The essence of God the most High and Almighty showed his existence, so that, except him, there is no real being. In this employment of manifestation, he entered into contemplation, whence the sage calls him the first intelligence; because this lord of expansive creation considered every being according to the scope of propriety; and when the Almighty Being of expansive creation had examined every form inasmuch as by his power it was possible that such a form might appear, he fixed his contemplation in this employment of manifestation, so that what is called “the perfect spirit” is nothing else but himself. From Sabjana the information has been received and found in books that Abul Hassen Surí said: God Almighty rendered his spirit beauteous, then called it “truth,” and made revelations, and brought forth names to the creatures; the absolute being has two heads: the first is _itlák sarf_,[244] “absolute excellence,” and _vahedet mahs_,[245] “unmixed unity;” the second is _mukayed va kasret va badáyet_,[246] “compass, abundance, and primitiveness.” This, according to the greatest number, relates to unity. Further is _âkl-kulli_,[247] “the universal spirit,” which incloses all realities which are (as it were) concrete in him, and this is called _ârsh-i-majíd_,[248] “the throne of glory” (the ninth or empyrean heaven); he is the truth of mankind, and between him and the majesty of divinity there is no mediator according to the wise, although some admit a difference. Sabjání said, this indicates that they wish no separation from the Lord of grace may ever take place. Moreover, the universal spirit, which embraces all realities in the way of expansion, they call _ârsh-i-Kerim_,[249] “the throne of mercy,” and _lawh-i-mahfúz_,[250] “the tables of destiny.” Besides, there is the universal nature, penetrating all material and spiritual beings, and this is called _âikáb_,[251] “vicissitude.” With the philosophers nature is the noble part of bodies, and Sajani stated, the penetrating nature in spirits indicates and signifies that there is one divine Being, and the rest nothing else but shadows. Finally, there is an essence of life, which the philosophers call _hayúli_, “the first principle of every thing material,” and the Súfis call it _enka_. [202] In Herbelot’s _Bibl. Orient._ we find _Hamid eddin_, a celebrated doctor, surnamed _al Dharir_, “the Blind,” disciple of _Kerdori_, and master of _Nassafi the Younger_. The latter died in the year of the Hejira 710 (A. D. 1310). Baron von Hammer, in the catalogue of the literature of the Súfis, annexed to his _Gulshen raz_ (p. 32), mentions an _Ishk-namah_ “Book of Love,” composed by _Ferishte-oghli_.