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402 finally." This would seem to be, not yet Nirvâna, but as close an approach to it as this life affords.

In the Mohammedan world the Sufi sect and various dervish bodies are the possessors of the mystical tradition. The Sufis have existed in Persia from the earliest times, and as their pantheism is so at variance with the hot and rigid monotheism of the Arab mind, it has been suggested that Sufism must have been inoculated into Islam by Hindu influences. We Christians know little of Sufism, for its secrets are disclosed only to those initiated. To give its existence a certain liveliness in your minds, I will quote a Moslem document, and pass away from the subject.

Al-Ghazzali, a Persian philosopher and theologian, who flourished in the eleventh century, and ranks as one of the greatest doctors of the Moslem church, has left us one of the few autobiographies to be found outside of Christian literature. Strange that a species of book so abundant among ourselves should be so little represented elsewhere—the absence of strictly personal confessions is the chief difficulty to the purely literary student who would like to become acquainted with the inwardness of religions other than the Christian.

M. Schmölders has translated a part of Al-Ghazzali's autobiography into French: —

"The Science of the Sufis," says the Moslem author, "aims at detaching the heart from all that is not God, and at giving to it for sole occupation the meditation of the divine being. Theory being more easy for me than practice, I read [certain books] until I understood all that can be learned by study and