the love that thou would'st find demands the sacrifice of self to the end that the heart may be filled with the passion to stand within the Holy of Holies, in which alone the mysteries of the True Beloved can be revealed unto thee." The average Súfí was a poet. All that was beautiful was God to him. He tried to be nearer the Beautiful every day, and thus his soul swept on from flower to flower, higher and higher, until he was absorbed into the Divine. We have now seen that Súfíism is essentially a religion of Love without a creed or dogma. No merciless hells leap up in the Súfí's beliefs. He has no _one way_ theory for the Life beyond: "The ways of God are as the number of the souls of men." There is splendid, magnificent broad-mindedness in this Súfí remark. This unsectarian teaching should be applied to every religion. It would tend to sweeten and deepen the thoughts of men, who would forget the petty non-essentials of creeds and dogmas, lost in the perception of the All-Beautiful. IV. THE INFLUENCE OF SÚFÍISM This love here forms the centre which expands on all sides and into all regions.--HEGEL. Although Jalálu'd-Dín Rúmí lived for fifty years in a Turkish city he scarcely ever used any Turkish words; but nevertheless his influence on Turkish poetry was very considerable. The Turkish poets of that day poured forth innumerable "spiritual couplets" of a mystical nature. Indeed nearly all the Ottoman poets were either Súfís or men who wrote after the manner of the Persian Súfís. Jalál's son, Sultan Valad, wrote in Turkish the following concerning his father: Wot ye well Mevláná is of saints the Pole; Whatsoever thing he sayeth, do in whole. All his words are mercies from the Heavenly King; Such that blind folks' eyes were opened, did they sing. The Súfí influence on Turkish poetry, many years after Jalál's death, gradually weakened as time went on, and their poetry became less mystical. The French were probably responsible for this change to a certain extent. Then, again, Súfíism influenced the poetry of India; but in this case there was influence on both sides, and the Súfís probably borrowed some of the Buddhistic ideas, especially in regard to their later conception of Divine absorption. The following remark of Abú Bahu al-Shiblí certainly points to the belief that the Súfís inculcated certain ideas from the Vedanta Philosophy:--"_Tasawwuf_ is control of the faculties and _observance of the breaths._"