2. Another order endeavor to comprehend, to fix, and to explain the attributes of God; the holy object sanctifies their efforts; unattainable, it exalts their souls above themselves; incomprehensibility yields to the sacred power of self-intuition; mysterious darkness to celestial light; their intellect, no more terrestrial, “knows its own sun and its own stars;”[183] by continual mental excitement they produce in themselves (according to their own phraseology) a state of intoxication; in the full enjoyment of their liberty, they approach the Supreme Being, and finally fancy an intimate union with their Creator. These are the _mystic Sufis_. Man, to express his most fervent adoration of the Divinity, uses the expressions by which he is wont to address the object of his most tender affections; he has but the fire of earth to kindle in sacrifice to heaven; and to elevate his soul to the Supreme Being, he makes wings of the most lively sentiments which he ever experienced, and can excite in himself. The intensity of inward feeling breaks loose in outward demonstrations, gesture, song, and dance―― “Mystical dance, which yonder starry sphere Of planets, and of fix’d, in all her wheels Resembles nearest, mazes intricate, Eccentric, intervolv’d, yet regular, Then most, when most irregular they seem.”[184] Such in the poet’s eye is the dance of angels, but less refined must be that of mortals, and really one sort of it strangely contrasts with the usually grave deportment of bearded ample-robed Muselmans, from Muhammed, who gave the example, down to the Durvishes of our days, who, with frantic howls and vehement whirling motions, by ludicrous and unseemly exhibition, destroy the whole gravity of inward intention. Mohsan Fani adduces some instances of dancing, and quotes throughout his work verses of mystical poetry upon Divine love, in glowing expressions belonging to profane passion. It is known how equivocal in their meaning they appear in the works of Jelal eddin Rumi, Sâdi, Hafiz, and others.[185] 3. It was not always vehement enthusiasm which was nourished in the contemplation of one Supreme Being; mysticism, in Súfis of a milder character, became _quietism: he to whom all things are one, who draweth all things to one, and seeth all things in one, may enjoy peace and rest of spirit_. I have quoted the words of an English bishop, Jeremy Taylor, and might borrow similar passages from a more ancient Christian bishop, Synesius,[186] for expressing a sort of purely _spiritual pantheism_. But there is another, which seems not to exclude materialism: the great cause from which the infinite series of all material and spiritual existences originates, is enveloped, as it were, with the vest of the universe; never known as to its essence, but always felt in its manifestations; it is “All in all, and all in every part.”[187]