accordant with their hearts. The former class are masters of their hearts (_ṣáḥib al-qulúb_), the latter are under the dominion of their hearts (_maghlúb al-qulúb_); the former retain their attributes (_báqi ´l-ṣifat_), the latter have lost their attributes (_fáni ´l-ṣifat_). The truth of this matter goes back to the words of God: _Illá `íbádaka minhumu ´l-mukhlaṣína_, “Except such of them as are Thy purified (chosen) servants” (Kor. xv, 40). Here some read _mukhliṣína_ instead of _mukhlaṣína_. The _mukhliṣ_ (purifying one’s self) is active, and retains his attributes, but the _mukhlaṣ_ (purified) is passive, and has lost his attributes. I will explain this question more fully elsewhere. The latter class, who make their bodies accordant with their hearts, and whose hearts abide in contemplation of God, are of higher rank than those who by their own effort make their hearts comply with the Divine commandments. This subject has its foundation in the principles of sobriety (_ṣahw_) and intoxication (_sukr_), and in those of contemplation (_musháhadat_) and self-mortification (_mujáhadat_). 3. ḤASAN OF BAṢRA. His “name of honour” was Abú `Alí; according to others, Abú Muḥammad or Abú Sa`íd. He is held in high regard and esteem by the Ṣúfís. He gave subtle directions relating to the science of practical religion (_`ilm-i mu`ámalat_). I have read in the Anecdotes that a Bedouin came to him and asked him about patience (_ṣabr_). Ḥasan replied: “Patience is of two sorts: firstly, patience in misfortune and affliction; and secondly, patience to refrain from the things which God has commanded us to renounce and has forbidden us to pursue.” The Bedouin said: “Thou art an ascetic; I never saw anyone more ascetic than thou art.” “O Bedouin!” cried Ḥasan, “my asceticism is nothing but desire, and my patience is nothing but lack of fortitude.” The Bedouin begged him to explain this saying, “for [said he] thou hast shaken my belief.” Ḥasan replied: “My patience in misfortune and my submission proclaim my fear of Hell-fire, and this is lack of fortitude (_jaza`_); and my asceticism in this world is desire for the next world, and this is the quintessence of desire. How excellent is he who takes no thought of his own interest! so that his patience is for God’s sake, not for the saving of himself from Hell; and his asceticism is for God’s sake, not for the purpose of bringing himself into Paradise. This is the mark of true sincerity.” And it is related that he said: “Association with the wicked produces suspicion of the good.” This saying is very apt and suitable to the people of the present age, who all disbelieve in the honoured friends of God. The reason of their disbelief is that they associate with pretenders to Ṣúfiism, who have only its external forms; and perceiving their actions to be perfidious, their tongues false, their ears listening to idle quatrains, their eyes following pleasure and lust, and their hearts set