[240] نفوس کاملہ انسانی _nafus Kamilah insáni_. _Insan kamil_, “the perfect man,” according to the doctrine of the Súfis, is, “the reunion of all the worlds, divine and natural, universal and partial; he is the book in which all books, divine and natural, are reunited. On account of his spirit and intellect, it is a reasonable book, called ‘the Mother of Books;’ on account of his heart, it is the book of the well-guarded table (_al lowh_); on account of his soul, it is the book of things obliterated and of things written; it is he who is then the venerable sublime and pure pages, which are not to be touched, and the mysteries which cannot be comprehended but by those who are purified from the dark veils. The relation of the first intelligence to the great world, and to its realities themselves, is as the relation of the human soul to the body and its faculties; for the universal soul is the heart of the great world, as the reasonable soul is the heart of the man, and it is on that account that the world is called ‘the great Man.’”――(_Definitions de Jorjani. Not. et Ext. des MSS._, vol. IX. pp. 86-87). In the passage just quoted, Silvestre de Sacy thinks _the perfect man_ is equal to the first intelligence.――_The book of things obliterated and of “things written_, the world of transitory things, in which life and death succeed each other.”――The universal soul is an emanation of the divinity, subordinate to the first and universal intelligence. [241] _Najem-eddin Abu ’l-Jenab Ahmed_, son of _Omar_, was a celebrated Súfi, who formed a great number of disciples. He was surnamed _Kobra_, “great,” on account of his superior knowledge. He died in the year of the Hejira 618 (A. D. 1221). [242] See page 245, note 2. [243] Jabilka and Jabilsa signify the double celestial Jerusalem of the Súfis: the first is the world of ideals, which is the wall of separation between the real and the mystic world; the second is the world of spirits after the completion of their career upon earth.――(See Von Hammer’s _Gulshen-raz_, p. 25.) [244] اطلاق صرف. [245] وحدت محض. [246] مقيد و كثرت و بدايت. [247] عقل كلي. [248] عرش مجيد. [249] عرش كريم. [250] لوح محفوظ. [251] عقاب. * * * * * SECTION III. OF SOME OF THE SAINTS AMONG THE MODERNS, AND OF THE SUFIS, WHOM THE AUTHOR OF THIS WORK HAS KNOWN. The God-devoted lord Mawláná shah Badakhshí, when he had come from his accustomed abode to India, by the assistance of God was received among the disciples of Shah Mír of the Kádarí lineage, who had chosen his residence in the royal capital of Lahore, and acquired great knowledge by his studies. From the original compositions of this sect of holiness, we have the following quatrain: