“Jesus passed by three men. Their bodies were lean and their faces pale. He asked them, saying, ‘What hath brought you to this plight?’ They answered, ‘Fear of the Fire.’ Jesus said, ‘Ye fear a thing created, and it behoves God that He should save those who fear.’ Then he left them and passed by three others, whose faces were paler and their bodies leaner, and asked them, saying, ‘What hath brought you to this plight?’ They answered, ‘Longing for Paradise.’ He said, ‘Ye desire a thing created, and it behoves God that He should give you that which ye hope for.’ Then he went on and passed by three others of exceeding paleness and leanness, so that their faces were as mirrors of light, and he said, ‘What hath brought you to this?’ They answered, ‘Our love of God.’ Jesus said, ‘Ye are the nearest to Him, ye are the nearest to Him.’” The Syrian mystic, Ahmad ibn al-Hawārī, once asked a Christian hermit: “‘What is the strongest command that ye find in your Scriptures?’ The hermit replied: ‘We find none stronger than this: “Love thy Creator with all thy power and might.”’” Another hermit was asked by some Moslem ascetics: “‘When is a man most persevering in devotion?’ ‘When love takes possession of his heart,’ was the reply; ‘for then he hath no joy or pleasure but in continual devotion.’” The influence of Christianity through its hermits, monks, and heretical sects (_e.g._ the Messalians or Euchitæ) was twofold: ascetic and mystical. Oriental Christian mysticism, however, contained a Pagan element: it had long ago absorbed the ideas and adopted the language of Plotinus and the Neoplatonic school. II. NEOPLATONISM Aristotle, not Plato, is the dominant figure in Moslem philosophy, and few Mohammedans are familiar with the name of Plotinus, who was more commonly called ‘the Greek Master’ (_al-Sheykh al-Yaunānī_). But since the Arabs gained their first knowledge of Aristotle from his Neoplatonist commentators, the system with which they became imbued was that of Porphyry and Proclus. Thus the so-called _Theology of Aristotle_, of which an Arabic version appeared in the ninth century, is actually a manual of Neoplatonism.