The writer of these pages heard from the durvish Sabjáni that the Hindus and other nations, having formed and adored as Gods various different images, this is founded upon the fact, that eminent persons among them were impressed with manifestations; and in such a manner the ten ávatárs became the counterfeits of these manifestations; some of the ávatárs held themselves to be divinities; because they have been the masters of these manifestations; that the Jews and other nations acknowledge God under bodily forms proceeds from the like manifestations. Besides, that Pharâoh declared himself to be a God, comes from a like manifestation:[235] because Pharáoh, under his own form had seen God; on that account the lord Imám Múheddín Shaikh Mahí-eddín, in some of his compositions, exhibited proofs of Pharâoh’s religion, and rendered this personage illustrious. Moses saw God under a bodily form, and did not find himself like that (exalted) being; but it was under his own form that Pharâoh saw God, and found himself like that being. Jesus declared himself the son of God; because he found himself the son of God Almighty, in a like manifestation. _Hajab_, “the veil,[236] is of two kinds: the one, of darkness, is that of a servant, like morality and exterior occupations and the other is the veil of light which comes from God; because traditions are veils of actions; actions, veils of attributes; and attributes, veils of the essence of revelation, which relates to mystery, dependent either upon exterior form or inner sense. The first kind of truth is called _Kashef surí_, the “exterior revelation;” the second kind is the _Kashef mâní_, “inner revelation.” The exterior revelation takes place by means of sight, hearing, touch, smell, or rapture, and is dependent upon temporal traditions; this is called _rahbániyet_, “way-guarding,” because the finding of truth according to investigation is contemplation, and some reckon this investigation among the sorts of _istidráj_,[237] “miracles permitted by God for hardening the hearts of sinners,” and of _makr Ilahí_, “divine fascination.” Some derived the commands relative to the other world from the revelation, and confined their desires to _faná_, “annihilation, and _baká_, “eternal life.” The author of this book heard from Sabjana that the exterior revelation concerning temporal actions is called “monastic institution,”[238] because monks belong to the exterior people; and its worship is, according to rules, relative to every thing exterior; and its purpose, on account of service, directed to the retribution of deeds, reward of heaven, adherence to a particular prophet, and the like. Further obedience is an indication which bears towards temporal actions; on that account its revelation is connected with temporal concerns. The devout Muselman follows also the rule of monastic life, and the Christian is not without participation in absorption and eternal life.