Here “Wine” is used in its mystic sense of entranced Love for the Soul of Souls. Umar was hated and feared because he spoke boldly when his brethren the Soofis dealt in innuendoes. A third quotation has been trained into a likeness of the “Hymn of Life,” despite the commonplace and the _navrante vulgarité_ which characterize the pseudo-Schiller-Anglo-American School. The same has been done to the words of Isâ (Jesus); for the author, who is well-read in the Ingîl (Evangel), evidently intended the allusion. Mansur el-Hallâj (the Cotton-Cleaner) was stoned for crudely uttering the Pantheistic dogma _Ana ’l Hakk_ (I am the Truth, _i.e._, God), _wa laysa fi-jubbatî il’ Allah_ (and within my coat is nought but God). His blood traced on the ground the first-quoted sentence. Lastly, there is a quotation from “Sardanapalus, son of Anacyndaraxes,” etc.: here {Greek: paîze} may mean sport; but the context determines the kind of sport intended. The Zâhid is the literal believer in the letter of the Law, opposed to the Soofi, who believes in its spirit: hence the former is called a Zâhiri (outsider), and the latter a Bâtini, an insider. Moses is quoted because he ignored future rewards and punishments. As regards the “two Eternities,” Persian and Arab metaphysicians split Eternity, _i.e._, the negation of Time, into two halves, _Azal_ (beginninglessness) and _Abad_ (endlessness); both being mere words, gatherings of letters with a subjective significance. In English we use “Eternal” (_Æviternus_, age-long, life-long) as loosely, by applying it to three distinct ideas; (1) the habitual, in popular parlance; (2) the exempt from duration; and (3) the everlasting, which embraces all duration. “Omniscience-Maker” is the old Roman sceptic’s _Homo fecit Deos_.