'For all the past of Time reveals A bridal dawn of thunder-peals, Wherever Thought hath wedded Fact.' But let us hear Hegel's own grave, well-weighed judgment, as he spoke it in those days to his own Students at Berlin: 'In a higher and subjectively freer way, the Oriental Pantheism has been developed in Mohammedanism, especially by the Persians. A special relationship now comes in. The Poet longs to behold the Divine in all things, and he actually does so behold it; but he also now surrenders his own Self and gives himself up to it, while he at the same time in the same degree grasps the Immanence of the Divine in his own inner Being, when thus expanded and freed. And thereby there grows in him that cheerful inwardness, that free joy, that abounding blessedness which is peculiar to the Oriental, who in becoming liberated from his own individual limitations, sinks forthwith into the Eternal and Absolute, and recognises and feels in everything the Image and the Presence of the Divine. Such a consciousness of being permeated by the Divine and of a vivified, intoxicated life in God, borders on Mysticism. Above all others JELÁLEDDÍN RUMI is to be celebrated in this connection, of whose poetry Rückert has furnished us with some of the finest specimens, in which, with his marvellous power of expression, he even allows himself to play, in the most skilful and free manner, with words and rhymes, as the Persians similarly do. Love to God, with whom Man identifies his Self through the most unlimited self-surrender, and Whom, as the One, he now beholds in all the realms of space, leads him to refer and carry back all and everything to God; and this Love here forms the centre which expands on all sides and into all regions.'[13]