he glories and the pleasures of this world."

We may close this short list with the name of the Sufi poet,
Ferid-eddin-Attar. He was a druggist by trade, and one day was startled
by one of the half-mad fakirs, who swarm in Oriental cities, pensively
gazing at him while his eyes slowly filled with tears. Ferid-eddin
angrily ordered him to go about his business. "Sir," replied the fakir,
"that is easily done; for my baggage is light. But would it not be wise
for you to commence preparations for your journey?" The words struck
home, Ferid-eddin abandoned his business, and devoted the rest of his
life to meditation and collecting the sayings of the wise.

These four cases, the highwayman, the prince, the theologian, the poet,
are sufficient to show that the Recognition (anagnorisis) and Revolution
(peripeteia), to use Aristotle's phrase, which turns life from a chaotic
dream into a well-ordered drama, of which God is the Protagonist, may
receive as signal though not as frequent illustration in the territory
of Islam as in that of Christianity. They also serve to illustrate
Professor W. James' thesis in his Gifford Lectures, that "conversion,"
whether Christian or extra-Christian, is a psychological fact, and not a
mere emotional illusion.

APPENDIX II

A MOHAMMEDAN EXPOSITION OF SUFISM
BY IBN KHALDOUN

Sufism consists essentially in giving up oneself constantly to
devotional exercises, in living solely for God, in abandoning all the
frivolous attractions of the world, in disregarding the ordinary aims of
men--pleasures, riches and honours--and finally in separating oneself
from society for the sake of practising devotion to God. This way of
life was extremely common among the companions of the Prophet and the
early Moslems. But when in the second century of Islam and the
succeeding centuries the desire for worldly wealth had spread, and
ordinary men allowed themselves to be drawn into the current of a
dissipated and worldly life, the persons who gave themselves up to piety
were distinguished by the name of "Sufis," or aspirants to Sufism.

The most probable derivation is from "suf" (wool), for, as a rule, Sufis
wear woollen garments to distinguish themselves from the crowd, who love
gaudy attire.

For an intelligent being possessed of a body, thought is the joint
product of the perception of events which happen from without, and of
the emotions to which they give rise within, and is that quality which
disti