with the people for what they say of him, either in this world or the next, and for the sake of his own salvation he must commit some act which, legally, is neither a great sin (_kabíra_) nor a trivial offence (_ṣaghíra_), in order that the people may reject him. Hence his fear in matters of conduct is like the fear of the Qadarites, and his hope in dealing with those who blame him is like the hope of the Murjites. In true love there is nothing sweeter than blame, because blame of the Beloved makes no impression on the lover’s heart: he heeds not what strangers say, for his heart is ever faithful to the object of his love. “_’Tis sweet to be reviled for passion’s sake._” This sect (the Ṣúfís) are distinguished above all creatures in the universe by choosing to be blamed in the body on account of the welfare of their souls; and this high degree is not attained by the Cherubim or any spiritual beings, nor has it been reached by the ascetics, devotees, and seekers of God belonging to the nations of antiquity, but it is reserved for those of this nation who journey on the path of entire severance from the things of the world. In my opinion, to seek Blame is mere ostentation, and ostentation is mere hypocrisy. The ostentatious man purposely acts in such a way as to win popularity, while the Malámatí purposely acts in such a way that the people reject him. Both have their thoughts fixed on mankind and do not pass beyond that sphere. The dervish, on the contrary, never even thinks of mankind, and when his heart has been broken away from them he is as indifferent to their reprobation as to their favour: he moves unfettered and free. I once said to a Malámatí of Transoxania, with whom I had associated long enough to feel at my ease: “O brother, what is your object in these perverse actions?” He replied: “To make the people non-existent in regard to myself.” “The people,” I said, “are many, and during a lifetime you will not be able to make them non-existent in regard to yourself; rather make yourself non-existent in regard to the people, so that you may be saved from all this trouble. Some who are occupied with the people imagine that the people are occupied with them. If you wish no one to see you, do not see yourself. Since all your evils arise from seeing yourself, what business have you with others? If a sick man whose remedy lies in abstinence seeks to indulge his appetite, he is a fool.” Others, again, practise the method of Blame from an ascetic motive: they wish to be despised by the people in order that they may mortify themselves, and it is their greatest delight to find themselves wretched and abased. Ibráhím b. Adham was asked, “Have you ever attained your desire?” He answered: “Yes, twice; on one occasion I was in a ship where nobody knew me. I was clad in common clothes and my hair was long, and my guise was such that all the people in the ship mocked and laughed at me. Among them was a buffoon, who was always