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,