“Ere long the fallen camel was surrounded by a circle of ravenous wild beasts,--wolves, jackals, &c. But none of these ventured to attack him. The members of the caravan became aware of this singularity, and one of them went back to investigate the matter. He found that an amulet had been left suspended on the animal’s neck; and this he removed. When he had retreated to a short distance, the hungry brutes fell upon the poor camel, and soon tore him piecemeal.” “Now,” said Jelāl, “this world is in an exactly similar category with that poor camel. The learned of the world are the company of pilgrims, and our (Jelāl’s) existence among them is the amulet suspended round the neck of the camel--the world. So long as we remain so suspended, the world will go on, the caravan will proceed. But so soon as the divine mandate shall be spoken: ‘O thou submissive spirit, come thou back to thy Lord, content and approved’ (Qur’ān lxxxix. 27-8), and we be removed from the neck of the world-camel, people will see how it shall fare with the world,--how its inhabitants shall be driven,--what shall become of its sultans, its doctors, its scribes.” It is said that these words were spoken a short time before Jelāl’s death. When he departed this life, not much time elapsed ere the Sultan, with many of his great men of learning and nobles, followed him to the grave, while troubles of all kinds overwhelmed the land for a season, until God again vouchsafed it peace. 21. During one of his expositions, Jelāl said: “Thou seest naught, save that thou seest God therein.” A dervish came forward and raised the objection that the term “therein” indicated a receptacle, whereas it could not be predicated of God that He is comprehensible by any receptacle, as this would imply a contradiction in terms. Jelāl answered him as follows:— “Had not that unimpeachable proposition been true, we had not proffered it. There is therein, forsooth, a contradiction in terms; but it is a contradiction in time, so that the receptacle and the recepted may differ,--may be two distinct things; even as the universe of God’s qualities is the receptacle of the universe of God’s essence. But, these two universes are really one. The first of them is not He; the second of them is not other than He. Those, apparently, two things are in truth one and the same. How, then, is a contradiction in terms implied? God comprises the exterior and the interior. If we cannot say He is the interior, He will not include the interior. But He comprises all, and in Him all things have their being. He is, then, the receptacle also, comprising all existences, as the Qur’ān (xli. 54) says: ‘He comprises all things.’” The dervish was convinced, bowed, and declared himself a disciple. 22.