AND ITS FOUNDER, 411 



you a comparison. If there were a house, with only one door, in which 

 a great muhitude had fallen asleep ; and that house were to catch iire, and 

 one person should accidentally awake, ought he to awaken any one else, 

 or not ?" His enemies said, * Ba'yezid, since you aliedge that you have 

 received the order of God Almighty, say if you please, " Jabrayil visits 

 me, and I am Mehedi ;" but term not the people votaries of error, and 

 itifidels/ 



MiYA'N RosHEN Ba'yezid did not deem it right, to eat of the flesh of 

 an animal, killed by a person whom he did not know, or who did not 

 adhere to the doctrine of the divine unity. 



Ba'yezid knew that a worldly wise man, (dkel) before man is living, 

 but before God, dead : that his form is like the form of a man, but his 



A 



qualities those of a brute beast ; whereas, an Adrif, or enlightened man, 

 is living before God ; while his form is like the form of man, and his 

 qualities, like the qualities of the merciful God. 



A 



Ba'yezi'd said to his father Abdullah, " the Arabian prophet has 

 said that the law (Sheridt) ishke night ; the Tarikat, or means of attain- 

 ing goodness, like the stars ; the Hakikaty like the moon ; and the 

 Murifat, like the sun ; and nothing is superior to the sun/' 



Miya'n Ba'yezi'd Roshen said, " the matters of the Sheriat, or law, are 

 the five Moslem principles : (i. Pronouncing the profession of the faith : 

 2. The stated prayers : 3. Religious fasting : 4. HaJ, or pilgrimage : 

 5. Zacat, or the stated alms :) also, reciting the kalmei shahadet, or profes- 

 sion of faith, accompanied with true belief. The business of the Tarikat 

 is the Tasbih and Tahiti ; the recitation of the attributes of God ; the con- 

 stant mention of the name of God ; tlie guarding of the heart f^om 

 doubt. 



