Sir William Jones refers,[197] for a particular detail of Súfi metaphysics and theology, to the Dabistán. These are given with a particular phraseology, for which it is not easy to find corresponding expressions in any European language; and which I have endeavored, to the best of my power, to explain in my notes. A particular signification is attached even to the most common terms, such as state, station, time, duration, existence, non-existence, possibility, presence, absence, testimony, sanctity, annihilation, etc., etc. Besides, we find particular divisions and classifications: different attributions and names of the Deity, the unity of which is to be preserved in all; the division of spirits, prophetism, true and false miracles, revelation, inspiration; four sorts of mankind, as many of life and death; seven degrees of contemplative life, in each of which degrees the Súfi sees a different color; four lights of God; four sorts of manifestations, the sign of which is annihilation, called “the science,” or “positive knowledge.” Further we meet with a metempsychosis for the imperfect soul, and an _appearance_ for the perfect; even with a geography of the invisible, the land of shades in the towns of _Jabilkha_, _Jabilsa_, and _Barzah_, etc., etc.; and, in addition, manifo I pinions of Asiatic philosophy. Here should be pointed out how Muhammedan or other Súfis may be confounded with the Hindu Yogis or Sanyásis, although in reality distinguishable from each other. The Yajur veda, and other sacred books of the latter inculcate the precept that a man ought to acquire perfect indifference concerning the whole exterior world, and in all places to lay aside the notion of diversity. This is what a Yogi or Sanyasi endeavors to attain: he quits every thing, house, wife, children, even his _caste_; the world has no more right upon him than he upon the world. In this he agrees with the Súfi; but the latter generally aspires to the divine gift of inspiration, prophetism, mystical enthusiasm, whilst the common state of a Yogi is that of complete impassiveness or torpor. It is only towards the end of the Dabistán that Mohsan Fani mentions particularly the _Sabeans_, whose religion was, from the very beginning of the work, treated of under different names of the ancient Persian religions, such as _Yezdanians_, Jamsaspians, etc., etc. [180] See _Journal des Savans, décembre 1821_, pp. 721, 722, _art. de Silvestre de Sacy_. [181] The _Sálik_, _Mejezub_, and _Mejezub Salik_. (See A Treatise on Sufism, or Muhammedan Mysticism, by lieutenant J. William Graham. In the Transact. of the Lit. Soc. of Bombay, vol. I. p. 99, 1811. [182] Wordsworth. [183] “―― ―― ―― Solemque suum, sua sidera norunt.” _Æneis_, c. VI. v. 641. [184] Milton’s Paradise Lost, V., v. 620-624.