, but in less than in the twinkling of an eye recovered his former state; whoever knows, understands why he went; and whoever knows not, looks in vain for an expedient. It is not right to communicate these words to an ignorant or low person, because the enlightened alone can enjoy this fruit.”

So far the words of the example of the wise, the Shaikh Abú-âlí Sína.

In the book of the investigators of truth is to be found, and from the tongue of the intelligent the information has been received, that the moon is one of the archangels, and cherubim of God. Being a celestial body, he cannot be cleft, and the supremacy of his power is not subject to absurd changes of form, nor does he undergo them. Conseqently, the fissure of the moon, which is mentioned in the Koran, is an evident allegory, the sense of which is obvious; because every star and sphere has an internal foundation, called “reason,” so that of the moon among all bears the title of “superior wisdom.” It is also established in the fundamentals of the philosophers among this sect, that the utmost dignity and perfection of man, attributable to corporeity, is that which unites and coalesces into one, “with superior wisdom;” whoever attains that degree, comprehends also any other to which he may proceed, without any new study for it; and no degree of human perfection and no knowledge is excluded from it. Hence, whenever this matter is understood, the fissure of the moon typifies nothing else but renunciation of the external for the internal, which is the “superior wisdom.” As the lord prophet (the peace of God be upon him!) is the master of the lunar sphere, to cleave (or divide) the moon means to attain to the innermost recess of the moon. But this creed belongs to the learned of the _Masháyin_, “peripatetics;” the _Ishrákían_ say, the true solution of this enigma is contained in their fundamental science; viz.: light is the type of the primitive creation of the world, and they divided whatever is contained in it, in two parts: the first is a light, in which there is not the least mixture of obscurity and darkness, proper to corporeal matter; the second sort of light can be mixed with some material darkness. The first sort of light, pure in a general and real acceptation, originates from primitive matter, and, according to their showing, emerged absolutely free from parts; but the second sort of light is mixed with obscurity, and throws rays on all sides; its knowledge can be comprehended by generalities and particularities, whence by its power it passes into action. In their metaphysics it is also settled, that the furthermost stretch and connection of beings, and the utmost term of completion, consist in this, that knowledge, may become manifest in the whole by generalities and particularities, so that nothing may remain deficient in any degree of power. Whenever this matter is settled, then the moon in their language signifies a mixed light, with this property, that it brings into action all the knowledge hidden in its efficacy, and by means of the reflection of rays elicits perfection.

Whoever is well founded in these notions acquires the faculty that all sciences, whatsoever they may be, come forth from him. It is then the moon which signifies mixed light, and the rending asunder of it means the arising of sciences and excellence, and their manifestation; that is, bringing forth all that is within, by means of breaking its exterior form.

As to fixing the seal of the prophetic office, and to completing the apostleship, so that after the prophet of Arabia no other may appear, they said what follows: The seal of the prophetic office means the acquisition of _âkl fâal_, “superior wisdom;” that is: whoever obtains it, and makes the proper use of it, possesses the seal of the prophetic office: because the first prophetic dignity is his intelligence, which is the _real (intrinsic) Adam_, “man.” The prophetic seal is the tenth rank of intelligences,[147] and that which is reared up by superior wisdom renders the prophet’s knowledge vain, and takes his color: that is to say, if one hundred thousand prophets like himself realise in themselves the person of superior wisdom, they are possessors of the seal, the last prophets, because it is superior wisdom, which is the seal, and they know themselves to be _mahu_, “effaced,” and superior wisdom to be existing.

But the Ashrákían say, that the first prophet is the majesty of the _cherubic light_, that is the first intelligence, and _the possessor of the prophetic seal_ is the Lord God of the human race, that is, the intelligence which legislates the human race. Further, whoever found grace with the Lord of mankind, and became his near attendant, his _Káim makám_, “vice-regent,” although the authority of such a person be vain by itself _as delegate_, yet he, too, is called _the possessor of the prophetic seal_ (the last prophet): so, as Azizi said:

“From head to foot, my person became my friend: hence, if I
wish
To see the friend, I place the mirror before me.”

Kásam Khan said:

“I will in such a manner make myself one with thee, that if
one day
Thou seekest thyself, thou mayest find me within thy tunic.”

As to the interpretation of what they say, that the prophet had no shade――this refers to an able son: as after Muhammed (the peace of the Highest be upon him!) the prophetic mission did not devolve upon a son of his: hence the saying that he had no shade. It is also said, that never a fly sat upon the body of the prophet; which means that he never was tainted by avarice.

[126] معجزة, _mâjezet_, is an extraordinary thing, operated
by prophets for the confirmation of their prophecy.

[127] كرامة, _kerámet_, signifies a prodigy, or sign,
manifested by any pious person without his claiming
prophetic dignity.――(See Pococke, _Specim. Hist. Arab._, p.
186. 1st edit.)

The Asiatic Doctors admit that extraordinary things may be
operated by men who pretend to be _deities_, _prophets_,
_Valis_ (Saints, of whom more hereafter), and _magicians_,
who are supposed to command demons. Thus they quote Pharaoh,
who arrogated divinity to himself, and performed miracles,
and thus it shall be with the Antichrist. Celestial favors
granted to Valis are believed by the orthodox Muhammedans,
upon the strength of the Koran and authentic traditions. To
these are added innumerable tales accredited among the
superstitious, some of which are ingeniously combined with a
moral lesson. Jâmi, in his _Lives of Sufis_, quotes the
following words of another illustrious personage, whom he
does not name: “The principle on which all is comprised is,
that, when a man performs an extraordinary action,
renouncing something which other men are wont to do, or
which he himself was wont to do, God also, on his part, by a
sort of compensation, changes, in that man’s favor,
something in the ordinary course of nature. It is that which
the vulgar call _Kerámet_. But distinguished men understand
by this word the divine favor which gave a man aid and force
to renounce the things to which he was accustomed. This is
what we understand by _Keramet_.” This explanation differs
from that given above. The whole doctrine relative to this
subject is united with that of Sufism, which is hereafter to
be developed.――(See _Notices et Extraits des MSS._, vol.
XII. pp. 357-369.)

[128] الهام, _ilhám_, means what is thrown in a man’s mind
by way of _emanation_, or with the exclusion of diabolical
suggestions; that is, not by way of thought and reflection.
It is also explained, a knowledge which rises in a man’s
heart and excites him to action without his demanding a
prodigy, or the investigation of a proof for believing the
truth of what is so revealed to him.――(See _Definitions of
Jorjáni, Ext. et Not. des MSS._, vol. X. pp. 76-77.)

[129] Avisenna. (See, upon this celebrated personage, vol.
II. pp. 168-175.) He and Al Fárábi, before-mentioned (p.
170, note 1) are, according to the concurring opinions of
the Arabs, the most distinguished chiefs of the Arabian
philosophers, properly so called. The logic of Avisenna has
been translated by Vattier, 1658.

[130] The ascent of Muhammed to Heaven has been mentioned
(vol. II. p. 339). The prophet gave no explicit account of
it in the Koran, yet traditions of what he himself had
related of it, although not without various versions, are
preserved, and believed with equal faith as the verses of
the sacred book themselves, in which frequent allusions
occur to the circumstances and events of which Muhammed’s
voyage to Heaven is composed. These, indeed, however absurd
they may appear to unbelievers, contain the fundamentals of
the Muhammedan mysticism. On account of this importance, I
shall add to the notice given above, by Avisenna, some
particulars contained in the narration published from
original sources by the Baron of Hammer Purgstal
_Gemäldesaal moslimischer Heersher. III^{ter} Band. 1837,
Seite 81, etc._)

[131] Muhammed was sleeping in the house of Omm Hani, the
daughter of Abu Thaleb, in the sanctuary of the Kâba, when
Jabríl awakened him; the angel called Mikail to bring him a
cup full of water from the sacred well Zemzem (see vol. III.
pp. 14-15. note 1). Jabríl cleft Muhammed’s breast, drew his
heart out, washed it, and, with three cups from the sacred
fountain, infused into him faith, knowledge, and wisdom. He
then conducted him out of the sanctuary to a place between
Safa and Merva, where he made the prophet bestride Borak
(see vol. II. p. 339), which, as the Angel said, was mounted
by Abraham.

[132] The ride proceeded to Jerusalem; a troop of Angels
surrounded them on all sides. On the way Muhammed was called
to successively by two men, the one of whom was a Jew, the
other a Christian, and by a seductive female; the prophet
did not stop at the voice of either.

[133] This obscure passage appears to allude to a glose
found in the Desátir, English transl., p. 183. After having
said that there are four elements, the Commentator subjoins:
“The water is of the shape of a ball, the half of which
being broken, is filled with water, so that the water and
earth together compose one ball. And as the elements
penetrate into and affect each other, a sort of middle
nature is produced, which is called _constitution_ or
_temperament_. If a body that is united with a temperament
has the probability of subsisting for a protracted time, and
of retaining its compound substance, it is called
‘permanent,’ or ‘perfect;’ if not, ‘imperfect,’ or ‘wanting
permanence.’”――Lower down: “And there can be no temperament
so equalised that the elements in it should be exactly of
the same quantity and mode. And in proportion as a
temperament more nearly approaches equality, the soul
bestowed on it by the Originator of being is more perfect.”

[134] In the temple of Jerusalem, Muhammed was saluted by
choirs of angels and prophets, as the first of interceders
before God, the last of prophets, and as one who will
assemble the people on the day of judgment.

[135] From the temple, the prophet was conducted by Jabrííl
to the rock upon which Abraham was ready to sacrifice his
son Isaac. From them rose a ladder to heaven; not only were
the steps alternately of gold and silver, but also, on one
side shone edifices of emerald, and on the other palaces of
ruby.

[136] Here Jabrííl took Muhammed upon his wings and flew
with him to the gate of Paradise, which was guarded by a
legion of Angels. In the first heaven he saluted Adam, who
sat between two gates, and was looking now to the right, now
to the left; when to the right, he laughed, when to the
left, he wept; for the right hand led to heaven, the left to
hell: the first father’s joy or sadness followed his
children going to either side.

[137] In the second heaven, Muhammed saw Jesus and St. John
at his side. They returned his salute.

[138] In the third heaven was Joseph, the ideal of beauty.

[139] In the fourth heaven was Idris (Enoch).

[140] In the fifth heaven resided Aaron.

[141] In the sixth heaven appeared Moses.

[142] In the seventh heaven, Muhammed saluted Abraham, as he
saluted the holy persons before-named, who returned his
salute.

[143] Jabrííl then conducted Muhammed to his own usual
residence. There was the heavenly lotus tree (the tree of
knowledge), around which a divine light was diffused, and
legions of angels were ranged. Beneath the roots of the tree
four sources were flowing: the first, _Kawser_, spirituous,
like wine; the second, _Selsebil_, sweet, like clarified
honey; the third, _the source of mildness_, like the purest
milk; and the fourth, _the source of mercy_, like liquid
crystal. Jabrííl offered to the prophet three cups, made of
diamond, saphir, and ruby; the first filled with honey, the
second with milk, the third with wine. The prophet tasted
the first, drank the second, and declined the third, in
which he was approved by the angel.

[144] I followed here the manuscript of Oude, which reads: و
شناسد وحدت او چنانکہ دروی کثرت نکنجد

[145] From the mansion of Jabrííl they proceeded to the
heavenly tabernacle, called _baitúl mâmur_, “the house of
delightful culture,” and formed upon the model of the
ancient Kâba, which, during the deluge, was carried by
angels up to heaven and placed perpendicularly above the
modern sanctuary of Mecca. Seventy thousand angels were
always going out and in to worship. In entering it, Jabrííl
gave the precedence to the prophet; they arrived at a golden
veil, which the angel touched. Here the Angels sang: “There
is no God but God; and from behind the veil the voice of God
answered: “I am God, and no God exists but me.” The Angels
added: “Muhammed is the prophet of God;” and God confirmed
it by the words: “My servants say the truth; I have sent
Muhammed as my apostle.” Now, Muhammed was raised up by
angelic hands; Jabrííl remained behind. The prophet
proceeded through seventy thousand veils of light and
darkness; each veil had the opacity of a thousand years, and
as many years separated the one from the other.

[146] Now he had attained the green rail with green
cushions, illumed with a green light clearer than that of
the sun. Muhammed was then called to approach; he adored;
saw the Lord in the most beauteous form; and received the
revelation of the Koran; before all three objects: 1. the
five daily prayers; 2. the final verses of the second Sura
of the Koran; 3. forgiveness of all sins, except that of
idolatry, for his people. Here the Almighty pronounced the
words: “If it had not been for thee, the world would never
have been created.”――(See vol. I. pp. 2-3). A drop flowed
from the throne into the mouth of the prophet, who by it
imbibed all the knowledge of the anterior and posterior
world. All the Angels joined in a chorus, singing: “There is
no God but one God, and Muhammed is his prophet;” and the
great concert terminated with the words of the Koran, (chap.
II. v. 285): “The Apostle believeth in that which has been
sent down unto him from his Lord, and the faithful also.
Every one of them believeth in God and his Angels, and his
Scriptures, and his Apostles. And they say: ‘We have heard
and do obey; we implore thy mercy, O Lord! for unto thee
must we return.’”

[147] See page 143 of this volume.