crudely uttering the Pantheistic dogma _Ana 'l Hakk_ (I am the
Truth, _i.e._, God), _wa laysa fi-jubbati il' Allah_ (and within
my coat is nought but God). His blood traced on the ground the
first-quoted sentence. Lastly, there is a quotation from
"Sardanapalus, son of Anacyndaraxes," etc.: here {Greek: paize}
may mean sport; but the context determines the kind of sport
intended. The Zahid is the literal believer in the letter of the
Law, opposed to the Soofi, who believes in its spirit: hence the
former is called a Zahiri (outsider), and the latter a Batini, an
insider. Moses is quoted because he ignored future rewards and
punishments. As regards the "two Eternities," Persian and Arab
metaphysicians split Eternity, _i.e._, the negation of Time, into
two halves, _Azal_ (beginninglessness) and _Abad_ (endlessness);
both being mere words, gatherings of letters with a subjective
significance. In English we use "Eternal" (_Aeviternus_,
age-long, life-long) as loosely, by applying it to three distinct
ideas; (1) the habitual, in popular parlance; (2) the exempt from
duration; and (3) the everlasting, which embraces all duration.
"Omniscience-Maker" is the old Roman sceptic's _Homo fecit Deos_.

The next section is one long wail over the contradictions, the
mysteries, the dark end, the infinite sorrowfulness of all
existence, and the arcanum of grief which, Luther said, underlies
all life. As with Euripides "to live is to die, to die is to
live." Haji Abdu borrows the Hindu idea of the human body. "It is
a mansion," says Menu, "with bones for its beams and rafters;
with nerves and tendons for cords; with muscles and blood for
cement; with skin for its outer covering; filled with no sweet
perfume, but loaded with impurities; a mansion infested by age
and sorrow; the seat of malady; harassed with pains; haunted with