He returned for a short time to Nishapur, the birthplace of Omar Khayyām, his elder contemporary, whom, as Professor Browne tells us in his _History of Persian Literature_, he met and disliked. He finally went back to Tus, his native place, where he died, A.D. 1111. Professor D. B. Macdonald, in an article on Ghazzali in the _Journal of the American Oriental Society_, quotes the following account of his death as related by his brother Ahmad: “On Monday at dawn my brother performed the ablution and prayed. Then he said, ‘Bring me my grave-clothes,’ and he took them and kissed them, and laid them on his eyes and said, ‘I hear and obey the command to go into the King.’ And he stretched out his feet and went to meet Him and was taken to the good-will of God Most High.” The great service which Al Ghazzali rendered to the Sufis was, as Mr. Whinfield has pointed out, in the preface to his translation of the Masnavi, to provide them with a metaphysical terminology which he had derived from the writings of Plotinus the Neo-Platonist. He also gave them a secure position in the Church of Islam. In his _Development of Muslim Theology_ Professor Macdonald calls Ghazzali “the greatest, certainly the most sympathetic figure in the history of Islam, and the only teacher of the after generations ever put by a Muslim on a level with the four great Imāms.” He further says of him: “Islam has never outgrown him, has never fully understood him. In the renaissance of Islam which is now rising to view, his time will come, and the new life will proceed from a renewed study of his works.” C. F. THE CONFESSIONS OF AL GHAZZALI GHAZZALI’S SEARCH FOR TRUTH “_In the name of the most merciful God._” Quoth the Imām Ghazzali: Glory be to God, Whose praise should precede every writing and every speech! May the blessings of God rest on Muhammed His Prophet and His Apostle, on his family and companions, by whose guidance error is escaped!