Although the numerous definitions of Sūfism which occur in Arabic and Persian books on the subject are historically interesting, their chief importance lies in showing that Sūfism is undefinable. Jalāluddīn Rūmī in his _Masnavī_ tells a story about an elephant which some Hindoos were exhibiting in a dark room. Many people gathered to see it, but, as the place was too dark to permit them to see the elephant, they all felt it with their hands, to gain an idea of what it was like. One felt its trunk, and said that the animal resembled a water-pipe; another felt its ear, and said it must be a large fan; another its leg, and thought it must be a pillar; another felt its back, and declared that the beast must be like an immense throne. So it is with those who define Sūfism: they can only attempt to express what they themselves have felt, and there is no conceivable formula that will comprise every shade of personal and intimate religious feeling. Since, however, these definitions illustrate with convenient brevity certain aspects and characteristics of Sūfism, a few specimens may be given. “Sūfism is this: that actions should be passing over the Sūfī (_i.e._ being done upon him) which are known to God only, and that he should always be with God in a way that is known to God only.” “Sūfism is wholly self-discipline.” “Sūfism is, to possess nothing and to be possessed by nothing.” “Sūfism is not a system composed of rules or sciences but a moral disposition; _i.e._ if it were a rule, it could be made one’s own by strenuous exertion, and if it were a science, it could be acquired by instruction; but on the contrary it is a disposition, according to the saying, ‘Form yourselves on the moral nature of God’; and the moral nature of God cannot be attained either by means of rules or by means of sciences.” “Sūfism is freedom and generosity and absence of self-constraint.” “It is this: that God should make thee die to thyself and should make thee live in Him.” “To behold the imperfection of the phenomenal world, nay, to close the eye to everything imperfect in contemplation of Him who is remote from all imperfection--that is Sūfism.” “Sūfism is control of the faculties and observance of the breaths.” “It is Sūfism to put away what thou hast in thy head, to give what thou hast in thy hand, and not to recoil from whatsoever befalls thee.”