[257] As long as the Sufi is conscious of the least distinction between God and himself, he is not thoroughly penetrated by the unity of God. Here follows the translation of a passage taken from the Masnavi of the celebrated Jelal eddin Rumi, which passage, we may agree with Silvestre de Sacy, admirably expresses this mystic doctrine in the form of an apologue: “A man knocked at the door of his friend. The latter asked: ‘Who art thou, my dear?’――‘It is I.’――‘In this case, be off; I cannot at present receive thee; there is no place at my board for one who is still _raw_; such a man cannot be sufficiently _dressed_ (that is matured) and cured of hypocrisy, but by the fire of separation and refusal.’ The unfortunate man departed. He employed a whole year in travelling, consuming himself in the flames of desire and affliction, caused by the absence of his friend. Matured and perfected by his long trial, he again approached the door of his friend and knocked modestly, fearful that an uncivil word might again fall from his own lips.――‘Who is there?’ was asked from the interior of the house.’――‘Dear friend, it is thyself who art at the door.’――‘Because it is myself, enter to-day; this house can contain no other than I.’”――(See _Notices et Extraits des MSS._, vol. XII. pp. 430-431, note 4). [258] The words between asterisks are not joined in the text to the verses; they seem nevertheless to belong to them, although not in the metre of the other lines. [259] مذاق, “tasting,” from ذوق, _zawk_, “taste, delight,” is above employed in a wide acceptation, and means in the technical language of the Súfis an uncommon exaltation of the mind. [260] جذبه, “attraction,” is a mystical state, in which God attracts the saint, in order that he, an obedient servant, may direct his mind towards the side to which he is attracted, and may be inflamed in such a manner as to rise up towards heaven. The _majezub_, “attracted,” form a particular class of the Súfis.――(See p. 250-251, note 1.) [261] قرب, “proximity,” a technical term of the Súfis, is referred the words addressed by God to Mohammed: “adore and approach.”――(See p. 197). A man approaches God by all acts which may procure him happiness, and it is not God who approaches man, because God is always near all men, whether they be predestined to heaven or hell; but it is man who approaches God.