After having sounded human nature in its depth, and viewed it in its various forms, the Muhammedan philosophers conceived a high idea of man in general, and call him insan kamil, “the perfect man.” He is the reunion of all the worlds, divine and naturaf, universal and partial; he the book, the pure, sublime, and venerable pages of which are not to be touched, nor can be comprehended, but by those who have thrown off the dark veils of ignorance. His soul is to his body what the universal soul is to the great world, which bears the name of “the great man.”
Sir William Jones refers,[197] for a particular detail of Súfi metaphysics and theology, to the Dabistán. These are given with a particular phraseology, for which it is not easy to find corresponding expressions in any European language; and which I have endeavored, to the best of my power, to explain in my notes. A particular signification is attached even to the most common terms, such as state, station, time, duration, existence, non-existence, possibility, presence, absence, testimony, sanctity, annihilation, etc., etc. Besides, we find particular divisions and classifications: different attributions and names of the Deity, the unity of which is to be preserved in all; the division of spirits, prophetism, true and false miracles, revelation, inspiration; four sorts of mankind, as many of life and death; seven degrees of contemplative life, in each of which degrees the Súfi sees a different color; four lights of God; four sorts of manifestations, the sign of which is annihilation, called “the science,” or “positive knowledge.” Further we meet with a metempsychosis for the imperfect soul, and an appearance for the perfect; even with a geography of the invisible, the land of shades in the towns of Jabilkha, Jabilsa, and Barzah, etc., etc.; and, in addition, manifo I pinions of Asiatic philosophy.
Here should be pointed out how Muhammedan or other Súfis may be confounded with the Hindu Yogis or Sanyásis, although in reality distinguishable from each other. The Yajur veda, and other sacred books of the latter inculcate the precept that a man ought to acquire perfect indifference concerning the whole exterior world, and in all places to lay aside the notion of diversity. This is what a Yogi or Sanyasi endeavors to attain: he quits every thing, house, wife, children, even his caste; the world has no more right upon him than he upon the world. In this he agrees with the Súfi; but the latter generally aspires to the divine gift of inspiration, prophetism, mystical enthusiasm, whilst the common state of a Yogi is that of complete impassiveness or torpor.
It is only towards the end of the Dabistán that Mohsan Fani mentions particularly the Sabeans, whose religion was, from the very beginning of the work, treated of under different names of the ancient Persian religions, such as Yezdanians, Jamsaspians, etc., etc.
[180] See Journal des Savans, décembre 1821, pp. 721, 722, art. de Silvestre de Sacy.
[181] The Sálik, Mejezub, and Mejezub Salik. (See A Treatise on Sufism, or Muhammedan Mysticism, by lieutenant J. William Graham. In the Transact. of the Lit. Soc. of Bombay, vol. I. p. 99, 1811.
[182] Wordsworth.
“— — — Solemque suum, sua sidera norunt.”
Æneis, c. VI. v. 641.