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Ron G. Williams and James W. Boyd, Ritual Art and Knowledge, Aesthetic Theory and Zoroastrian Ritual (University of South Carolina Press, Columbia, 1993). Pp. 200.

Al-Sijistani provides an extraordinary visualization of his system of four principles by explaining how the Christian image of the cross is, in fact, a symbol for the four wellsprings of wisdom (pp. 93-95). After defining the universal intellect, the first originated being, and the universal soul— out of which the partial souls in humans proceed—al-Sijistani takes up the subject of the relationship between the spiritual and physical worlds and the path to eternal salvation for mankind. In this connection, and in defining the guiding roles of the speaker-prophet and the founder, who are members of a terrestrial religious hierarchy, al-Sijistani propounds his most interesting ideas on the spiritual resurrection of men's souls (in contradistinction to their corporeal resurrection), the intellectual paradise, and the eternal reward of the souls of the righteous men through the acquisition of knowledge. The significance of al-Sijistani's works extends beyond narrow sectarian perspectives. Al-Sijistani, the most learned Ismaili thinker of early Fatimid times, was perhaps also the foremost Shii Muslim Neoplatonist and theologian-philosopher of his era, and his writings are extremely valuable for understanding not only philosophical Ismailism and its Neoplatonic elements and sources but also for understanding how Neoplatonic themes came to be adopted by the early Muslim philosophers. Walker's excellent English translation and textual analysis of alSijistani's Kitab al-Yanabf, which also represents the first English translation of a major Ismaili philosophical work, is therefore of considerable interest not only to specialists in Ismaili thought during its golden Fatimid age, but also to students of Islamic philosophy in general.