[219] This is an obscure passage. Silvestre de Sacy (_Journal des Savants, janvier_, 1822, p. 13) says: “I see by the Dabistán that, by means of allegory, the Súfís destroy the dogma of eternal punishment, as they destroy what concerns Paradise; but this subject is touched upon but in a superficial manner in the Dabistán, p. 486. * * * * I confess, as to the rest, that I have not yet formed to myself a very clear idea of this theory.” He subjoins the following note: “Paradise, according to the Dabistán is, with the Súfís, ‘the beauty of God,’ جمال _jemal_, and hell, ‘the glory,’ جلال _jelal_; men who, by their conduct, belong to the last attribute of the divinity, which is designated under the name of hell; that is the جلاليان _jelalian_, find pleasure in it, and when it is said that hell is a place of torment, this means that those who belong to the attribute of beauty, the جماليان _jemalían_, would be unfortunate, if they should be placed in the situation of those who belong to the attribute of glory, the جلاليان; the same would be the case with those who belong to the attribute of glory, or to hell, if they should experience the destiny of those who belong to the attribute of beauty, or of Paradise.” [220] Arafat is a mountain not far from Mecca. Muhammedans believe that Adam and Eve, having been separated to perform penance, searched for each other during a hundred and twenty or two hundred years, until at last they met again upon the mountain _Arafah_, the name of which is derived from the Arabian verb “to know.” This is one of the etymologies of this name; I omit others relating to Abraham (see D’Ohsson, t. II. pp. 85-86). This mountain, in the pilgrimage to Mecca, is one of the principal sacred stations, which the pilgrims cannot enter without having taken the _Ihhram_, or “penitential veil,” on the first day of the moon _Zílhajah_ (the last of the Arabian year); on the 9th day of the same month, called also _yum-Arafah_, “the day of knowledge,” they arrive at Arafah, where they perform their devotions until after sunset, and then proceed to Mecca to execute the sacred rites mentioned pp. 408-409, note 2. [221] See D’Ohsson’s _Tableau général de l’Empire Othoman_, tom. II. p. 16. [222] The _Takbir_ consists of these words: _Allah ’u akbar, Allah ’u akbar, la ilahi ill’ Allah, Allah ’u akbar, Allah ’u akbar, va l’illah ’il hama_, “God, most high! God, most high! there is no God but God! God most high! God most high! praises belong to God.”――(D’Ohsson, vol. II. p. 77). [223] The prostration is made with the face to the earth, that is, the knees, toes, hands, nose, and forehead touching the ground. During the prostration the _takbir_ is recited.