But the soul which has left the narrow prison of the body, but has not attained the field of its beatifying residence, unites, for taking a seat, with the body of any one of the celestial spheres with which it has some relation; it finds rest in the higher or lower heavens, according to order and distinction; it is engaged in the contemplation of beauteous forms, and the noble endowments of one who praises God in the delight of that sphere, which, with some, means the fancy of a particular kind, and is blessed by the enjoyment of delightful imaginations and representations. What is stated in the code of law, that the souls of the vulgar among the believers are in the first heaven; this is founded upon the words of the prophet. “His acquisition is but a known place.” The meaning of this relates to the different degrees of merit. By “Paradise” is understood one of the heavens, eight of which are counted, and these are beneath the ninth, which is the roof of the Paradise, as it is stated in the traditions. But, when the souls not yet come forth from the pit of the natural darkness of bodily matter, are nevertheless in a state of increasing improvement, then, in an ascending way, they migrate from body to body, each purer than the former one, until the time of climbing up to the steps of the wished-for perfection of mankind, yet according to possibility, after which, purified of the defilement of the body, they join the world of sanctity: and this final migration (death) is called _nasikh_, “obliteration.” “The verses which we have abrogated, we have replaced by others.” Some call this state _Aâráf_,[115] “boundary;” which means a wall between heaven and hell, behind which shall be those who in their conduct fell short of goodness, until the time of being permitted to enter into heaven. If the iniquities of the souls predominate, then, descending, they assume the forms of animals corresponding to their prevailing character: thus, the souls of the powerful malefactors and of the furious enter into the bodies of lions; the proud become tigers; the formidable, wolves; and the crafty and covetous appear as little ants; in this manner they are all ravenous, grazing, flying, creeping; and this state of things is called _masakh_, “metamorphosis.” “As often as their skin is burnt we renew it with another, in order that they may taste punishment.” “There is no kind of beast on earth, nor fowl which flieth with its wings, but the same is a people like unto you.”[116] Sometimes, descending, the souls are united with vegetable bodies; and this is entitled _rasakh_, “firmness.” “Under the form which thy master wills.” Sometimes they enter into mineral bodies, as for instance into metals; and this is named _fasakh_, “fracture.” “We let you grow according to your acts.” The learned Umer Khíyam says: