ON THE ASSERTION OF THE UNITY.

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He is One, and number has no place in Him; He is Absolute, and dependence is far removed from Him; not that One which reason and understanding can know, not that Absolute which sense and imagination can recognise. He is not multitude, nor paucity; one multiplied by one remains one. In duality is only evil and error; in singleness is never any fault.

While multitude and confusion remain in thy heart, say thou 'One' or 'Two,'--what matter, for both are the same. Thou, the devil's pasture, know for certain what, and how much, and why, and how! Have a care! His greatness comes not from multitude; His essence is above number and quality; the weak searcher may

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not ask 'Is it' or 'Who' concerning Him. No one has uttered the attributes of the Creator, HE,--quantity, quality, why, or what, who, and where. His hand is power, His face eternity; 'to come' is His wisdom, 'the descent' His gift; His two feet are the majesty of vengeance and dignity, His two fingers are the effective power of His command and will. All existences are subject to His omnipotence; all are present to Him, all seek Him; the motion of light is towards light-how can light be separated from the sun?

In comparison with His existence eternity began but the day before yesterday; it came at dawn, but yet came late. How can His working be bounded by eternity? Eternity without beginning is a houseborn slave of his; and think not nor imagine that eternity without end (is more), for eternity without end is like to eternity without beginning.

How shall He have a place, in size greater or smaller? for place itself has no place. How shall there be a place for the Creator of

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place, a heaven for the Maker of heaven himself? Place cannot attain to Him, nor time; narration can give no information of Him, nor observation. Not through columns is His state durable; His nature's being has its place in no habitation.

O thou, who art in bondage to form and delineation, bound by 'He sat upon the throne'; form exists not apart from contingencies, and accords not with the majesty of the Eternal. Inasmuch as He was sculptor, He was not image; 'He sat' was, not throne, nor earth. Continue calling 'He sat' from thy inmost soul, but think not His essence is bound by dimensions; for 'He sat' is a verse of the Qur'ân, and to say 'He has no place' is an article of faith. The throne is like a ring outside a door; it knows not the attributes of Godhead. The word 'speech' is written in the Book; but shape and voice and form are far from Him; 'God descends' is written in tradition, but believe not thou that He comes and goes; the throne is mentioned in order to exalt it, the reference to the Ka`ba is to glorify it. To say 'He has no place' is the gist of religion; shake thy head, for it is a fitting opportunity for praise. They pursue Husain with enmity because 'Alî spoke the word 'He has no place.'

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He made an earth for His creation in this form; behold how He has made a nest for thee! Yesterday the sky was not, to-day it is; again to-morrow it will not be,--yet He remains. He will fold up the veil of smoke in front of Him;--'On a day we will fold up the heavens;' (Qur. 21:103) breathe thou forth a groan. When the knowers of God live in Him, the Eternal, they cleave 'behold' and 'He' in two through the middle.