Another division is composed of those who have connection with the bodily world according to order and office; these are named “spirits,” also divided into two classes: the one are spirits who perform their office in the heavens, and these are entitled “the high angels;” the other class are those who perform their office upon earth, and these bear the name of “lower angels.” Many thousands of them are appointed to the human race, and many thousands to minerals, to plants, and the animal kingdom. The people of the revelation (prophets) say: “There, where seven angels are not assembled, not a leaf can germinate from a branch;” the seven angels are meant to be seven divine powers. Thus, the spirits of fire, who are called _Jin_ and _Siátín_, “genii and demons,” belong to the kind of lower angels, and _Iblis_ is their chief and ruler. The lord Shaikh Mahmúd Shósterí says, that Iblis is the power of imagination, which the learned call “the material.” The Súfis give it the name of “the foundation of material substance,” or _Enka_.[192] According to the Súfis, _matter_ is _mâdum_, “not eternally existent.” They call the absolute body “the universal body.” The Súfis say, as is found in the _Favátah_, that the spirit of mankind is the absolute spirit of the divinity; thus the spirit of mankind, for the sake of elocution――that is, excellence――expresses itself by sound; and sound, for the sake of elocution, by various distinct modulations, which in utterance are made sensible, becomes a word, and by the combination of words a language acquires reality. The Shaikh Muhammed _Láhaji_[193] says, in his Commentary on _Gulshen raz_,[194] “the Mystery of the Rosebower,” that the meaning of the expression “the divine spirit,” is “the revelation of truth in the circus of multiplicity,” and in the _Sharh mahtaśer_, “abridged Commentary (epitome)” on _Gulshen_, is found that, in like manner as the spirit of mankind becomes sound, and sound a word, so also the divine spirit becomes _jawher_, “substance,” and substances become spirits and forms; thus human nature is determined in a manner that its hidden conditions proceed from the interior to manifestation.