In the east of Kohistan, not far from Bakhtá, is a place called _Arníl_,[670] and also _Armal_; the king is there entitled _Abáb_. They say: as it is evident to the swimmer in the sea of the realities of events, that the door of intercourse is closed between the beings below and those above, and no intercourse is opened between the elemental and the heavenly beings, so are the temporal beings and those of eternity destitute of the bonds of relationship, and no connexion exists between those confined, and those unconfined, by space; therefore they are ordered to know God by investigation of wisdom and of the divine law, and to worship the divinity. The angels on high and the prophets below have the faculty of knowing the substance of the blessed verses, but not the divine Being itself: “We do not know thee as thou shouldst be known.” This is what the crier proclaims. On that account it is necessary to the Almighty God and eternal Lord that he should descend from the dignity of purity and from the station of unity and absoluteness, and that, according to the abundance of his clemency, he should, in every period and revolution of time, unite his spirit with a bodily frame, in order that his creatures may behold this holy and exalted Lord, and, in whatever manner he ordains, acknowledge and reverence him; the precepts and traditions of history are published to that effect. As the manifestation of a spirit in a bodily form is a possible fact, and the learned agree upon it, and as it is stated in the account of the travellers upon the road of salvation to the city of the true faith, so is it determined that a pure spirit may assume a bodily likeness; thus is the appearance of Jabrîl in the form of an ape-dog[671] an instance of it, and thus, on the occasions of wickedness, is the appearance of Satan, or a demon in a human form. Besides, it is in the power of the Almighty to manifest himself in the best, the most perfect body.