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115whose illumination forms the very essence of the universe. In his psychology he follows Avicenna, but his treatment of this branch of study is more systematic and more empirical. As an ethical philosopher, he is a follower of Aristotle whose doctrine of the mean he explains and illustrates with great thoroughness. Above all he modifies and transforms the traditional Neo-Platonism, into a thoroughly Persian system of thought which, not only approaches Plato, but also spiritualises the old Persian Dualism.. No Persian thinker is more alive to the necessity of explaining all the aspects of objective existence in. reference to his fundamental principles. He constantly appeals to experience, and endeavours to explain even the physical phenomena in the light of his theory of illumination. In his system objectivity, which was completely swallowed up by the exceedingly subjective character of extreme pantheism, claims its due again, and, having been subjected to a detailed examination, finds a comprehensive explanation. No wonder then that this acute thinker succeeded in founding a system of thought, which has always exercised the greatest fascination over minds - uniting speculation and emotion in perfect harmony. The narrow-mindedness of his contemporaries gave him the title of "Maqtul" (the killed one), signifying that he was not to be regarded as "Shahid" (Martyr); but succeeding generations of Sufis and philosophers have always given him the profoundest veneration. I may here notice a less spiritual form of the
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