{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_63277/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_63277","id":"gutenberg_63277","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/63277","summary":null,"tags":["Category: History - Other","Category: History - Religious","Iran -- Religion","Religions"],"text":"THE DABIST\u00c1N,\n\nOR\n\nSCHOOL OF MANNERS.\n\n\n\n\nPARIS.\u2015\u2015PRINTED BY M^{me} V^{e} DONDEY-DUPR\u00c9,\n\nPRINTER TO THE ORIENTAL TRANSLATION FUND OF GREAT BRITAIN AND IRELAND,\n\n46, rue Saint-Louis, au Marais.\n\n\n\n\nTHE\n\nDABIST\u00c1N,\n\nOR\n\nSCHOOL OF MANNERS,\n\nTRANSLATED FROM THE ORIGINAL PERSIAN,\n\nWITH NOTES AND ILLUSTRATIONS,\n\nBY\n\nDAVID SHEA,\n\nOF THE ORIENTAL DEPARTMENT IN THE HONORABLE EAST INDIA COMPANY\u2019S\nCOLLEGE;\n\nAND\n\nANTHONY TROYER,\n\nMEMBER OF THE ROYAL ASIATIC SOCIETIES OF GREAT BRITAIN AND IRELAND, OF\nCALCUTTA AND PARIS, AND OF THE ETHNOLOGICAL SOCIETY OF PARIS;\n\nEDITED, WITH A PRELIMINARY DISCOURSE, BY THE LATTER.\n\n\nVOLUME III.\n\n\n\n\nPARIS:\n\nPRINTED FOR THE ORIENTAL TRANSLATION FUND OF GREAT BRITAIN AND IRELAND.\n\n\nSOLD BY\n\nBENJAMIN DUPRAT, BOOKSELLER TO THE BIBLIOTH\u00c8QUE ROYALE, 7, RUE DU\nCLOITRE SAINT-BENOIT.\n\nAND ALLEN AND CO., LEADENHALL-STREET, LONDON.\n\n1843.\n\n\n\n\nTHE DABIST\u00c1N,\n\nOR\n\nSCHOOL OF MANNERS.\n\n\n\n\nCHAPTER VII.\n\nOF THE RELIGION OF THE SA DIK\u00cdAHS.[1]\n\n\nThese sectaries are followers of _Musaylima_. The people of _Islam_,\n\u201cthe true faith,\u201d qualify _Musaylima_ as \u201cthe Liar.\u201d[2] These\nsectaries call themselves also _Rahm\u00e1n\u00edah_; as they gave to Musaylima\nthe title of _Rihm_, \u201ccommiserator;\u201d they assert, that the words:\n_Bismilla h\u00edrrehma nirreh\u00edm_, \u201cin the name of the bountiful and\nmerciful God,\u201d relate to him, that is: a God is the merciful\nMusaylima. Muhammed Kul\u00ed, the man so named, contracted friendship with\nthe author of this work in the year of the Hejira 1053 (A. D. 1643) at\nthe holy sepulchre.[3] After some friendly intercourse, he said: \u201cTo a\ntrue believer, it is necessary to acknowledge Musaylima as the bringer\nof the true intelligence and a prophet; and if one does not so, his\nfaith is not the true.\u201d For a confirmation of this assertion, he\nadduced as evidence some verses of the Koran, and said: \u201cMusaylima was\nin the divine mission a partner of the dignity of the prophetic\nasylum, Muhammed, in the same manner as Harun was with Moses.\u201d He\nfurther maintained: \u201cTwo prophets are required as being witnesses, and\nevidence wants two persons, and if there be more, so much the better.\u201d\nHe then highly extolled his virtues and miracles, such as his calling\nthe moon until she came down and before the eyes of his companions sat\ndown on his lap;[4] as his going to dry trees, and praying so, that\nthey all became green; as having, when a newborn child, given\ntestimony of his prophetic gift, so that a class of noble persons\nprofessed their faith in his divine mission. That man besides said,\nthat the Koran is Muhammed\u2019s miracle, by which he bound the tongue of\nemulation to all the eloquent men of Arabia; and in like manner the\nAlmighty God sent to Musaylima a book, which they call the first\n_F\u00e1r\u00fak_, \u201cseparator;\u201d this also became a binder of tongues to the\neloquent; and no man, except Muhammed and Musaylima, is capable of\nunderstanding these two books, the reading of which affords salvation\nin this and in the other world; but to expound them is a great crime.\nThe Almighty God bestowed upon Musaylima the favor of another\nnecessary and venerable book, entitled \u201cthe second F\u00e1r\u00fak\u201d to the\ncommands of which it is indispensable to conform our actions. What\nMuhammed had revealed is all truth, and Musaylima, too, chose his way\nin that direction; if some precepts of the latter and his celestial\nbook are contrary to the statements of Muhammed, it is because\nMusaylima survived Muhammed[5] (upon whom be peace!), and cancelled\nsome of them by the command of God, as in like manner, during\nMohammed\u2019s life, some of his precepts have been obliterated. The man\nquoted from the heavenly book of Musaylima the following words: \u201cAdopt\nthe belief (O men!) that our God is the God of the world, and know,\nthat he is the Creator of the universe and of its inhabitants; that he\nis above the creatures, none of whom is like him; say not, that he has\nno body; for it may be that he has a body, although not one like a\nbody of his creatures: hand, eye, and ear of God are mentioned in the\nFurk\u00e1n[6] which came from Muhammed; and what is stated in the first\nF\u00e1r\u00fak, which is the book of Musaylima, is all truth; but the hand, the\neye, and the ear of God are not like the hand and foot, and eye and\near of the creatures. Thus faith is required for an intercourse with\nGod, and contemplation of the Creator; yet, whatever was found\nexisting can be seen, but the vision of the eye, and the want of it,\nought not to be taken in a confined sense, as faith is to be\nentertained that God shows himself to his servants in whatever manner\nhe wills.\u201d The man further proceeded to say: \u201cAvoid discussions about\nantiquity, tradition, and duration, and the evanescence or destruction\nof the world, because the world is the creation of God, and as to the\nlast judgment and resurrection after death, attach your faith to them,\nand be confident that you shall be raised to life, and in that fix\nyour thoughts, that it will be with the same or another body, in this\nor in another house, to heaven or to hell, to beatitude and repose, to\nrecompense or punishment; attach your faith to this, and avoid diving\ntoo deep into it, whether it will be in this or in another habitation;\nbelieve in the angels of God, but say not that they have wings and\nfeathers, or that, although this form be not essential to them, they\nnevertheless show themselves in this form, and know that good and bad,\nfine and ugly, are existing; but do not say, that this is good and\nthat bad; for that which you call bad may be good, and inversely: but\nwhatever is commanded, that do.\u201d The man proceeded to say: \u201cIn the\ntime of Muhammed no Kiblah was fixed: men turned their faces sometimes\ntowards Jerusalem, sometimes towards the K\u00e2bah of _Mecca_, and\nsometimes towards any other place. After Muhammed, his companions\nestablished by force that K\u00e2bah should be the Kiblah. After Muhammed\nit was ordered by Musaylima, that turning the face towards the great\naltar, or any determined object, is impiety, and a sign of infidelity,\nbecause as no figure of whatever likeness from among living beings\nought to be made a Kiblah, why should it be permitted to make a Kiblah\nof a house? Further, at the time of prayer, one may turn his face to\nwhatever side he chooses, provided it be with this intention: I\naddress myself to thee, who hath neither side nor figure.\u201d At the\nthree daily prayers which Musaylima has prescribed, the worshipper\nturns his face to no particular side; so if he turned himself at\nmidday-prayer to the east, before sunset he prays towards the west;\nnever towards a fixed place, nor to a fixed house, because this is\ninfidelity. These sectaries do not call the K\u00e2bah \u201cthe house of God,\u201d\nas the Almighty God has no house, otherwise he would have a body. They\ndo not use the prayers of the Sunnites, as prayer with them is that\nwhich God has prescribed, and not that which the prophet likes. When\nthey feel a desire to worship God, they read the divine words, and\nthen reassume their work; but in their prayer, they never pronounce\nthe name of the prophet; because it is contrary to sound doctrine to\nmix the veneration of a creature with the service of God, and in the\nprayer nothing comes upon their tongue but the word of God, not even\nthe sayings of the prophet. Moreover, this sect prays three times a\nday; for, of the five prayers _ordered by Muhammed_, Musaylima, by\nGod\u2019s command, dispensed with the evening and morning prayer to\n_Sah\u00e1h,[7] his wife_, who was a prophetess, and sent to the people as\nthe reward of an excellent genius: this was one of the suitable favors\nof the Lord to Musaylima, who himself was a prophet, and his mate,\nalso a prophetess.\n\nAs to what is said, that God commanded Iblis to adore Adam, and that,\nbecause he disobeyed, Iblis was expelled from the celestial\ncourt[8]\u2015\u2015this tale is impious; because God does not command\nprostration before another object, nor induce any body to undue\nworship, as he did not create Iblis for the purpose of throwing men\ninto error. In the second F\u00e1r\u00fak, it is stated that Iblis does not\nexist; the Almighty God gave man free choice, and the faculty of\nacting well or ill: wherefore he takes account of his good and bad\nconduct.\n\nThis sect also maintains that, for marriage, neither witnesses nor\nceremonies are required; acquiescence and agreement of two persons in\na retired place are sufficient. Further, although in the time of\nMuhammed (the blessing and peace of God be upon him!) it was permitted\nto ask in marriage the daughter of relations, such as that of a\npaternal or maternal uncle, yet, after Muhammed, it was prohibited;\nlikewise, connexion between consanguineous individuals, which was wont\nof old, became forbidden in Muhammed\u2019s time. By Musaylima came the\ncommand of God to take to wife the daughter of one, between whom and\nthe suitor not the least relationship is known. To contract marriage\nwith more than one woman is not legal, but if any one wishes more, he\nmay take another on the condition of temporary cohabitation.\n\nTo purify before prayer with sand or dust, when water cannot be had,\nis not right.\n\nWhen one possesses a slave, male or female, who is an unbeliever, this\nslave, adopting the true faith, becomes free without requiring the\nleave of his master.\n\nWhatever animal feeds upon filth which pollutes, this to eat is not\nallowable. Domestic fowls are not to be eaten, because they are winged\npigs.\n\nMusaylima forbade to keep the fast of Ramezan, but instead of this he\nprescribed the fast at night, in such a manner that, from sunset to\nsunrise, nothing may be eat nor drunk; and also abstinence from sexual\nintercourse.\n\nMoreover, he abolished circumcision, for avoiding resemblance with the\nJews. He prohibited all intoxicating liquors, such as those produced\nfrom the palm-tree, opium, nuts, and the like.\n\nMuhammed Kul\u00ee used to read much in the second F\u00e1r\u00fak, the book of\nMusaylima, which, having collected, he recited, and said: this\ndoctrine came to me from my father and my ancestors, who enjoyed the\nnoble society of Musaylima. He said and enjoined that, after the birth\nof a son, the first observance is not to approach one\u2019s wife; the\nwoman and man ought to turn their mind to God, and if one cannot\neffect it, he ought at least not to see his wife but once a day.\nAccording to the second F\u00e1r\u00fak, it is allowable to have intercourse\nwith another woman, inasmuch as it is another sort of contract.\nMuhammed Kuli said: \u201cI saw Musaylima repeatedly in dreams, in which he\ndisclosed what was unknown to me, and said: When by orders of\nAbu-bekr, Musaylima underwent the death of a martyr, and other Khalifs\nwere movers of this event, therefore the Almighty God made them suffer\nthe curse of mankind; in the same manner as he threw the Jews, on\naccount of the murder of Jesus, into error and perdition.\n\n\u201cThe murderers of Musaylima are liars and villains, and so are the\nmurderers of S\u00e1\u00edd Al Shah\u00e1i Hamzah.\u201d[9]\n\n\n     [1] In the before quoted Memoir of H. T. Colebrooke (_As.\n     Res._, vol. VII p. 342), we read, as taken from the account\n     of N\u00farukah of Sh\u00faster, what follows: \u201cThe _Sadik\u00edyahs_ are a\n     tribe of the faithful in Hindustan; pious men, and disciples\n     of _Sayyad Cab\u00edru \u2019ddin_, who derived his descent from\n     Ism\u00e2il, son of Im\u00e1m J\u00e1fer. This tribe is denominated\n     _Sadik\u00edyahs_, by reason of the \u2018sincere\u2019 (s\u00e1dik) call of\n     that Sayyad. Although that appellation have, according to\n     received notions, a seeming relation to Ab\u00fa bekr, whose\n     partisans give him this title; yet it is probable that the\n     sect assumed that appellation for the sake of concealment.\n     However no advantage ever accrues to them from it: on the\n     contrary, the arrogant inhabitants of _Hind_, who are\n     _Hinduis_, being retainers of the son of the impious _Hind_\n     (meaning Hinda, the mother of M\u00e2viyeh), have discovered\n     their attachment to the sect of Shiahs, and have revived\n     against them the calumnies which, five hundred years before,\n     they broached against the Ism\u00e2ilahs. They maliciously charge\n     them with impiety. Such is indeed their ancient\n     practice.\u2026\u2015\u2015In short, nearly thirty thousand persons of this\n     sect are settled in provinces of Hindustan, such as Multan,\n     Lah\u00f3re, D\u00e9lhi, and Gujr\u00e1t. Most of them subsist by commerce;\n     they pay the fifth part of their gains to the descendants of\n     _Sayyad Cab\u00edr_, who are their priests: and both preceptor\n     and pupil, priest and layman, all are zealous Shi\u00e1hs.\u2026\u201d\n\n     It will be evident that the author of the Dabist\u00e1n speaks of\n     a sect which bears the same name, but which owns another\n     founder and another Koran, although possessing some tenets\n     common to other sects.\n\n     [2] Musaylima once professed the creed of Muhammed, before\n     whom he appeared as one of the deputies sent by the tribe\n     Henaifa, when they offered their submission to the prophet.\n     But in A. D., 631 Musaylima declared himself a prophet in\n     the country of Yam\u00e1ma, and gained a great number of\n     followers; he dared even offer himself in a letter to\n     Muhammed, as a partner of his prophetic mission, but\n     received a refusal, with this address: \u201cFrom Muhammed, the\n     Apostle of God, to Musaylima, the Liar.\u201d\n\n     [3] \u0645\u0634\u0647\u062f, _Mashhad_, signifies properly any place where a\n     martyr has been buried, and is particularly applied to the\n     burying places of Im\u00e1ms, such as that of Kerbela, near Kufa,\n     before mentioned. But the town of T\u00fas, in Khorassan, has\n     almost exchanged its proper name for that of _Mashhad_,\n     \u201csepulchre,\u201d because the Im\u00e1m Risa, son of Mussa al Khadem,\n     was buried near that place. Is it that which is meant above?\n     Although the author says (Vol. II. p. 364), that he was in\n     1053 (1643) in Lahore, which is about 1200 miles distant\n     from T\u00fas, his visiting, the same year, both towns, is far\n     from impossible. In the same year, we find him in Kirtp\u00far,\n     in the mountainous part of the Panjab (_ibid._, p. 416), and\n     in Kabul, which is on the road from Lahore to Tus.\n\n     [4] The moon acts a conspicuous part in the prestigious\n     exhibitions of magicians. There appeared during the reign of\n     Muhammed Mahadi, the third khalif of the Abbasides, from the\n     year of the Hejira 158 to 169 (A. D. 774-785), in the town\n     of Nekhshab, in Khorassan, an impostor, called _Hakem ben\n     Hasham_, whose surname was _Sazindah mah_, \u201cmoon-maker.\u201d\n     Having but one eye, he used to hide his deformity under a\n     silver veil, or mask, whence he was called _al Mokanna_,\n     \u201ccovered by a veil.\u201d So concealed, he pretended nobody could\n     bear the effulgence of his face, like that of God himself.\n     At the head of a numerous party, he was not without\n     difficulty reduced by the ruling Khalif. Hakem\u2019s particular\n     mode of suicide will be adverted to in a note at the end of\n     chapter VIII.\n\n     [5] Muhammed died on the 8th June, A. D. 632; Musaylima did\n     not long survive him. He was killed, with ten thousand of\n     his soldiers, under the reign of Abu-bekr, in A. D. 632, in\n     a battle against Khaled, the son of Valid, who was sent with\n     an army against him. Although the party of the new prophet\n     appeared then crushed, yet we see by the account of the\n     Dabist\u00e1n, that its doctrine maintained itself as late as the\n     seventeenth century of our era.\n\n     [6] _Furk\u00e1n_, separating, discriminating, is another name\n     for the Koran; and signifies any sacred book discriminating\n     the right from wrong.\n\n     [7] Thomas Erpenius, the translator of Elmacin, calls her\n     Thegjazis (_Hist. Saracenica_, p. 19); her true name was\n     _Sijah_, the daughter of Haret, of the tribe of the\n     Tamimites, or Taalabites, according to Elmacin (loco\n     citato). She declared herself a prophetess, and gained\n     ascendancy in the country of Bahrein, along the\n     south-western shores of the Persian gulf, and in almost the\n     whole tract between Mecca and Bassora. She offered herself\n     as wife to the new prophet, in Yam\u00e1ma, who married her, but\n     she soon abandoned him.\u2015\u2015(See _Abulfeda_, vol. I. pp. 208,\n     209.)\n\n     [8] We find in the Koran, chap. II. v. 28, the following\n     passage: \u201cWhen thy Lord said unto the angels: I am going to\n     place a substitute on earth, they said: Wilt thou place\n     there one that will do evil therein, and shed blood? but we\n     celebrate thy praise, and sanctify thee. God answered:\n     Verily, I know that which ye know not.\u2015\u201529. And he taught\n     Adam the names of all things, and then proposed them to the\n     angels, and said: Declare unto me the names of these things,\n     if ye say truth.\u2015\u201530. They answered: Praise be unto thee; we\n     have no knowledge but what thou teachest us, for thou art\n     knowing and wise.\u2015\u201531. God said: O, Adam! tell them their\n     names. God said: Did I not tell you that I know the secrets\n     of heaven and earth; and know that what ye discover, and\n     that which ye conceal?\u2015\u201532. And when he said unto the\n     angels: Worship Adam; they all worshipped him, except Iblis,\n     who refused, and was puffed up with pride, and became of the\n     number of unbelievers.\u2015\u2015In Chapter VII. v. 11. God said unto\n     him: What hindered thee from worshipping Adam, since I\n     commanded thee? He answered: I am more excellent than he;\n     thou hast created me of fire, and hast created him of\n     clay.\u2015\u201512. God said: Get thee down therefore from paradise:\n     for it is not fit that thou behave thyself proudly therein;\n     get thee hence; thou shalt be one of the contemptible.\u2015\u201513.\n     He answered: Give me respite until the day of\n     resurrection.\u2015\u2015V. 14. God said: Verily, thou shalt be one of\n     those who are respited.\u2015\u201515. The devil said: Because thou\n     hast degraded me, I will wait for men in thy strait\n     way.\u2015\u201516. Then I will come upon them from before and from\n     behind, and from their right hand and from their left, and\n     thou shalt not find the greater part of them thankful.\u2015\u201517.\n     God said unto him: Get thee hence, despised, and driven far\n     away; verily, whoever of them shall follow thee, I will\n     surely fill hell with you all, etc., etc.\n                                    (_Sale\u2019s Translation._)\n\n     [9] Hamzah was an uncle of Muhammed, and one of the first\n     abettors of the prophet; he was killed by a servant of the\n     Habeshi race, called Vahshi, in the battle of Bedr fought by\n     Muhammed against the Koreish, in the third year of the\n     Hejira (A. D. 624); the same Vahshi killed Musaylima with\n     the same spear with which he had pierced Hamza.\u2015\u2015(_Abulfeda_,\n     vol. I. pp. 93, 213).\n\n\n\n\nCHAPTER VIII.\n\nOF THE RELIGION OF THE V\u00c1HADI\u00c1H AND IMAN\u00c1,\n\nIN FOUR SECTIONS.\n\n\n  SECTION I. Of the appearance of the individual Vahed, and an account\n     of his person.\n\n  SECTION II. Upon some of the tenets of Vahed.\n\n  SECTION III. Upon some of the sayings of Vahed.\n\n  SECTION IV. Upon certain customs, forms of speech, and traditions of\n    this sect.\n\n\nSECTION I.\u2015\u2015Of the appearance of the individual V\u00e1hed, and an account\nof his person.\n\n       *     *     *     *     *\n\nV\u00e1hed Mahm\u00fad was born in Masjuan, a village in the country of\nGil\u00e1n.[10] He was learned, active, abstinent, austere, and eloquent;\nhe appeared in the year of the Hejira 600 (A. D. 1203-4).[11] It is\nsaid that when Muhammed\u2019s body had attained a greater perfection, from\nit _Mahm\u00fad_ arose:\n\n    \u201cWe shall resuscitate thee in a place _Mahm\u00fad_ \u2018praiseworthy.\u2019\u201d\n\nThe meaning of it is this: When in an elemental matter, the energy\nconjoins in such a manner that by it an exuberance results in the\ncomposition of the mineral form; then it may happen that it assumes\nsuch a superior aptness as to invest itself with a vegetable guise;\nwhen its faculty and fitness gains a further increase, then the animal\nvest adapts itself to a suitable shape, and becomes worthy, that the\nelemental matter, fitted for the dignity of a human constitution,\nconverges to such an excellence as to manifest itself in the\nperfection of mankind. In this manner, the parts of the human body\nfrom the appearance of Adam were progressing in purity, until they\nattained the dignity of a Muhammed, who is the top of the ladder. In\nthis time, as the perfection and purity advanced, _Mahm\u00fad_ appeared.\nOn that account it was said:\n\n    \u201cFrom Muhammed is the flight to Mahm\u00fad:\n     As in the former there is less, and in the latter more\n       (perfection).\u201d\n\nAnd the words which the lord of the prophetic asylum, Mohammed,\naddressed to Al\u00ee:\n\n     \u201cI and Ali proceed from one light; thy flesh is my\n     flesh, and thy body is my body.\u201d\n\nhave this meaning: that the purity and energy of the bodily parts were\ncollected in the prophets and the saints; and from them the bodies of\nMohammed and Ali were kneaded, in such a manner that the chosen parts\nof Mohammed\u2019s and Ali\u2019s bodies being conjoined and mixed together, the\nperson of _Mahm\u00fad_ was formed.\n\n\n     [10] A country between the Caspian and Euxine seas.\n\n     [11] Herbelot mentions (under the article Giogathai Khan, p.\n     363) a _Mahmud_, surnamed _Tarabi_, from his native place\n     _Tarab_, near Bokhara, as an impostor, who by tricks and\n     false miracles gained so many followers as to be able to\n     seize upon the town of Bokhara, and to make war upon the\n     Moghuls, in the year of the Hejira 630 (A. D. 1232). This\n     date makes him a contemporary with the Mahm\u00fad of our text,\n     in which, however, nothing more is to be found for enabling\n     us to identify the one with the other. Such was the terror\n     which the name of Mahm\u00f9d Tarabi inspired, that the Tartars,\n     being led against his camp, were seized by a panic, and took\n     to flight, in which many thousands of them were slaughtered\n     by the pursuing soldiers of Mahm\u00fad, whilst he himself had\n     been killed in his camp, by a random shot of an arrow from\n     the Tartarian army. But his death remained concealed, and\n     his friends spread the rumor of his voluntary but temporary\n     disappearance. His brothers, Muhammed and Ali, were put at\n     the head of the party, which was soon after overthrown by\n     the Moghuls.\n\n       *     *     *     *     *\n\n\nSECTION II.\u2015\u2015AN ACCOUNT OF SOME OF THEIR TENETS.\u2015\u2015The author of this\nbook heard from a person who was one of the _saf\u00e1_, \u201cpure\u201d Durvishes,\nfrom the Durvish Bak\u00e1\u00ed V\u00e1hed, from the Durvish Ism\u00e2\u00edl, and from Mizza\nTak\u00ed, from Shaikh L\u00e1tef illa, and Shaikh Shah\u00e1b, who belonged to the\nIman\u00e1, what follows: Any single person is a being which longs after\nearth; but other elements also exist with an abhorrence of earth.\nThese sectaries consider the sun as the spirit of fire, and call it\nthe K\u00e2bah of worship, the fire-temple of obedience to the holy being.\nHak\u00edm Kh\u00e1kani says:\n\n    \u201cO K\u00e2bah of the traveller of heaven,\n     O zemzem,[12] sacred well of fire to the world.\u201d\n\nThey hold the heaven to be air, and the moon to be the spirit of\nwater. They agree upon transmigration in the following manner: when a\nman dies and is buried, the component parts of his body manifest\nthemselves in the shape of minerals or vegetables, until the latter\nbecome the food of animals, or serve as aliment to mankind. These\nsectaries subjoin: in the food may reside intelligence and action; for\nthe dispersed ingredients of a body are in the food; intelligence and\naction collect all in one place, where * they experience no\ndispersion, although the conformation of the body may be disjoined;\nwhether in the producing of a mineral, a vegetable, an animal, or a\nman. *[13] They do not agree upon the existence of a rational\nunsubstantial soul. They know of no heaven without the elements, and\nbelieve the necessary original principle to be a point of earth.\nInstead of _B\u00edsmilla hirrehma nirreh\u00edm_, \u201cin the name of the bountiful\nand merciful God,\u201d they write _Iste\u00e2\u00edn ba ne fseg illazi la illah h\u00fa_,\n\u201cI assist myself of thy essence which alone is God;\u201d and instead of\n_l\u00e1ysa kamsillah shaya_, \u201cnothing is like it;\u201d they say _Ana merkeb\nalmabin_, \u201cI am the vehicle of him who explains the truth.\u201d\n\n\n     [12] _Zemzem_ is the name of a famous well at Mecca.\n     According to the Muhammedans, it was formed from the source\n     which God made appear in favor of Ism\u00e2il and Hagar, his\n     mother, whom Abraham drove from his house, and obliged to\n     retire to Arabia. When afterwards the patriarch came to\n     visit his banished son Ism\u00e2il, and built the square temple,\n     called K\u00e2bah, he bestowed upon him the possession of it and\n     the surrounding country, since called Mecca. This place\n     became an object of contest between Ism\u00e2il\u2019s posterity and\n     the Arabian tribe of Jorhamides. The latter, after having\n     possessed themselves of it, were attacked by the former, but\n     before yielding it, they threw the sacred black stone, with\n     the two gazelles of massive gold which an Arabian king had\n     presented to the temple, into the well, and then completely\n     filled it up. So it remained until the time of an ancestor\n     of Muhammed, called Abdal mothleb; he was admonished by an\n     heavenly voice to clear the well, the situation of which was\n     at the same time indicated to him. This was near the idols\n     Assat and Neilah, which were first to be removed, in spite\n     of their adorers, the Kor\u00e1ishites. The latter, having ceded\n     the well, claimed to share the treasure which Abdal mothleb\n     had found in it. The new contest was to be decided by Ebn\n     S\u00e1id, a famous prophet, who lived on the confines of Syria.\n     Upon the way to him, through a desert, when both parties\n     were dying of thirst, a fountain which sprung up beneath the\n     foot of Abdal mothleb\u2019s camel brought about a reconciliation\n     between them; the well was cleared; the treasure found was\n     consecrated to the temple, which in after times gained so\n     much celebrity.\u2015\u2015(_Herbelot after Khondemir._)\n\n     [13] In the translation of this obscure passage between the\n     two asterisks (edit. of Calcutta, p. 375, l. 17, 18) I\n     followed the manuscript of Oude, which reads a little\n     differently: \u0648\u067e\u0631 \u0627\u06a9\u0646\u062f\u06c1 \u0646\u06a9\u0631\u062f\u0646\u062f \u0627\u06a9\u0631\u0686\u06c1 \u062a\u0631\u06a9\u06cc\u0628 \u0643\u0627\u0644\u0628\u062f \u06a9\u0634\u0627\u062f\u06c1 \u0634\u0648\u062f\n     \u062e\u0648\u0627\u06c1 \u062f\u0631\u0646\u0634\u0627\u0621 \u062c\u0645\u0627\u062f\u06cc \u062e\u0648\u0627\u06c1 \u0646\u0628\u0627\u062a\u06cc \u062e\u0648\u0627\u06c1 \u062d\u06cc\u0648\u0627\u0646\u0649 \u06cc\u0627 \u0646\u0634\u0627\u0646\u06cc\n\n\nSECTION III.\u2015\u2015UPON SOME OF THE SAYINGS OF V\u00e1HED.\u2015\u2015The _Miz\u00e1n_,\n\u201cbalance,\u201d is a book which V\u00e1hed composed with many others; it is\ndistinguished by the word _naskh_ and \u201ctreatise;\u201d and each naskh and\ntreatise has a particular name. In the M\u00edz\u00e1n, which is reputed among\nthe naskhs, it is stated, that the materials of the world existed from\nthe very beginning, which signifies from the first appearance of\n_afr\u00e1d_, \u201crudimental units (monades?),\u201d which are primordial, that is\nto say, the root of the before-said state, until the time when these\nrudimental units, tempered together, became vegetables; thence rose\nanimals, which are called _dabtah ul ares_, \u201cthe reptiles of the\nworld.\u201d Thus it existed until man was formed. The first mentioned\nstate might have extended to sixteen thousand years; so that eight\nthousand years of the said number may be the period of Arabia, which\nis the superior, and eight thousand years the period of Ajem (Persia),\nwhich is the inferior period. In the sequel, when the said world,\nwhich is the era of the first mentioned rudimental units, had been so\nconstituted as to admit the formation of man; then the duration of\nlife, comprising the period of man, was to be also sixteen thousand\nyears; of which eight thousand years should revolve for eight perfect\nprophets of Arabia, and other eight thousand years for eight perfect\nteachers of Ajem. Further, when the cycle of the two formations shall\nbe completed, then the turn of the fundamental units is to reappear.\nAfter twice the said eight thousand, that is, sixteen thousand years,\naccording to simple computation, when a perfect cycle of mankind and\nthe world, in sixty-four thousand years,[14] on conditions exterior\nand interior, manifest and hidden, shall have been completed, then an\nentire period shall have received the seal.\n\n\n     [14] The period of rudimental units, vegetables,\n            and reptiles                            16,000 years.\n          The period of mankind                     16,000  \u2015\u2015\n                                                    \u2015\u2015\u2015\u2015\u2015\u2015\n          Both periods                              32,000  \u2015\u2015\n          Multiplied by                                  2  \u2015\u2015\n                                                    \u2015\u2015\u2015\u2015\u2015\u2015\n                     Total                          64,000 years.\n\n\nSECTION IV. ON CERTAIN CUSTOMS, FORMS OF SPEECH, AND TRADITIONS OF\nTHIS SECT.\u2015\u2015Mahm\u00fad has treatises and rules conformable to the law of\nthe prophet; but he interpreted the Koran according to his own creed.\nOf his established customs are the following: One living in solitude\nis called _v\u00e1hed_, \u201crecluse.\u201d[15] Praises are due to the man devoted\nto this state, whose whole life is spent in holiness, poverty, and\nretirement; who feels no inclination for connexion; takes little, and\nno more than necessary, food; such a man will rise to perfection, and\nbecome a \u201cv\u00e1hed,\u201d attaining the divine dignity which leads to that of\na \u201cteacher.\u201d If the pious person feels himself inclined to connexion\nwith a woman, let him enjoy her once in his whole life; if he cannot\notherwise, once in one year; if he requires more, once in forty days;\nif this be not enough, once in a month; if still more, once in a week.\n\nA v\u00e1hed is reported to have given the following information: When one\ndescends from the state of a man to the state of an irrational animal,\nor from that to a vegetable, or from a vegetable becomes a mineral; in\nthis manner, by reaction of impressions and dispositions, he receives\nin each state a mark (_mahs_), which he bears from formation to\nformation:\n\n     \u201cFear the intelligence of the believer, because he sees\n     by the light of God.\u201d\n\n_Mahs_[16] in the dictionary is interpreted \u201ca computer,\u201d but in the\nidiom of this tribe it signifies (as just said) that every individual,\nin his disposition and action, bears a vestige of the disposition of a\nformer state. It is a part of their persuasion, that, when an\nindividual enters for the first time in a society, the name of\nwhatever in the three kingdoms of nature he first brings upon his\ntongue, is supposed to be the _ih\u015ba_, or \u201cmark,\u201d that in a former\nstate he had been the very thing the name of which had fallen from his\ntongue.\n\nThese sectaries hold, that pilgrims exercise the profession of cheats,\nwearing a garment marked with stripes, which they call the vest of\nKerb\u00e1la; and that they practise but hypocrisy and deceit. When,\naccording to their low disposition, they descend to the state of\nbrutes, they become animals, which the Hindus call _Galhar\u00ed_,\n\u201csquirrel;\u201d and when transformed into vegetables, they become striped\npumpkins, or weak jujube-trees; when they undergo the transformation\ninto minerals, they are onyxes. In this sense this sect interprets the\n_mahs_, or \u201cmark.\u201d Lawyers and governors, who wash hands and mouth,\nfriends of white garments, become geese, which at every moment plunge\ntheir head into water; in the state of vegetables, they assume the\nform of sticks for rubbing teeth, of reading-sticks, and of mats to\ncover the place of prayer; and in the state of minerals, they figure\nas hard stones, stones of sepulchres, and magnets. The glow-worms are\ntorch-bearers, who, descending by degrees, came to take this shape. A\ndog, having been in his former state a Turk of the tribe\n_Kazelb\u00e1sh_,[17] and his crooked sword having become his tail, betrays\nhis Turkish origin by coming forth at the call _khach_: which in\nTurkish means \u201cforth.\u201d These sectaries further say, that the iron by\nwhich a prophet or a saint has been killed, is that which acquires\nexcellence.\n\n    \u201cSaints, when they desire the voyage to the eternal kingdom,\n     Desire from the edge of thy blade the _takb\u00edr_,[18]\n       \u2018magnifying exclamation,\u2019 of death.\u201d\n\nThey also hold, that the Im\u00e1m Hossain from state to state descended\nfrom Moses, and that Yez\u00edd (his murderer) descended from Pharaoh.\nMoses, in his time, drowned Pharaoh in the waters of the Nile, and\nobtained the victory over him; but in the latter state Moses, having\nbecome Hossain, and Pharaoh, Yez\u00edd, the latter did not give to Hossain\nthe water of the _Fer\u00e1t_, \u201cEuphrates,\u201d but with the water of the sharp\nsteel, deprived his body of life.\n\nThese men further assert that, whatever sorts of minerals, vegetables,\nand animals are black, were formerly black-faced men, and whatever are\nwhite, were men with a white skin.\n\nThese sectaries all venerate the sun, and profess that he is the\nK\u00edblah; and the door of the K\u00e2bah facing the sun refers to this\nmeaning, that the sun is the true K\u00edblah; they have a prayer which\nthey chant with their face turned towards the sun.\n\nThey maintain that, when the period of Ajem takes place, men will\ndirect their road to God, and they venerate these men, and hold human\nnature to be divine. Their salutation is: _Alla, alla_. When the\nperiod of Ajem is completed, men will remain, and they think that the\nmen whom we venerate were superior in rank to those who now exist; on\nwhich account the latter continue to form idols similar to men, and\nworship them. The worship of idols will prevail, until the period of\nAjem returns, and this will be its mode of continuance.\n\nMahm\u00fad called himself a _V\u00e1hed_, and declared himself to be the\n_Mahdy_ promised, whose appearance was predicted by the prophet; he\nsaid, that the religion of Muhammed is cancelled, and that now the\ntrue faith is that of _Mahm\u00fad_: as was said:\n\n    \u201cThe time is come; the accomplishment of sayings is Mahm\u00fad:\n     Whatever reproach the Arab threw upon Ajem, it is over.\u201d\n\nHis disciples are dispersed in the four quarters the world, and in the\nwhole country of Iran a great number of them resides, but they dare\nnot make themselves known, because the King, now the inhabitant of\nheaven, Shah Ab\u00e1s, son of Shah Khod\u00e1bendah S\u00e1fav\u00ed, put many of them to\ndeath. The belief of the Mahm\u00fad\u00ed\u00e1n is, that Shah Ab\u00e1s, when he had met\nTar\u00e1b and Kam\u00e1l, who were perfect V\u00e1hadis, and taken information from\nthem, wanted to publish them as his own, and on that account killed\nthem both. They subjoin that, although he had great pretensions, yet\nhe never attained perfection; because, on account of the world and\nostentation, he had destroyed the perfect. The author of this work\nheard from an Am\u00edn: \u201cShah Ab\u00e1s was a perfect Am\u00edn, and killed whomever\nhe did not find well founded in this creed. Thus, he admitted me to\nhis society, and desired me to remain in I\u015bfah\u00e1n; when I did not\nconsent to it, he granted me the expenses of my journey to India.\u201d It\nis said, that in these times Shah Ab\u00e1s came on foot to visit the place\nof _Hossein\u2019s_ martyrdom, _that is, Kerh\u00e1la_, where he said to Tar\u00e1b:\n\u201cI feel pain from my foot journey.\u201d Tar\u00e1b answered: \u201cThis is owing to\nthe inconsistency of thy natural intellect; for if the Im\u00e1m for whose\nsake thou hast performed the journey joined God, why seekest thou the\nnether place of his martyrdom; and if he has not joined God, what hast\nthou to hope from him? Find thou a living Im\u00e1m.\u201d The Shah asked: \u201cWho\nis the living Im\u00e1m?\u201d The saint answered: \u201cI.\u201d The king replied: \u201cWell,\nI shall fire a ball from a gun upon thee; if it takes no effect, I\nwill follow thee.\u201d Tar\u00e1b gave this answer: \u201cYour Im\u00e1m, Riz\u00e1, died by\nthe grain of a grape; how shall I resist the ball of a gun?\u201d At last\nthe Shah fired upon and killed him. As Kam\u00e1l openly professed the\ncreed of Tar\u00e1b, the king associated him with the latter.[19]\n\nIt is reported, that one of the Iman\u00e1s came to Hoss\u00e9in Khan, of Sh\u00e1m,\nand having converted him to his creed, he heard the following speech\nfrom him: \u201cOne day, when during the Maheram they read the history of\nthe martyrdom _of Hossein_, and he too (Hossein Khan) was weeping,\nShah Ab\u00e1s said: \u2018You, why do you cry, as if it were the _Sh\u00e1ml\u00fas_\n(that is to say, the natives of Sh\u00e1m) who did the action?\u2019 The answer\nwas: \u2018We do not cry on account of Hossein: but because from our number\nalso fine youths were killed.\u2019\u201d\n\n    \u201cWith the same eyes with which you look on us,\n     With the same eyes is it, that we look on you.\u201d\n\nThe _Dun\u00edahs_, a particular sect, so called in the language of the\nImanahs, think slightly of Hossein. On account of their meanness, they\nmade no progress in the religion of Mahm\u00fad. Az\u00edz\u00ed, one of the\nMuselmans of Shir\u00e1z, told the author of this book in Lahore: \u201cI once\nreviled Mahm\u00fad; at night I saw him in a dream; he approached me with a\nlightning-flashing face, and said: \u2018Hast thou perused my works?\u2019 I\nanswered, \u2018I have.\u2019 He subjoined: \u2018Why dost thou speak abusively of\nme? If thou perseverest in this manner, I will chastise thee.\u2019\u201d\n\nIt is reported by the V\u00e1had\u00eds, that Khajah H\u00e1fiz of Sh\u00edr\u00e1z professed\nalso this creed. As Mahm\u00fad dwelt a long time upon the border of the\nriver R\u00fad\u00e1res, the Kh\u00e1jah said:\n\n    \u201cO zephir! when thou passest over the border of R\u00fad\u00e1res,\n     Imprint kisses upon the ground of that river, and perfume the\n       air with musk.\u201d\n\nA person called Fakher eddin, who was one of this sect, gave the\ninformation that, according to the report of the Dun\u00edah, Mahmud threw\nhimself into aqua fortis;[20] but this rumor is false, and proceeded\nfrom rancor. A great number of learned and pious persons, who were\ncontemporaries of the founder of this sect, or lived soon after him,\nfollowed and professed his doctrine.\n\n\n     [15] It is not clear whether above is meant a _hermit_, or a\n     _monk_ of a distinct order. Monachism is not sanctioned by\n     the strict rule of Islam, but it appears to be the natural\n     spontaneous growth of Asia. In the first year of the Hejira\n     (A. D. 622) forty-five citizens of Mecca associated with\n     forty-five inhabitants of Medina in a sort of confraternity,\n     and pledged themselves to community of property, and to a\n     regular daily performance of religious practices in a spirit\n     of penitence and mortification: they were called _Sufis_, of\n     whom hereafter. Abu bekr and Al\u00ed formed and presided over\n     similar congregations. The latter conferred the presidency\n     of it, under the mysterious name of _Khil\u00e1fet_, upon _Hassan\n     Ba\u015br\u00ed_ (mentioned in vol. II. p. 389, note 1). Some of their\n     successors deviated from the rules of this first\n     establishment, and, in the course of time, a multitude of\n     monastic orders were founded, each headed by a chief called\n     _Pir_ or _Shaikh_. One of the most celebrated orders was\n     that founded in the year of the Hejira 37 (A. D. 657) by\n     _Uweis Karn\u00ed_, a native of _Karn_, in Yemen. The most\n     distinguished in the Ottoman empire are thirty-two in\n     number, founded between the years of the Hejira 149 and 1164\n     (A. D. 776 and 1750). Three of them descend from the\n     congregation of Abu bekr, and the rest from that of\n     Al\u00ed.\u2015\u2015(See _Tableau g\u00e9n\u00e9ral de l\u2019Empire othoman_, tome\n     IV^{me}, 1^{re} partie, par _d\u2019Ohsson_, p. 617 et. seq.)\n\n     [16] \u0645\u062d\u0635 _mahs_ and \u0627\u062d\u0635\u0627 _ih\u015ba_, are derived from the same\n     root, \u062d\u0635 _ha\u015b_, \u201cmaking an impression;\u201d _ih\u015ba_ is\n     interpreted in Richardson\u2019s Dict., new edit., \u201cnumbering,\n     computing.\u201d\n\n     [17] This Turkish word signifies \u201cred head,\u201d and is applied\n     by the Turks to the Persians, who, since the time of Ism\u00e2\u00edl\n     Sofi, the founder of the present dynasty of Persia, wear a\n     red turban with twelve folds around it, in honor of the\n     twelve Im\u00e1ms.\n\n     [18] This consists in exclaiming \u201cGod is greatest.\u201d\n\n     [19] Shah Abbas I. has been already mentioned in a note\n     (vol. II. p. 146), where, according to sir John Malcolm\u2019s\n     History of Persia, the duration of his reign is stated to\n     have been forty-three years; his age seventy; and the date\n     of his death A. D. 1628; somewhat differently from Herbelot,\n     who makes his reign forty-five, his age sixty-three, and the\n     date of his death A. D. 1629. Abbas I., called the Great, on\n     account of his magnificent buildings, and his skilful\n     interior policy, was very much attached to the religion of\n     Ali, which was always, until our days, dominant in Persia;\n     his taking possession of Baghd\u00e1d, Nudjef, Kerbelah, K\u00e1sm\u00edn,\n     and S\u00e1merah, where the remains of Ali and his descendants\n     are buried, was more agreeable to the Persians than the\n     whole of his other conquests; dressed with the mantle of the\n     saints of Arbeli, that is of Sofi and Haidar, ancestors of\n     the present Persian kings, Abbas was almost adored by his\n     subjects. This renders the recital above, respecting his\n     religious zeal, very probable. It will be remembered that\n     this Shah sent sir George Shirley as his ambassador to\n     England; and that king James I. dispatched sir Drodmore\n     Cotton on an embassy to Persia, in 1626.\n\n     [20] This was the manner of death chosen by Mokanna, in the\n     year of the Hejira 563 (A. D. 776). This upstart prophet\n     (see note 1, p. 3), being pent up in a mountain-castle by\n     the forces of the khalif Mohadi, without hope of escape,\n     poisoned the garrison and his family, and then plunged into\n     a vessel full of aqua fortis, which consumed every part of\n     his body except his hair; he hoped that, from his\n     disappearance, he should be supposed to have been taken up\n     to heaven. One of his concubines, who by concealment had\n     escaped destruction, and had seen every thing, revealed what\n     had taken place; but many of his followers continued to\n     believe in his divinity and future reappearance.\n\n     I shall here remark, that destroying human bodies by means\n     of aqua fortis is an ancient practice, mentioned in the\n     Des\u00e1tir (Engl. transl., p. 29), and accounts for the fact of\n     so many funeral urns being found in Asia without ashes in\n     them.\n\n\n\n\nCHAPTER IX.\n\nOF THE RELIGION OF THE ROSHENIAN: IN THREE SECTIONS.\n\n  SECT. I.\u2015\u2015Of the appearance of Miyan Bayezid, and some of his\n     sayings.\n\n  SECT. II.\u2015\u2015Some account of his proceedings.\n\n  SECT. III.\u2015\u2015Account of his sons.\n\n\nSECTION I.\u2015\u2015Of the appearance of the lord M\u00edy\u00e1n B\u00e1yezid.\n\nIn the H\u00e1ln\u00e1meh, a true work from B\u00e1yezid\u2019s pen, it is stated that the\nlord _M\u00edy\u00e1n B\u00e1yez\u00edd Ans\u00e1ri_ was the son of Shaikh _Abdullah_, who\ndescended in the seventh generation from Shaikh _Sir\u00e1j-eddin Ans\u00e1ri_,\nand that, in the latter time of the dominion of the Afghans, he was\nborn in the town of Jalendher in the Panjab.[21] A year after this\nevent, the blessed lord _Zah\u00edr-eddin B\u00e1ber P\u00e1dsh\u00e1h_, having obtained a\nvictory over the Afghans, conquered Hind. In the history of the\nMogh\u00fals it is recorded that, in the year of the Hejira 932 (A. D.\n1525)[22] the blessed lord B\u00e1ber P\u00e1dshah defeated _Ibr\u00e1h\u00edm Kh\u00e1n\nAfgh\u00e1n_. In the before-said H\u00e1ln\u00e1meh is to be found that the mother of\nM\u00edy\u00e1n B\u00e1yez\u00edd was called _B\u00e1nin_, and that the father of Ban\u00edn and the\ngrandfather of Abd ullah were brothers, and had their residence in the\ntown of Jalendher. M\u00edy\u00e1n B\u00e1yez\u00edd was born in this place. The father of\nAbdullah asked Banin, the daughter of Mohammed Amin, in marriage for\nhis son Abd ullah. The father of B\u00e1yez\u00edd Abd ullah resided at\nK\u00e1n\u00edgaram, which is situated in K\u00f3histan (the hilly country) of the\nAfghans.[23] When the conquests of the Mogh\u00fals began to extend, Ban\u00edn\nalso came with B\u00e1yezid to K\u00e1n\u00edgaram. Abd ullah had no liking for\nBanin, on which account he repudiated her; and M\u00edy\u00e1n B\u00e1yez\u00edd\nexperienced many sufferings from the enmity of another wife of Abd\nullah, and from the son of the wife of Y\u00e2kub, besides the carelessness\nof his father.\n\nIt was the custom of M\u00edy\u00e1n Bayez\u00edd that, whenever he went to tend his\nown field, he took care also of the fields of others, and guarded\nthem. From his infancy he felt a disposition towards the first cause,\nso as to investigate\u2015\u2015\u201cthe heavens and the earth are here; but where\nis God?\u201d When Kh\u00e1jah Ism\u00e2\u00eel was blessed in a dream by a revelation, he\ndevoted himself to austere practices of piety, and many persons who\npartook in his exercises, derived benefit from them. B\u00e1yez\u00edd wished to\nbecome his disciple; but Abd ullah forbade it, saying: \u201cIt is a\ndisgrace to me that thou shouldst be the disciple of the meanest of\nour relations; go to the sons of Shaikh _Bah\u00e1-edd\u00edn Zakar\u00ed\u00e1_.\u201d[24]\nB\u00e1yez\u00edd replied: \u201cThe character of a Shaikh is no inheritance.\u201d\nFinally, B\u00e1yez\u00edd was called by a mysterious influence to sanctity, and\npassed through the gradations of _sher\u00ed\u00e2t_, \u201cexternal law;\u201d _hak\u00edket_,\n\u201creality;\u201d _m\u00e2rifet_, \u201ctrue knowledge;\u201d _kurbet_, \u201cproximity;\u201d\n_v\u00e2salet_, \u201cunion;\u201d and _sek\u00fanat_, \u201cdwelling in God.\u201d Many men joined\nhim, at which the envious were vexed, and he invited to him the crowd\nwhich had not attained the same degree. With B\u00e1yez\u00edd lineage obtained\nno respect, but only knowledge and virtue were valued, as\n\n    \u201cParadise belongs to the servants of God, let them\n     Be _habsh\u00eds_, \u2018negroes,\u2019 and hell is for the depraved,\n     Let them be _s\u00e1ids_ of Koresh extraction.\u201d\n\nHe saw God manifest:\n\n    \u201cPeradventure you may see your God made manifest.\u201d\n\nAnd the order was given to B\u00e1yez\u00edd to say:\n\n    \u201cI have seen thee by thee; I have heard thee from thee.\u201d\n\nGod said to him further:\n\n    \u201cThe disgrace of this world is lighter than the disgrace\n     Of thy future world; haste towards what is good; be slow\n     Towards what is bad.\u201d\n\nAnd the Lord God announced to him:\n\n    \u201cI have established as duties the exterior and the\n     interior worship: the exterior worship as a duty for\n     acquiring knowledge, and the interior worship as a\n     perpetual duty.\u201d\n\nB\u00e1yez\u00edd was perplexed: \u201cIf I offer prayers I am an idolator, and if I\nneglect them I am an infidel; for it is said:\n\n   \u201c\u2018The offering of prayers is idolatry, and the neglect of them\n     infidelity.\u2019\u201d\n\nThen the command arrived: \u201cPerform the prayers of the prophet;\u201d he\nasked: \u201cWhat prayers are these?\u201d The Almighty God said: \u201cThe praise of\nthe Divinity.\u201d Afterwards he chose this prayer, as it is said:\n\n    \u201cThe worship of those who are attached to the unity of\n     God is, before men, like the worship of worshippers;\n     but before God, it participates in the object of\n     worship itself.\u201d\n\nB\u00e1yez\u00edd devoted himself so much more to secret practices of piety,\nabout which the prophet has said:\n\n    \u201cThe best remembrance of God is secret remembrance, and\n     the best food is that which is sufficient.\u201d\n\nAnd again:\n\n    \u201cRemember your God morning and evening; and be not one\n     of the negligent.\u201d\n\nHis friends saw in a night dream, and he himself heard the voice, that\nB\u00e1yez\u00edd should be called _M\u00edy\u00e1n R\u00f3shen_, and he obtained eternal life,\naccording to the words of God:\n\n     \u201cSay not of him who is slain in the way of the Lord,\n     that he is dead, but that he is alive; but you cannot\n     distinguish the deaf, the dumb, and the blind; nor can\n     they reply to you; for they are deaf in hearing the\n     truth, dumb in speaking the truth, and blind in seeing\n     the truth.\u201d\n\nHe made himself free of the crowd of such description; and frequently\ndivine inspiration came upon him. Now, according to the prophetic\nsaying:\n\n    \u201cInspiration is a light which descends into the heart,\n     and displays the real nature of the things according as\n     they are.\u201d\n\nAnd Jabr\u00edl also descended to him; we read in the Kor\u00e1n:\n\n    \u201cI send down angels and the spirit, at my pleasure, on\n     whomsoever I please among my servants.\u201d\n\nGod Almighty elected him also for an apostle, and conferred upon him\nthe gift of prophecy:\n\n    \u201cI have sent none before thee, excepting those persons\n     who have received revelation.\u201d\n\nThe lord M\u00edyan R\u00f3shen, that is, B\u00e1yez\u00edd, was extremely righteous in\nhis conduct, as it is said:\n\n    \u201cWhen God intends the good of one of his creatures, he\n     gives him an admonisher in his spirit, and a restrainer\n     in his heart; so that, of his own accord, he admonishes\n     and restrains himself.\u201d\n\nM\u00edy\u00e1n R\u00f3shen, that is, B\u00e1yez\u00edd, said to the learned: \u201cWhat says the\nconfession of the faith?\u201d The reply was: \u201cWe bear testimony that there\nis no god but God;\u201d that is: we testify that there is no god worthy to\nbe worshipped but God Almighty. M\u00edy\u00e1n B\u00e1yez\u00edd said: \u201cIf one is not\nacquainted with Lord Almighty, and says: \u2018I am acquainted with him,\u2019\nhe is a liar; as it is said:\n\n    \u201cHe who sees not God, knows not God.\u201d\n\nM\u00f3ul\u00e1n\u00e1 Zakar\u00ed\u00e1 said to M\u00edy\u00e1n B\u00e1yaz\u00edd: \u201cThou sayest that thou art\nacquainted with the heart, and thou proclaimest thyself the master of\nopening the hearts; give me information of my heart, and if this\nproves to be true, I shall then place my confidence in thee.\u201d M\u00edy\u00e1n\nR\u00f3shen B\u00e1yaz\u00edd replied: \u201cI am the master of opening the hearts; but\nthere is no heart in thee; if thou hadst possessed a heart, I should\nhave given thee information about it.\u201d Then M\u00f3ul\u00e1na Ziker\u00ed\u00e1 declared\n(to those about him): \u201cKill me first; if a heart comes forth from my\nbody, then put B\u00e1yaz\u00edd to death, and if none appear, then let him be\nsafe.\u201d M\u00edy\u00e1n B\u00e1yazid said: \u201cThe heart which thou mentionest will come\nforth if a calf, a kid, or a dog be killed; but that lump of flesh is\nnot the heart. The Arabian prophet says:\n\n    \u201cThe heart of the faithful is more elevated than the\n     ninth or empyrean heaven; and more spacious than the\n     extent of the ninth heaven (the throne of God).\u201d\n\n\u201cAnd again:\n\n    \u201cHearts bear witness of hearts.\u201d\n\nM\u00f3ul\u00e1na Zakar\u00ed\u00e1 said to him: \u201cThou takest thyself for a master of\nopening the tombs; let us go together to a burying ground, that the\ndead may converse with thee.\u201d M\u00edy\u00e1n B\u00e1yez\u00edd replied: \u201cIf thou didst\nlisten to the voice of the dead, I should not call thee an infidel.\u201d\nThe author of this work observed to M\u00edyan, who was attached to the\nRoshinian persuasion: \u201cIf, instead of these words, the lord M\u00edyan had\nsaid: When I hear your voice, it is the voice of the dead, and\nproceeds from the tomb of the corporeal members, it would have been\nbetter.\u201d Being pleased with this observation, the M\u00edy\u00e1n wrote down\nupon the margin of the H\u00e1ln\u00e1meh, that this also is the speech of the\nlord M\u00edy\u00e1n. The Mobed says:\n\n    \u201cBetween our friends we saw and we gave\n     To the searchers of the road a mark without a mark.\u201d\n\nThen the learned said to M\u00edy\u00e1n B\u00e1yez\u00edd: \u201cBy what word or deed of thine\nshall men believe in thee?\u201d M\u00edy\u00e1n R\u00f3shen B\u00e1yaz\u00edd replied: \u201cLet there\nbe one of your number, the best and ablest, who applies to science and\npractises devotion; let him join me, and according to my direction\nperform exercises of worship and piety; if he find a superior\nadvantage, then believe in me.\u201d\n\nA person named Malik Mirz\u00e1 said: \u201cO B\u00e1yez\u00edd, beware of arrogant\nspeech, and call not men detestable; whoever likes, may follow thy\npath, but if he does not like it, let him remain away from it.\u201d M\u00edy\u00e1n\nR\u00f3shen B\u00e1yez\u00edd answered: \u201cI will propose a simile: if in a house which\nshould have but one door, a great number of persons had fallen asleep,\nand in that house fire had broken out; if by accident one person\nshould be awake, ought he to awake the others, or not?\u201d His\nadversaries said: \u201cO B\u00e1yez\u00edd, since God Almighty has charged thee with\nhis orders, declare, \u2018Jabriyil descended to me, and I am the Mahdi;\u2019\nbut call not the people infidels and detestable.\u201d\n\nM\u00edy\u00e1n R\u00f3shen Bayaz\u00edd did not think it right to eat of the flesh of an\nanimal killed by a person whom he did not know, and who did not adhere\nto the rule of the unity of God. B\u00e1yez\u00edd knew that:\n\n    \u201cA _worldly_ wise man, before man, is living, but before\n     God, dead; his form is like the form of a man, but his\n     qualities like the qualities of beasts; whilst a man,\n     knowing God, is living before God; his form is like the\n     form of a man, and his qualities are like the qualities\n     of the merciful God.\u201d\n\nB\u00e1yez\u00edd said to his father Abd ullah: \u201cThe Arabian prophet has\ndeclared:\n\n    \u201c_Sher\u00ed\u00e1t_, \u2018the law,\u2019 is like night; _Tar\u00edkat_,\n    \u2018religious rule,\u2019 is like the stars; _Hakiket_, \u2018the\n     truth,\u2019 is like the moon; and _M\u00e2rifet_, \u2018the true\n     knowledge,\u2019 like the sun; and nothing is superior to the\n     sun.\u201d\n\nM\u00edy\u00e1n B\u00e1yez\u00edd R\u00f3shen said: \u201cThe matter of the law rests upon the five\nfundamental principles of the Muselmans.[25]\n\nPronouncing the words of the faith, and joining to the words the\nbelief in their truth; these are the actions of the law. The _tasb\u00edh_,\n\u201crosary;\u201d the _tahl\u00edl_, \u201cpraise of God;\u201d the being constantly employed\nin the verbal commemoration of the _attributes of God_; the guarding\nof the heart from temptation: this is the business of _tar\u00edkat_,\n\u201creligious rule.\u201d\n\nTo keep the fast of the month Ramazan, and to abstain from eating,\ndrinking, and sexual intercourse; this is the business of _sher\u00ed\u00e2t_,\n\u201cthe law.\u201d Fasting beyond the demands of duty; not filling the belly,\nbut training it to a scanty diet; and restraining the body from what\nis bad: this is the business of _tar\u00edkat_.\n\nThe _Zacat_, \u201cstated alms,\u201d and the giving of the tithe, is the\nbusiness of _sher\u00ed\u00e2t_; but the distribution of food and raiment to the\nfak\u00edrs and performers of fasts, and the taking by the hand the\ndistressed, is the business of _tar\u00edkat_.\n\nTo perform the circuit around the house of the friend of God,[26] and\nto be free from wickedness, and crime, and warring, is the business of\nthe _sher\u00ed\u00e2t_; but to perform the circuit of the house of the friend\nof God, to wit the heart,[27] to combat bodily propensities, and to\nworship the angels, is the business of _tar\u00edkat_.\n\nTo meditate constantly on the Almighty God, to place confidence in the\ninstructions received, to discard from the heart the exterior veil,\nand to fix the view on the perfection of the celestial object of our\naffection: this is the business of _hak\u00edkat_, \u201ctruth.\u201d\n\nTo view the nature of God with the eye of the heart, and to see him\nface to face in every mansion and on every side, with the light of the\nintellect, and to cause no injury to the creatures of the All-Just:\nthis is the business of _m\u00e2rifat_, \u201ctrue knowledge.\u201d\n\nTo know the All-Just, and to perceive and comprehend the sound of the\n_tasb\u00edh_, \u201crosary:\u201d this is the business of _kurbet_, \u201cproximity to\nGod.\u201d\n\nTo choose self-abnegation, to perform every thing in the essence of\nthe All-Nourisher, to practise renunciation of all superfluities, and\nto carry in one\u2019s self the proof of the true sense of the divine\nunion: this is _v\u00e1\u015balet_, \u201cunion with God.\u201d\n\nTo annihilate one\u2019s self before Deity absolute, and _in God_ to be\neternal and absolute; to become one with the unity, and to beware of\nevil: this is the business of _touh\u00edd_, \u201ccoalescence with God.\u201d[28]\n\nTo become an inmate and resident, to assume the attributes of God\nabsolute, to divorce from one\u2019s own attributes: this is the business\nof _sac\u00fanat_, \u201cin-dwelling in God,\u201d and there is no superior station\nbeyond _sac\u00fanat_.\n\nThe terms _kurbat_, _v\u00e1\u015balet_, _vahed_, and _sac\u00fanat_ are peculiar to\nthe style of the lord Miy\u00e1n R\u00f3shen B\u00e1yez\u00edd, who places them higher\nthan _sher\u00ed\u00e2t_, _t\u00e9rikat_, and _m\u00e2rifat_.\n\nAt that time it was the custom, when friends had been separated and\nmet again, on meeting, their first inquiries were about the health,\nwealth, and children of each other. But the friends of Miy\u00e1n R\u00f3shen\nB\u00e1yezid first inquired about each other\u2019s faith, religious thoughts,\nzeal, love, and knowledge of the All-Just, and afterwards about their\nhealth and welfare. When they made inquiry about any other person, it\nwas in the following manner: \u201cHow is he with respect to religion and\nfaith? does he keep the affection of the friends of God?\u201d and in these\nthings they rejoiced. The words of the prophet are:\n\n    \u201cVerily, God does not regard your forms nor your wealth,\n     But he regards your hearts and your actions.\u201d\n\nMiy\u00e1n B\u00e1yez\u00edd, in his early years, used to conform to the five\nfundamental principles of the Muselman faith, such as the confession\nof faith, to say prayers five times a-day, and to keep the fasts; but\nas he was not possessor of a sufficient estate, it was not necessary\nfor him to give the stated alms. He was desirous to perform the\npilgrimage, but he was then too young for it, so it was postponed\nuntil he attained the truth of his religion. The words of God Almighty\nare:\n\n    \u201cVerily, I am near to mankind, nearer than their own\n     necks; there is no separation between me and mankind;\n     and I am one with mankind; but mankind know it not: nor\n     can a man attain the knowledge of me, unless by the\n     means of the assiduous perusal of the sacred volume,\n     and not by much travel of the feet; but he may attain\n     the knowledge of me by ardent meditation, and, by\n     obedience, a man becomes perfect.\u201d\n\nThus far from the H\u00e1l-n\u00e1meh of Miy\u00e1n B\u00e1yazid.\n\n\n     [21] _An\u015bar_ signifies \u201cprotectors, defenders,\u201d and is a\n     word particularly applied to the citizens of Mad\u00edna who\n     assisted Muhammed when he was obliged to fly from Mecca.\n     Herbelot mentions as one of the most illustrious who bore\n     this surname _Abul Abbas Ahmed ben Abdallah_, without the\n     date of his birth or death, a Spaniard who wrote a\n     Commentary upon the _Mo\u00e2llakat_, or poems suspended in the\n     temple of Mecca; another who wrote upon physiognomy; and a\n     third who composed a treatise upon coffee. The last was,\n     according to Silvestre de Sacy (see _Chrestom. ar._, t. I.\n     p. 441), originally from Madina, a native of Jejireh, and\n     wrote in the year of the Hejira 966 or 996 (A. D. 1558 or\n     1587). The family and native place of the above-mentioned\n     _An\u015bari_, were in the Panjab, although his ancestors might\n     have come from Arabia.\n\n     [22] This was in 1526.\u2015\u2015See vol. II. p. 249.)\n\n     [23] The district of Kanigaram is on the borders of\n     Kandahar.\n\n     [24] This Shaikh was born A. D. 1169, in Kot-Karor, a town\n     in Multan. After having travelled, and acquired celebrity as\n     a saint, he returned to Multan, where he made a great number\n     of disciples. His posterity preserved the fame of their\n     ancestor to the times of Bayazid.\u2015\u2015(See _M\u00e9moire sur la\n     Religion muselmane dans l\u2019Inde_, par M. Garcin de Tassy, p.\n     98.)\n\n     [25] These are: 1. the profession of the faith; 2. the\n     stated prayers; 3. religious fasting; 4. _Haj_, \u201cthe\n     pilgrimage;\u201d 5. _Zacat_, \u201cthe stated alms.\u201d\n\n     [26] Abraham, the supposed builder of the K\u00e2bah.\n\n     [27] We find in the fifth sermon of S\u00e1di: \u201cHe who travels to\n     the K\u00e2bah on foot makes the circuit of the K\u00e2bah; but he who\n     makes the pilgrimage of the K\u00e1bah, in his heart, is\n     encircled by the K\u00e2b\u00e1h.\u2015\u2015(_Transact. of Lit. Soc. of\n     Bombay_, vol. I. p. 151.)\n\n     [28] We see here the fundamental ideas of that mysticism\n     which was formed into a particular system by the Sufis, of\n     whom hereafter.\n\n\nSECTION II.: AN ACCOUNT OF THE HISTORY OF THE LORD M\u00cd\u00ddAN R\u00d3SHEN\nB\u00c1YAZ\u00cdD.\n\nB\u00e1yazid felt himself a prophet, and invited mankind to religious\nausterity; he caused them to say prayers, but indicated them no\ndetermined quarter to which they ought to turn, as the sacred text\nsays:\n\n    \u201cWherever you turn, you turn towards God.\u201d\n\nHe said, religious bathing in water is not necessary; for, as soon as\nthe wind blows upon us, the body is purified; inasmuch as the four\nelements are equally pure. He said, whoever knows not himself and God,\nis not a man; and if he be hurtful, he may be accounted to have the\nnature of a wolf, tiger, serpent, or scorpion. The Arabian prophet has\nsaid:\n\n    \u201cKill a harmful creature before it causes harm.\u201d\n\nIf such a person is well-behaved, and says prayers, he has the\ndisposition of an ox, or sheep, and to kill him is lawful. On that\naccount he ordered his self-conceited adversaries to be killed, as\nthey were to be regarded as brute beasts; thus it is stated in the\nKoran:\n\n    \u201cThey are like brute beasts, nay worse.\u201d\n\nHe said: whoever does not know himself, and has no notion of eternal\nlife, and everlasting existence, is dead, and the property of a dead\nman, whose heirs are also as the dead, reverts to the living. On that\naccount he ordered also the killing of the ignorant. When he found a\nHindu knowing himself, he valued him higher than a Muselman. He and\nhis sons practised for some time highway robbery. Of the wealth which\nhe took from the Muselmans and others, he deposited the fifth part in\na store-house, and when it was wanted, he distributed it among the\nmost deserving people. He and his sons kept themselves all remote from\nadultery, lewdness, and unbecoming actions, as well as from despoiling\nthe unitarians of their property, and refrained from using violence\ntowards those who saw but one God.\n\nHe composed a great number of works in the Arabic, Persian, Hindi, and\nAfgh\u00e1ni,[29] languages. The _Mak\u015b\u00fad al M\u00famen\u00edn_, \u201cthe desire of the\nright \u201cbelievers,\u201d is in Arabic. They say, that the All-just God\nconversed with him without the intervention of Jabril.[30] He composed\nalso a book entitled _Kh\u00e1ir-al-b\u00ed\u00e1n_, \u201cthe good news, or the gospel,\u201d\nand this in four languages: the first in Arabic, the second in\nPersian, the third in Hindi, and the fourth in _Pasht\u00fa_, that is, the\nAfgh\u00e1ni language: the same purport is conveyed in the four languages.\nThe address is from the All-just All-mighty God to the lord B\u00e1yez\u00edd,\nand this they believe a work of divine inspiration. He is also the\nauthor of the _H\u00e1ln\u00e1meh_, in which he has given an account of himself.\n\nThe most astonishing circumstance therein is, that he was an\nilliterate man, and yet expounded the Koran, and uttered speeches full\nof truth, so that learned men were astonished at them.\n\nIt is said that B\u00e1yezid received the divine command for the\ndestruction of those who know no God. Three times the all-just God had\ngiven him the order, and he put not his hand to the sword; but when it\nwas repeated, unable to resist, he girt himself for the war against\nthe infidels.\n\nB\u00e1yezid was contemporary with the lord Mirz\u00e1 Muhammed Hakim, the son\nof the lord Hum\u00e1y\u00fan P\u00e1dshah. The author of this book has heard from\nMirza sh\u00e1h Muhammed, surnamed Ghazni Kh\u00e1n, the following account: \u201cIt\nwas in the year of the Hejira 949 (A. D. 1542-3), that Miy\u00e0n R\u00f3shen\ngained strength and established his sect. My father, _Sh\u00e1h Baighk\u00e1n_\nArgh\u00fan, surnamed Kh\u00e1n-Dour\u00e1n, said, he saw M\u00edy\u00e1n B\u00e1yez\u00edd before his\nrising in rebellion, when he was brought to the court of Mirz\u00e1\nMuhammed Hak\u00edm, and the learned were confounded in the dispute with\nhim, wherefore they let him take his departure on equitable\nterms.\u201d[31] In the beginning of the year of the Hejira 994 (A. D.\n1585-6) the intelligence of the death of the lord Mirz\u00e1 Muhammed Hakim\nreached from Kabul, the ear of the Lord, dwelling in the ninth heaven.\nThe sepulchre of B\u00e1yezid is at Bhatakp\u00f9r, in the hilly country of the\nAfghans.\n\n\n     [29] Bayezid Ansari is said to have been the first author\n     who wrote in the _Pashtu_, or Afghan language.\n\n     [30] \u0628\u06cc \u0645\u06cc\u0627\u0646\u062c\u06cc \u062c\u0628\u0631\u06cc\u0644 It is by mistake, it appears, that we\n     find in Doctor Leyden\u2019s translation: \u201cThe All-just addressed\n     him _through_ \u201c_Miyanji Jabrayil_:\u201d and the note referring\n     to this passage is not applicable to it.\n\n     [31] Bayezid, after having obtained the adherence of several\n     tribes of the Afghans, established himself in _Hashtanagar_,\n     \u201ceight townships,\u201d in the middle of _Pokhtanga_, or\n     Afghanistan, perhaps the country of the ancient _Aspagani_,\n     mentioned by Pliny, and took his residence at _Kaleder_, in\n     the district of Omazei, where he founded a city. From\n     thence, under the title of _P\u00edr rosh\u00e1n_, \u201cmaster of light,\u201d\n     he issued proclamations to increase the number of his\n     followers. Having become formidable to the government of the\n     Moghuls, _Mahsan khan ghaz\u00ed_, a chief of great merit, by a\n     sudden irruption into Hashtanagar, seized the person of\n     Bayezid, and carried him to Kabul, where, although at first\n     subject to insult, he owed his release to the intercession\n     of some influential persons, favorably disposed towards him.\n     He then retired to the mountains of _Totee_, and further to\n     those of _Tirah_, perhaps the district of the ancient\n     _Thir\u00e6i_, mentioned by Arrian. Such was soon the new\n     increase of his forces, that he dared proclaim his project\n     to overthrow the power of the emperor Akbar. He descended\n     into the plains of _Ningarhar_, sacked and burnt the\n     country, but was overtaken by _Mahsan Khan_, and his army\n     routed; he himself escaped with great difficulty, and died\n     soon after, from the fatigues of his flight: he was buried\n     at Hashtanagar.\u2015\u2015(See on the Rosheniah sect and its founder,\n     _Asiat. Res._, vol. XI. p. 387 et seq., by J. Leyden, M.D.)\n\n\nSECTION III.: UPON THE TRANSACTIONS OF THE SONS OF THE LORD M\u00cd\u00ddAN\nBAYEZ\u00cdD.\n\nOm\u00e1r Shaikh Kam\u00e1l eddin, Nur eddin and Jel\u00e1l eddin were the sons of\nB\u00e1yezid,[32] and he had a daughter, Kam\u00e1l Kh\u00e1t\u00fan. After the lord Miy\u00e1n\nJel\u00e1l eddin succeeded to his father\u2019s dignity, and acquired a very\ngreat power; he never deviated from the precepts of the lord Miy\u00e1n; he\nwas just, and an adherer to rule, and girt with energy and activity.\nIn the year of the Hejira 989 (A. D. 1581-2), when the standards of\nmajesty of the lord (now an inhabitant of the ninth heaven), that is,\nof _Acbar P\u00e1dsh\u00e1h_, returned from Kabul to the firm seat of government\n(Delhi), he (Jelal-eddin) came to his presence, but after some days he\ntook to flight. In the year of the Hejira 1000 (A. D. 1591-2), _J\u00e2fer\nBaig Kazv\u00edn\u00ed Bakhsh\u00ed_, who was honored with the title of A\u015bfakh\u00e1ni,\nwas deputed for the destruction of Jel\u00e1l eddin R\u00f3shni, whom the\nblessed _Jel\u00e1l eddin Muhammed Akbar_ called _Jel\u00e1lah_, and in the same\nyear the emperor\u2019s chieftains, having taken prisoners the whole family\nof Jel\u00e1l eddin by the agency of a person called _Vahdit Ali_, brought\nthem to the foot of the throne, the seat of the deputy of God. In the\nyear of the Hejira 1007 (A. D. 1598-9), during the reign of the lord,\nnow inhabiting heaven, Jel\u00e1l eddin Acbar P\u00e1dshah, Miyan Jel\u00e1l eddin\ntook Ghizni, and cruelly ravaged this province, but could not maintain\nhimself in that position. Meanwhile, at the coming up of the\n_Haz\u00e1rah_[33] and the Afghans upon Miyan, a great conflict took place,\nin which Miy\u00e0n Jel\u00e1l eddin was wounded by the hand of _Sh\u00e1dm\u00e1n\nHaz\u00e1rah_, and fled to the mountains of Rab\u00e1th, where _Merad Baikh_ and\nsome of the followers of _Sherif Khan Atcah_ attacked him and made an\nend of his affairs.\n\nAfter him, _M\u00edy\u00e1n Ahdad_, the son of _Omar Shaikh_, the son of\n_B\u00e1yez\u00edd_, who is known among the illustrious persons by the name of\n_Ahd\u00e1d_, sat on the throne of authority. He was just, and an adherer\nto rule; he kept himself thoroughly firm in the precepts of his august\npredecessor; he never intended to amass wealth, but gave every one the\ndue reward of his labor; the fifth part of the wealth which was\ncollected from the wars against the infidels he deposited in the\npublic storehouse, and it served to reward the meritorious warriors.\nIn the year of the Hejira 1035 (A. D. 1625-6), under the reign of the\nlord, now an inhabitant of heaven, _Nur-eddin Jeh\u00e1n-g\u00edr P\u00e1dshah_, he\nwas reduced to great straits by _Ahsan Ulla_, surnamed _Zafer Khan_,\nthe son of _Kh\u00e1jah Abu-\u2019l Hassan Tabr\u00edz\u00ed_, and by the chieftains of\nthe P\u00e1dshah, and besieged in the fort _Nav\u00e1gher_, where, hit by a\nmusket shot during an attack on the fortress, he reached the term of\nhis life. It is said that, before the day of his death, which these\nsectaries call \u201cthe day of union,\u201d Miy\u00e1n Ahd\u00e1d opened the book _Kh\u00e1ir\nal B\u00ed\u00e1n_, and, having read in it, said to his friends: \u201cTo-morrow is\nmy day of union:\u201d and it happened as he had said. The author of this\nbook saw a pious person from Cabul, who told him: \u201cOn the day of\nAhdad\u2019s death I rejoiced, and spoke of him in bad terms; at night I\nsaw in a dream my master, who forbade me to do so, and said the sacred\ntext: \u2018_declare that God is one_,\u2019 applies to Ahd\u00e1d.\u201d And his\ndisciples name him _Ahd\u00e1d_, \u201cthe one.\u201d\n\nIt is reported that after the \u201cun\u00edon\u201d of Ahd\u00e1d, the Afghans, having\ntaken up _Abd ul Khader_, the son of Ahd\u00e1d, betook themselves to the\nmountains; and the Padshah\u2019s army, who had not expected to obtain\npossession of the fort, entered it. The daughter of Ahdad, who had not\nfound an opportunity of escaping, was wandering about the fortress;\none of the soldiers attempted to seize her; the maiden, having thrown\nher veil over her eyes, precipitated herself from the wall of the\nfort, and met her death: every one was astonished at the deed.\n\nAfter Miyan Ahdad, his son, Abd-ul Kader, sat upon the throne of\nreligious supremacy. Having found a favorable opportunity, he attacked\n_Zafer Kh\u00e1n_, who fled with the greatest precipitation; all his\nbaggage, with the women of his secret apartments, fell into the hands\nof the Afghans; but the wife of Zafer khan, named _Buzerg Kh\u00e1nam_,\nalone was preserved from violence by the efforts of the chieftains,\nsuch as Navab S\u00e2id Khan, the son of Ahmed Baig Khan Tarkhan. The\nauthor of this work himself heard _Per\u00ed Sultan_, a person from nature\npossessed of vigor and worth, who has now received the title of _Z\u00fa-\u2019l\nFak\u00e1r kh\u00e1n_, say: \u201cWhen, by order of S\u00e2id Khan, I went to invite\nAbd-ul Khader to submit, I brought with me a great variety of victuals\nand liquors, that he might be seduced by their effect. One day, an\naged Afghan, after having tasted some sweetmeats, rose on his legs and\nsaid: \u2018O Abd-ul Khader, from the time of thy honored ancestors to this\nday, never the foot of a Mogh\u00fal reached this place; he who is now come\nintends to deceive thee, with garments red and yellow, and with\nvictuals pleasing and sweet, which are coveted by those who are slaves\nof their belly, but which are abhorrent to the rule of durvishes: the\nbest measure therefore is to put him to death, as an example to\nterrify others from coming hither.\u2019 But Abd-ul Khader and his mother,\n_B\u00edb\u00ed Al\u00e1\u00ed_, the daughter of M\u00edyan Jelal eddin, would not agree to it.\nOn the day when Abd-ul Khader visited the camp of _S\u00e2\u00edd Kh\u00e1n_, his\nhorse was frightened at the noise of the kettle-drums and horns, and\ndashed from amid the crowd to one side; an Afghan observed: \u2018The horse\nexecutes what the lord Miyan R\u00f3shen has ordered, but you do not; be\nsure you shall suffer from the after-sickness of this debauch.\u2019 Abd-ul\nKhader asked: \u2018What has Miyan ordered?\u2019 The Afghan replied: \u2018To keep\nat a distance, and to beware of the Moghuls.\u2019\u201d When Abd-ul Khader\npresented himself at the court of the lord _Ab\u00fal Mazafer Shah\u00e1b-eddin\nMuhammed, S\u00e1heb-i-Ker\u00e1n s\u00e1n\u00ed Am\u00edr al M\u00famen\u00edn shah Jehan P\u00e1dshah,\ngh\u00e1zy_, \u201cthe victorious,\u201d he was elevated to a high rank. In the year\nof the Hejira 1043 (A. D. 1633-4) he reached his last day, and was\nburied at Paishaver.\n\n_Mirza_, the son of _N\u00far-edd\u00edn_, lived in the reign of the lord _Am\u00edr\nal M\u00famen\u00edn Shah Jeh\u00e1n_, and was killed in the battle of D\u00f3ulet-abad.\nKerimdad, the son of Jelal eddin, was delivered up by the tribe of the\nJelalian to _Muhammed Yakub Kashm\u00edr\u00ed_, the _Vak\u00edl_, \u201cagent,\u201d of _S\u00e2\u00edd\nKh\u00e1n Terkh\u00e1n_, and he was put to death in the year of the Hejira 1048\n(A. D. 1638-9). _Alhed\u00e1d Kh\u00e1n_, the son of Jelal-eddin, having been\nhonored with the title of _Rash\u00edd Kh\u00e1n_, was appointed to a command of\nfour thousand in the Dekan, and ended the term of this life in the\nyear of the Hejira 1058 (A. D. 1648-9).[34]\n\n\n     [32] According to Akhun Derwazch (of whom hereafter) Bayazid\n     had five sons. _Khair eddin_ is placed between the last\n     mentioned above.\n\n     [33] Jel\u00e1l-eddin, although supported by many, was strongly\n     opposed by some of the Afghan tribes; other mixed tribes\n     never adopted the Rosheniah creed. Among the last were the\n     _H\u00e1z\u00e1rahs_, distinct from the Afghans and Moghuls; their\n     original seat is supposed to have been between _Herat_ and\n     _Balkh_; but they possessed themselves of a considerable\n     part between _Ghazni_ and _Kandahar_, in one direction, and\n     between _M\u00e1idan_ and _Balkh_, in the other. We find in the\n     before quoted Memoir of H. T. Colebrooke (_As. Res._, vol.\n     VII. p. 343): \u201cThe H\u00e1z\u00e1rahs of K\u00e1bul are an innumerable\n     tribe, who reside in K\u00e1bul, Ghazni, and Khandahar. Many of\n     them are Sh\u00edahs, and adherents of the holy family. At\n     present, among the chiefs of the Shi\u00e2hs is _Mirza Sh\u00e1dm\u00e1n_,\n     with whom the faithful are well pleased, and of whose\n     incursions the _Kh\u00e1rejis_ of Kabul and Ghuzni bitterly\n     complain.\u201d\n\n     [34] We find in the Asiatic Researches (vol. XI. from p. 363\n     to 418), a translation of this chapter, with a Memoir on the\n     Rosheniah sect by the late Doctor John Leyden, whose early\n     death in Java will ever be regretted as a great loss to\n     Oriental literature. In his researches relative to the\n     language and literature of the Afghans, he met with a work\n     in the Afghan or Pashtu languge, entitled _Makhan Afhgan\u00ed_,\n     a miscellaneous compilation on the ritual and moral practice\n     of Islam, composed by _Akhun_ (Mulla) _Derwezeh_, a\n     character celebrated in Afghanistan chiefly for his\n     sanctity, and belonging to the tribe of _Tajek_. This word\n     in general signifies \u201cpeasant, or cultivator of ground;\u201d but\n     is in particular applied to those who are not Arabs, and by\n     the Moghuls to the natives of Iran, who are neither of Arab\n     nor Moghul extraction, probably of a mixed origin. They\n     extend from the mountains of _Chet\u00e1r_, in _Kashgar_, as far\n     as _Balkh_ and _Kandahar_, and live either under their own\n     chiefs, or subject and tributary to the Afghans, Turkmans,\n     or Usbek Tartars, among whom they reside. The Tajiks always\n     showed themselves adverse to the Rosheniahs, and Akhun\n     Derwezeh in the said work contradicts and blames the tenets\n     and opinions of Bayazid, whom he calls the \u201cmaster of\n     darkness.\u201d In the extract given by Leyden, of Derwezeh\u2019s\n     account, we see that the doctrine of the Rosheniahs\n     coincided in several points with that of the Isma\u00eelahs:\n     Bayazid, in like manner as the latter, established eight\n     degrees of perfection, through which his sectaries were to\n     pass, and which led to an entire dereliction of all positive\n     religion, and an unrestrained licentiousness in manners and\n     practices. The account given by the author of the Dabistan\n     is far from provoking so severe a blame. As to the history\n     of Bayazid\u2019s life and that of his son\u2015\u2015highway robbery,\n     devastation, and bloodshed are evidently practised by them,\n     in the recital of both authors. The Memoir of the learned\n     Leyden abounds with curious and important information\n     respecting the Afghan tribes, to which the present events in\n     Western India can but lend a higher interest. Some reputed\n     followers of Bayazid are still to be found both in Paishavir\n     and Kabul, most numerous among the wild tribes of the\n     _Yusefzei_.\n\n\n\n\nCHAPTER X.\n\nOF THE RELIGION OF THE ILAH\u00cdAH: IN FOUR SECTIONS.\n\n  SECTION I.\u2015\u2015On the appearance of the Khalifet of God, and some of\n     the miracles, called _Burhan_.\n\n  SECTION II.\u2015\u2015On the dispute of the professors of different religions\n     and creeds in the service of the lord, the Khalifet of God, and the\n     Burahin of the Khalifet of God.\n\n  SECTION III.\u2015\u2015On the virtues of the stars.\n\n  SECTION IV.\u2015\u2015On the ordinances of conduct.\n\n\nSECTION I.\u2015\u2015ON THE APPEARANCE OF THE KHALIFET OF THE ALL-JUST.\n\n_An account of the lord Khal\u00edfet_, \u201cVicar,\u201d _of God_.\u2015\u2015The author of\nthis book heard from _Kh\u00e1jah Mas\u00e2ud_, the son of _Kh\u00e1jah Mahm\u00fad_, the\nson of _Kh\u00e1jah Mirshed al hak_, who was a pious master of worldly\nconcerns, what follows: \u201cMy honored father said he had heard from his\nnoble ancestors, that the lord of the faith and of the world will\nappear; but he knew not whether that lord\u2019s time was already come, or\nwill come; meanwhile he saw him one night in a dream; when he rose\nfrom sleep, he went to the country where that august personage was\nborn, that is on Sunday of the month _Rajeb_ (the seventh Arabian\nmonth), in the year of the Hejira 949 (A. D. 1543), the lord _Jelal\neddin Akbar_, the august son of _Ham\u00e1y\u00fan P\u00e1dshah_ and of the\npraise-worthy _B\u00e1n\u00fa B\u00eagam_ was born.\u201d The writer of this work heard\nalso in the year of the Hejira 1053 (A. D. 1643-4), in Lahore, from\n_Mirz\u00e1 Sh\u00e1h Muhammed_, surnamed _Khazn\u00edn Kh\u00e1n_, the son of shah _Baigh\nKh\u00e1n_, with the surname of _Kh\u00e1n Douran_, a native of Argh\u00fan, who is\nsaid to have asked from the Nav\u00e1b _Az\u00edz K\u00f3ka_, surnamed _Kh\u00e1n A\u00e2zem_,\nwhat observation he had to make upon the rumor current relative to the\nLord, the inhabitant of the ninth heaven, as to his being like the\nMessiah? He answered: \u201cWhat the mother said, is the truth.\u201d[35]\n\n\n     [35] The author does not mention any particular miracle,\n     which we had reason to expect from the preceding title of\n     this section.\n\n\nSECTION II.\u2015\u2015ON THE DISPUTE OF THE PEOPLE OF DIFFERENT RELIGIONS.\n\nIn the service of the khalifah were two learned persons, the one a\nSonnite, and the other a Shi\u00e2h, who both sought admittance at court.\nThe emperor called them, and by their desire in his presence they\nendeavored to establish the truth of their respective religions. The\nShi\u00e2h said: \u201cIt is evident that the Sonnites are without faith,\nbecause they do not acknowledge the prophet\u2019s purity, and say that\nDavid caused Uri\u00e1 to be killed.\u201d The Sonnite replied: \u201cThis fact is\nequally mentioned in the Koran and in the _T\u00f3ur\u00edt_, \u2018Pentateuch,\u2019\nexplicitly and circumstantially.\u201d A Jew was present, and affirmed: \u201cIt\nis certainly in the Pentateuch.\u201d Upon which the Shi\u00e2h rejoined: \u201cThe\nPentateuch is altered.\u201d The Jew retorted: \u201cWe may as well, and with a\nbetter right, say that your book is altered, whilst there is no reason\nto be urged that the Pentateuch is corrupted.\u201d The Shi\u00e2h had no answer\nto give, and the author of this book saw in the treatises of several\nof the modern learned, that they have appropriated this answer to\nthemselves. The Shi\u00e2h again said: \u201cThe godly Ali was a very learned\nand most excellent man, and never polluted his lips with wine, nor\npork, nor any thing dressed by the infidels.\u201d To which the Sonnite\nreplied: \u201cAs with you the hand of an infidel is impure, and the Kor\u00e9sh\nall drank wine and eat pork, the prophet, who associated with them,\neat the same food in the house of his paternal uncles, and so did the\nlord, the godly Ali.\u201d The Shi\u00e2h had no suitable reply to make to this\nobservation; he continued however: \u201cIn the _Malul_ and _Nahel_, it is\nstated that the pure F\u00e1tima[36] declared, The palmgrove of _Fedak_[37]\nis my inheritance, as the lord of the prophetic asylum committed it to\nme as a _taml\u00edk_ (hereditary property) during his life-time. But the\nprophet has said:\n\n   \u201c\u2018We, the company of prophets, do not leave to our heirs what\n     has been bestowed on us as a gift or as alms.\u2019\n\n\u201cOn the strength of which S\u00e1dik (Abu bekr) rejected her claim. But\neven were this tradition irrefragable, how could he reject the claim\nof a _taml\u00edk_, if that tradition, by which the rejection of such an\ninheritance never takes place, be acknowledged to be right?\u201d The\nSonnite opposed to this: \u201cThe splendid lady had no witnesses that the\nlaw could accept; as the evidence of husband, or son, or grandson, is\nnot admissible.\u201d The Shi\u00e2h insisted: \u201cS\u00e1dik was wrong. And the burning\nof the court[38] in sequel of the mortal malady of the prophet; and\nthe repentance which was the consequence of it? and the like, what\ndost thou say about it? Moreover, Omar\u2019s impeding the writing of a\nlast will in the mortal malady of the prophet, as the Im\u00e1m _Ism\u00e2\u00edl\nBokh\u00e1r\u00ed_[39] has related upon the authority of _Abd-ulla_, the son of\n_Abas_, that in his mortal malady the house of the prophet was full of\nhis companions. He said:\n\n    \u2018Make haste, let me put down a writing for your sake, in\n     order that, after me, you may be safe against error and\n     deceit.\u2019\n\n\u201cBut Omar said: \u2018The prophet is overcome by the malady, and his\nintellect is obstructed; the heavenly book, and the proofs of the text\nof the Koran are sufficient for us.\u2019 On which account accumulated\ncontradictions and conflicting discussions rose to such a height that\nthe prophet said: \u2018Leave me.\u2019 The Sonnite resumed: The prophet himself\ndeclared:\n\n    \u2018I am a man like you, but I speak from inspiration.\u2019\n\n\u201cIn eating, dress, repose, affliction, health, sickness, wounds, in\nlife and death, his condition was that of mankind: thus, some teeth of\nthe venerable were knocked out,[40] and in his last malady he was\nexceedingly suffering, so that in the violence of his pain he might\nhave said things which were not consonant with a sound mind. On that\naccount Omar forbade his writing.\u201d The Shi\u00e2h remarked: \u201cWhen the\nprophet had left the garment of mortality, Omar drew his sword, and\nthreatened to kill whosoever would say that the prophet died, because\nhe was still living; such a declaration, how can it be reconciled with\nhis impeding the writing of the last will in the manner before said?\u201d\nThe Sonnite avowed: \u201cMankind is subject to error.\u201d The Shi\u00e2h pressed\nfurther: \u201cAfter the contention, when Osm\u00e2n was appointed khalif, his\nrelations of the family of Omiyah practised oppression under his\nauthority, and he brought back Hakim, the son of A\u015b,[41] the son of\nOmiyah, to Medina, from whence the prophet had banished him, so that\nhe was called \u2018the banished of the prophet,\u2019 although S\u00e1dik (Abubekr)\nand F\u00e1r\u00fak (Omar) had not called him. Further, Osman expelled Ab\u00e1zer\nfrom Medina; he also gave his daughter in marriage to Merv\u00e1n, the son\nof Hakim, with the fifth part of the spoils of Afrika, which amounted\nto forty thousand gold din\u00e1rs.[42] Besides, he granted security to\nAbd-ullah, the son of Serj;[43] although the lord of the prophetic\nasylum had ordered his blood to be shed; and he conferred on him the\nadministration of Egypt; he consigned also to Abd-ullah, the son of\nAamar, the government of Ba\u015bra, where he indulged himself in all sorts\nof shameful actions. Among the Umr\u00e1s of his army were _M\u00e1av\u00edah_, the\nson of Abi Safi\u00e1n, the collector of _Sh\u00e1m_ (Syria), and _S\u00e2\u00edd_, the son\nof _Al\u00e2a\u015b_, the collector of K\u00fafa. Afterwards, _Abd-ullah_, the son of\n_Aamer_; and _Val\u00edd_, the son of _Akba Abd-ullah_, the son of _S\u00e2d_,\nthe son of _Ab\u00ed Serj_; all these trod the road of perverseness and\nunrighteousness.\u201d The Sonnite had no convenient reply to make. The\nShi\u00e2h continued: \u201cThe prophet sent three friends to fight to a place\ncalled _Tab\u00fak_;[44] they disagreed: after which the prophet declared:\n\u2018Whoever causes discord in the army or service, the curse of God be\nupon him.\u2019\u201d The Sonnite here fell in: \u201cAt the time of the prophet\u2019s\nmoving, it was not advisable to undertake the expedition designed;\nthere was no disunion about the war among them; but only a discussion\nabout the fitting out of the troops and the arrangements; whence a\ndelay in this affair arose, on account of settling the proper order of\nmarch and other proceedings.\u201d The Shi\u00e2h went on: \u201cWhat the Sonnites\nattribute to God and the prophet, cannot be ascribed to the lowest\nman.\u201d The Sonnite asked: \u201cWhat is that?\u201d The Shi\u00e2h answered: \u201cOne of\nthese things, stated in the book of your traditions, is that the lord\nprophet, having exhibited before A\u00e2isha dance and disport, asked her:\n\u2018Art thou satisfied?\u2019 Such a thing cannot in truth be said of any body\nwithout disgrace. Besides, there are acts unbecoming of the prophet\u2019s\ncompanions, such as Omar\u2019s preventing Muhammed\u2019s last will, and the\nlike, avowed by themselves in their book; and yet they hold these men\nin high esteem!\u201d Here the Sonnite observed: \u201cWhat thou first settest\nforth about the prophet\u2019s exhibition of disport, is nothing shameful;\nas to what thou sayest about bad customs, they belong only to thy own\nvicious opinion. Deniest thou that the prophet has said:\n\n    \u2018I am sent to settle the customs and manners.\u2019\n\n\u201cIf a fact has not existed or has not happened, why should it have\nbeen recorded?\u201d The Shi\u00e2h called out: \u201cIt has been invented and formed\ninto a lie.\u201d The Sonnite objected: \u201cThus, according to thy opinion,\nthe master of truth, Bokhari and the like, are tellers of lies, and\nthus they have transmitted lies! Why then, on their authority\nbelievest thou that Omar has prevented the making of the last will,\nand other such things, which, according to thee throw blame upon the\ncompanions of the prophet? Therefore, in whatever of all these things\naccording to thy opinion is unbecoming, thou shoulst believe that the\nmaster of truth, Bokh\u00e2ri, and those like him, have told lies, so\nwouldst thou cease to cast reproach upon the companions and friends of\nthe prophet; but if they spoke truth, then reckon also to be true,\nwhat they have attributed as praise-worthy to the prophet, and true\nwhat they have stated of the virtues of the said companions. Further,\nas to thy separating the prophet from mankind, it belongs, as it has\nbeen revealed by the divine text, to the creed of unbelievers to say,\nthat the prophet should not eat nor drink.\u201d Now the Shi\u00e2h grew warm,\nand said: \u201cIs it not enough to attach to the lord prophet the blame of\nhaving listened to music and assisted at dancing; and now thou\npretendest to prove the purity of the two Shaikhs (Abubekr and Omar)\nand of Osm\u00e1n!\u201d The Sonnite took up the controversy: \u201cI said before\nthat listening to music is reasonably not blamable, and even laudable,\nwhen a lawgiver also listens to it, and I observed, concerning customs\nand manners, that thou esteemest bad what thou hast badly understood.\nAs thou refusest to approve dancing, what sayest thou about the\ninterdiction of a woman from her spouse at the desire of the\nprophet?[45] If thou holdest the example of customary acts\nreprehensible, there is nothing to be said about such an occurrence.\nAnd likewise, if the two Shaikhs had not been pure, the lord prophet\nwould not have exalted their heads by matrimonial alliance; and the\ndaughter of the lord Ali and the lord prophet would never have been in\nthe house of the great _F\u00e1ruk_ (Omar), and of the possessor of two\nlights (Osman). To open the road of contention is not laudable; and if\nnot so according to thy opinion, explain this to me: since the lord,\nthe lion of God (Ali) was informed of all the secrets of the hearts,\nwhy did he wage war upon M\u00e2aviah, who was a Muselm\u00e1n? and why was he\nthe death of so many men, since causing death is by no means\nright?[46] It is likewise known and admitted by you as true that, when\none day a Muselman was selling garlic and onions upon the passage of\nthe prophet, that venerable personage told him: \u2018If thou wouldst sit\ndown in a corner, retiring out of my way, it would be well.\u2019 The man\nmade an excuse, and the prophet passed on. Shortly after came Al\u00ed, who\nsaid to the man: \u2018The prophet dislikes the smell of onions and garlic,\ntherefore move out of his way.\u2019 The man answered: \u2018O Al\u00ed, the prophet\ntold me to rise, and I did not move.\u2019 Al\u00ed said: \u2018At the prophet\u2019s\norder thou didst not rise?\u2019 He drew immediately his sword, and cut off\nthe man\u2019s head. Such an action is reprobated by the law, as the lord\nof the prophetic asylum forbade killing even the hostile unbelievers,\nsaying:\n\n    \u201c\u2018Do not exceed in shedding blood, even if thou be a conqueror.\u2019\n\n\u201cAnd by historical accounts it is known that he has blamed Ibrahim for\nhaving driven an unbeliever from his board. Nush\u00edrv\u00e1n,[47] who was not\ncrowned with the diadem of the right faith, is celebrated, because he\nsat upon the throne of justice, and one of his most approved actions\nwas, that he withheld his hand from an old woman\u2019s house, which was an\nhinderance in the vicinity of his palace, and preferred to waste his\nown fields; and the lord of the prophetic asylum, because he appeared\nupon the field of testimony in the time of this king, exalted his fame\nand glory by these words:\n\n    \u2018I was born in the time of the just king.\u2019[48]\n\n\u201cHow can it be right to believe that the prophet, the last of the age,\nshould be pleased with the destruction of a Muselman; he who would not\ndisturb the people who, engaged in their trade and occupation,\nobstructed his passage? he who said:\n\n    \u2018He who kills willingly a believer shall have hell for\n     eternal punishment;\u2019\n\n\u201cHe cannot have acted by that rule; he who declares:\n\n    \u201c\u2018God will not give to a soul more trouble than it can bear;\u2019\n\n\u201cSuch an action is not that of a virtuous man; this however is related\n(of Al\u00ed) by your learned men, and likewise joking and buffooning,\nwhich indicates a want of dignity, degraded him.\u201d The Shi\u00e2h said:\n\u201cNevertheless, he was certainly the most excellent of all the\ncompanions of the prophet.\u201d The Sonnite asked: \u201cIn knowledge or in\npractice?\u201d The Shi\u00e2h replied: \u201cIn both knowledge and practice.\u201d The\nSonnite resumed: \u201cThis we do not hold for certain; in what respect was\nhe superior in practice to the chief of the believers, Omar?\u201d The\nShi\u00e2h answered: \u201cAl\u00ed used to pray the whole night.\u201d The Sonnite\nrejoined: \u201cAccording to your own account, the lord Ali wanted a woman\nevery night; and his custom, (called _mat\u00e2h_)[49] was to engage one\nfor a short time; and so many did he occupy, that he seemed an\nunceasing bridegroom;[50] how could a person so employed pray the\nwhole night? unless in your religion you call praying what we call by\nanother name.\u201d The Shi\u00e2h interrupted him saying: \u201cYou are liars from\nthe very beginning. Abu Han\u00edfa, your great Im\u00e1m, was a native of\nKabul, and attached himself particularly to the service of Im\u00e1m J\u00e2fr\nS\u00e1dik; at last he left him, and professed openly the religion of his\nfathers, who were Magi. A sign of the Magian creed was, that he\nthought it right to eat three times a-day, and to lay aside all choice\nof diet, as well as not to reckon the unbelievers impure, saying that\nimpurity resides in the interior, if any where, and the like.\u201d\n\nThe Sonnite remarked: \u201cThou thyself agreest that Abu Han\u00edfa was a\nfollower of the Im\u00e1m J\u00e2fr, therefore he most likely practised what was\nconformable to the religion of the Im\u00e1m J\u00e2fr. We do not admit that\nyour people are attached to the religion of the Im\u00e1m; we rather\nbelieve that they are Magi; for when your ancestors were conquered and\nsubjected, they, by necessity, joined the Isl\u00e1mian, but mixed the\nright faith with the creed of the Magi: as it appears from the worship\ncalled _n\u00f3u r\u00f3z_, which is a custom of the Magi; according to whom\nthey likewise perform divine worship three times a day. They think it\nright to turn the head in praying to the left, which is turning off\nfrom the Kiblah (of Mecca); they assert that the five prayers every\nday are improper, as they are not able to perform them exactly; they\nmaintain, however, as requisite those at midday, before sunset, and in\nthe evening on going to sleep. In the same manner, they took the\n_mat\u00e2h_, or temporary matrimonial unions, from the Mazhdakian.\u201d[51]\n\nAll the Shi\u00e2hs have founded their creed upon two rules: the first is\nthe _Bedas_ (V\u00e9das); these were promulgated with the view to surround\nus with power and magnificence, or with the modes of happiness, which\nbrilliant prospects have not been realized; it was said that the lord\nof divine majesty dictated the Veda. The second rule is godliness; by\nwhich men are freed from all the propensities of nature. The Shi\u00e2hs\nare of this persuasion; and when they are asked about the manner of\nit, they say: By means of godliness we experience the non-reality of\nexterior things.\n\nThe Ved\u00e1 treats of theology, and of what may appear contrary to\ndivinity; it explains the will[52] which on the part of the perverse\nmay be manifested contrary to the will of the (supreme) judge. The\nV\u00e9da moreover treats of practice: when an action tends towards one\nthing, and when, after or before its accomplishment, it turns towards\nsomething else.\n\nThe unbelievers, who are in opposition to the prophet assert, that he\nhas adopted the morals of Amr\u00e1l Ka\u00ees[53] and mixed them with the\nKoran, that likewise he has frequently made use therein of the ideas\nof other poets, and even frequently gave place in it to the usages of\npaganism, with which he had been pleased. There are other\ncontroversies current. It will be best to attend to the following\nobservation: What avail the doubts of the Shi\u00e2hs? They attack in their\nspeeches the Vicars of the prophet; when the first party (the\nSonnites) repress the answer to it upon their tongues, let the other\nparty too refrain from dispute.\n\nThe arguments being carried to this point, the khalif of God dismissed\nthe parties.\n\nOne day a Nazarene came to pay his submissive respects to the khalif\nof God, and challenged any of learned among the Muselmans to dispute\nwith him. The proposal being accepted, the Nazarene began: \u201cDo you\nbelieve in Aisa (Jesus)?\u201d The Muselman answered: \u201cCertainly; we\nacknowledge him as a prophet of God; our prophet bore testimony to the\ndivine mission of Jesus.\u201d The Nazarene continued: \u201cThis prophet (the\nMessiah) has announced that after him many will appear who will\npretend to a prophetic office; yet \u2018believe not in them, nor follow\nthem, for they are liars; but remain you steadfast and firm in my\nfaith, until I come again.\u2019 There is no mention of your prophet in the\nGospel.\u201d The Muselman replied: \u201cMention of him was in the\nPentateuch[54] and in the Gospel,[55] but your principal men\nobliterated it.\u201d The Nazarene asked: \u201cDo you possess that Gospel which\nis correct?\u201d The Muselman avowed: \u201cWe do not.\u201d Then the Nazarene\nresumed: \u201cHence your falsehood is evident; you deny the Gospel; for if\nyou did not, you would preserve it, as we, who are Christians,\npreserve the Pentateuch, which is the book of Moses; but you keep\nneither the Pentateuch nor the Gospel, and if there had been mentioned\nin the Gospel any thing of your prophet, we would without doubt,\naccording to the words of Jesus, adhere to it, because, in conformity\nwith our faith, our desire is to obey the precepts of Jesus. But now,\nwhence can we know that your prophet is true?\u201d The Muselman said:\n\u201cFrom his miracles, one of which is the dividing of the moon.\u201d[56] The\nNazarene observed upon this: \u201cIf the dividing of the moon has taken\nplace, the inhabitants of the world must have seen it, and the\nrecorders of extraordinary things in all countries, and the historians\nof all nations would have written it down with the pen of truth. Now\nnone, except Muselmans, give any information of it.\u201d There was an\nHind\u00fa present; the Nazarene asked him: \u201cIn the Kali yug, which is the\nfourth of your ages, has the moon been once divided?\u201d And he addressed\nthe same question to the Persians and Turks there present; all said:\n\u201cWe have not seen any thing like it, in our historical accounts.\u201d The\nMuselman remained confounded.\n\nAnother day, a Jew presented himself; the lord khalif of God placed\nthe Nazarene in opposition to him for a religious discussion. The Jew\nbegan: \u201cIn the Pentateuch, there is no mention made of Jesus.\u201d The\nNazarene replied: \u201cHow not? Does not David say: \u2018My hands and my feet\nfall off, and all my bones are counted.\u2019 This is a prediction of the\nsufferings and of the crucifixion of Jesus.\u201d The Jew remarked upon\nthis: \u201cWhatever David may have said of himself, and the All-Just have\nannounced by his tongue, should all this be taken for a prediction of\nJesus?\u201d The Nazarene pursued: \u201cBut the conception of a virgin was\npredicted, and this virgin was Mary.\u201d The Jew objected: \u201cAmongst us,\nthe virginity of Mary is not proved, as, according to your belief,\nbefore the birth of Jesus, she was married to Joseph the carpenter,\nand Jesus is said to be the son of Joseph the carpenter.\u201d The Nazarene\nadmitted: \u201cThis is true; but,\u201d he added: \u201cJoseph had never touched\nMary.\u201d The Jew opposed: \u201cHow is that proved?\u201d And this was the\nquestion which the Jew repeated at every thing which the Nazarene\nbrought forward, so that the latter was reduced to silence.\n\nA learned philosopher came into the hall, where Hindus also were\npresent, and three other learned men; a Muselman, a Nazarene, and a\nJew: these were summoned, and ranged in opposition to the learned\nphilosopher. The latter opened the discussion in this manner: \u201cThe\ndivine mission of your prophets has not been proved, for several\nreasons: the first is, that whatever the prophet says ought to be\nconformable to reason; the second is, that he ought to be free from\ncrime, and not hurtful to other beings. But Moses, according to the\nopinion of the Jews, was brought up by Phar\u00e2oh, and yet he caused him\nby a stratagem to be drowned in the waters of the Nile, and listened\nnot to his repentance. What they say of the water of the Nile having\nopened a passage to Moses, is an error. Nor did he attend to the\nrepentance of K\u00e1r\u00fan (Korah),[57] but, from covetousness of gold, he\ncaused him to be swallowed up by the earth. Jesus permitted the\nkilling and ill using of animals. And Muhammed himself attacked the\nforces and caravans of the Koreish; he shed blood, nay, with his own\nhand put to death animated beings. He besides exceeded all bounds in\nsexual connexions, and in taking the wives of other men; so that, on\naccount of his gazing, a wife was separated from her husband,[58] and\nthe like are notorious of him. With these perverse qualities, how then\nshall we recognise a prophet?\u201d All concurred in declaring: \u201cBy\nmiracles.\u201d The philosopher asked: \u201cWhat are the miracles of your\nprophets?\u201d The Jew answered: \u201cThou must have heard of Moses\u2019s wand,\nwhich became a serpent.\u201d The doctor immediately took up his girdle,\nbreathed upon it, and it became a great serpent, which hissed and\nturned towards the Jew; but the philosopher stretched out his hand,\nand took it back, saying: \u201cLo, the miracle of Moses!\u201d whilst the Jew,\nfrom fear, had scarcely any life left in his body, and could not\nrecover his breath again. Now the Christian said: \u201cThe Messiah was\nborn without a father.\u201d The doctor replied: \u201cYou yourselves say that\nJoseph, the carpenter, had taken Mary to wife; how can it be made out\nthat Jesus was not the son of Joseph?\u201d The Nazarene was reduced to\nsilence. The Mahomedan took up the word, and said: \u201cOur prophet\nbrought forth the Kor\u00e1n, divided the moon, and ascended to heaven.\u201d\nThe philosopher observed upon this: \u201cIt is stated in your sacred book:\n\n   \u201c\u2018And they say: We will by no means believe on thee, until\n     thou cause a spring of water to gush forth for us out of the\n     earth, or thou have a garden of palm trees and vines, and\n     thou cause rivers to spring forth from the midst of this\n     palm plantation; or that thou throw down upon the earth the\n     heaven torn in pieces; or that thou bring down God Almighty\n     and the angels to vouch for thee; or thou have a house of\n     gold; or thou ascend by a ladder to heaven: neither will we\n     believe thy ascending, until thou cause a book to descend\n     unto us which we may read. The answer is in this way: Say, O\n     Muhammed, pure is God the nourisher, I am but a\n     man-prophet.\u2019[59]\n\n\u201cFrom this an equitable judge can conclude, he who could not cause a\nspring of running water to come forth, how could he have shown the\nmiracles which are related of him? when he had not the power of\ntearing the heaven in pieces, in what manner could he divide the moon?\nwhen he was unable to show the angels, how could he see Jabr\u00ed\u00edl with\nhis own eyes? and his companions too did not behold him in the shape\nof an Arab; when he was unable, in the presence of unbelievers, to go\nto heaven with his body, how did he perform the bodily ascension\n(ascribed to him in the Koran)? As he brought thence no writing, in\nwhat way came the Koran down from heaven?\u201d\n\nA follower of Zerdusht, who stood in a corner, now interrupted the\nphilosopher, saying: \u201cMaintain all this, but do not deny miracles _in\ngeneral_, for our prophet too ascended to heaven.\u201d The doctor replied:\n\u201cYou admit the existence of Yezd\u00e1n and Ahrim\u00e1n, in order that Yezd\u00e1n\nmay not be said to be the author of evil; but you also assert, that\nAhrim\u00e1n sprung forth from the evil thought of the all-just Lord;\ntherefore he sprung from God, and evil originates from God, the\nAll-Just: you are therefore wrong in the fundamental principle, the\nvery root of your religion, and wrong must be every branch which you\nderive from it.\u201d\n\nA learned Brahman here took up the discussion: \u201cThou deniest the\nprophetic missions; but our Avat\u00e1rs rest upon these missions.\u201d The\ndoctor said: \u201cYou at first acknowledge one God, and then you say that,\nhaving descended from his solitude, he assumed a great body; but God\nis not clothed with a body, which belongs to contingency and tangible\nmatter. In like manner, you attribute wives to your gods. Vishnu, who\naccording to some represents the second person of the divine triad,\naccording to others, is acknowledged as the supreme God, is said to\nhave descended from his station, and become incarnate at different\ntimes, in the forms of a fish, a boar, a tortoise, and of man. When he\nwas in the state of Rama, his wife was ravished from him. He was\nignorant, and acquired some knowledge by becoming the disciple of one\namong the sages of India, until he was freed from his body; in the\nform of Krishna he was addicted to lust and deceit, of which you\nyourselves tell many stories. You state, that in this incarnation\nthere was little of the wisdom of a supreme God, and much of the\ncorporeal matter of Krishna: thus you compel mankind, who, capable of\njustice, are superior to all sorts of animals, to worship a boar or a\ntortoise! And you adore the form of the male organ as Mahadeva, whom\nmany acknowledge to be God, and the female organ as his wife! You seem\nnot to know that the irrational cannot be the creator of the rational;\nthat the one, uncompounded, is incompatible with division, and that\nplurality of the self-existent one is absurd. Finally, by the worship\nof a mean object, no perfection can accrue to the noble.\u201d By these\nproofs and arguments he established his theses, and the Brahman\nremained confounded.\n\nAfterwards the philosopher addressed the assembly: \u201cKnow for certain\nthat the perfect prophet and learned apostle, the possessor of fame,\n_Akbar_, that is, the lord of wisdom, directs us to acknowledge that\nthe self-existent being is the wisest teacher, and ordains the\ncreatures with absolute power, so that the intelligent among them may\nbe able to understand his precepts; and as reason renders it evident\nthat the world has a Creator, all-mighty and all-wise, who has\ndiffused upon the field of events among the servants, subject to\nvicissitudes, numerous and various benefits which are worthy of praise\nand thanksgiving; therefore, according to the lights of our reason,\nlet us investigate the mysteries of his creation, and, according to\nour knowledge, pour out the praises of his benefits; and as, by the\nknowledge of the primordial omnipotence, we shall have found the\ndirection to the right way, we shall, in proportion to our gratitude,\nbe led to the reward of yon exuberant beatitude; if, by denying the\nunity and disowning the benefits of God we sink into guilt, shall we\nnot be deserving of punishment? Such being the case, why should we pay\nobedience to any person who belongs to mankind as ourselves, and who\nis subject to anger and lust, and avarice and passion, and love of\nrank and power, even more than ourselves? If this mortal exhorts us to\nknowledge and gratitude, we may by the concurrence of our own reason\nobtain this advantage; but if he urges his precepts by what is\nopposite to reason, then his speech is a proof of deceit; for reason\ndemonstrates that the world has a wise creator, and that he, being\nwise, prescribes to the creatures a worship which to their reason does\nnot evince itself as an evil; and whatever is proved bad, is not\nordered by him. Now the law contains particulars which reason accounts\nas false or bad: such are conversations with God; the descent of\nincorporeal heavenly beings in human forms or in the shape of a\ntortoise; the reascension to heaven in an elemental body; the\npilgrimage to particular edifices for performance of worship; the\ncircuit (round the K\u00e1ba), the entrance in it, the fatigue, the\nthrowing of stones;[60] the acquitting one\u2019s self of the pilgrimage to\nMecca; the kissing of the black stone. If it be said that, without a\nvisible medium, it is impossible to worship the all-mighty Creator,\nand that a place for the sake of connexion is to be fixed, it may be\nanswered, that one who offers praises and thanks to God, has no need\nof a medium and of a place; and if a fixed place were to be admitted,\nthe forms of the stars above would be preferable. If it be objected,\nthat this cannot be free from the detestable suspicion of paganism,\nwhilst, certainly, a place among others having been fixed, which\nplace, by distinction from them all, presents itself to them as\nparticular, a predilection for it appeared proper. In like manner,\nafter a computation of dimensions, geometricians and mathematicians\ndetermine a place which, with respect to the objects and points of a\nspace, bears the same relation as the centre to a circle; then,\nwithout doubt, every portion of the circumference will have its\nparticular relative situation with respect to the point of the centre;\ncertainly, in consequence of this arrangement, all places so\ndetermined become referable to this particular place, and among the\nother places, shall be worthy of predilection.\u201d _To this may be\nanswered_: \u201cThis opinion agrees not with the ideas of many\ndistinguished persons; for a great number confers upon the site of\nanother place the attribute of being the middle, and distinguish it as\nsuch; which is evident from the books of the institutes of Brahma and\nof others, and by the necessity of pronouncing benedictions there.\nThis also cannot be free from the suspicion of paganism: because one\nmay suppose that God, the All-Just, is represented in the house, or is\na body, on which account people call it \u2018the house of God.\u2019 If it be\nso, or if the K\u00e1bah be situated in the midst of a country, other\nprophets may have chosen another place, such as the holy house (of\nJerusalem), and the like; but this is but by error; thus it\nhappened\u2015\u2015that, at first, the lord Muhammed did not offer his prayers\nat the K\u00e2bah. Since therefore the detestable suspicion of paganism\nrests upon all the worship of stone, earth, and bodies, then water,\nfire, and the planets, are objects more proper to be honored; and if a\ncentre be desired, let it be the sun in the midst of the seven\nheavens. In like manner objectionable is the sacrifice of animals, and\nthe interdiction of what may be proper for the food of men, and the\nadmitting thereof by one prophet to be lawful what is forbidden by\nanother. Thus, if it be not right to eat pork, why was it permitted by\nJesus? if it was interdicted on account of pollution in consequence of\nthe animal\u2019s feeding upon unclean and nasty things, so the cock is\nobjectionable for the same reasons. Similar to these are most other\ncommands, and contrary to the precepts of reason. But the greatest\ninjury comprehended in a prophetic mission is the obligation to submit\nto one like ourselves of the human species, who is subject to the\nincidental distempers and imperfections of mankind; and who\nnevertheless controls others with severity, in eating, drinking, and\nin all their other possessions, and drives them about like brutes, in\nevery direction which he pleases; who declares every follower\u2019s wife\nhe desires, legal for himself and forbidden to the husband; who takes\nto himself nine wives,[61] whilst he allows no more than four to his\nfollowers; and even of these wives he takes whichever he pleases for\nhimself;[62] and who grants impunity for shedding blood to whomsoever\nhe chooses. On account of what excellency, on account of what science,\nis it necessary to follow that man\u2019s command; and what proof is there\nto establish the legitimacy of his pretensions? If he be a prophet by\nhis simple word, his word, because it is only a word, has no claim of\nsuperiority over the words of others. Nor is it possible to know which\nof the sayings be correctly his own, on account of the multiplicity of\ncontradictions in the professions of faith. If he be a prophet on the\nstrength of miracles, then the deference to it is very dependent;\nbecause a miracle is not firmly established, and rests only upon\ntradition or a demon\u2019s romances: as the house of tradition, from old\nage, falls in ruins, it deserves no confidence. Besides, by the\nregulation of divine providence, occult sciences are numerous; and the\nproperties of bodies without end or number. Why should it not happen\nthat such a phenomenon, which thou thinkest to be a miracle, be\nnothing else but one of the properties of several bodies, or a strange\neffect of the occult art? As with thee, the dividing of the moon, of\nwhich thou hast heard, is a miracle, why shouldst thou not admit, as\nproved, the moon of K\u00e1shgar?[63] And if thou namest Moses, \u2018the\nspeaker of God,\u2019 why shouldst thou not so much the more give this\ntitle to S\u00e1mer\u00ed,[64] who caused a calf to speak?\n\n\u201cBut if it be said that every intellect has not the power of\ncomprehending the sublime precepts, but that the bounty of the\nall-mighty God created degrees of reason and a particular order of\nspirits, so that he blessed a few of the number with superior\nsagacity; and that the merciful light of lights, by diffusion and\nguidance, exalted the prophets even above these intellects. If it be\nso, then a prophet is of little service to men; for he gives\ninstruction which they do not understand, or which their reason does\nnot approve. Then the prophet will propagate his doctrine by the\nsword; he says to the inferiors: \u2018My words are above your\nunderstanding, and your study will not comprehend them.\u2019 To the\nintelligent he says: \u2018My faith is above the mode of reason.\u2019 Thus, his\nreligion suits neither the ignorant nor the wise. Another evil\n_attending submission to an incomprehensible doctrine_ is that,\nwhatever the intellect possesses and offers by its ingenuity, turns to\nno instruction and advantage of mankind, whilst the prophet himself\nhas said:\n\n    \u2018God imposes upon a man no more than he can bear.\u2019\n\n\u201cAnd whatever the understanding does not comprise within the extent of\nreason, the truth of this remains hidden; and to assent thereto is\nsilliness; because the doctrine of other wise men may be of a higher\nvalue than the tradition or the book of that prophet. Besides, if the\nmaxim were inculcated that prophets must be right, any body who chose\ncould set up the pretension of being one; as silly men will always be\nfound to follow him, saying: \u2018His reason is superior to ours, which is\nnot equal to such things.\u2019 Hence have arisen among the Muselmans and\nother nations so many creeds and doctrines, as well as practices\nwithout number.\n\n\u201cAnother defect is that, when the religion of one prophet has been\nadopted, and when his rule has been followed in the knowledge and\nworship of God, after a certain time another prophet arises, who\nprescribes another religion to the people. Hence they become\nperplexed, and know not whether the former prophet was a liar, or\nwhether they ought to conclude that in each period mankind is to alter\nthe law according to circumstances. But the knowledge of truth admits\nno contradiction; yet there exists a great number of contradictions in\nthe four sacred books:[65] hence it appears that, in the first times,\nthe true God has not made himself known, and that the first creed with\nrespect to him had been wrong; thus, in the second book, something\nelse is said, and in like manner in the third and in the fourth.\n\n\u201cIn the sequel it became evident to wise men, that emancipation is to\nbe obtained only by the knowledge of truth conformably with the\nprecepts of the perfect prophet, the perfect lord of fame, _Akbar_,\n\u2018the Wise;\u2019 the practices enjoined by him are: renouncing and\nabandoning the world; refraining from lust, sensuality, entertainment,\nslaughter of what possesses life; and from appropriating to one\u2019s self\nthe riches of other men; abstaining from women, deceit, false\naccusation, oppression, intimidation, foolishness, and giving (to\nothers) opprobrious titles. The endeavors for the recompense of the\nother world, and the forms of the true religion may be comprised in\nten virtues, namely: 1. liberality and beneficence; 2. forbearance\nfrom bad actions and repulsion of anger with mildness; 3. abstinence\nfrom worldly desires; 4. care of freedom from the bonds of the worldly\nexistence and violence, as well as accumulating precious stores for\nthe future real and perpetual world; 5. piety, wisdom, and devotion,\nwith frequent meditations on the consequences of actions; 6. strength\nof dexterous prudence in the desire of sublime actions; 7. soft voice,\ngentle words, and pleasing speeches for every body; 8. good society\nwith brothers, so that their will may have the precedence to our own;\n9. a perfect alienation from the creatures, and a perfect attachment\nto the supreme Being; 10. purification of the soul by the yearning\nafter God the all-just, and the union with the merciful Lord, in such\na manner that, as long as the soul dwells in the body, it may think\nitself one with him and long to join him, until the hour of separation\nfrom the body arrives. The best men are those who content themselves\nwith the least food, and who sequestrate themselves from this\nperishable world, and abstain from the enjoyments of eating, drinking,\ndress, and marriage. The vilest of the people are those who think it\nright to indulge the desire of generation, the passion for wine, and\nbanquetting with eagerness, as if it were something divine. As the\nmode which the perfect prophet and apostle, Akbar the Wise, has\nprescribed to his followers, is difficult, certainly the demons excite\nthe spirit of brutish passion against his regulations; so that there\nare prophets who, captivated with lust, anger, pleasures of eating and\ndrinking, costly garments, beautiful women, and engaged in oppression\ntowards the children of one race, whom they call infidels, consider\nthese practices not only as legal, but even as laudable, and tend\ntowards them. So it happens that many learned men and their followers,\nwho, for the sake of the world have chosen to obey these prophets, but\nin their heart deny them, and are aware of the falsehood of this sect,\nwait for an opportunity, with prudent regard to circumstances and a\nfavorable hour, to adopt the regulations _of Akbar_\u201d.\u2015\u2015Nobody in the\nassembly had an answer to give to the learned philosopher, who, after\nthe effort which he had made, left the hall.[66]\n\nThe lord vicar of God said to his disciples, that, it is an\nindispensable duty to worship God, the all-just, and that it is\nnecessary to praise those who are near him; among mankind, said he,\nnone is higher in rank than the planets, to the station of which no\nman can attain. None except God, the all-mighty, is the wish of the\ngodly man, that is, whatever the godly undertakes, the object of his\nwish in it is God; for instance, he takes some food, that he may be\nable to perform the service of God; performs that service, that he may\nnot be slack and deficient in his duties to God; desires a wife, that\nhe may give existence to a virtuous son, worshipper of God; pays\nveneration to the lights of the stars, because they are near God the\nall-just; and abandons himself to sleep, that his soul may ascend to\nthe upper world. Finally, the godly man is at all times in the service\nand obedience of the all-just, and at no moment is he negligent in\npious practices. Moreover, he thinks himself bound to abstain from\nhurting living beings, and he respects all the creatures of God. He\ndoes not cut grass and green trees without necessity, nor pollute the\nground wantonly, except on a particular place; he throws neither water\nnor fire upon vile spots; he blesses the stars; further in this\ndisposition he accustoms himself to abstinence in speaking, eating,\nand sleeping; he constrains himself to many occupations: one of them\nis to close with his fingers the exterior organs; he dwells with\nveneration upon the image of the lord of fires (the sun), until he had\ncarried this exercise so far that, by merely covering his eyes, the\ngreat object is present to him; then, whichever of the illustrious and\nmighty personages of Hind, or Iran, or Greece, or any other place, he\nwishes to see, that person presents himself to his view, and he sees\nlights, explores many ways, and makes himself master of the temporary\nand the eternal. The lord vicar of the all-just is called _Ilah\u00ed_,\n\u201cdivine,\u201d by his followers, because in all their actions the object of\ntheir wishes is God; and the lord has received the divine mission to\nestablish the worship of the stars, which are to be the Kiblah of the\npious. In the ancient books of the Hindus and Parsis, without number,\nthe excellence of the constellations is affirmed.\n\nN\u00e1in Javet gave the information that, in the reign of the lord (Akbar)\nthe learned assembled, and Makhd\u00fam ul mulk gave the decision, that in\nthis age it is not required to make the pilgrimage to Mecca; but that\nwhoever makes it deserves punishment; for this reason; namely, because\nthe road to Mecca by land passes through the middle of Irak, and by\nsea through Guzerat and the ports of the Farangis; by land it is\nunavoidable to hear unseemly speeches from the Kazel b\u00e1shan; and on\nthe voyage by sea to suffer much impropriety in the transactions and\ncommunications with the Farangis; because they have represented upon\ntheir papers[67] the image of Jesus and the picture of Mary, which\nbear a resemblance to idolatry.\n\nHis majesty Akbar said one day that he heard from Shaikh Abdul Nab\u00ed,\nthat one of the chief lawyers of the Sonnites declared the taking of\nnine wives to be legal, whilst other learned men denied it, and quoted\nthe passage of the Koran:\n\n    \u201cTake in marriage such women as please you, two, or three, or\n     four.\u201d[68]\n\nAs even eighteen wives were said to be legal, then the learned gave\nthe decision that it may be admissible, by the mode of _mat\u00e2h_, \u201ca\ntemporary agreement,\u201d[69] by means of which the obtainment of women is\nfacilitated for a certain price; and this is permitted pursuant to the\ncreed of the Im\u00e1m M\u00e1lik. The sect of the Sh\u00edahs assert, that a son\nbegotten in consequence of _mat\u00e2h_, is preferable to all others. Nakib\nKhan followed the footsteps of the Im\u00e1m M\u00e1lik, who at last declared\nthe mat\u00e2h legal by a public patent. The sect of the Sh\u00ed\u00e1hs quote, in\nsupport of this, the following passage of the Koran:\n\n    \u201cYour women are a field for you: approach your field as you\n     may like.\u201d\n\nBy which they pretend to show that any mode of coition is\npermitted.[70] N\u00e1in Javet said that, when the era of the Muselmans was\nfixed, the people had a bad opinion of the companions of the prophet,\nand wise men called all the laws \u201cprisons,\u201d and declared the centre of\nfaith rests upon reason. Nobody disputed with them. Then arrived\nlearned Farangis, and argued in their speeches. _Shaikh_ Bhavan, so\nwas called a learned Brahman from the country of Dekan, having\nconceived hatred towards his relations, became a Muselman, and\nobtained this name: he had the fourth V\u00e9da in his possession, and\ninterpreted some precepts of this book, which contains many beauties,\nand a sentence like that of the Koran: \u201cThere is but one God;\u201d and it\nwas also stated therein, that whoever does not make this confession\nwill not obtain salvation. In another place it was said that to eat\ncow\u2019s flesh was, under certain conditions, allowable; and elsewhere it\nwas ordained to bury, and not to burn, a corpse. Thus, the beforesaid\nShaikh was triumphant over the Brahmans. But N\u00e1in Javet related that\nhe has requested him to interpret this passage; when he had translated\nit, its meaning was completely contrary and opposed to the sentence:\n\u201cThere is but one God,\u201d and the restriction to eat cow\u2019s flesh also\nwas contrary to the custom of the Muselmans; and concerning the\nburying of the dead he gave a different account from that which is\nlawful by the faith of the Muselmans. His Majesty (Akbar), with all\nthose present, laughed at the Brahman, and said: \u201cLook at these\nMuselmans and Hindus, who among many conflicting arguments did not\nthink to ask what was the meaning of the passages in question, and\nhave praised me exceedingly.\u201d\n\nM\u00edr S\u00e1\u00edd Sherif Amely came to the place of Daib\u00e1lp\u00far, and waited on\nhis Majesty (Akbar), who was then taking part in a public dispute\nbetween a number of young men with some theologians, about Mahm\u00fad, and\nhe reduced them to silence. The Emperor conferred also many favors\nupon the said Mir, and the controversy in religion went so far that\neven doctors in law were accused of infidelity; learned men and Sufies\ndeclared in the celestial court (Akbar\u2019s), that wise and capable men\nexisted in all religions: where then is the superiority and\npreponderance? More than one thousand years have not elapsed since\nthis faith was established.\n\nIn like manner, a number of children were put in a place called\n_Gangmahel_, where every thing necessary was furnished to them; but\nnone could articulate a letter; having remained there to their\nfourteenth year, they were found to be dumb; which made it evident,\nthat letters and language are not natural to man, that is, cannot be\nused unless they have been acquired by instruction, and it is then\nonly that the use of conversation becomes possible. From this the\nconclusion was drawn, that the world is very ancient, and language of\na long date, whence the Brahmans derive arguments founded upon reason\nand testimony for the truth of their religion and the futility of\nothers.\n\nThe crown of the pious Shaikh T\u00e1j-ed-din, the son of Shaikh Zakr\u00ed\u00e1\nJondehen\u00ed Dahluv\u00ed, explained the exterior rites of the mystic\ndoctrine; the system of the unity of the real being; and the precepts\nof the religion of Phar\u00e2oh, which is the _Fe\u015bus ul hikem_, the \u201cbezels\nof philosophers,\u201d[71] and the superiority of hope over fear. His\nMajesty Akbar liked the mode in which the Kings of Ajem performed\nworship; the Sufis, acknowledging holy personages as representing the\nKhal\u00edfs of the age, used to prostrate themselves before them, touching\nthe ground with their foreheads; this was intended to mark the secret\nmeaning that the angels had once adored Adam. The truth is, that the\nwise are the terrestrial angels, who worship an holy personage as a\n_Khal\u00edfah_, \u201cvicar,\u201d of God; and for having attained to this dignity,\nthey venerate him under a similar character, and call him also their\n_Kab\u00e2h_ and _Kiblah_: because the heart of a just man is the heart of\nthe all-just God, and it is to its door that they turn in the worship\nof God; in that sense Y\u00e2k\u00fab and his sons prostrated themselves before\nY\u00fasef.\n\nShaikh Y\u00e2k\u00fab, a grammarian of Kashmir, who was a spiritual guide of\nthe age, related, as from _A\u00edn alkasa Hamd\u00e1n\u00ed_, that Muhammed is the\nmanifest name of a guide, and Iblis the manifest name of a seducer.\nMulla Muhammed Yzed\u00ed blamed the three khalifs, and reviled the\ncompanions of the prophet and their followers; he seduced people to\nthe faith of Sh\u00ed\u00e2hs, and, having brought forth chapters of the Gospel,\nhe drew from them a proof of the third person of the Trinity as being\ntrue, and confirmed the religion of the Na\u015bar\u00e1nains.\n\nAs his Majesty (Akbar) showed himself a friend of all men, he gave\norders to the Nawab, the wise _Shaikh Abu \u2019l Fa\u017ail_,[72] who\nfrequently witnessed the prodigious deeds of the emperor, to interpret\nseveral _foreign works_, and instead of the common sentence,\n\u201c_Bismilla_,\u201d etc., he adopted another, viz.:\n\n    \u201cThy name is a fortress, and thou art its foundation,\n     Thou art holy, and there is no God but God.\u201d\n\nThe R\u00e1jah Birber conceived in his mind that the sun is an object all\ncomprehensive; that he causes the ripening of the grain, of the sown\nfields, of the fruits, and of all vegetables; and gives splendor and\nlife; likewise, fire and water, and stones and trees, all are\nmanifestations of God; he gave the mark on the forehead and the zunar.\nThe learned brought it nearly to certainty that the sun, the great,\nthe exalted luminary, is the benefactor of the world, and the\nprotector of monarchs. The Yezd\u00e1nian said, that the sun is the world\nof spirits, the self-existent being; and the sun of the world of\nbodies is a luminary (a soul)[73] which is the Khalifah, \u201cthe vicar,\u201d\nof God. A sect of the fire-worshippers stated also that the learned\nentertain conflicting opinions about the existence of spirits, of\nunity, and the self-existing being; and other sects denied this; but\nno denial is possible about the existence, the splendor, and the\nbeneficence of the sun. His Majesty, Akbar, as he was ordered by God,\nused to read prayers, containing the praise of the sun, in the\nPersian, Hindi, Turkish, and Arabic languages, among which all was one\nprayer which is proper to the Hindus, and which they sing at midnight\nand at sun-rise. Besides, the emperor forbade his subjects to kill\ncows and to eat their flesh because medical men have declared that\ncow\u2019s flesh causes itch, dry scab, leprosy, elephantiasis, and the\nlike diseases, and is difficult to digest. The Hindus say also that,\nas many advantages are derived from the cow, it is not right to kill\nit. The Yezd\u00e1nian maintained that it is tyranny to kill harmless\nanimals, and a tyrant is an enemy of God, the Almighty. But the\nlearned of the time showed in the book _Serat\u00b4 ul mustak\u00edm_, \u201cthe\nright road,\u201d composed by the Im\u00e1m _Majeddin Muhammed_, son of _Y\u00e0kub_,\nson of _Muhammed_, _F\u00edr\u00f3z\u00e1b\u00e1d\u00ed_,[74] that what is known\n\n    \u201cThe most excellent meat of both worlds is flesh.\u201d\n\nThis has not been firmly established, and in the subject of the\nexcellence of _hersiah_, a kind of pottage, nothing appeared, nor on\nthe subject of the virtues of the white cock;[75] and on the subject\nof bastards it is known:\n\n    \u201cThe illegitimate son has no access to paradise.\u201d\n\nThis was not firmly established, and is futile. His Majesty, the\nkhal\u00edfah of the all-just, proclaimed himself the joyous tidings, that\ncows ought not to be killed.\n\nIn like manner, the fire-worshippers, who had come from the town of\nN\u00f3usar\u00ed, situated in the district of Gujer\u00e1t, asserted the truth of\nthe religion of Zoroaster, and the great reverence and worship due to\nfire. The emperor called them to his presence, and was pleased to take\ninformation about the way and lustre of their wise men. He also called\nfrom Persia a follower of Zardusht, named Ardeshir, to whom he sent\nmoney; he delivered the sacred fire with care to the wise Shaikh Abu\n\u2019l Fa\u017ail, and established that it should be preserved in the interior\napartment by night and day, perpetual henceforth, according to the\nrule of the Mobeds, and to the manner which was always practised in\nthe fire-temples of the Kings of Ajem, because the _It\u00ed set_ was among\nthe sentences of the Lord, and light from among the lights of the\ngreat Ized. He invited likewise the fire-worshippers from Kirman to\nhis presence, and questioned them about the subtilties of Zardusht\u2019s\nreligion; and he wrote letters to Azer-K\u00e1ivan, who was a chief of the\nYezd\u00e1n\u00ed\u00e1n and Ab\u00e1d\u00e1n\u00ed\u00e1n, and invited him to India; Azer-K\u00e1ivan begged\nto be excused from coming, but sent a book of his own composition in\npraise of the self-existing being, of reason, the soul, the heavens,\nthe stars, and the elements; as well as a word of advice to the King;\nall this contained in fourteen sections: every first line of each was\nin Persian _pure der\u00ed_; when read invertedly, it was Arabic; when\nturned about, Turkish; and when this was read in reversed order, it\nbecame Hind\u00ed. The Nawab, the wise Shaikh Abu \u2019l Fazil placed a full\nconfidence in Azer K\u00e1ivan; he called the inhabitants of Ajem and\nArabia \u201cinfestors of roads,\u201d and the people of Isl\u00e1m \u201caccursed.\u201d The\nwise Shaikh Abu \u2019l Fazil said in Fatah p\u00far to Abd ul K\u00e1der Bed\u00e1van\u00ed:\n\u201cI have to complain of the authors of books for two reasons: the first\nis, that they have not explicitly enough written the account of\nancient prophets, similar to that of their own prophet; the second is,\nthat nothing remained of the industrious men whose name is not\nmentioned in the _Tazkeret-ul-awl\u00eda_, \u2018the Story of the Saints,\u2019[76]\nand the _Nafh\u00e1t al\u00fans_,[77] \u2018the fragrant Gales of Mankind,\u2019 and the\nlike; and the family of the prophet, what was their guilt that their\nnames were not admitted into them?\u201d Abd ul K\u00e1der gave no satisfactory\nanswer. Gh\u00e1z\u00ed Kh\u00e1n Baddakshi, who had not his equal in logical\nscience, treated explicitly and laboriously in sections of the just\nIm\u00e1m (Al\u00ed), and established by investigation his superior merit in\nother treatises; and other learned men exercised their sagacity upon\nthis subject.\n\nIn the month Rajeb of the year of the Hejira 987 (A. D. 1579), the\nEmperor Akbar was ordered (by Heaven) to fix the sentence: \u201cThere is\nbut one God, and Akbar is his Khalifah,\u201d to be used. If the people\nreally wished it, they might adopt this faith; and his Majesty\ndeclared, that this religion ought to be established by choice, and\nnot by violence. In this manner, a number of men, who were more pious\nor wise than those of their times, chose this creed according to their\nconscience. The command came from God, that the attachment to the\ncause of the Lord God and to one\u2019s master has four degrees, which are:\nsacrifice of property, life, reputation, and religion. The command of\nthe _Ilahi_, \u201cdivine,\u201d faith means that, in case of an indispensable\nconflict, if one does not sacrifice all he possesses, he must renounce\nthese four degrees. Further, it is the divine command, that one may\nrelinquish something of the four degrees, but never make an\nabandonment of his God.\n\nThe Emperor further said, that one thousand years have elapsed since\nthe beginning of Muhammed\u2019s mission, and that this was the extent of\nthe duration of this religion, now arrived at its term.\n\nAnother of his ordinances abolished absolutely the obligation of\nbathing after pollution _by spermatic emission_. The sages said that\nthe most exquisite and best part of a man is _man\u00ed_, \u201csperm,\u201d and that\nthe seed of creation is pure. What sense is there that, after the\ncommon natural secretions bathing be not required, whilst the release\nof a quantity of delicate matter is subject to an entire ablution? Yet\nit is suitable to bathe before indulging sexual propensity.\n\nIt is equally absurd to prepare food for the spirit of a corpse, which\nthen belongs to minerals: what sense is there in it? Yet the birth-day\nof a person is justly made a great festival, and called \u201cthe banquet\nof life.\u201d Moreover, when one\u2019s soul has attained the full knowledge of\nthe primitive cause, and has left its mortal garment, this day also is\ndevoted to rejoicing, and named \u201cthe day of union.\u201d\n\nOn account of the difference between the era of the Hindus and that of\nthe Hejira used by the Arabs, the Emperor introduced a new one,\nbeginning from the first year of the reign of Ham\u00e1y\u00fan, which is 963 of\nthe Hejira (A. D. 1555-6); the names of the months were those used by\nthe Kings of Ajem; and fourteen festivals in the year instituted,\ncoinciding with those of Zardusht, were named \u201cthe years and days of\n_Ilah\u00ed_.\u201d This arrangement was established by _Hak\u00edm Sh\u00e1h Fattah ulla\nSh\u00edr\u00e1z\u00ed_. On account of hearing so many disputes of the learned in the\nmidst of the multitude, the custom of reading the comments on the\nKoran and the science of religion and law, were laid aside, and in\ntheir place astronomy, physic, arithmetic, mysticism, poetry, and\nchronology became current. The people of Ajem used to repeat\nfrequently these verses:\n\n    \u201cBy living upon milk of camels and upon lizards,\n          The Arabians raised their fortune;\n          So that they now covet Ajem:\n          Fie upon thee, O revolving world, fie!\u201d\n\nKhaja abd ul l\u00e1t\u00edf,[78] who was one of the distinguished personages of\nMaverah ul naher, gifted with the talent of subtile distinctions,\nraised doubts upon the truth of the saying:\n\n    \u2018The neck of the lord Muhammed is similar to the neck of an\n     idol.\u2019\n\nIf that prevailed, then idolatry would be laudable. In like manner,\nthe tradition about the she-camel straying far off,[79] which is\npublished in the _S\u00edr_, \u201cacts and deeds;\u201d then the assault upon the\ncaravan of the Koraish, in the beginning of the Hejira;[80] also\ndemanding nine wives,[81] and the interdiction of women from husbands\naccording to the pleasure of the prophet, and this taking place;[82]\nthe companions giving up their body; which is to be known by reading\nthe book _S\u00edr_; further, the appointment of the three first\nkhalifs;[83] the affair of Fadek;[84] the war of Saf\u00edn;[85] the\nvictory of the Shi\u00e2hs; and the defeat of the Sonnites: _all these\ntopics are subject to reflection_.\n\nAt a convivial meeting on the new-year\u2019s festival, a K\u00e1si and a Mufti\nwere inclined to drink cups of wine. Shaik Abu \u2019l Fazil, as a\ncounterpart to the explanation of the verse of the Koran, called \u201cthe\nthrone,\u201d[86] composed a sermon in two parts. He also translated the\nMah\u00e1bharat, which is the history of the wars of the ancient Hindu\nchiefs. Some learned men denied absolutely the affair of Muhammed\u2019s\nmarriage night with _Sid\u00edk\u00e1h_,[87] and blamed the deed of David\nconcerning Uriah\u2019s wife.\n\nWhen the Sult\u00e1n Khajah, who was one of the Ilahian, was about to leave\nthis world, he said to the emperor: \u201cLet not your Majesty bury me as\nif I had been an adorer of Divs.\u201d On that account he was placed in a\ntomb with lamps, like a person of distinction, and a lattice was left\ntowards the great majestic luminary, the splendor of which purifies\nfrom of all sins. Further, orders were issued that, in imitation of\nthe kings of Ajem, low people may be prevented from reading the books\nof the wise, and from the pursuit of sciences. By other ordinances,\nthe affairs of the Hindus were to be decided by learned Brahmans, and\nthose of Muselmans by their own K\u00e1\u015bis. Likewise the followers of other\nreligions and persuasions received orders, that the head of a corpse\nmay be laid in a tomb towards the east, and its feet towards the west;\nand that persons, even in their sleep, may dispose themselves in that\ndirection. It was further ordained, that the Ilahian may not apply to\nany other sciences of the Arabs but to astronomy, arithmetic, physic,\nand philosophy, and not spend their life-time in the pursuit of what\nis not reasonable. The interdiction of slaying cows was confirmed. It\nwas also regulated, that a Hindu woman is not to be prevented from\nburning with her dead husband, but that the sacrifice ought to take\nplace without violence used towards, or abhorrence shewn by, the\nwidow. Another regulation was that, whoever eats with one whose\nprofession is the slaughter of animals, should have his hand cut off;\nbut only a finger, if he belong to the people of his house.\n\nAgain, a woman who is going about in narrow streets or in\nmarket-places, without having at that time her face veiled, ought not\nto be approached by her husband; and a woman of improper conduct, who\nquarrels with her husband, ought to be sent to the place of\nprostitutes, whose business it is to offer themselves for sale. In\naddition to this, in times of distressing famine, a father and a\nmother may happen to sell their children under age; when they find\nthemselves in better circumstances, they must be allowed, by giving\nmoney, to rescue their offspring from the bonds of servitude.\nMoreover, a Hindu who, in his infancy, without his will, has been made\na Muselman, if later he chooses to return to the faith of his fathers,\nis at liberty to do so, and is not to be prevented from it; also every\nperson is permitted to profess whatever religion he chooses, and to\npass, whenever he likes, from one religion to another. But if a Hindu\nwoman, having fallen in love with a Muselman, wishes to adopt his\nreligion, she can be taken by force and delivered up to her family.\nAnd likewise a Muselman woman, if she has fallen in love with an\nHindu, and wishes to adopt his faith, is prevented from it, and not\nadmitted in his caste. Finally, the erection of a temple of idols, of\na church, of a fire-temple, and a sepulchral vault, ought not to be\nimpeded, nor the building of a mosque for the Muselmans.\n\nSader Jehan adopted the Ilahi religion. Acbar called the harmless\nanimals the beasts of peace, and showed abhorrence to their slaughter.\nHe mixed the best and purest part of every religion for the formation\nof his own faith. Mulla Ters\u00fan Badakhshi, who was a Muselman of the\nHanifa creed, informed me, in the Hejira 1058 (A. D. 1648-9), that one\nday he went on a pilgrimage to visit the sepulchre of Akbar, the\ninhabitant of heaven; there, one of his friends, having hurt his foot\nin climbing up the holy tomb, set about reviling the khalifah of God.\nThe companions said: \u201cIf the blessed Emperor, now in heaven, have any\npower, that man will certainly come to some misfortune.\u201d Soon after,\nindeed, he broke a toe of his foot by a stone which had fallen down\nfrom a crevice of the wall. In one of Akbar\u2019s works we find, that it\nis indispensable to worship God, the all-just, and necessary to praise\nthe beings near him; that none of mankind rise to the rank of stars,\nas men are not equal to the dignity of celestial luminaries. The\nEmperor inculcated on his followers, that a godly man ought to know no\nother object of his wishes but God, the Almighty; that is, whatever\nbusiness the godly undertakes, his wish in that business ought to tend\ntowards God.\n\n\n     [36] According to Muhammed\u2019s sayings, no more than four\n     women obtained perfection, to wit: _Asia_, the wife of\n     Pharaoh; _Mary_, the daughter of Imran (the blessed Virgin);\n     _Khadij\u00e1_, the prophet\u2019s wife, and _Fatima_, his daughter.\n\n     [37] _Fedak_, according to Abulfeda (I. 133. 273), is a\n     castle near the town of _Khaibar_; this is a place fertile\n     in palm-trees in the Arabian province of _Hejaz_, four days\u2019\n     journey distant from Mecca. It was given to Muhammed by the\n     faithful, under the name of alms. After the prophet\u2019s death,\n     F\u00e1tima claimed it as a patrimony: but Abubekr refused it to\n     her, setting forth the above mentioned saying of the\n     prophet. Abulfeda, whom I follow, gives it as follows:\n\n     \u0646\u062d\u0646 \u0645\u0639\u0627\u0634\u0631 \u0627\u0644\u0627\u0646\u0628\u06cc\u0627\u0621 \u0644\u0627\u0646\u0648\u0631\u062b \u0645\u0627\u062a\u0631 \u06a9\u0646\u0627\u06c1 \u0635\u062f\u0642\u0629\n\n     The words \u0644\u0627\u0646\u0648\u0631\u062b are not in the quotation of the Dabist\u00e1n,\n     edit. of Calcutta, nor in the manuscript of Oude. Thus was\n     Fedak taken from the race of Al\u00ed and fell into the hands of\n     Mervan, in whose family it remained until Omar declared it\n     again to belong to alms, and assigned the usufruct of it to\n     the Alides. But _Mamun_, the seventh khalif of the\n     Abbasides, who reigned from Hejira 198 to 218 (A. D.\n     813-833), gave it formally over to _Muhammed_, son of\n     _Yahia_, son of _Hassan_, son of _Zaid_, son of _Ali_, son\n     of _Hassan_, son of _Ali_, son of _Abu Taleb_.\u2015\u2015(_Abulfeda_,\n     II. p. 167).\n\n     [38] Muhammed had scarcely expired, when a vehement contest\n     about the succession to his dignity arose between the\n     _Mohajirin_, \u201cthe emigrants from Mecca with the prophet,\u201d\n     and the _Ansar_, \u201cthe protectors (see note, p. 27): both\n     claimed the right of nomination. Abubekr was proclaimed by\n     both. To crush the resistance of Al\u00ed, who was the legitimate\n     competitor, Omar, sent by Abu-bekr, burnt the gate, and was\n     about to set on fire the house of Al\u00ed\u2015\u2015scarcely restrained\n     from the act by the reproach of F\u00e1tima, Muhammed\u2019s daughter\n     and Ali\u2019s wife, who from that moment till her death never\n     spoke to any of the enemies of her husband. The prophet,\n     according to authentic traditions, said: \u201cWhoever gives\n     offence to Fatimah gives offence to me; and whoever offends\n     me, offends God.\u201d\n\n     [39] Muhammed, son of Ism\u00e1il al Jisfi, called _Boch\u00e1r\u00ed_,\n     from his native town in Mazinderan, lived from the year of\n     the Hejira 194 to 256 (A. D. 809-869). He is chiefly\n     celebrated by a work composed, as he says himself, at the\n     prophet\u2019s tomb at Mad\u00edna, from six hundred thousand\n     traditions, and called _Masnad es sahih_, the sincere\n     (just) Masnad. \u201cMasnad\u201d signifies a collection of\n     traditions, each of which is accompanied with the name of\n     the traditionist by whom it was handed down.\n\n     [40] This happened in the battle of Ohod (so is called a\n     mountain half an hour\u2019s distance from Mad\u00edna, on the route\n     of Mecca). Muhammed fought with seven hundred men against\n     more than three thousand Koreish from Mecca, in the third\n     year of the Hejira (A. D. 624). Otba, the son of Vaccasi,\n     and brother of S\u00e2d, who fought on the prophet\u2019s side, hit\n     him with a stone, so as to knock out four incisors of his\n     inferior jaw.\n\n     [41] The edition of Calcutta and the manuscript of Oude have\n     erroneously: \u201cHakim, the son of _Mervan_,\u201d instead of _A\u015b_,\n     which I substituted for Mervan, according to Abulfeda, I. p.\n     271. Elmacin (_Hist. Sarac._, p. 38) reads \u201cHakim, son of\n     _Ab\u00fal-A\u015b_.\u201d\n\n     [42] Abulfeda (I. p. 271) says 500,000 gold coins. Elmacin\n     (_loco cit._, p. 39) states five talents of Africa, said to\n     be worth 504,000 gold pieces.\n\n     [43] Abulfeda (I. p. 261) mentions _Abdalla_, son of _S\u00e2d_,\n     son of _Abu Sarh_, Amerite, a foster-brother of Osman\n     (_ibid._, p. 154). Elmacin (_loco cit._, p. 39) calls him\n     _Abdalla_, son of _S\u00e1id_, son of _Abu Jerh_, who had been a\n     writer of revelations, and who, because he had apostatised\n     from Islamism, would have been put to death by the prophet,\n     after the taking of Mecca, in the eighth year of the Hejira\n     (A. D. 629), if Osman had not interceded for him.\n\n     [44] This relates to an expedition which Muhammed undertook,\n     in the ninth year of the Hejira (A. D. 630), towards\n     _Tab\u00fak_, a place situated about half-way between _Mad\u00edna_\n     and _Damascus_, beyond the limits of Arabia; it was in the\n     midst of the summer heats, at a time of great drought and\n     scarcity; besides the fruits were then just ripe, and the\n     people had much rather have remained to gather them. But the\n     first cause of discontent was the exaction of a tribute for\n     covering the expense of the expedition. Abubekr, Omar,\n     Osman, Al\u00ed, Talha, Abder rahmen, contributed largely to it;\n     others declined their pecuniary and personal aid; three of\n     the _an\u015bars_, friends above alluded to (see p. 27), were\n     permitted to remain. Al\u00ed staid at Mad\u00edna as lieutenant of\n     the prophet, who moved with an army of thirty thousand men\n     to the frontiers of Syria, which were defended by an equal\n     force of Greeks. He encamped during twenty days near Tab\u00fak,\n     and then thought it necessary to retreat.\n\n     [45] If I am not mistaken, allusion is here made to _Zeinah_\n     (Zenobia), the wife of Zaid. Muhammed, having gone one day\n     to the house of the latter, who was not at home, found\n     Zeinah in a dress which permitted him to remark her\n     beauties, with which he was so smitten, that he could not\n     refrain from an exclamation betraying his sensation. Zeinah\n     did not fail to apprise her husband. Zeid then thought he\n     could not do less than to place his wife by a divorce at the\n     disposition of his master and benefactor, whose slave he had\n     once been, and by whom he was not only affranchised, but\n     adopted as a son. On that very account, Muhammed was\n     prevented by law from marrying Zeinah; but he procured to\n     himself an authorization from heaven, in a verse of the\n     Koran (chap. XXXIII. v. 36), and after the term of Zeinah\u2019s\n     divorce, took to wife the object of his desires, at the\n     latter end of the fifth year of the Hejira (A. D. 626).\n\n     [46] During the contest between Al\u00ed and Moaviah, the armies\n     of both chiefs were in the year of the Hejira 37 (A. D. 657)\n     encamped opposite to each other in a plain on the banks of\n     the Euphrates, called by the Greeks _Barbelissos_ or\n     _Barabrissos_, and by the Arabs _Safin_; and in ninety\n     engagements, which took place between them in a hundred and\n     ten days, on the side of Moaviah fell forty-five thousand,\n     and on that of Ali twenty-five thousand men. In the night\n     which preceded the decisive day of Safin, Ali is said to\n     have killed with his own hand four hundred\n     enemies.\u2015\u2015(_Abulfeda_, vol. I. pp. 305-313.)\n\n     [47] See vol. I. pp. 103-104, note 1.\n\n     [48] Muhammed, according to his traditions, was born in the\n     twentieth year of Nushirvan\u2019s reign, which, as this king\n     began to reign A. D. 531, would be in 551. This does not\n     agree with the date of the prophet\u2019s death in 632, at the\n     age of sixty-three years, about which the best historians\n     are unanimous. For the same reason, the date of his birth,\n     as stated by Silvestre de Sacy, on the 20th April, 571,\n     cannot be true. According to Weisi, Muhammed was born in the\n     thirty-eighth year of Nushirvan\u2019s reign, on the 1st of\n     April, 569, which was a Monday, and it was on a Monday he\n     was born and died (see _Gem\u00e4ldesaal Mosl., Herrsher I^{ter}\n     Band, Seite 22_, note).\n\n     [49] \u0645\u062a\u0639\u0647.\n\n     [50] \u06a9\u06c1 \u0644\u0646\u06a9 \u0627\u0648 \u062d\u0634\u06a9 \u0646\u0634\u062f\u06cc \u201cut membrum ejus nunquam siccum\n     esset.\u201d\n\n     [51] See vol. I. p. 377.\n\n     [52] \u0627\u0631\u0627\u062f\u0629 _ir\u00e1det_, \u201cwill\u201d (upon this word see an\n     explanation hereafter); it is one of the names of the first\n     minister, or of the universal intelligence in the mystic\n     language of the Druzes (see _Chrestom. Ar._, tome II. p.\n     243). This sect belongs to the Ism\u00e2ilahs, who appear to have\n     borrowed much from the Indian philosophy.\n\n     [53] Amr\u00e1l Kais, son of Hajr, king of the Arabs of the tribe\n     of _Kendah_, according to Herbelot, of _Asad_, was,\n     according to Sale, one of the greatest poets before\n     Muhammedism, and one of the seven, whose compositions were\n     suspended upon silken stuff in golden letters in the temple\n     of Mecca, and therefore called _moallakat_, \u201csuspended.\u201d His\n     poems, translated by Sir W. Jones (vol. X. of his Works),\n     are amatory, and have nothing of religion which Muhammed\n     could borrow. Amr\u00e1lka\u00eds was one of the adversaries of the\n     prophet, and wrote satires and invectives against him, which\n     were answered by _Lab\u00edd_, another of the seven poets, but\n     who ranged himself on the side of Muhammed. The Arabian\n     prophet certainly took many tenets and customs from former\n     times and religions: thus he confirmed the holiness of the\n     temple of Mecca and its environs, which were held in\n     veneration long before him; thus he adopted from Judaism\n     several laws relating to marriages, divorces, etc., etc.\n\n     [54] As the Arabians descend from Ismail, the brother of\n     Isaak, they take to themselves the blessing which God, in\n     Genesis (XVII. 20), pronounced upon him and his posterity;\n     and in the twelve princes who, according to the same verse,\n     were to issue from him, they see their twelve Im\u00e1ms, Al\u00ed and\n     the rest (see vol. II. p. 367). They believe also that the\n     prophet, who, as God announced to Moses in the Pentateuch\n     (Deuteronomy, XVIII. 18), would rise from the Ismailites,\n     was Muhammed. According to Abul Firaj (_Specimen Hist.\n     Arab._, 14.17), the Muhammedans find in a passage of the\n     Pentateuch (Deuter., XXXIII. 2) indicated the descent of the\n     law to Moses upon mount Sinai; that of the Gospel to Jesus\n     upon mount Sair; and that of the Koran to Muhammed upon\n     mount Pharan, near Mecca. Further, in Psalm L. v. 2. they\n     imagine that in the words: \u201cManifestavit Deus e Sione\n     coronam laudatam, _actilan mahmudan_,\u201d by _actilan_,\n     \u201ccrown,\u201d is to be understood \u201ckingdom,\u201d and by _mahmudan_,\n     \u201cpraised,\u201d the very name of Muhammed. But this passage is\n     translated in our Bible: \u201cOut of Sion hath God appeared in\n     perfect beauty.\u201d They find also passages applicable to their\n     prophet in Isaiah XXII. 6. 7. 9: XLII. 1. 7. 16. 17.; and\n     the whole chapter LXIII. 1. 6. etc.: moreover in Habacuc,\n     III. 3. etc. Besides, the town of Medina, being inhabited by\n     a tribe of conquered Jews, who were expecting a promised\n     Messiah, Muhammed presented himself as one for all nations;\n     and the credulous easily confounded him who was expected by\n     the Jews with the upstart Arabian prophet.\n\n     [55] The Moslims have a Gospel in Arabic, attributed to\n     Saint Barnabas, in which, it is said, they have inserted the\n     very name of their prophet _Muhammed_, _Ahmed_, _Mahmud_, as\n     being the translation of the Greek word \u03c0\u03b5\u03c1\u03b9\u03ba\u03bb\u03c5\u03c4\u03bf\u03c2,\n     periclytos, \u201cfamous, illustrious,\u201d which they have\n     substituted for \u03c0\u03b1\u03c1\u03b1\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2, paracl\u00e8tos, \u201ccomforter, called\n     upon, _advocatus_;\u201d which is found in St. John\u2019s Gospel,\n     XIV. 26; XV. 26; XVI. 7.; and by which is designated Jesus,\n     or the Holy Ghost (see Sale\u2019s _Koran_, Prel. Disc., p. 98).\n     The interpretation of the word _periclytos_ might also have\n     found place in the Arabian translation of the Bible, made by\n     Werka, the cousin of Muhammed\u2019s first wife. Whatever it be,\n     we read in chap. LXI. v. 6. of the Koran: \u201cAnd when Jesus,\n     the son of Mary, said: \u2018O children of Israel, verily I am\n     the apostle of God, sent unto you, confirming the law which\n     was delivered before me, and bringing good tidings of an\n     apostle who shall come after me, and whose name shall be\n     _Ahmed_.\u2019\u201d\n\n     [56] This miracle has perhaps no other foundation but the\n     atmospheric phenomena of a double moon which was seen in\n     Mecca, four or five years before the Hejira. Some ascribed\n     it to Muhammed on the infidels demanding a sign of him; the\n     moon then appeared cloven in two; one part vanishing and the\n     other remaining: it was affirmed that the mount Hara was\n     seen interposing between the two sections. To this the\n     believers refer chapter LIV of the Koran, entitled _the\n     moon_, which begins by these words: \u201cThe hour approacheth,\n     and the moon hath been split asunder.\u2019 The most intelligent\n     expounders understand in the first word the hour of\n     judgment; others think, that in the rest the preter tense is\n     used, in the prophetic style, for the future; and that the\n     passage should be thus rendered: \u201cThe moon shall be split\n     asunder:\u201d for this, they say, is to happen at the\n     resurrection.\u2015\u2015(See Sale\u2019s _Koran_, vol. II. p. 405). In the\n     subsequent section, \u201cupon the interpretation of the\n     prophet\u2019s miracle,\u201d this subject is particularly treated.\n\n     [57] According to Richardson\u2019s Dict., edit. of F. Johnson:\n     \u201cK\u00e1r\u00fan is supposed to be the same person called Korah\n     (Numbers, chap. XVI) whom the Muhammedans describe as the\n     cousin of Moses. He is frequently alluded to by the poets\n     and moralists, not only as being extremely handsome, but as\n     possessed of immense wealth, acquired by his skill in\n     chemistry, and the discovery of the philosopher\u2019s stone;\n     whilst his avarice is represented as so remarkable, that his\n     name is proverbially applied to all misers. They add, that\n     it was on account of his refusal to pay Moses a tithe of his\n     possessions for the public use, that the earth opened and\n     swallowed him up.\u201d\n\n     [58] See p. 59, note 1, relative to Zaid and Zeinah.\n\n     [59] Koran, chap. XVII. v. 92-95. The Dabist\u00e1n gives the\n     Arabic text and the Persian translation, which last I have\n     followed. It agrees, except in a few words, with the English\n     version of Sale, and the French of M. Kasimirsky.\n\n     [60] The principal ceremonies performed by the pilgrims of\n     Mecca have been touched upon in vol. II. p. 409, note 3; the\n     throwing of stones takes place in the valley of Mina, where\n     the devotees throw seven stones at three marks or pillars,\n     in imitation of Abraham, who, meeting the devil in that\n     place, and being disturbed by him in his devotions and\n     tempted to disobedience, when he was going to sacrifice his\n     son, was commanded by God to drive him away by throwing\n     stones at him; though others pretend this rite to be as old\n     as Adam, who also put the devil to flight in the same place,\n     and by the same means.\u2015\u2015(Sale\u2019s _Koran_, Prel. Disc., p.\n     160.)\n\n     [61] Herbelot says that, according to the Muhammedans, their\n     prophet had twenty-one wives, six of whom he repudiated, and\n     five died before him; therefore ten remained.\n\n     [62] Chapter XXXIII. v. 47. has the following passage: \u201cO\n     prophet, we have allowed thee thy wives unto whom thou hast\n     given their dower, and also the slaves which thy right hand\n     possesseth, of the booty which God hath granted thee, and\n     the daughters of thy aunts, both on thy father\u2019s side, who\n     have fled with thee from Mecca, and any other believing\n     woman, if she give herself unto the prophet, in case the\n     prophet desireth to take her to wife. This is a peculiar\n     privilege granted unto thee above the rest of the true\n     believers.\u201d\n\n     [63] This reminds of Hakem, the moon-maker.\u2015\u2015(See p. 3, note\n     1.)\n\n     [64] The name of a magician said to have been contemporary\n     with Moses. He is mentioned in the Koran, chap. XX. v. 87.\n     Sale observes (vol. II. pp. 145. 146. N. 9.) that he was\n     not, as the Muhammedans believe, one of the Samaritans, who\n     were not then formed into a people, nor bore that name till\n     many ages after. Selden is of opinion, that this person was\n     no other than Aaron himself, called _al Sameri_, from the\n     Hebrew word _shamar_, \u201cto keep;\u201d because he was the keeper,\n     or guardian, of the children of Israel during the absence of\n     his brother, Moses, on the mount.\n\n     [65] The Pentateuch, the Psalter, the Gospel, and the Koran.\n\n     [66] In the Transactions of the Literary Society of Bombay,\n     vol. II. pp. 242-270, is to be found: \u201cA Notice respecting\n     the religion introduced by the Emperor Akbar, by Captain\n     Vans Kennedy, written in 1818,\u201d with an elegant, but in\n     several places abridged, translation of the just-given\n     disputes, between the doctors of the different religions, in\n     form of a dialogue, accompanied with valuable remarks\n     respecting the author of the Dabist\u00e1n, of which I availed\n     myself in several quotations in the Preliminary Discourse,\n     as well as in this place.\n\n     [67] This refers principally to papers, such as passports,\n     of the Portuguese, who, as I have been informed by Viscount\n     Santarem, used to represent St. Catherine upon them, this\n     saint being the patroness of Goa and of one of the principal\n     confraternities; and the above-mentioned images are besides\n     often used as ornaments of books and printed papers.\n\n     [68] Others translate: \u201ctwo, and three, and four,\u201d\n     consequently nine wives; as the conjunction _va_, in Arabic,\n     may mean _or_ as well as _and_.\u2015\u2015(See _Transact. of the Lit.\n     Soc. of Bombay_, vol. II. p. 268.)\n\n     [69] The passage of the Koran favorable to temporary\n     marriage is in chap. IV. v. 28: \u201cFor the advantage which you\n     receive from them, give them their reward (assign them their\n     dower), according to what is ordained: but it shall not be\n     criminal to make any other agreement among yourselves, after\n     the ordinance shall be complied with.\u201d In this passage the\n     word _mat\u00e2h_ occurs. This sort of marriage is also admitted\n     in the _H\u00e9daya fil for\u00fa_, \u201cthe Guide in the Branches of the\n     Law\u201d (translated into English by Charles Hamilton, 1791).\n\n     Nevertheless it was a subject of great contest among the\n     Muhammedan doctors whether such a connection be legitimate\n     or not. The Im\u00e1m Abu Hanifah and others declared it\n     abrogated, according to the universal concurrence of the\n     prophet\u2019s companions, on the authority of Ebn Abbas\n     Abdallah, who died Hej. 68 (A. D. 687). This Im\u00e1m adduced\n     the information received from Ali, who, on the day of the\n     combat of Chaibar (A. D. 630), heard the prophet declare\n     that such marriages are forbidden. Moreover, a strong\n     opposer to their legitimacy was _Yahia_, the son of Aktam,\n     son of Muhammed, son of Katan, a celebrated judge, who died\n     in the year of the Hejira 242 (A. D. 856). Living during the\n     reign of Mamun, he succeeded in persuading the Khalif to\n     prohibit by a decree temporary marriage, which he had before\n     permitted.\u2015\u2015(See _Abulfeda_, vol. II. pp. 195-199).\n\n     [70] \u0642\u0628\u0644 \u0648 \u062f\u0628\u064f\u0631, ant\u00e8 vel retrorsum.\n\n     [71] This is a work of Mohi eddin Ibn Arabi, who died in the\n     year of the Hejira 638 (A. D. 1240), of whom hereafter.\n\n     [72] Abu \u2019l Fazil, the wise minister of Akbar, is generally\n     known by his work entitled _Ay\u00edn Akbar\u00ed_, \u201cthe Institutes of\n     the Emperor Akbar,\u201d translated from the original Persian, by\n     Francis Gladwin, in two volumes. This work contains the best\n     statistical account hitherto given respecting India of those\n     times. Abu \u2019l Fazil was the first Muhammedan who bestowed\n     attention upon the history and religion of the Hindus, and\n     drew his information regarding them from their own books. It\n     was by him, or under his eyes, that the Mahabharat was\n     translated from Sanskrit into Persian. The tolerance and\n     liberality of the Emperor Akbar towards all religions, and\n     his attempt to establish a new creed, are generally ascribed\n     to the influence of his enlightened minister, who paid it\n     with his life: for Jehangir, Akbar\u2019s fanatic son, hired\n     assassins who murdered the excellent man, near Orcha, in the\n     district of Narwar, on his return from the Dekan, during the\n     life of Akbar, who, except his utmost indignation, had no\n     punishment to inflict upon the heir-apparent of his empire.\n\n     [73] \u0627\u0641\u062a\u0627\u0628, _aftab_, signifies sun and soul.\n\n     [74] Majeddin Abu Thaher Muhammed ben Yakub is the compiler\n     of the celebrated Arabic Dictionary, called _Al kamus_,\n     already quoted, which from a work of sixty-five volumes was\n     reduced to two. He is the author of several works besides\n     the above-mentioned. He died in the year of the Hejira 817\n     (A. D. 1414).\n\n     [75] I am not acquainted with the subjects above alluded to,\n     nor does the text appear connected.\n\n     [76] Composed by Ferid eddin Attlar.\n\n     [77] This is a work of the celebrated _Abd-al rahmen J\u00e1mi_;\n     its whole title is: \u0643\u062a\u0627\u0628 \u0646\u0641\u062d\u0627\u062a \u0627\u0644\u0627\u0646\u0633 \u0645\u0646 \u062d\u0636\u0631\u0627\u062a \u0627\u0644\u0642\u062f\u0633\n     _Kitab-u-nafh\u00e1t-i \u2019l uns-i, min hazarat-i \u2019l Kades_,\n     translated by Silvestre de Sacy, \u201c_les Haleines de la\n     familiarit\u00e9, provenant des personnages eminens en\n     saintet\u00e9_,\u201d \u201cthe breathings of familiarity proceeding from\n     personages eminent in sanctity.\u201d Baron von Hammer rendered\n     the title by: \u201c_Die Hauche der Menshheit_,\u201d \u201cthe Breathings\n     of Mankind;\u201d _Nefh\u00e1t_ being interpreted in the Dictionary,\n     by \u201ca breath of wind, a fragrant gate, perfume,\n     (metaphorically for) good fame,\u201d I prefered the version\n     given in the text.\n\n     [78] Abdul latif Khan, son of Abdalla, prince of the\n     Usbecks, died in the year of the Hejira 948 (A. D. 1541).\n\n     [79] This appears an allusion to the following occurrence:\n     _Ayesh\u00e1_, Muhammed\u2019s favorite wife, accompanied the prophet\n     on an expedition against the tribe of the Mostalek, in the\n     sixth year of the Hejira (A. D. 627). During the\n     night-march, according to her own statement, she alighted\n     from her camel, in order to search for a valuable necklace\n     which she had dropped. On account of her light weight, her\n     absence was not perceived by the drivers, who went on and\n     left her alone on the road. There, having laid down and\n     fallen asleep, she was the next morning found by Safwan Ebn\n     al Moattel, and brought, at noon, on his own camel to\n     Muhammed\u2019s next resting-place. This occurrence raised\n     suspicions respecting Ayesha\u2019s virtue; Muhammed found\n     necessary to inveigh against slander in the Koran (chap.\n     XXIV), and to punish the free-speakers as slanderers: but he\n     could not silence the severe reflections of some respectable\n     men, among whom was Al\u00ed.\u2015\u2015(_Hammer\u2019s Gem\u00e4ldesaal_, _I^{ter}\n     Band. Sexte_, 144-145.\n\n     [80] Muhammed made, in the beginning of the Hejira, several\n     unsuccessful attempts to intercept the caravans of the\n     Koreish, his enemies; at last, in the second year of the\n     Hejira (A. D. 623), took place the battle of _Bedr_, in the\n     valley of the same name, near the sea, between Mecca and\n     Medina. Muhammed, with 319 combattants, had marched to take\n     a caravan of the Koreish, which, richly laden, returned from\n     Syria; apprised of it, the inhabitants of Mecca sent 950 men\n     to succour the caravan: this force was attacked and routed\n     by Muhammed\u2019s inferior number, _assisted by angels_, and a\n     rich booty fell into his hands.\n\n     [81] See vol. III. p. 79.\n\n     [82] See vol. III. p. 59.\n\n     [83] See vol. I. pp. 99-100.\n\n     [84] See vol. III. p. 51.\n\n     [85] See vol. III. pp. 59-60. note 2.\n\n     [86] This is the 256th verse of chapter II. It is justly\n     admired by the Muhammedans, who recite it in their prayer,\n     and some of them wear it about them, engraved on an agate or\n     other precious stone. Here it follows, as translated by\n     Sale, who remarks that his translation must not be supposed\n     to equal the dignity of the original (vol. I. p. 47): \u201cGod!\n     there is no God but he; the living, the self-subsisting;\n     neither slumber nor sleep seizeth him; to him belongeth\n     whatsoever is in heaven and on earth. Who is he that can\n     intercede with him, but through his good pleasure? He\n     knoweth that which is past, and that which is to come to\n     them, and they shall not comprehend any thing of his\n     knowledge, but so far as he pleaseth. His throne is extended\n     over heaven and earth, and the preservation of both is no\n     burthen unto him. He is the High, the Mighty.\u201d\n\n     [87] _Sid\u00edk\u00e1h_, \u201cthe true,\u201d is a surname given by the\n     Muhammedans to the blessed Virgin, and to _Ayish\u00e1_, daughter\n     of Abu-bekr, and wife of Muhammed. At nine years of age, her\n     mother took her down from a swing suspended between two\n     palm-trees, where she childishly slept, and placed her upon\n     the lap of the prophet, a bridegroom of fifty-two years. She\n     was but eighteen when he died. She then became the head of a\n     party hostile to Ali. She never forgot the austere judgment\n     which he had passed upon the occurrence related in the\n     preceding note (p. 100 note 1); not satisfied with having\n     discarded him more than twenty-three years from the\n     khalifat, she led in person a strong army against him, to\n     wrest it from his hands; but was taken in battle, generously\n     treated, and sent to Medina, where she died in the year of\n     the Hejira 58 (A. D. 677), having attained the prophet\u2019s age\n     of sixty-three years.\n\n\nSECTION III.\u2015\u2015UPON THE VIRTUES OF THE STARS, ACCORDING TO REASON,\nMANIFESTATION, REVELATION, AND TRADITION.\n\n_Agh\u00e1tho d\u00e9m\u00f3n_,[88] or _Sh\u00eds_, and _Hermes al hermes_, or\n_Idris_,[89] and the philosophers said, that the Almighty Author\ncreated the celestial bodies and the stars in such a manner that, from\ntheir movements, effects may be manifested in the nether world, that\nis to say, the events below are subject to their motions, and every\nconstellation, and every degree of altitude has its particular nature;\nwhich being known by experience, and information having been collected\nabout the qualities of the degrees, the celestial signs, and their\ninfluences, it is in this manner evident that they are near the\nall-just; and that the house of prayer, the K\u00e2bah of truth, and the\nKiblah of conviction is heaven. The wise men believe, that every\nmaster of fame worshipped one of the stars: thus Moses worshipped\nSaturn, as Saturday is holy to the Jews, and Moses vanquished the\nmagicians and enchanters who are subservient to Saturn; Jesus\nworshipped the sun, on which account Sunday was sanctified by him, and\nfinally his soul united with the sun; Muhammed worshipped Venus,\nwherefore he fixed upon Friday as a sacred day: as he would not reveal\nthis meaning to the common people, he kept it secret; but it is\nevident from the prophet\u2019s customs that he held Venus in great\nveneration; one of these was his passion for perfumes and the\nlike.[90] We find in the histories of the Persians, that Ferh\u00f3sh was a\nking in the time of Ab\u00e1d, and had poets without number about him; out\nof them all he chose seven; each of them, on one day of the week,\nrecited his verses to the king. On Sunday, which was consecrated to\nthe great luminary, the monarch used to go to the _Kerm\u00e1bah_[91], and\non his return from thence, having approached the august image of the\ngreat fire, and there performed his worship, he betook himself to his\npalace. The chief of the speech-adoring bards, called Shed\u00f3sh, came\nthen into the royal presence. As the King professed the religion of\nthe Yezd\u00e1n\u00ed\u00e1n, who never hurt an harmless animal, they brought, on\nthis day sacred to the sun, _Sird\u00edn_, that is \u201crice,\u201d and _Perd\u00edn_,\ncalled in Hindostan _pahat\u00ed_, before the King, and peas in the shell,\nwhich were then stript of their integuments. The King asked Shed\u00f3sh:\n\u201cFor whom is this food?\u201d The poet answered: \u201cFor the friend who, for\nthe sake of retirement, is naked from head to foot.\u201d The monarch,\nbeing pleased with this answer, filled the poet\u2019s mouth with precious\npearls of the purest water. The Queen, named Shuker, averting her\nheart from the King her husband, attached it passionately to the sweet\ncomposer of melodious speeches. When night came on, Shuker, believing\nthat the King slept, went out by stealth. The King too followed her\nsteps. When Shuker arrived at the house of Shed\u00f3sh, many words\noccurred between them. Then the poet said to her: \u201cA woman fears\nnobody; on that account she ought to be feared. Thou hast left\nFerhosh, the King, and wilt devote thy affections to one like me!\u201d\nUpon these words, the woman returned home without hope, and Shedosh\nturned his face to the image of the sun. But his looks fell upon one\nof the maids who were adorers of the sun, and desired her to converse\nwith him; the maid, indignant at such a proposal, having approached\nthe image of the sun, said: \u201cI am thy worshipper; and this is not the\ntime for associating with men: this poet of the King addressed to me\nan improper speech.\u201d When Shid\u00f3sh came to the image of the sun, he\nfound himself afflicted with a malady, and returned ashamed.\nAfterwards he went to the King, who, having seen him the night before\nin company with Shuker, said: \u201cShid\u00f3sh, if thou speakest not the\ntruth, thou shalt be put to death: what didst thou mean by saying that\na woman fears nobody?\u201d Shidosh replied:\n\n    \u201cA woman is a king; her strength is that of an ocean;\n     It opens its passage, and has fear of nobody.\u201d\n\nThe King was pleased with this speech, and bestowed Shuker on him as a\ngift; whatever excuses Shidosh offered, the sovereign did not listen\nto them; wherefore the poet brought the king\u2019s wife to his house. But,\nfrom disease, his flesh began to diminish, and he was so far reduced\nas to be unable to leave his house. Thus it was, until the son of the\nking came to visit his father, and requested to see the royal poets.\nThe King, having convoked six of them, ordered that Shidosh should\nrecite his verses sitting behind a curtian. Shidosh, having heard this\norder, demanded at the very moment that a fire should be kindled, and\nin the midst an iron chain adjusted to suspend a seat above the\nflames. He resolved to himself from thence to address his praises to\nthe majesty of the great fire, the sun; if he received them with\nfavor, so much the better; if not, to throw himself into the fire, and\nso to obtain his due. He then got upon the seat, and began to chaunt\nthe verses which he had composed in honor of the sun: at this very\ntime his leprosy disappeared. But, before he had ended his poem, his\nfollowers thought the great luminary would not grant his wish; and the\npoet, from fear of his life, would not throw himself into the fire;\ntherefore, pulling the chair by means of the chain, they precipitated\nit into the flames. But after falling, he felt the fire had no effect\nupon him, and although dejected, remaining in his seat, he terminated\nhis praise; then coming forth, he approached the King, and recited the\nverses which he had composed for the occasion; he subjoined: \u201cO King,\nI have not been guilty of any vile deed on this occasion; but on the\nsame day, at the time when the women approach the image of the sun, I\nalso went there, and the guards did not know me. But the rebellious\nspirit had his play with me, so that, supposing a virtuous woman I\nbeheld to be unmarried, I spoke improper words to her; on that account\nI was punished; but at the same time I held Shuker as a mother.\u201d\n\nH\u00f3shang, the King, in the work _Bah\u00edn ferah_, \u201cthe highest dignity,\u201d\nwhich is written to inculcate the duties towards the sanctity of the\nstars, states great miracles of every luminary. We read likewise, in\nthe Mah\u00e1bharat, that the R\u00e1ja Jedeshter (Yudhishthira)[92] attained\nthe fulfilment of his wishes by worshipping the sun. As the Mah\u00e1bharat\nis all symbolic, we also find there that the sun, having appeared to\nhim in the form of a man, announced to him: \u201cI am pleased with thee; I\nwill provide thee with food during twelve years, then for the space of\nthirteen years thou wilt obtain a wonderful empire.\u201d And the sun gave\nhim a kettle, saying: \u201cThe property of this kettle is, that every day\nall sort of food in such quantity as thou wishest, comes forth from\nit, under the condition that thou first distributest it among Brahmans\nand Fakirs, and then among thy valiant brothers, the Kshatriyas.\u201d\nHerodetes, the author of the history of the Y\u00fan\u00e1n (Greeks), stated\nthat in a town of R\u00fam\u00ed there was in a temple an idol in the shape of\nIskal\u00e1p\u00ed\u00fas, which was known under the image of _Ap\u00fa_, that is \u201cthe\nsun,\u201d and that, whatever question they addressed was answered by\nhim.[93] The raiser of this figure was Iskal\u00e1p\u00ed\u00fas. In the opinion of\nthe Magians of R\u00fami, it rendered oracles, because, having been made in\nstrict dependency on the observation of the motions of the seven\nplanets at the most suitable moments, it was constituted in such a\nmanner that one of the spirits of the stars descended into it; and\ntherefore answered any question asked from him. The name of this\nfigure was _Saklapes_.[94]\n\nThe _Sabeans_ believe that in some of their idols a white hand\nappears. Further, the wise men of Persia, Greece, India, and the\nSabeans, all acknowledge the stars as the Kiblah, and the blessed\nEmperor (Akbar) also received divine commands with regard to them.\n\nIn the histories of the Turks is to be found that _Jangiskhan_[95]\nworshipped the stars, and several things of wonderful meaning were\nconnected with his person. In the first line was that which they call\nthe state of _washt_. Some of the spirits of the stars were his\nassistants. During several days he was in a swoon, and in this state\nof senselessness all that the world-conquering Khan could articulate\nwas _Hu_, _hu_! It is said that on the first manifestation of this\nmalady, he obtained union with spirits, victories, and revelations of\nmysteries. The very same coat and garment which he first put on were\ndeposited in a wardrobe, there sealed up, and kept by themselves.\nEvery time that the illustrious Khan fell into this state, his people\ndressed him in that coat, and every event, victory, purpose, discovery\nof enemies, defeat, conquest of countries, which he desired, came upon\nhis tongue; a person wrote down every thing, and put it into a bag\nwhich he sealed. When the world-seizing Khan recovered his senses,\nevery thing was read to him and he acted accordingly, and every thing\nhe had said took place. He possessed perfectly the science of\ndivination by means of combs, and having burnt them, gave his\ndecisions in a manner different from that of other diviners who paid\nattention to combs. It is said that, when this conqueror of the world\nfell into the hands of his enemies, he recovered his liberty by the\nassistance of Am\u00edr Sh\u00edr Kh\u00e1n, who, having given him a mare of Kirang,\nenabled him to join his men, who had already despaired of his life.\nTul\u00ed Kh\u00e1n, who was then in his infancy, said one day: \u201cMy father,\nsitting upon a mare of Kirang, is coming near.\u201d On this very day, the\nKhan returned in that manner to his camp. When the Turks saw the\nwonders of his acts, they opened freely the road of their affection to\nhim. Such was his justice and equity, that in his army nobody was bold\nenough to take up a whip thrown on the road, except the proprietor of\nit; lying and thieving were unknown in his camp. Every woman among the\nKhor\u00e1s\u00e1ni\u00e1n, who had a husband living, had no attempt upon her person\nto fear. Thus we read in the _Tabkat N\u00e1\u015beri_, \u201cthe degrees of\nNa\u015ber,\u201d[96] that when _Malik T\u00e1j-ed din_, surnamed the King of Gh\u00f3r,\nreturned with the permission of Jangis Khan, from the country of\nT\u00e1lk\u00e1n to Gh\u00f3r, he related the following anecdote: When I had left the\npresence of Jangis Khan, and sat down in the royal tent, _Aghl\u00e1n\nherb\u00ed_, with whom I came, and some other friends, were with me, a\nMoghul brought two other Moghuls, who the day before had fallen asleep\nwhen on the watch, saying: \u201cI struck their horses with the whip,\nrebuking them for their guilt in sleeping, yet left them; but to-day I\nhave brought them here.\u201d Aghlan faced these two Moghuls, asking them:\n\u201cHave you fallen asleep?\u201d Both avowed it. He then ordered one of them\nto be put to death; and that his head should be tied to the hair lock\nof the other the latter then to be conducted through the camp, and\nafterwards executed. Thus it was done. I remained astonished, and said\nto Aglan: \u201cThere was no witness to prove the guilt of the Moghuls; as\nthese two men knew that death awaits them, why have they confessed? If\nthey had denied, they would have saved themselves.\u201d Aghlan Herb\u00ed\nreplied: \u201cWhy art thou astonished? You, Taj\u00ed Khan, you act in this\nway, and tell lies; but, should a thousand lives be at stake, Moghuls\nwould not utter a lie.\u201d\n\nJangis Khan raised _Okt\u00e1y\u00ed Khan_ to the rank of a _Khalif_,\n\u201csuccessor.\u201d[97] _Ch\u00e2tayi Khan_, who was his elder brother, in a\ndrunken fit dashed his horse against Okt\u00e1yi Khan, and then hurried\naway. When he became sober, he reflected upon the danger which would\nensue from his act, and that the foundation of the monarchy might be\ndestroyed in consequence of it; therefore, presenting himself as a\ncriminal, he said to his brother: \u201cHow could a man like me presume to\nmeasure himself with the King, and dash his horse against him!\nTherefore I am guilty, and confess my crime. Put me to death, or use\nthe whip against me: you are the judge.\u201d Okt\u00e1yi replied: \u201cA miserable\nlike myself, what place should he take? You are the master: what am\nI?\u2015\u2015that is, you are the elder, I the younger, brother.\u201d Finally,\nChengh\u00e1yi, presenting him nine horses, said: \u201cI offer this as a\ngrateful acknowledgment that the King did not exercise his justice\ntowards me, and that he forgives my crime.\u201d\n\nWhen _Okt\u00e1y\u00ed Khan_ dispatched _Jerm\u00e1gh\u00fan_, a commander of a district\nfurnishing ten thousand men, with an army of thirty thousand warriors,\nto reduce the sultan _Jelal eddin_,[98] king of Kh\u00e1razim, at the time\nof the breaking up of the army, he said to one of the Omr\u00e1s, who was\nsubordinate to Jermagh\u00fan: \u201cThe great affair of Jelal eddin in thy hand\nwill sufficiently occupy thee.\u201d Finally, this Amir, having fallen upon\nthe Sultan Jelal-eddin in Kurdistan, destroyed him completely. The\nliberality and generosity of Okt\u00e1yik\u00e1n was as conspicuous as the sun.\nWhen _Tayir Bah\u00e1der_, in the year of the Hejira 625 (A. D. 1227) moved\nthe army of the Moghuls from _Abt\u00b4al_ to the country of _S\u00edst\u00e1n_, they\nbesieged the fort _Arak_; at that time the plague manifested itself\namong the Moghuls, so that, at first, a pain was felt in the mouth,\nthen the teeth moved, and on the third day death ensued. _Malik\nS\u00e1lak\u00edn_, the governor of the fort, fixed upon the stratagem that\nseven hundred young men should lie in ambush: who, when they should\nhear the sound of the war-drum from the eastern gate, opposite which\nthey were placed, were to break out from the ambush, and fall on the\nback of the enemies. Conformably with this plan, in the morning the\neastern gate was opened, and the Muselmans were engaged in the\nassault; but when the drum was beaten, nobody came forth from the\nambush: after three watches, a man was sent to bring intelligence from\nthat quarter, but he found them all dead.\n\nThe world-conquering Jangiz Khan, at the time of his wasting away,\nsaid to his sons: \u201cNever deviate from your faith, nor lend your\npowerful support to other religions; because, as long as you remain\nfirmly rooted in your faith, your people and companions will\nacknowledge you as the chiefs of their faith, and count you as the\nleaders of worship; but he who changes his religion for that of\nothers, being a chief of the faith, may be still considered as a chief\nby the people of the new religion; but in the eyes of his own people\nwill lose that dignity: because he who passes over with you to another\nfaith will esteem as chiefs those of the new faith; besides, he who\nremains attached to my faith will also be displeased with you for not\nhaving continued in the religion of his fathers.\u201d To sum up all, as\nlong as they conformed themselves to the last will of the Khan, they\nwere powerful; but when they deviated from his counsel, they sunk into\ndistress and abjection. The stars were favorable to them in every\nthing.[99]\n\nIt is related: K\u00edk Khan, who was of the family of Chaghaty Khan, was\none day walking with noblemen of his suit in the plain, travelling\nabout in the desert. At once, his looks fell upon bones; at the same\nmoment he became thoughtful, and then asked: \u201cDo you know what this\nhandful of bones says to me?\u201d They replied: \u201cThe King knows best.\u201d He\nresumed: \u201cThey demand justice from me as being oppressed.\u201d He demanded\ninformation about the history of these bones from Am\u00edr Haz\u00e1rah, who\nheld this country under his dependence. This governor inquired of Amir\nSadah, who administered this district under him; and after reiterated\ninvestigations, it became clear that, nine years before, a caravan had\nbeen attacked at this place by a band of highwaymen, and plundered of\ntheir property, a part of which remained still in the hands of the\nguilty. At last it was recovered from the murderers, and restored to\nthe heirs of the slain who were in Khor\u00e1s\u00e1n.\n\nIt is said that, when an army of the Moghuls was occupied with the\nsiege of the fort of _Imb\u00e1l_, in which were the mother and several\nwomen of the king of Kh\u00e1rarem, nobody had ever given information that\nthe garrison was distressed for want of water. Although a quantity of\nrain-water was collected in the reservoirs, so that during years they\nhad no need of spring-water, yet at the time when the Moghuls were\nencamped before the place to reduce it, no rain had fallen, and one\nday not a drop of water remained in the reservoirs; the next day the\nwomen of the Turks and Na\u015ber eddin, with thirsty lips, compelled by\nnecessity came down to surrender; but at the very moment that they\narrived at the foot of the fort, and the army of the Moghuls entered\nit, a heavy rain began to pour down, so that the water ran out from\nthe ditches of the fort. When this intelligence was brought to the\nSultan Muhammed, sovereign of Kh\u00e1razem, he become insensible, and when\nhe recovered his senses, he died without being able to utter a word.\n\nUpon the whole: as long as the Sultans of the Moghuls preserved the\nworship of the stars, they conquered the inhabitants of the world;\nbut, as soon as they abandoned it, they lost many countries, and those\nwhich they kept were without value and strength.[100]\n\n\n     [88] According to Sherist\u00e1n\u00ed, there is a sect called\n     _Hern\u00e2nites_, or _Herranites_, disciples of a certain\n     _Hern\u00e1n_, a branch of the Sabeans, of whom hereafter; these\n     sectaries designate, as authors of their scientific\n     treatises, four prophets, among whom are Agatho d\u00e9mon and\n     Hermes.\n\n     _Agatho d\u00e9mon_, that is to say, \u201cthe good genius,\u201d was an\n     Egyptian god. According to general belief, this denomination\n     is the approximative translation of _Knef_, or \u201cthe good\n     principle,\u201d and in that acceptation it was applied to other\n     deities, as for instance, to the Nile, and typified as the\n     emblem of wisdom, prudence, life, health, youth, eternity,\n     and infinitude, in the _inoffensive serpent_; now and then\n     this form is combined with that of other animals. According\n     to some authors, Agatho demon was the Egyptian _Chetnuph_;\n     and to him are attributed a number of works, a list of which\n     is given by Fabricius in his \u201cBibliotheca gr\u00e6ca.\u201d\n\n     [89] The first Hermes of the Orientals lived one thousand\n     years after Adam, in the beginning of their second solar\n     millenium, and was no other but Idris, or Enoch; the second\n     in the third solar millenium, was the _Trismegist_ of the\n     Greeks. According to Abu \u2019l farage, the second was the\n     third; and between these two intervened a Chaldean or\n     Babylonian Hermes, who lived a few centuries after the\n     deluge, and to whom the principal notions of astronomy are\n     referred. A disciple of the first Hermes, or of Idris, was\n     Esculapius, of whom hereafter.\n\n     [90] Muhammed used to say: \u201cI like of your world but women\n     and perfumes, and God has placed the refreshment of my eyes\n     in prayers.\u201d\u2015\u2015(Baron Hammer.)\n\n     [91] This word, not in the Dictionary, means perhaps\n     \u201cassembly of the nobles.\u201d\n\n     [92] Yudisht\u2019hira, according to the Vichnu-purena (Wilson\u2019s\n     transl., pp. 437-459), was the son of _Kunt\u00ed_, also called\n     _Prith\u00e1_, and of the deities Dharma, Vayu, and Indra. He was\n     the half-brother of Karna, whom his mother conceived by\n     _Aditya_, \u201cthe sun.\u201d\n\n     [93] In the History of Herodotus, if this be meant above,\n     the name of Esculapius does not occur. The denomination of\n     _Rum\u00ed_ may be applied to Asia Minor, Turkey, the whole\n     ancient and modern empire of the Greeks and Romans; in so\n     vast a space there was certainly more than one town with a\n     temple and an oracular statue of Esculapius. One\n     circumstance is singularly true in the above account of\n     _Apu_, to wit: that Esculapius was formerly called _Apius_,\n     \u0391\u03c1\u03c9\u03b3\u1f78\u03bd \u03b1\u1f50\u03b4\u03ae\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd \u1f28\u03c0\u03af\u03bf\u03c5 \u03b3\u03cc\u03bd\u03bf\u03bd: adjutorem invocabunt\n     \u00c6sculapii filium\u2015\u2015(see _Lycophron_, v. 1054); and that he\n     was often confounded with the sun, as son of Apollo, who\n     also was the sun, and of the nymph Coronnis, who was the\n     daughter of _Phlegyas_, that is, \u201cthe heat of the sun.\u201d\n\n     [94] _Saklapes_ probably stands for _Serapis_. It is known\n     that Serapis and Bacchus were the sun of autumn and the sun\n     of spring. Serapis bore sometimes the character of the\n     Egyptian Chm\u00fan, surnamed Esculapius. To predict and to\n     resuscitate were powers attributed to _Apollo-Esculapius_.\n     As the latter, so had Serapis a serpent. He was also\n     _Osiris_. _Helios-Serapis_ and _Jupiter-Serapis_ are read\n     upon bronzes. Temples of Serapis were numerous in Asia,\n     Thracia, Greece, and Italy. I shall only mention that of\n     Antium, and that at Rome, on an island of the Tiber, beyond\n     the pons Palatinus.\n\n     [95] Jang\u00eds khan, originally called Tamujin, was, according\n     to Chinese and Moghul authorities (see _Geschichte der\n     Ost-mongolen von Isaak Jacob Schmidt_, _Seite_ 376), born in\n     the year of the Hejira 558 (A. D. 1162), in _Dilun Jal\u00fan_.\n     It was in the year 1206 of our era that he received, in a\n     general assembly of submissive Tartars, the name of\n     _Jangis-khan_, \u201cGreat Khan:\u201d his own tribe, which was that\n     of _Moghuls_, before him called _Bida_, he raised to\n     pre-eminence over all the Tartars.\n\n     [96] This is a work of _Na\u015ber eddin T\u00fasi_ (about whom, see\n     vol. II. p. 417, note 2, and p. 449). He was the favorite\n     minister of Hulagu Khan, whose arms he had successfully\n     directed against Baghdad and the Khalif. The Khan, after his\n     conquests, took up his residence at _Maragha_, in\n     _Aderbigan_; there he assembled philosophers and astronomers\n     to cultivate science, under the direction of N\u00e2\u015ber eddin. In\n     our days the place is still shown where the observatory of\n     this astronomer was situated, and where he compiled the\n     astronomic tables, known under the name of _Jal-khann\u00ed_.\n\n     [97] Jangis Khan had four sons, whose rank of seniority is\n     differently stated by different authors, and among whom he\n     divided his vast empire. _Oct\u00e1yi_ was to rule all the\n     countries of the Moghuls, Kathayans, and others extending\n     towards the East. He died in the year of the Hejira 639\n     (A.D. 1241). _Ch\u00e2tay\u00ed_ was to possess Mawer ul nahir,\n     Turkistan, Balkh, and Badakhshan. He died in the year of the\n     Hejira 638 (A.D. 1240). _Juj\u00ed_ was to reign over Desht,\n     Kapchak, Kharizm, Khizer, Bulgaria, Lokmin, Alan, As,\n     Russia, and the northern countries. He died in Hejira 624\n     (A.D. 1226), during his father\u2019s life. _Tuli Khan_ received\n     for his share Khorassan, India, and Persia; he died soon\n     after his father; but his sons, Manjuka, Koblai, and Hulag\u00fa\n     became celebrated in history.\n\n     [98] Jangis Khan, during his terrific career, in the\n     fourteenth year of slaughter, devastation, and conquest,\n     fell upon the empire of Kharism and Ghazni. Muhammed of the\n     Seljuks was driven from all his possessions, and died a\n     fugitive. He had before divided his empire between his four\n     sons, to one of whom _Jel\u00e1l eddin_, he had assigned\n     Kharizm, Khorassan, Mazinderan, Ghazni, Bamian, Ghor, Bost\n     Takanad, Zamigdand, and all the Indian provinces. This\n     prince, retiring before superior forces towards Ghazni,\n     gained two battles over the Moghuls, but was at last obliged\n     to fly to the banks of the Indus. There, closely pressed by\n     the enemies, who murdered his captive son seven years old\n     before his eyes, he threw his mother, wife, and the rest of\n     his family, at their own desire, into the water, and then\n     swam, with a few followers, across the river, before his\n     admiring pursuers, who followed him no further.\n\n     [99] Jangis Khan died in the year of the Hejira 626 (A. D.\n     1228), in his sixty-sixth year. He left an empire which\n     extended from the Indus to the Black sea; from the banks of\n     the Wolga to the remote plains of China; and from the arid\n     shores of the Persian gulf to the cold deserts of Siberia.\n     Having, in his early age, been driven by his subjects from\n     his home, he passed several years under the protection of a\n     Christian prince, _Awenk Khan_, or _Ungh Khan_, known to\n     Europeans under the name of _Prester John_; and was\n     therefore supposed by some to have adopted the Christian\n     religion: thus much is true\u2015\u2015he and his successors protected\n     the Christians and persecuted the Muhammedans, until\n     _Nikud\u00e1r Oglan_ professed the Muhammedan faith, in A. D.\n     1281, and drove the Christians out of his empire.\n\n     [100] The duration of Jangis Khan\u2019s dynasty reckoned from\n     the year of the Hejira 599 (A. D. 1202) extended by fourteen\n     princes to 736 (A. D. 1335), comprising 137 lunar, 133\n     solar, years. It does not appear that change of religion, by\n     itself, had any influence upon the decline and fall of this\n     dynasty.\n\n\nSECTION IV.\u2015\u2015UPON THE SAYINGS OF HIS MAJESTY (AKBAR), DWELLING IN THE\nSEVENTH HEAVEN.\n\nFirst, the ordinances of conduct which the Nawab, the wise and learned\nShaikh Abu \u2019l Fazil wrote, with the pen of accuracy, by orders of his\nMajesty, dwelling in heaven, in order that the governors of the\ncountries occupied by his sovereignty, and the clerks, may pay\nattention to their execution.\n\nThis is \u201cGod is great;\u201d this is the patent of the Ilah\u00ed faith: and the\nordinances of conduct are a work of instruction, which sprung from the\nfountain of benevolence, and the mine of kindness of sovereignty, and\naccording to which the regulators of the royal offices, the managers\nof the Khalifa\u2019s court among his fortunate sons, the gentle-minded\nprinces, the Omrahs, high in dignity, all men of rank, the collectors\nof revenues and the K\u00f3twals may settle their practices; and in the\narrangement of important affairs in great cities and in villages, and\nin all places maintain their authority.\n\nThe principal point is summarily this: that, in all transactions, they\nmay endeavor to deserve the divine favor, by their usages and pious\npractices; and that, humbly suppliant in the court of God, without\npartial complacence to themselves and to others, they may execute the\nlaw in their proceedings. Another point is, that they may not too much\nlike their private apartment; for this is the manner of the\ndesert-choosing durvishes; that they may not accustom themselves to\nsit in the society of common people, nor to mix in large crowds; for\nthis is the mode of market people; in short, that they may keep the\nmedium between the two extremes, and never forsake the just\ntemperance; that is, avoid equally excess in dissipation and\nretirement. Besides, they are enjoined to venerate those who are\ndistinguished by devotion to the incomparable God; to take the habit\nof vigilance in the morning and evening, and particularly at midnight;\nand at all times, when they are free from the affairs of God\u2019s\ncreatures, to occupy themselves with perusing the books of the masters\nof purity and sanctity, and the books of moral philosophy, which is\nthe medicine of spirituality and the essence of all sciences; such as\n_Ikhl\u00e1k Naseri_, \u201cthe Ethics of Na\u015bery;\u201d[101] and _manj\u00edat wa\nmahelkat_, \u201cthe Causes of Salvation and Perdition,\u201d _Ahy\u00e1y\u00ed \u00e2l\u00fam \u00e1l\nd\u00edn_, \u201cthe Revival of the Sciences of Faith;\u201d[102] the _Kim\u00ed\u00e1yi\nS\u00e2adet_, Alchymy of Felicity;\u201d[103] and _Masnav\u00ed_, \u201cthe poetical\ncompostion of the M\u00e1ulavi of R\u00fam,\u201d[104] so that having attained the\nhighest degree of religious knowledge, they may not be liable to be\nmoved from their station by the fictions of the masters of deceit and\nfalsehood; as in this state of dependence the best sort of worship is,\nafter all, the most important concern of creatures; that, without\nbeing influenced by friendship or enmity, without regard to relations\nor strangers, they may with an open forehead raise themselves to a\ndignified rank; further, that they may, to the extent of their power,\nconfer benefits upon the religious mendicants, the miserable and\nindigent, particularly upon the pious recluse in a corner, and upon\nthe saints, who, straitened in their expense and income, never open\ntheir lips for a demand; that, being in company with the pious hermits\nseeking God, they may beg their benediction; besides that, having\nweighed the faults, errors, and crimes of men in the balance of\njustice, they may assign to each his proper place, and by the balance\nof well-founded appreciation bestow retribution upon each; that by the\njudgment of sagacious men they may find out in the crowd him whose\nfaults ought to be concealed and passed over, and him whose guilt is\nto be examined, proclaimed, and punished; for there are faults which\ndeserve greatly to be repressed, and others which are to be treated\nwith great indulgence; it is required that, to show the right way to\nthe disobedient, they use advice and gentleness, harshness or\nmildness, according to the difference of rank and season; when advice\nremains without effect, then imprisoning, beating, maiming of members,\nand capital punishment may be inflicted, according to the diversity of\ncases; but in putting a man to death they ought not to be too rash,\nbut rather employ an abundance of considerations:\n\n    \u201cA head once severed cannot be refitted to the body.\u201d\n\nWhenever practicable, they ought to send the delinquent worthy of\ndeath to the King\u2019s court, and there represent his case. If keeping\nhim be likely to occasion an insurrection, or (sending him to the\nKing\u2019s court) become the cause of trouble, in this necessity he may be\nexecuted; but flaying alive, or throwing a man under the feet of an\nelephant, which is practised by violent kings, ought to be avoided.\nThe treatment of every man is to be conformable to his rank and\ncondition; because to a high-minded man a severe look is equivalent to\ndeath, whilst to an abject person, even flagellation is nothing.\nBesides, remission is to be made to any body who, by his genius,\nknowledge, and virtue should have acquired consideration, and when the\nmagistrates observe in his conduct any thing unbecoming in their\nopinion, they ought to tell it to him in private. If one of the\nhistorians of the times relates something wrong, they are not to\nrebuke him severely for it; for a rebuke is a barrier upon the road of\ntruth-speaking; and he upon whom the incomparable God has conferred\nthe aptness of speaking truth, deserves to be accounted precious: for\nmen are excessively weak, and those who are of a mean origin and\ndepraved, have no inclination to speak truth, but choose to submit to\nevery sort of abjectness. He who is of a good disposition is cautious\nthat nothing in his speech may be disagreeable to the ears of his\nmaster, and that he may not incur disgrace. But the man of noble\nsentiments, who prefers his own loss to the advantage of others,\npossesses the science of the philosopher\u2019s stone. Administrators ought\nnot to be fond of flattery, as many affairs are left undone on account\nof flatterers; nor ought they, on the other hand, to ill treat those\nwho are not flatterers, as a servant may also be obliged to say\nunpleasing things.\n\nThe judges should attend personally, as much as possible, to the\nexamination of the plaintiff (_verse of S\u00e2di_):\n\n    \u201cThrow not his complaint to the div\u00e1n (tribunal),\n     As he may possibly have to complain of the divan itself.\u201d\n\nThe plaintiffs ought to be examined in the order in which their names\nare inscribed on the list, in order that he who came first may not be\nsubject to the inconvenience of waiting. The disposal of precedence or\ndelay is not to rest with the first registrars of the court. If a\nperson be accused of acting criminally, the judges ought not to\nprecipitate his punishment; for there are many eloquent slanderers,\nand few well-intentioned speakers of what is right. During the period\nof anger, they ought not to let the bridle of reason slip out of their\nhands, but act with calmness and reflexion. It becomes them to grant\nprivileges to some of their friends and servants, who are\ndistinguished by great wisdom and devotedness. At the time of\noverbearing grief and affliction, when the wise abstain from speaking,\nlet them not exceed either in words, silence, or imbecility. They\nshould be sparing with their oaths, as much swearing raises a\nsuspicion of lying. They ought not, to accustom themselves to offend\nan interlocutor by evil surmises or by bad names: for these are vile\nmanners. Finally, it is their duty to show solicitude for the\npromotion of agriculture, the welfare of the cultivator, and the\nassistance of tenants; in order that, from year to year, the great\ncities, the villages, and towns may rise in prosperity, and acquire\nsuch facility of improvement that the whole land may be rendered fit\nfor cultivation, and consequently the increase of population be\ncarried to the utmost.\n\n       *     *     *     *     *\n\nThese ordinances, separately written, are to be communicated to every\nagent of government, that they may apply their minds to the execution\nof them; in short, having given notice of them to all subjects small\nand great, the magistrates ought not to deviate from them under no\ncircumstance nor in any manner: and to prevent the soldiers from\nentering the houses of the inhabitants without their permission;\nbesides, in their proceedings, they should not rely upon their own\njudgment, but ask the advice of those who are wiser than themselves;\nnot obtaining this, they ought nevertheless not to desist from seeking\nadvice; as it happens frequently that even the ignorant may indicate\nthe road of truth, as it was said (_by Sadi_):\n\n    \u201cNow and then, from the aged sage,\n     Right advice is not derived;\n     Now and then, the unmeaning ignorant\n     By accident hits the butt with his arrow.\u201d\n\nMoreover, advice is not to be asked from many persons: for, right\njudgment in practical life is a particular gift of God; it is not\nacquired by reading, nor is it found by good fortune. It may also\nhappen, that a set of ignorant men opposes thy endeavors, and causes\nirksome embarrassment in thy way, so as to retain thee from the\ndictates of thine own reason, and from the right-acting men, whose\nnumber is always small.\n\nThe magistrates are also directed never to charge their sons with a\nbusiness which belongs to servants; and never to be a guarantee for\nwhat is done by their sons; as thou canst easily find amends for what\npasses between others; but, for what occurs to thee a remedy is\ndifficult. It may become thee to listen to excuses, and to look with\nhalf-shut eyes at some faults; for there is no man without guilt or\ndefect; rebuke sometimes renders him but bolder; sometimes depresses\nhim beyond measure. There are men who must be reprehended at each\nfault; there are others in whom a thousand faults must be overlooked;\nin short, the affair of punishment does not suit the dignity of the\nimportant concerns of royalty, and is to be carried with calmness and\njudgment to its proper aim. A governor ought to grant all facilities\nto God-fearing and zealous men, and to inquire from them the good and\nthe bad, never ceasing to collect information: for royalty and command\nborrow security from vigilance. He ought not to oppose the creed and\nreligion of the creatures of God: inasmuch as a wise man chooses not\nhis loss in the affairs of this perishable world, how in those of\nreligion, which is permanent and eternal, should he knowingly tend to\nhis perdition? If God be with his faith, then thou thyself carriest on\ncontroversy and opposition against God; and if God fails him, and he\nunknowingly takes the wrong way, then he proves to himself a rule of\nerroneous profession, which demands pity and assistance, not enmity or\ncontradiction. Those who act and think well, bear friendship to every\nsect. Besides, they avoid excess in sleeping and eating, without\ndeviating from the measure of what is necessary, so that, rising above\nthe relinquished step of brutishness, they attain a distinguished rank\nof humanity. Let it be recommended to watch by night as much as\npossible; never to show violent enmity towards any man; and to beware\nof making one\u2019s bosom the prison-house of rancour; should it\nnevertheless take place from the infirmity of human nature, let it\nsoon be stifled: for, in the interior of our soul resides the true\nagent, the unparallelled God, and raises tumultuous strife for the\nsake of provoking the investigation of truth.\n\nA governor should disdain laughing and joking: he should always be\ninformed of every occurrence by spies; but never rely upon the\ninformation of one of them, because truth and disinterestedness are\nrare among them; therefore, in every affair, let him appoint several\nspies and intelligencers, who are not to know each other; and, having\nwritten down separately the account given by each of them; compare\nthem with each other. But the notorious spies are to be dismissed and\ndiscarded from his presence, nor access granted to persons of mean\nbirth and depraved habits, although this sort of people may be\nusefully employed against other bad men; but he should never let the\naccount-book slip out of his hands, and always entertain in his heart\nsuspicion against this class of men, that they may not perhaps, under\nthe guise of friendship, usurp the place of honest men. Let him\nobserve those near him and his servants, that they may not, on account\nof their approaching him, oppress others. He ought to be on his guard\nagainst the flattering-tongued liars, who in the garb of friendship\nact the part of real enemies, as disorders are occasioned by their\nagency. Great personages, on account of abundant occupations, have\nlittle, but these malefactors have a great deal of leisure; therefore,\nfrom all sides and quarters, precautions against the latter are\nrequired. To cut short all prolixity, a governor ought to find men\nworthy of confidence, and pay the greatest attention to the promotion\nof knowledge and industry, so that men of talent may not fall off from\ntheir high station among men. He ought besides to favor the good\neducation of the old families of the royal court.\n\nThe warlike requisites and arms of the soldiers are by no means to be\nneglected. Further, the expenses must always be less than the\nrevenues: this last is of the most essential concern, for it is said:\nWhoever spends more than he receives is a blockhead; he who equals his\nexpense and income is to be accounted neither wise nor stupid; but he\nlays no foundation of any establishment; he is always subject to\nservice, expecting favor, and dependant upon promises. A commander is\nbound to be true in his words, particularly with the functionaries of\ngovernment. Let him constantly practise shooting with arrows and guns,\nand exercise the soldiers in arms; but not be passionately devoted to\nhunting, although he may sometimes indulge in it for the training of\ntroops, and the recreation of the mind, which is indispensable in this\nworld of dependencies. He is never permitted to take corn from the\nclass of the Rayas, with the intention to hoard it up for selling it\nat a high price. Let him attend to the beating of the kettle-drum at\nthe rising of that luminary which bestows light upon the world; and at\nmidnight, which is properly the beginning of sunrise, and during the\nprogress of the great majestic light from station to station, let him\norder small and great guns to be fired, so that all men be called up\nto offer thanks to God.\n\nSomebody ought to be placed at the gate of the court, for bringing all\npetitions before the high presence of the King. If there be no\n_K\u00fatw\u00e1l_,[105] he ought, observing well the parts and rules of it, to\napply himself to the performance of this office, and not on account of\nconsidering it rustic (low) business, say to himself: \u201cHow can I do\nthe business of a K\u00fatw\u00e1l?\u201d but from piety acknowledging the greatness\nof God, he ought to submit to this charge.\n\nTo explain clearly its duties, the first of all is, that the K\u00fatw\u00e1l of\nevery city, town, and village write down, with the agreement of the\npeople, their houses and buildings; as well as register in a book the\ninhabitants of every part of a place from house to house, and, having\ntaken security from house to house, grant them free intercourse with\neach other; having determined the divisions in each of them, a head\nman of the division is to be appointed, so that the good and bad men\nmay be under his superintendence; he must also appoint spies, by whose\nmeans every occurrence by night and day, the arrivals and departures\nin each quarter, are to be recorded. He ought to establish that,\nwhenever a theft is committed, fire breaks out, or any other mishap\ntakes place, at the very moment succor be given by the neighbors, and\nlikewise all householders tender their services: if they be absent\nwithout necessity, they are to be held guilty. Nobody can undertake a\njourney without giving information of it to his neighbor, the head man\nof the division, or the recorder of news. No man of bad character is\nto be received in any quarter of the place, and all those who have not\ngiven security, are to be kept separate from the other inhabitants in\nthe great public house, to which a head man and a recorder of news are\nto be attached. The K\u00fatwal ought to be perpetually informed of the\nincome and expense of every individual, for the sake of survey and\nprecaution, and fix his attention on it: for, any body whose income is\nsmall and expense great, cannot certainly be without guilt. It is\nincumbent on him to follow an indication, and never to be remiss in\nattention to persons of good birth and right intentions. This inquiry\nis to be understood as a measure of order, and not as the means of\nrapine and oppression. Further, the K\u00fatwal\u2019s business is to establish\nin the bazar, \u201cmarket,\u201d brokers of all sorts, after having taken\nsecurity from them, that he may receive notice of whatever is bought\nand sold. He ought to declare that whoever buys or sells anything\nwithout notice, is subject to a fine. The names of the buyer and\nseller are to be entered into a daily register, and nothing is to be\nbought or sold without the consent of the head man of the division.\nMoreover, the K\u00fatw\u00e1l must appoint guards for watching at night in\nevery quarter, every street, and in the whole district of the town,\nand endeavor that in the quarters, bazars, and streets no stranger be\nfound; he must apply to the search and pursuit of thieves and\npickpockets, and other delinquents, and leave no trace of them.\nWhatever is purloined or plundered he must bring forth, together with\nthe pilferers, and if not, by returning the equivalent, he must make\ngood the damages. It is his duty to ascertain the property of\nstrangers and deceased persons, in order that, if there be heirs, he\nmay remit it to them, and if not, deliver it to the Am\u00edn,\n\u201csuperintendant,\u201d and write an explanation thereof to the Royal court,\nso that at any time when the true proprietor is discovered, he may be\nput in possession of it. In this transaction too, he ought to manifest\nhis right principles and his good origin, so as, perhaps, to come up\nto what is customary in the country of R\u00fam. The K\u00fatwal is further\nbound to endeavor that there be no trace of wine-drinking to be found,\nand to reprehend, with the concurrence of the judge, the buyer and\nseller, the abettor and perpetrator thereof; so that the people may\ntake an example from it; nevertheless, if any body, of high character\nfor prudence for the sake of relaxation of mind, makes use of wine as\na medicine, no opposition is to be made to his usage.\n\nThe K\u00fatwal must be sollicitous for the cheapness of provisions, and\nnot allow rich men to buy and to hoard a large quantity to sell it\ndear afterwards. Let him take care of providing the requisites for the\n_N\u00e1\u00faroz_, \u201cnew year,\u201d this is a great festival, the beginning of which\nis the time when the great world-illuming luminary enters the sign of\nAries, at the commencement of the month _Farvardin_ (March). Another\nfeast is on the 19th of the said month, which is the day of the most\nglorious sun. Other feasts are as follows: the 3rd of _Ard\u00edbihest_\n(April); the 6th of _Kh\u00f3rd\u00e1d_ (May); the 10th of _Ab\u00e1n_ (October); the\n9th of _Azar_ (November), in the month of _D\u00e1\u00ed_ (December) are three\nfestivals, viz. on the 8th, the 15th, and the 23rd; besides, the 2nd\nof _Bahman_ (January), and the 15th of _Isfend\u00e1rmend_ (February). The\nknown festivals are to be celebrated according to regulations; and the\nnights of the _N\u00e1\u00fa-r\u00f3z_ and _Sherif_, \u201cglorious,\u201d are to be\nilluminated by torches, in the manner of the night _Bhar\u00e1t_, in the\n8th Arabian month, called _Sh\u00e2ab\u00e1n_, \u201cconsecrated to the memory of\nforefathers;\u201d and in the first night which is followed by the morning\nof a festival, the kettle-drum is to be beaten, which is also to be\ndone on an elephant\u2019s back on all festivals. A woman ought never,\nwithout necessity, to appear on horseback. The K\u00fatw\u00e1l is enjoined to\nseparate the fords of rivers for bathing from those for fetching\nwater, and to assign particular fords to women.\n\nThe emperor inhabiting the seventh heaven, Akbar, wrote a book of\nadvice for the King Ah\u00e1s Safav\u00ed, and this was also penned by Shaikh\nAbu \u2019l Fazil. Some precepts from this book are as follows: The high\npersonages of the people, who are the depositors of the divine\nsecrets, are to be considered with eyes of benign admiration, and kept\nwith zeal in our conciliated hearts. Acknowledging that the bounty of\nthe incomprehensible God embraces all religions, let us entirely\ndevote ourselves to the culture of flowers in the rose garden of the\nperpetual spring of peace, and unceasingly attend to the _Nas eb ul\n\u00e2y\u00edn_, \u201cestablishment of the thing itself,\u201d as to the study of\npromoting one\u2019s happiness; as the Almighty God, opening the door of\nhis bounty to the different religions[106] in their various means of\nsalvation, maintains them; so, in imitation of him, it is incumbent on\nthe powerful Kings, who are the shades of divine providence, never to\ndesist from this rule, because the Creator of the universe confided to\nthem this vast population for the sake of directing the state of the\napparent world, and of watching over all mankind, not without\npreserving the good name of exalted families.\n\nIn Multan, we saw the Shah Sal\u00e1m ulla; he was a man unmarried,\nattached to the unity of God, and to sanctity; having retired from the\nworld, he said: \u201cI was often in the society of Jel\u00e1l eddin Akbar; I\nheard him frequently say: \u2018Had I possessed before the knowledge which\nI now have, I would never, for my sake, have taken a wife; for to me\nthe elder matrons are mothers, women of my age sisters, and the\nyounger ones daughters.\u2019\u201d One of my friends heard this speech, which\nhas just been attributed to the blessed emperor, from the mouth of the\nNaw\u00e1b Abu \u2019l Hassen, surnamed Lashker Kh\u00e1n Mashhed\u00ed. Shah Salam ulla\nrelated also that he heard the lord khal\u00edfah of God say, weeping:\n\u201cWould to God my body were the greatest of all, that the inhabitants\nof the world might take their food from it, and not hurt any other\nliving being.\u201d A proof of the extensive views of this celebrated King\nwas, that he employed in his service men of all nations\u2015\u2015Firangis,\nJews, Ir\u00e1n\u00edans, and Tur\u00e1n\u00edans; because, if they were all of one\nnation, they would be disposed to rebellion, as it was the case with\nthe Usb\u00e9ks, and the Kazel b\u00e1shan, who dethroned their sultan; but the\nKing Ab\u00e1s, son of sultan Khodabendah Safav\u00ed, who succeeded him,\nreduced the Kurj\u00eds to order. He also paid no attention to the wealth\nof heritage, but without showing partiality to lineage or religion, he\npromoted the skilled in science and laws.\n\n\n     [101] A work of Na\u015bir-eddin Tusi, upon whom see vol. II. p.\n     417.\n\n     [102] This is a celebrated work of Ghaz\u00e1li.\u2015\u2015(See vol. II.\n     p. 350, note.)\n\n     [103] A work of the same author.\n\n     [104] _Rum\u00ed_ is the surname under which _Ali Ebn Abbas_, an\n     illustrious poet, is most known. He was of Turkish origin,\n     but born in Syria. He composed several works, which Avisenna\n     used to read with delight, and the most difficult passages\n     of which he commented. He died in the year of the Hejira 283\n     (A. D. 896)\u2015\u2015(see Herbelot). But the poet above alluded to\n     is _Mawlana Jelal eddin Rum\u00ed_, whose proper name is Muhammed\n     of Balkh, who derives his origin from Muhammed, son of Amam.\n     He is praised as the greatest mystical poet of the Orient,\n     the oracle of the S\u00faf\u00eds, the nightingale of contemplative\n     life, the author of the Masnavi (a double-rhymed poem), the\n     founder of the Mawlavis, the most celebrated order of mystic\n     Durvishes. He died in the year of the Hejirah 661 (A. D.\n     1262). We shall quote hereafter a specimen of his\n     poetry.\u2015\u2015(See upon him _Sch\u00f6ne Redek\u00fcnste Persiens_, by\n     baron von Hammer, pp. 163 _et seq._)\n\n     [105] Police officer or inspector.\n\n     [106] The original means _mash\u00e1reb_, \u201cdrinks, drinking\n     vessels,\u201d above rendered by \u201creligions.\u201d\n\n\n\n\nCHAPTER XI.\n\nOF THE RELIGION OF THE WISE (PHILOSOPHERS),\n\nIN THREE SECTIONS.\n\n\n  SECTION I. Of the religion of the philosophers, and of some branches\n     of their questions.\n\n  SECTION II. Of their reputation.\n\n  SECTION III. Of the wise men, and of late philosophers, and of those\n     of that class who existed among all the nations of the children\n     of Adam, and still exist; named in Persian _Zirek_, and\n     _Farzanah_; in Hindi _Budhvan_, _Badisher_, _Set mat_, _Set\n     pati_, _Kianisher_, _Chater_, _Pah danter_, and _Jami_; in Greek\n     _Filsofi_; and in Arabic _Hakim_.\n\n\nSECTION I.\u2015\u2015OF THE RELIGION OF THE PHILOSOPHERS, AND OF SOME BRANCHES\nOF THEIR QUESTIONS.\n\nThe distinguished men of that class divide themselves into two sorts:\nthe one are the Oriental, the other the Occidental. As to the\nreligious customs of the Orientals, let it be known, that they are\nalso called _Rav\u00e1k\u00edn_, and in Persian _Kesh\u00edsh_, \u201cthe religious,\u201d\n_Pertav\u00ed_, \u201cthe splendent,\u201d and _R\u00f3shendil_, \u201cthe enlightened,\u201d and in\nHind\u00ed _Ner mel men_ and _J\u00f3k\u00edsher_: these names relate to sanctity.\nThe Occidentals are called in Persian _Rah ber\u00ed_, \u201cway-guides,\u201d and\n_Joya_, inquirers;\u201d in Hind\u00ed _T\u00e1rkek_.\n\nAs to their tendency and opinions\u2015\u2015whatever relates to the creed of\nthe Orientals has already been stated in the chapter on the\n_Yezd\u00e1n\u00ed\u00e1n_, who are also entitled _Azarh\u00f3shang\u00edan_, but all that is\nattributed to the two sects is symbolical. The ancient philosophers of\nGreece, down to _Afl\u00e1t\u00fan_ (Plato), were Oriental; it was Ara\u015btu\n(Aristotle), his disciple, who then took the lead in the doctrine, the\ncentre of which with this class is the argumentative reason. Both\nsects, by means of their discussions, cannot explain the nature of the\nself-existing being; the essence, unity, particularity, and all\nattributes are inherent in his holy nature, as I have said in the\naccount of the religion of the Hoshangan\u00edans. They have said besides:\nGod is the world in its universality, but in its particularity mutable\nconformably with the whole, as it has been stated in the doctrine of\nthe Yezd\u00e1n\u00edan. They maintain, the work of God is according to his\nwill; he does; if he wills not, he does not; but a good work is\nconformable to his nature: because all his attributes are perfection,\nin which sense they draw necessary conclusions with regard to the\nnature of God.\n\n    \u201cThe year of God is that which passeth away; and thou shalt\n     not find a change in the years of God.\u201d\n\nTheir creed is: God is not the immediate actor; as it would not be\nsuitable to the dignity of royalty and sovereignty to perform himself\nevery business; but it is proper that he should appoint some one of\nhis servants who, on account of his great knowledge and power, is\nqualified for business, for the execution of the royal orders and the\nprotection of the subjects. The latter also may, by the Sultan\u2019s\norder, name another as Vizir or Nawab, for the affairs; every one of\nthese chiefs may instal functionaries or agents; so that the whole\nadministration may be firmly established according to the desire and\nthe order of the sovereign. On that account, God created a first\nintellect, called in Persian _Bahman_, that is, \u201csupreme soul,\u201d or\n_Bar\u00f3s\u00fa_, or _Fer\u00f3su_, or _Ser\u00f3sh ser\u00f3sh\u00e1n_, and \u201cthe science of\ntruth;\u201d he who produced something \u201cnew;\u201d he is also entitled \u201cthe\ntrue man: \u2018_God created man according to his image_;\u2019\u201d that is to\nsay, pure, uncompounded, like reason, betwixt necessity and\npossibility,[107] in the centre between both; necessity is on his\nright side, possibility on his left; the perfect spirit rises from the\nleft, which is the side of possibility. With respect to truth, the\nimage of man is _\u00e2kl_,[108] \u201cspirit of wisdom, the holy spirit, and\nthe image of Eva a perfect spirit: on that account it was said that\nthe forthcoming of Eva took place from Adam\u2019s left side. The Sofis\nalso agree with this, as we find it explained by Shaikh Muhammed\nL\u00e1haj\u00ed,[109] in his work _Sharah-i-Gulshen_, \u201cthe Commentary of the\nRose-bower.\u201d Jesus, the son of God, proceeds from this \u201choly spirit.\u201d\nWhen wisdom manifests itself through somebody, it is called his\n\u201cspirit of wisdom;\u201d and when impressions of sciences in all creatures\nhave penetrated through its mediation, it is named \u201carrow;\u201d and as the\nperfection of the lord of the prophetic asylum is a ray of that jewel,\nit bears the name of \u201cMuhammed\u2019s light.\u201d\n\n    \u201cIf not for thee, I would not have created the worlds.\u201d[110]\n\nThese are the attributes of its nature, and besides these it has many\nnames. By the intervention of the first intelligence came forth the\nsecond intelligence, the spirit and body of \u201cthe crystalline heaven;\u201d\nand the soul of the heaven above the crystalline firmament is called\n\u201c_hav\u00e1yi m\u00e2navi_, \u201cthe true soul.\u201d By the intervention of the second\nintelligence, the third, and the spirit and body of the heaven of the\nfixed stars were produced. In this wonderful way, intelligences and\nspirits were formed, until the spirits of the tenth class;[111] among\nthese ten bringers of good news (Evangelists) are distinguished;\nlikewise nine heavens were brought into existence, that they may\ncorrespond to nine prophets. From the tenth class of intelligences\ncame forth the matter of the elements, and bodies, and the spirits of\nelemental existence. The philosophers said, that ten kinds of\nintelligences are enumerated, not because there may not exist any\nmore, but because these are required; and likewise we want the number\nof nine heavens, without its being prohibited to add any other. The\nEastern philosophers however declare themselves against numbering the\nkinds of intelligences, because, with them every kind of thing has its\ngod, whom they call \u201cthe god of the species,\u201d in Persian _D\u00e1ra_, the\nangel of rains, the angel of rivers, to which the following sentence\nrelates:\n\n    \u201cEach thing has its angel to whom it is confided, and an\n     angel descends with every drop.\u201d\n\nThe Oriental philosophers hold the bodies to be shadows of the\nuncompounded lights.\n\n    \u201cSeest thou not that God has spread his shadow over me?\u201d\n\nAccording to the sages, the kinds of intelligences and spirits of\nheaven are the heavenly angels, who have no body nor any thing\ncorporeal, neither feathers nor wings. When an effulgence of the\nluminous attributes of the self-existing Being falls upon them, it is\nby the mediating power of this ray, that deeds of wonderful purity\nproceed from them; and in this production there is no need of a\nmotion, nor of an instrument, in like manner as in the forthcoming of\na work of God his will is sufficient. This meaning has been made\nintelligible to the understanding of the vulgar by saying, that an\nangel with feathered wings traversed the distance of a road which\ncould not be travelled over in a thousand years. They say also that\nIsr\u00e1f\u00edl is one of the powers of the sun; the angel of death proceeds\nfrom Saturn; M\u00edk\u00e1il from the moon; and Jebr\u00edil emanated from the tenth\npower of intelligence. As often as, on account of the revolution of\nthe heavens or the motion of the stars, something suitable manifests\nitself in the elemental matter, compounded and uncompounded, it issues\ninto existence by way of emanation from the superior wisdom; and the\nrevelation of the prophet, and the instruction of the perfect to\nmankind, takes place by the intervention of the last-mentioned angel.\nOn that account there is an intrinsic connexion between the souls of\nthe prophets and this by-standing angel. According to the Eastern\nphilosophers, Jabr\u00edil is a god of a kind similar to human nature, and\ncalled in Persian _Wakhshur_, \u201cprophet,\u201d and _Ser\u00f3sh paj\u00e1m sip\u00e1r_,\n\u201cSerosh, the message-bringer.\u201d In the opinion of the philosophers, the\ncrystalline heaven is the ninth heaven, and the heaven of the fixed\nstars the throne of God. The exalted rational spirit is without an\nhabitation, and, without being in the body, is connected with it, in a\nmanner similar to that of a lover with his mistress. This doctrine is\nvery ancient with the Orientals, as has been stated in the account\nabout the Azar H\u00f3shang\u00edan, but with the first master among the\nlearned, Aristotle and his followers, it is a tradition. According to\ngeneral consent, the soul is eternal.\n\n    \u201cBelieve not that those who were killed in the way of God are\n     dead; on the contrary, they are living and nourished at the\n     side of their Lord.\u201d[112]\n\nTo unite the soul with the body is as much as to drive Adam from\nheaven; to long for the body is to bear the commands of Eva; and to\nperform bad actions is to eat of the forbidden tree; anger is the\nserpent; lust is the peacock. They hold that Iblis represents the\npower of imagination which guides us, and the sensual influence which\ndenies the knowledge of words and things consentient with reason, and\ncontends with the power of reason; that what is stated in the law,\nthat all angels prostrated themselves before Adam, except Iblis,\nsignifies that all bodily powers, which are the angels of the earth,\nare obedient to the soul of Adam, except the power of imagination,\nthat is Iblis, which is rebellious, and sometimes gets the better of\njudgment. Reason says, that a corpse is to be accounted a mineral, and\nno wise to be feared; but imagination says: \u201cthis is true;\nnevertheless we \u201cmust fear;\u201d and when one finds himself in a house\nalone with a dead man, it may happen that his mind experiences an\nagitation of terror. The S\u00fafis too agree with this, as we find it\nexpressed by the venerable Shaikh Mahm\u00fad Sh\u00f3ster\u00ed[113] in a chapter of\nthe _Mer\u00e1t ul Mohakak\u00edn_, \u201cthe mirror of the investigators of truth.\u201d\nIt is stated in the _Akhv\u00e1n \u00fas af\u00e1_, \u201cthe companions of purity,\u201d of\nMull\u00e1 Al\u00ed, that there were intelligences and spirits which were not\nordered to adore Adam, as being of a higher rank, as it is written in\nthe Koran, that God, the All-just, addressed this speech to Iblis:\n\n    \u201cThou art proud; believest thou thyself to be one of the more\n     exalted beings?\u201d[114]\n\nAnd this was the occasion on which the angels of the earth were\nordered to adore Adam.\n\nThe Orientals maintain that when the soul realises, as it ought to do,\nthe conditions of its primitive origin, it obtains emancipation from\nthe bodily bonds, and joins the intelligences and spirits: this\nexalted dignity is Paradise.\n\n    \u201cO peaceful soul, return to thy lord willingly and readily;\n     and whoever desires to meet his lord, let him perform good\n     works.\u201d\n\nIn this high state it is possible to behold the face of God. There is\nanother sect which asserts, that the All-Just is visible; they say\nright; because the rational soul sees with interior eyes: another sect\nwhich denies the seeing of God is also right; because he cannot be\nseen with bodily eyes,\n\n    \u201cThe eyes attain him, and attain him not.\u201d\n\nBut the soul which has left the narrow prison of the body, but has not\nattained the field of its beatifying residence, unites, for taking a\nseat, with the body of any one of the celestial spheres with which it\nhas some relation; it finds rest in the higher or lower heavens,\naccording to order and distinction; it is engaged in the contemplation\nof beauteous forms, and the noble endowments of one who praises God in\nthe delight of that sphere, which, with some, means the fancy of a\nparticular kind, and is blessed by the enjoyment of delightful\nimaginations and representations. What is stated in the code of law,\nthat the souls of the vulgar among the believers are in the first\nheaven; this is founded upon the words of the prophet.\n\n    \u201cHis acquisition is but a known place.\u201d\n\nThe meaning of this relates to the different degrees of merit.\n\nBy \u201cParadise\u201d is understood one of the heavens, eight of which are\ncounted, and these are beneath the ninth, which is the roof of the\nParadise, as it is stated in the traditions. But, when the souls not\nyet come forth from the pit of the natural darkness of bodily matter,\nare nevertheless in a state of increasing improvement, then, in an\nascending way, they migrate from body to body, each purer than the\nformer one, until the time of climbing up to the steps of the\nwished-for perfection of mankind, yet according to possibility, after\nwhich, purified of the defilement of the body, they join the world of\nsanctity: and this final migration (death) is called _nasikh_,\n\u201cobliteration.\u201d\n\n    \u201cThe verses which we have abrogated, we have replaced by\n     others.\u201d\n\nSome call this state _A\u00e2r\u00e1f_,[115] \u201cboundary;\u201d which means a wall\nbetween heaven and hell, behind which shall be those who in their\nconduct fell short of goodness, until the time of being permitted to\nenter into heaven. If the iniquities of the souls predominate, then,\ndescending, they assume the forms of animals corresponding to their\nprevailing character: thus, the souls of the powerful malefactors and\nof the furious enter into the bodies of lions; the proud become\ntigers; the formidable, wolves; and the crafty and covetous appear as\nlittle ants; in this manner they are all ravenous, grazing, flying,\ncreeping; and this state of things is called _masakh_, \u201cmetamorphosis.\u201d\n\n    \u201cAs often as their skin is burnt we renew it with another,\n     in order that they may taste punishment.\u201d\n\n    \u201cThere is no kind of beast on earth, nor fowl which flieth\n     with its wings, but the same is a people like unto you.\u201d[116]\n\nSometimes, descending, the souls are united with vegetable bodies; and\nthis is entitled _rasakh_, \u201cfirmness.\u201d\n\n     \u201cUnder the form which thy master wills.\u201d\n\nSometimes they enter into mineral bodies, as for instance into metals;\nand this is named _fasakh_, \u201cfracture.\u201d\n\n    \u201cWe let you grow according to your acts.\u201d\n\nThe learned Umer Kh\u00edyam says:\n\n     \u201cEndeavor to acquire praise worthy qualities: for, in the\n        field of destiny,\n      Thy resurrection shall be in conformity\n        with thy qualities.\u201d\n\nThis threefold division they call \u201chell.\u201d The number of the stories of\nhell, according to the followers of the law, is seven; that of the\nsimple elements, four; and that of the compound elements, three:\naltogether seven. Every soul, on leaving the elemental world, enters\ninto one of the stories of hell. According to the _Mash\u00e1y\u00edns_,\n\u201cPeripatetics,\u201d the human soul which, during its connection with the\nbody has contracted bad habits, becomes afflicted and distressed by\nthe impurity of such human attributes as are accounted defects of the\nmind: on account of the extinction of sensual pleasure which had grown\ninto a fixed habit, the soul is bewildered, and its base customs and\nqualities bear manifestly upon it under the guise of a serpent, a\nscorpion, a burning fire, and by all the torments which are recorded\nin the law-book, whilst, on the contrary, the noble habits of the\nvirtuous shine under the guise of _Huris_, _K\u00e1surs_, sons, and youths,\nand in all the blessings of heaven.\n\n_Sir\u00e1t\u00b4_, \u201cthe bridge of the last judgment,\u201d signifies nothing else\nbut the temperature of power; as it has been established in the\ndoctrine of Ethics: for instance, the excess of courage is temerity, a\ndeficiency in it is cowardice; a medium between both is valour and, as\nto keep the middle tenor, is very difficult, this has been\nemblematized by something which is finer than a hair and sharper than\nthe edge of a sword, and by three arches, which indicate the due\nmixture of three powers, viz.: knowledge, courage, and lust. Under\nhell is meant elemental nature.\n\nWe shall pass to the interpretation of the gates of heaven, the number\nof which is eight; that of the gates of hell, seven. It is established\nthat there are five external senses and five internal; but all of them\nare not apt to perceive without the assistance of inference and\nimagination; because it is imagination which perceives the forms, and\ninference completes the perception of sensible things. The two\ninternal with the five external senses, make seven. If they attend not\nto the commands of reason, each of them goes for imprisonment to that\nhell which is under the heaven of the moon, and if they listen to\nthese commands, they reach with the ninth rank of intelligence the\neight gates of heaven for salvation and emancipation, as well as enter\nthe Paradise which is among the heavens.\n\n    \u201cAs to him who disobeyed, and preferred the worldly life,\n     hell shall be his abode; and as to him who feared the being\n     of the Lord and refused to give up his soul to\n     concupiscence, Paradise shall be his abode.\u201d\n\n       *     *     *     *     *\n\nUPON THE ANGELS OF PUNISHMENT.\u2015\u2015It is to be known, that there are\nseven rulers of the world over the seven stars which revolve within\nthe twelve signs of the zodiac; seven and twelve make nineteen, and\nover these nineteen rulers, that is, managers of the world, are other\nnineteen inspectors. In the space of the nether earth are seven powers\nof vegetation, viz.: that of nourishment, watering, birth, retention,\nattraction, mildness, and repulsion. There are twelve powers of animal\nlife, viz.: five external, five internal senses, and two powers of\nmovement, namely, lust and anger. Mankind, as long as they remain in\nprison beneath the heaven of the moon, and not severed from sensuality\nand its ties, is indispensably and continually subject to the\nimpressions of the upper and nether rulers, and to sufferings; but if\nit rids itself of these conditions, it enjoys freedom in this and in\nthe other world.\n\n_Nakir_ and _Monkir_ point to our praise-worthy or blameable conduct.\nThe body is a tomb, and so is the belly of the mother, and the\ninterior part of the heaven of the moon.\n\n       *     *     *     *     *\n\n  AN ACCOUNT OF THE PAGES OF HUMAN ACTIONS AND THEIR RECORDERS; AND OF\n    THE DESCENT OF ANGELS AND DEMONS TO THE GOOD AND THE WICKED.\n\nKnow that, of every speech or action which is said or done, a mark is\nmade by them; and when, in any one of them a repetition occurs, the\nmark becomes permanent, as it may be assimilated to what takes place\nin acquiring a knowledge or learning an art. As the marks of good and\nbad actions of mankind are determined, so every body shares\naccordingly pleasure or pain. Words or deeds, one by one, being\nrevealed and described, establish conviction; so that disavowal\nbecomes impossible. This is the office of two recorders, the one of\nwhom stands to the right and the other to the left; whatever of one\u2019s\nspeeches and actions is praise-worthy, this is called \u201cangelic;\u201d and\nwhatever is blameable is named \u201csatanic.\u201d This is what the prophet of\nArabia said: \u201c_From goodness arises an Angel, from badness a Satan._\u201d\nThe balance typifies the rule of justice in the retribution of\nconduct, so that there may not be any disparity; the basins of the\nbalance contain the good and bad actions; if the basin of the first\ndescends heavy, everlasting heaven is bestowed; if it ascend light,\nhell.\n\n    \u201cHe whose weight is heavy, shall be admitted to a delightful\n     life; and he whose weight is light, shall fall into hell.\u201d\n\nPraiseworthy speeches and actions are the properties of dignity,\nsteadfastness and peace of mind; blameable words and deeds belong to\nperturbation, doubt, and want of conviction; he who acquires composure\nand dignity of mind, obtains the grace of God; this grace is the\ntreasurer of paradise, who is _Razvan_, \u201cthe porter of heaven;\u201d but\ndoubt and perturbation are the leaders to misfortune and to disdain;\nand disdain is the treasurer of hell, who is called _M\u00e1lik_, \u201cthe\nkeeper of hell.\u201d\n\n       *     *     *     *     *\n\n  AN ACCOUNT OF MOUNTAINS AND SEAS, AND OF WHAT OCCURS UPON THE EARTH\n    OF THE LAST JUDGMENT.\n\nIt should be known, that a mountain can be the emblem of a body, which\nis as overgrown with wool, and the seas can signify the elements; or\nit may be proper to call the mountains \u201celements, which are opaque,\u201d\nand the seas \u201cthe skies.\u201d Besides, from a mountain, bodies can be\ndesired; as it may be the station of angels, and from the sea angels\nproceed. Attempting to investigate the nature of God we meet with a\nveil, and this veil is darkness. The only light we find is, that\nwhoever travels over the stages of materiality and spirituality,\nattains rest in the seat of purity,\n\n    \u201cNear the mighty King.\u201d\n\nThe veils of darkness are like colored wool raised up.\n\n    \u201cThe mountains shall become like carded wool of various colors\n     driven by the wind.\u201d[117]\n\nHe lifts up the immense veil before the light, as then the\ncontradiction, the mutual opposition, and the unsuitableness of\nconduct which arises from the sensuality of the body, vanish at the\npassing away of the body; conformity and concord, which belong to\nunity and harmony, manifest themselves; certainly nothing of\nrepugnancy and no sort of apprehension remains; the poison of serpents\nand of scorpions is no more; the wolf associates with the sheep, the\nfalcon with the little partridge, and confidence between those who\nfeared each other, appears;\n\n    \u201cWhen the animals will unite.\u201d\n\nWhen there is no body, there is no death. This is what the prophet\ndeclared: \u201cOn the day of resurrection death will be summoned and\nannihilated;\u201d he likewise said: \u201cOn the day of the last judgment hell\nwill be made visible:\n\n    \u201cHell manifests itself to whosoever looks.\u201d\n\nOn no other day but this, hell, as it is, can be seen; because one who\nis plunged in the ocean, how can he see the ocean? It is when he rises\nabove the waves that he can distinguish them:\n\n    \u201cA spirit appears better on the border of an expanse.\u201d\n\nI have now given an explanation about the streams of heaven and hell;\nthe pleasures and pains during the time of the soul\u2019s progress and\nregress. The running streams signify life, which the celestial\ncommunity enjoys; milk is the cause of nourishment in early infancy,\nand is more excellent than water; because, although its use be at\ntimes salutary for all, yet, in different circumstances, it is not so\nfor all. Rivers of milk signify rivers of knowledge for noble persons;\nthey proceed from the origin and development of sciences, and from\nthese rivers is derived the enjoyment of the celestial beings, whose\nstate may be compared to that of infancy. Honey is the cause of\nrecovery to the sick and afflicted, and is more excellent than milk,\nbecause its advantage is reserved to a certain number only; and rivers\nof honey in heaven are emblematical of rivers of noble sciences; and\nthe enjoyment of the select in heaven is derived from these rivers.\nWine is the cause of the removal of terror, and fear, and sadness; and\nis more excellent than honey, because it is prohibited to the people\nof the world, and permitted and legal to the inhabitants of heaven;\nand it is a purifying draught of the water of Paradise:\n\n    \u201cTheir lord made them drink a purifying beverage.\u201d\n\nAnd rivers of wine in heaven signify rivers of knowledge, for the\nnobles, among noble personages, and their enjoyment in heaven is\nderived from these rivers:\n\n    \u201cThere will be rivers of limpid water, and rivers of milk,\n     The savor of which shall not be altered; rivers of wine\n     Will be a delight to those who drink of them;\n     And there will be rivers of purified honey.\u201d\n\nFor the inhabitants of hell are four rivers, in opposition to those in\nheaven; they are called \u201cthat of heat; that of water, blood, and\nmatter; that of liquid pitch: and that of poison;\u201d that is to say:\ndeath, ignorance, simple ignorance, and compound ignorance; for it is\nsaid:\n\n    \u201cThese are the similes which we propose to men; the wise only\n     understand their explanation.\u201d\n\n       *     *     *     *     *\n\n  ACCOUNT OF THE TREE _TUBA_, WHICH IS IN HEAVEN, AND THE TREE\n    _ZAKUM_, WHICH IS IN HELL.\n\nIt is to be known that _T\u00faba_[118] is a celestial tree which sends\nbranches into every corner of heaven; and this is an emblem of the\ntree of wisdom, from which branches extend to every corner\u2015\u2015to any\nbody, whether it be elemental or imaginary; that is to say, to every\nmind which is illumed and warmed by a ray of the sun of wisdom; it is\nby this light that his speech and conduct answer the exigency of\nwisdom, and that he considers well the end of his actions; so that he\nhas never to repent of any one of his words or deeds, which is a sign\nof knowledge.\n\nThe tree _zak\u00fam_[119] represents the tree of nature, a branch of which\nextends to every corner, that is to say, whatever power a man\n(actuated by it) exerts, he never considers the end of the action\nwhich he does, and has therefore always to repent of his words and\ndeeds, which is a sign of ignorance.\n\nAs to an explanation about the Har and Kasur, it is to be known that\nboth names relate to secrets of hidden things and sciences, which are\nconcealed from the eyes of the profane by a veil, or by the pavilions\nof sublimity:\n\n    \u201cThe Hur and Kasur are concealed in the pavilions.\u201d\n\nThe hand of men with an elegant and fanciful conception has never\nreached, nor shall ever reach, them.\n\n    \u201cNobody has ever touched them before, neither men nor genii.\u201d\n\nFor these Hur and Ka\u015bur belong to men endowed with sanctity and truth;\nas often as these perfect personages approach them, they find also\nvirgins, and enjoy each time a pleasure such as they never had before;\nbecause each time they meet with the beginning of a new meaning, finer\nthan the former, although they obtain these objects before their\ndeath.\n\nIt has been stated by some sages that, when they were intent upon some\nhigh undertaking, they declared after its conclusion: \u201cHow can\nemperors and their sons enjoy such a happiness, which is still to be\nincreased when all impediments will be removed.\u201d Know, men attached to\nexterior evidence said, that whatever is commonly believed of the last\njudgment, and what is connected with the soul of the world, implies\nnothing else but that, from the time when the Almighty God brought\nforth out of nothingness into existence, the heavens, the stars, the\nmaterial bodies, the three kingdoms of nature, and the essences, the\nduration of the world shall extend to that period when he will again\nplunge the whole into non-existence, and this shall be \u201cthe other\nworld.\u201d\n\nThe learned say besides, that the composition of the human body, and\nits conjunction with the soul, make but one period of time, although\nbirth and life appear two distinct periods; the one comprising the\nsensible and perceptible world, the other the rational and\nintellectual world: for\n\n    \u201cWhoever is not born twice, shall not enter at the same time\n     into the kingdom of heaven and that of the earth.\u201d[120]\n\nThis is the speech of the Lord Jesus, and with him the present and the\nfuture world have also a twofold signification, also both a particular\nand a common one. As to the particular\u2015\u2015there is something external\nand internal in every one; body and soul in every one; this is his\npresent and future world. As to the common signification\u2015\u2015there is an\nexternal and an internal world, that is, the material world is the\npresent, and the future is the internal world. As to what is stated in\nthe ostensible law, that the earth has seven stories and the heaven\nalso seven, the interpretation of this is, that the earth is divided\ninto seven regions, whence is concluded that the heaven also is\ndivided into seven, separate from which they account the _Kersi_ or\n_Arsh_, that is the ninth heaven. As to what is said, that on the day\nof resurrection the heaven will be folded together,\n\n    \u201cOn the day on which we shall fold the heavens, as the angel\n     folds the book (of good and bad actions of men), we shall\n     replace them as they were formed at the beginning of the\n     creation. The heavens will then be folded by his grace,\n     power, and strength,\u201d\n\nAnd the earth changed into another.\n\n    \u201cOne day we shall change this earth into another earth.\u201d\n\nAnd after this change the earth and heaven will be annihilated; the\nearth will be like pure silver, and upon this earth no sin whatever\nwill be committed: in all this, the day of resurrection, heaven, and\nhell are rendered present. As to what is asserted that this earth will\nbe changed into another\u2015\u2015the Orientals say, this is meant to relate to\na vision which is called the region of symbolic truth. And the\nrendering present heaven and hell; this also refers to an attribution\nof good and bad. Whoever assumes the form of Hur or K\u00e1sur, serpent or\nscorpion, is rendered happy or miserable. As to the transmutation of\nthe earth\u2015\u2015this needs no interpretation: what wonder is it that the\nculture of a region passes into that of another country; and the\npassage from the region of the sensible into that of allegory is\nevident in the transformation of the folded heavens. It has also been\nmaintained that \u201cthe book of God\u201d is one thing, and \u201cthe word of God\u201d\nanother: because the word is derived from the world[121] of commands,\nwhich has its purport from the invisible and rational world; whilst\nthe book is from the world of creatures; that is, the material world;\nthe word, when written down, becomes a book; a command which is\nbrought to pass becomes an action; and this is, with these believers,\nthe meaning of the words: _Run fa yakun._\n\n    \u201c(God said) \u2018Let it be,\u2019 and it was.\u201d\n\nThe world of command is devoid of contradiction and multiplicity; it\nis pure in its essence but the world of creatures contains\ncontradiction and multiplicity, and no atom of all atoms of beings is\nout of the material world.\n\n    \u201cThere is nothing fresh or dry but in the true book (the\n     Koran).\u201d\n\nBesides, the world of forms and of perceptible things is to be\nconsidered as the book of God, and every thing as a _Surah_, \u201ca\nchapter,\u201d of the Surahs of this book; the alternation of days and\nnights, the changes and alterations in the horizon and in the\nphenomena are the vowel points of this book; the days and nights of\nthis book, Surah after Surah, verse after verse, letter after letter,\nfollow each other, as in writing the lines are read in succession;\nthus thou proceedest, from line to line and from letter to letter,\nuntil thou findest the meaning which is hidden in the subject of the\nwords and expressions, until thou knowest and renderest evident to\nthyself the purport of the book:\n\n    \u201cWe shall show our verses (of the Koran) in the horizon (every\n     where), and in their souls, until it become evident to them\n     that it is the truth.\u201d\n\nAnd when thou understandest the book and hast satisfied thy desire,\ncertainly the book is then closed and put out of thy hand.\n\n    \u201cOn the day on which we shall fold the heavens, as the angel\n     folds the book\u2015\u2015the heavens will then be folded by his\n     grace, power, and strength.\u201d\n\nAnd it was said, \u201cOn the right hand,\u201d that it may be manifest, that\nthose who are at the left can have no share in the possession of\nheaven.\n\nThe change of the earth is thus interpreted, that mankind has two\nstates: at first a terrestrial body and a heavenly nature, subject to\nthe dictates of passion and of lust; and in this state all creatures\nare in the troubles of imagination, and pride, and conceitedness. Then\ntakes place the first blast of the trumpet for the sake of rest, in\norder that the terrestrial, who are subject to the qualities of the\nbody, and the celestial, who possess those of a higher nature, may\nboth of them become dead to the troubles of imagination, pride, and\nconceitedness, unless a few of the qualities of the former state\nremain alive; as this, on account of these very qualities, may be\nindispensable by the power of necessity.\n\n    \u201cAnd the trumpet was blown, and all the beings who were in\n     heaven and upon earth were troubled, except those whom God\n     willed (that they should not).\n\nThe second blast of the trumpet will be for recalling all men to life,\nso that the terrestrial, who are endowed with the qualities of nature,\nmay resuscitate from the death of ignorance and the sleep of\nheedlessness, and rise up; that they may avert their face from\nmaterial objects and bodily pleasures, which are understood under the\nname \u201cworld,\u201d and devote themselves to reasonable pursuits and\nspiritual enjoyments, which are essential, so as to know every thing\nin its real nature: which is\n\n    \u201cThen the trumpet shall be blown, and instantly they shall\n     resuscitate, and see.\u201d\n\nIn this state, the body, world, and the nature of reason and law, are\nbroken.\n\n    \u201cThe earth was illumed by the light of his Lord; he placed\n     the books, and he brought the prophets and the witnesses.\u201d\n\nThen the earth of darkness shall be changed into the world of light,\nand the heaven of nature into the sphere of spirits:\n\n     \u201cOn the day on which the earth shall be changed for another\n     earth, as well as the heavens; and it shall then be known\n     that there is but one God, the Almighty.\u201d\n\nThe obscuration of the stars, and the extinction of the sun\u2019s and the\nmoon\u2019s light are interpreted, that the stars signify the external and\ninternal senses, each of which is in its corresponding sign in heaven;\nthe spirit of animals and the light of the moon are referred to the\nlight of the soul; as the human soul has in fact no light of its own,\nbut solicits an abundant loan of it from the sun of reason, and\ndiffuses it according to its own deficiency. It is said, that when the\nhuman soul manifests itself, then sensuality remains out of its action;\n\n    \u201cWhen the stars shall be obscured;\u201d\n\nAnd when the light of reason breaks forth, then the human soul also is\ndismissed from its action, and when the benefitted unites with the\nbenefactor, then an incomparable form shows its face;\n\n    \u201cHe reunited the sun and the moon.\u201d\n\nAnd when the light of God shines forth, that is, when \u201cknowledge is\ninfused,\u201d which is equivalent to revelation, manifesting itself, then\nreason and sight are removed from the action, which they call\n\n    \u201cWhen the sun shall be folded up.\u201d[122]\n\nThere are fifty stations in the field of judgment:\n\n    \u201cPresent is the Creator and the master;\n     At every station another question;\n     Whoever gives his answer with justness\n     Shall reach his station with rapidity.\u201d\n\nThe stations are in their order as follows: five external and five\ninternal senses; seven powers of passion and lust; three spirits of\nnature, that is, of minerals, vegetables, and animals; four humors;\nthree kingdoms of nature; four elements; eight temperatures; seven\nforms of imagination; the other four will be stated on another\noccasion.\n\nThe book of God signifies knowledge. As to the last judgment and the\nresurrection of bodies, intelligent men said, that each atom of the\natoms of a human body, which are dispersed, will be all collected on\nthe day of resurrection, and restored to life, and at this hour there\nwill be no question put about any thing done, but what is come to us\nfrom the prophets and saints, this we must believe. The learned say\nbesides, that the question is here about the soul, which on the day of\nresurrection returns (to its origin), and this substance is pure, and\ndoes not require to be suitable to any dimension, color, or place, but\nis independent of all these, and on that account fit for sciences and\nknowledge of all things; its extreme excellence is to be able to\ncollect for review all things from the first origin to the last\nextremity, and to know that whenever it attains that degree of\nperfection, it has returned to the place of its origin; and this is\nthe knowledge of purity, which is remote from the defilement and\nmixture of what is material. The learned assert besides, that _the\nnight of power_, \u201cthe night on which the Koran was sent down,\u201d refers\nto the beginning, and the day of resurrection to the place to which\none returns; because the nature of night is to conceal things of which\nfew may have information, and the nature of day is to bring to view\nthings of which all may take notice. Further, the whole of the notions\nand powers of primitive creation is contained in the knowledge of God,\nwho is understood under the name of \u201cprimitive, permanent, and\npredestinator.\u201d Every body possesses not this knowledge; it was then\non account of the belief that the predestinations were concealed in\nit, that \u201cthe night of power\u201d was said to be \u201cprimitive,\u201d and as in\nthe place to which one returns (that is at the resurrection) every\nthing concealed shall become manifest, and every one be informed of\nit, on account of this belief, this place was referred to \u201cday.\u201d As on\nthis day, all are to rise from the tomb of the body, and to awake from\nthe sleep of heedlessness, it was called \u201cthe resurrection.\u201d\n\nAccording to the learned, K\u00e2bah (the square temple at Mecca) is an\nemblem of the sun, on which account it is right to worship it; and the\nwell _Zem zem_[123] signifies likewise \u201cthe great luminary,\u201d as _Hak\u00edm\nKh\u00e1k\u00e1n\u00ed_ said relatively to both:\n\n    \u201cO K\u00e1bah, thou traveller of the heaven!\n     O Zem zem, thou fire of the world!\u201d\n\n_Hajer ul \u00e1svad_, \u201cthe black stone at Mecca,\u201d represents the body of\nVenus, which on the border of the heavens is a star of the planets.\nSome have interpreted the resurrection of the bodies in the sense of\nthe learned, who referred it to the revolution of the heavens, and to\nthe influences of the stars upon the terrestrial globe.\n\n    \u201cEvery external form of things, and every object which\n       disappeared,\n         Remains stored up in the storehouse of fate;\n     When the system of the heavens returns to its former order,\n     God, the All-Just, will bring them forth from the veil of\n       mystery.\u201d\n\nAnother poet says:\n\n    \u201cWhen the motion of the heavens in three hundred and sixty\n       thousand years,\n     Shall have described a minute about its centre,\n     Then shall be manifest what had been manifest before,\n     Without any divergence to the right or to the left.\u201d\n\nThe great revolution with them, according to the word of _Berzasp_,\nthe disciple of Taham\u00faers, is of three hundred and sixty thousand\nsolar years: that is, as the motions of the heavens take place in a\ncircle, their positions are necessarily determined; when, according to\nthat revolution, the positions of the heavens manifest themselves so\nthat from the contiguities, the _adw\u00e1r_ and _ikw\u00e1r_,[124] \u201cthe\ncycles,\u201d the _zatk_ and _fatk_, \u201cthe shutting and opening,\u201d from the\nconjunctions of the whole and from the unions, all parts of the\nphenomena show the very same necessarily determined position, in its\nreality without increase and decrease. In the books of the Persian\nsages is stated that, as the motions of the heavens are circular,\ncertainly the compasses return to the same point from which the\ncircumference began to be drawn, and when at a second revolution the\ncompasses run over the same line upon which the former circumference\nwas drawn, undoubtedly, whatsoever has been granted in the former\ncircumference, shall be granted again; as there is no disparity\nbetween two circumferences, there will be no disparity between their\ntraces; because the phenomena, having returned to that order in which\nthey were found in the beginning, the stars and heavens, having made\ntheir revolution about the former centre, the distances, contiguities,\nappearances, and relations having in no aspect been contrary to the\nformer aspects, certainly the influences which manifested themselves\nfrom yonder origin shall in no manner be different.\n\nThis is called in Persian _mah\u00edn cherkh_, \u201cthe great circle;\u201d and in\nArabic _dawrah-i kabra_.\n\nF\u00e1r\u00e1bi[125] says: the vulgar form to their own sight their belief\naccording to the shape of their imagination, and will continue to form\nit so, and the place of their imaginations will be a body of the\nheavenly bodies. The venerable Shaikh Maktul tends to establish in his\ndemonstrations, that the heavenly bodies are places of imaginations of\nthe inhabitants of heaven, and that beneath the heaven of the moon,\nand above the globe of fire is a spherical body, without motion, and\nthis is the place of the imaginations of the inhabitants of hell.\n\nIt is to be known, that this sect hold the world to be eternal, and\nsay that, as the sun\u2019s light is to the heaven, so is the world to God.\nNothing was that had not been, and nothing will be that is not.\nFurther, according to the expounders of theological law, the world is\na phenomenon of time. The philosophers assert, the meaning of that\nphenomenon is \u201cprocreation;\u201d and the phenomenon of procreation is not\ncontradictory to \u201cpermanency;\u201d infinite permanency coalesces with time.\n\n\n     [107] \u0627\u0645\u0643\u0627\u0646 _imkan_, \u201cpossibility,\u201d signifies that, the\n     existence or non-existence of which, is the necessary\n     consequence of the essence of a thing. The philosophers\n     distinguish by name four sorts of possibility: 1. _imkan\n     zati_, \u201cpossibility with respect to essence;\u201d 2. _imkan\n     istidadi_, \u201cpossibility by disposition,\u201d also called\n     _mok\u00fani_, \u201ceventual;\u201d 3. _imkan khaz_, \u201cspecial\n     possibility;\u201d and 4. _imkan \u00e2am_, \u201cgeneral\n     possibility.\u201d\u2015\u2015(See on this subject _Jorjani\u2019s Definitions,\n     Notices et Extraits des MSS._, vol. XI pp. 82-83.)\n\n     [108] The word _\u00e2kl_ has a manifold and therefore often\n     vague meaning; it corresponds sometimes to Holy Ghost. I\n     thought it right to translate it hereafter by\n     \u201cintelligency,\u201d in the double acceptation of \u201cunbodied\n     spirits\u201d and \u201cwisdom;\u201d and also by \u201creason.\u201d\n\n     [109] His whole title is _Shemseddin Muhammed ben Yahja, ben\n     Ali Lahj\u00e1ni_, a native of Lahjan, a town in the province of\n     Gilan. He wrote in A.D. 1474 a work under the title\n     _Mefat-i-hul \u00e2jaib fi sherh-i-Gulshen-raz_, \u201cthe Key of\n     Marvels, in explanation of the Mystery of the Rosebower.\u201d\n     The latter work was quoted vol. I. p. 82.\n\n     [110] See vol. I. p. 2. note.\n\n     [111] I shall attempt to sketch, in the smallest possible\n     compass, the fundamental ideas of Asiatic cosmology, which\n     are rather confusedly stated in the text.\n\n     According to the Dasatir, God created primitively,\n     immediately, and singly, _the supreme intelligence_; this\n     produced the _second intelligence_, with the primitive soul\n     and body; the second intelligence brought forth the third,\n     and the corresponding heavenly sphere, with soul and body;\n     and so down to the tenth intelligence, to wit that of _human\n     reason_. The modern Orientals kept the first-born supreme\n     intelligence, which to the Muhammedans was sanctified by the\n     verse of the Koran, saying: _The first being which God\n     created was intelligence_, and established a double series\n     of descending intelligences and ascending heavenly spheres,\n     as follows, according to the ancient and modern system:\n\n                            COSMOLOGY\n\n        OF THE DASATIR.                  OF THE MODERN ORIENTALS.\n\n        _Intelligences._                        _Spheres._\n\n    The Ist\n  intelligence.\n     II          The Ist          The IXth       The uppermost\n               intelligence.   heavenly sphere.      Heaven.\n     III            II              VIII        That of the zodiac, or\n                                                  of fixed stars.\n     IV             III             VII         That of Saturn.\n     V              IV              VI                  Jupiter.\n     VI             V               V                   Mars.\n     VII            VI              IV                  the Sun.\n     VIII           VII             III                 Venus.\n     IX             VIII            II                  Mercury.\n     X              IX              I                   the Moon.\n     XI             X           The human.              the Earth.\n\n     The difference between the system of the Dasatir and the\n     latter consists only in this: that the first enthrones the\n     first supreme intelligence, or reason, above all nine\n     heavenly spheres, and assigns to the second intelligence\n     with its soul and body the ninth sphere, in which the latter\n     system places the first intelligence, and the third\n     intelligence corresponds to the eighth sphere, and so on;\n     each intelligence is placed in the first system, one sphere\n     higher than in the latter; so that the numbers of\n     intelligences and spheres, counterparts of each other, do\n     not form a perfect _Dekas_, which mutually meets in the\n     sacred number _five_, but they make an Endekas. Besides, the\n     Muhammedan philosophers call the soul of the second\n     intelligence \u201cthe truth of truths,\u201d and identify it with\n     Muhammed, who is said to have declared: _The first being\n     which God created_ _was my light._\u2015\u2015(See upon this subject\n     _Heidelberger Jahrb\u00fccher der Literatur_. 1823. _Erste\n     H\u00e4lfte_, pp. 313, etc.)\n\n     [112] Koran, chap. III. v. 163.\n\n     [113] _Shoster\u00ed_, or _Toster\u00ed_, \u201cnative of the town of\n     Shoster or Toster,\u201d is the surname of Abu Muhammed (above\n     Mahmud) _Sahal Ben And_. He is reputed as one of the\n     principal chiefs of the Suf\u00eds; he was a disciple of Zu al\n     nun, and condisciple of Jionaid. He died in his eightieth\n     year, in the year of the Hejira 283 (A. D. 896).\n\n     [114] See pp. 8-9, note 2.\n\n     [115] _A\u00e2r\u00e1f_, the plural of _\u00e2rf_, from the verb _arafa_,\n     \u201cto distinguish between two things, or part of them:\u201d some\n     interpret it as above, \u201ca wall; any thing that is high\n     raised, as a wall of separation may be supposed to be.\u201d In\n     the Koran, chap. VII. entitled _Al A\u00e2r\u00e1f_, v. 44, it is\n     called \u201ca veil,\u201d to wit: \u201cBetween the blessed and the damned\n     there shall be a veil, and men shall stand on _Al Araf_, who\n     shall know every one of them by their mark, and shall call\n     unto the inhabitants of Paradise, saying: \u2018Peace be upon\n     you:\u2019 yet they shall not enter therein, although they\n     earnestly desire it.\u201d It appears a sort of purgatory for\n     those who deserve neither hell nor heaven. In this sense it\n     is taken above. Others imagine it to be a state of limbo for\n     the patriarchs and prophets, or for the martyrs and saints,\n     among whom there will also be angels in the form of men.\n     But, on the day of universal judgment, all those who are\n     confined in this place shall prostrate themselves in\n     adoration before the Lord, and hear these words: \u201cEnter ye\n     into paradise; there shall come no fear upon you, neither\n     shall ye be grieved.\u201d\u2015\u2015_Ibid._, v. 47.\n\n     [116] Koran, chap. VI. v. 38.\n\n     [117] Koran, chap. CI. v. 4.\n\n     [118] _T\u00faba_, says Herbelot, according to the Commentators\n     of the Koran, is a word derived from the Ethiopian language,\n     and means properly \u201ceternal beatitude.\u201d The Tuba, as the\n     heavenly lotos tree, or tree of life, occurs in all\n     mythologies, in the Chinese, Indian, Persian, Egyptian, and\n     Scandinavian. This tree is represented upon the coffin of a\n     mummy which exists in the imperial cabinet of Vienna; a\n     deity pours out from its branches the paradisiacal fountain,\n     which, according to the Muhammedans, issues from the roots\n     of the tree of life.\u2015\u2015(See _The Mines of Orient_, vol. V.)\n\n     [119] This tree is imagined to spring from the bottom of\n     hell. There is a thorny tree, called _zak\u00fam_, which grows in\n     Tah\u00e2ma, and bears fruit like an almond, but extremely\n     bitter; and therefore the same name is given to this\n     infernal tree.\u2015\u2015(See Sale\u2019s _Koran_, pp. 104, 310.)\n\n     [120] This seems an incorrect quotation from St. John\u2019s\n     Gospel, chapter III. verse 3, which is as follows: \u201cJesus\n     answered and said unto him (Nicodemus): Verily, verily, I\n     say unto thee, except a man be born again, he cannot see the\n     kingdom of God.\u201d\u2015\u2015Further, v. 5: \u201cVerily, verily, I say unto\n     thee, except a man be born of water and of the spirit, he\n     cannot enter into the kingdom of God.\u201d\u2015\u2015V. 6: That which is\n     born of the flesh, is flesh; and that which is born of the\n     spirit, is spirit.\u201d\u2015\u2015V. 7: \u201cMarvel not that I said unto\n     thee, you must be born again.\u201d\u2015\u2015V. 8: The wind bloweth where\n     it listeth, and thou hearest the sound thereof, but canst\n     not tell whence it cometh and whither it goeth: so is every\n     one that is born of the spirit.\u201d\n\n     [121] The word _\u00e2alem_, \u201cworld,\u201d has here (as it occurs with\n     the corresponding Sanskrit word _loka_) the meaning of\n     state, \u201ccondition.\u201d\n\n     [122] Koran, chap. LXXXI. v. 1.\n\n     [123] A well at Mecca, see this vol., p. 14-15, note 1.\n\n     [124] \u0627\u062f\u0648\u0627\u0631 \u0648 \u0627\u0643\u0648\u0627\u0631 are the cycles or revolutions of years,\n     according to which the astrologers pretend to prognosticate\n     the accidents of human life. Every _adw\u00e1r_ consists of 360\n     solar years, and the _ikw\u00e1r_ of 120 lunar years; the whole\n     art consists in finding the combination of these years, and\n     their respective relations.\n\n     [125] _Ab\u00fa Na\u015br Muhammed Ebn Turkhan al F\u00e1r\u00e1b\u00ed_, a native of\n     _Farab_, a town situated on the occidental confines of\n     Turkestan, afterwards called _Otrar_. He is esteemed as the\n     greatest philosopher among the Muselmans, and at the same\n     time the most detached from the world. To him is attributed\n     the translation of Aristotle\u2019s Analytics, under the title of\n     _Anoluthica_. Avisenna confessed to have derived all his\n     science from him. Ghazali counts F\u00e1r\u00e1bi and Avisenna among\n     the philosophers who believed the eternity of the world, but\n     not without a first mover, which doctrine is believed by the\n     Muselmans to be atheistical. F\u00e1r\u00e1bi died in the year of the\n     Hejira 339 (A. D. 950), according to Ebn Chal and Abulfeda,\n     quoted by Pococke (p. 372); according to Herbelot in Hejira\n     343 (A. D. 954).\n\n\n  SECTION II.\u2015\u2015OF THE REPUTATION AND THE TRUTH OF THE PROPHETIC\n    DIGNITY.\n\nKnow that, when individuals of mankind want to associate in the\nconcerns of life, they find it indispensable to have recourse to\ncustoms, regulations, and religious faith, in order that they may be\nconcordant, and that oppression may be excluded from their\ntransactions and associations, and the order of the world preserved.\nIt is requisite to refer the customs and regulations to God, and to\nproclaim that they proceed from God, in order that all may adopt them.\nOn that account the necessity of theology and of a prophetic mission\nbecame evident, in order that the institutes for the government of the\ncreatures may be established, and, by means of mildness and severity,\nmen might be induced to be concordant, and the different conditions of\nthe world arranged. And such an institutor is named \u201cillustrious\nsage;\u201d his precepts are likewise celebrated; among the eminent\nmoderns, his title is that of \u201cprophet,\u201d or \u201clegislator,\u201d and that of\nhis precepts \u201cthe law.\u201d But his deputy, who is a judge, ought to be a\nperson distinguished by divine grace, that he may promote the\ninstruction and arrange the affairs of mankind; such a man is called\nby the wise \u201can universal ruler,\u201d and his precepts are entitled \u201cthe\npractice of the empire;\u201d the moderns gave him the name of _Im\u00e1m_, and\nto his precepts that of _Im\u00e1met_. The unusual customs, which are\ncalled _m\u00e2jaz\u00e1t_,\u2019 \u201cmiracles,\u201d[126] and _kir\u00e1m\u00e1t_, \u201cprodigies,\u201d[127]\nhave been submitted to investigations from which it results that the\nvital spirit, or soul, is the cause of the accidents which are\nmanifested in our body, such as anger and violent emotion. It may be\nthat the vitality attains such a force in every manner, that its\nrelation to this world of depravity becomes of that nature as is our\nrelation to our own bodies: then its desire proves the cause of the\naccidents; it brings about what it wishes in this world. On that\naccount, all the learned agree on this point, that, in every respect,\nthe soul is of an extreme ingenuity and sagacity, so that, of\nwhatsoever kind the knowledge may be to which it turns its attention,\nit renders itself master in one day of the whole science, and the\npower of its memory is such, that it recollects whatever it has heard\nbut once, and, to whatsoever object it directs its look, the soul will\ngive an account of it, of the past as well as of the present. Another\npower of the soul is to know, either in a dream or by _ilh\u00e1m_,\n\u201cinspiration,\u201d[128] an event before it takes place. A further power of\nthe soul is, to discover the purport of whatever it sees. All this\ntogether is the attribute of the soul. When, on account of pious\nausterity and struggles in the cause of God, one\u2019s sensual spirit is\nkept in due temperature, it becomes like an essence of heaven, and his\nrational soul borrows as much as possible from the heavenly spirit, in\nthe same manner as a polished mirror receives the image from a painted\nsurface. Whatever comes forth from the rational soul in the way of\ngenerality, of that the rational soul gives an account by means of\nimages in the way of particularity, and brings it home to common sense\nby way of allegories. And when comprehended by common sense, it\nbecomes evident, and there is no difference between what comes to\ncommon sense from the exterior or from the interior; on which very\naccount some have entitled it the _common_ sense, as being sensible\nfrom both sides. Further, he whose constitution is better tempered,\nand whose power of imagination and common sense is brighter, he, after\nbeing freed from worldly dependencies, will possess a righter\nfore-knowledge, such as that in sleep: for sleep also is suitable to\nprescience, and the revelation of some prophets was received during\nsleep.\n\n       *     *     *     *     *\n\nUPON THE MEANING OF REVELATION AND INSPIRATION.\n\nSome of the novices who feel themselves in this state, comprehend at\nonce something which they did not understand before; they suppose they\nare as if hearing something from within, and this they call \u201ca voice\nfrom an invisible speaker.\u201d It has been said that, in miracles and\nsupernatural events, there is no doubt of our spirit being the\nphenomenon\u2015\u2015which manifests itself in the human body from men, tal\nexcitement and exultation; then it may happen that the spirit receives\nsuch a force and perfection, that its relation to the world of\ncorruption be like our relation to the body whence its desire may be\nthe mover in this exterior world.\n\nThere is another wonderful science and property of things. The lord\nShaikh Abu Al\u00ed[129] says in his book, \u201cthe Ascent to Heaven:\u201d All the\nspirits are subject to more perfect intelligences, except \u201cthe Holy\nGhost,\u201d who is the mediator between the self-existing Being and the\nfirst intelligences, and this is \u201cthe command;\u201d and the word of God\nmeans \u201cthe revelation,\u201d which the Holy Ghost makes by the intervention\nof perfect intelligences, and which is manifested by the prophetic\nspirit; whence, whatever is the speech of the prophet, all is the\nexpression of the word of God, and his word is futile by itself, and\nthe name of holiness comes from God alone.\n\n\nUPON THE INTERPRETATION OF THE MIRACLES OF THE PROPHET.\n\nThe learned possess a great number of versions on this subject, but\nthe best of all interpretations is that of the lord ra\u00eds, the wise Abu\nAl\u00ed S\u00edn\u00e1, who declares: \u201cSo said the prophet of God, Muhammed, the\nselected (peace be upon him):[130] \u201cOne night I slept in the house of\nmy father\u2019s sister;[131] it was a night of thunder and lightning; no\nanimal uttered a sound; no bird was singing; no man was awake; and I\nslept not, but was suspended between sleep and waking: the secret\nmeaning of this might have been, that it was a long while before I\nbecame desirous of understanding the divine truth. Under the shield of\nthe night, men enjoy greater freedom, as the occupations of the body\nand the dependence of the senses are broken. A sudden night fell then,\nand I was still between sleep and waking; that is, between reason and\nsensuality. I fell into the sea of knowledge; and it was a night with\nthunder and lightning, that is, the seven upper agents prevailed, so\nthat the power of human courage and the power of imagination sunk from\ntheir operation, and inactivity manifested its ascendancy over\nactivity. And lo! Jabr\u00ed\u00edl came down in a beautiful form, with much\npomp, splendor, and magnificence, so that the house became\nilluminated; that is, the power of the holy spirit came upon me in the\nform of the command, and made such an impression upon me, that all the\npowers of the rational soul were renewed and enlightened by it. And\nwhat the prophet said in the description of Jabr\u00ed\u00edl, \u201cto have seen him\nwhiter than snow, with a lovely face, black hair, and on his forehead\nthe inscription: \u2018There is no God but one God;\u2019 the light of his eyes\ncharming, the eyebrows fine, having seventy thousand curls twisted of\nred rubies, and six hundred thousand pearls of a fine water,\u201d that is,\nhe possessed so many beauties in the eyes of pure reason, that if an\nimpression of these beauties was made upon a sense, it was able to\nperceive those which have been described, and the purport of the\nwords: \u201cthere is no God but one God,\u201d appeared in a determined light:\nthat is he whose eyes fall upon his perfections is removed from the\ndarkness of infidelity, and doubt, and worldly connection; and in such\na manner he feels himself fortified in the certitude of the Creator,\nand attains such a degree of virtue, that hereafter, upon whatsoever\ncreature he looks, his faith in God\u2019s unity will be enhanced by it.\nAnd such were the charms of the angel that, if one possessed seventy\nthousand curls, he would not attain to his beauty; and such was his\nrapidity, that thou wouldst have said, he was flying with six hundred\nwings and arms, so that his progress knew neither space nor time.\u201d\n\u201cWhat he said came upon me, and he took me to his bosom, and gave me\nkisses between the eyes, and said: \u2018O thou sleeper, how long sleepest\nthou? rise!\u2019 That is, when the power of holiness came upon me, it\ncaressed me, opened the road of its revelation, and exalted me; a\ncertain delight which I cannot describe diffused itself in my heart,\nand transported me to devotion. The angel then continued: \u2018How long\nsleepest thou?\u2019 that is \u2018why indulgest thou in the delusions of\nfalsehood? thou art attached to the world, and, as long as thou\nremainest in it, and before thou awakest, knowledge cannot be\nobtained; but I, from compassion towards thee, shall be thy guide on\nthe road. Rise.\u2019 I trembled at his words, and from fear jumped up from\nmy place: that is, from timid respect for him no reflection remained\nin my heart and mind. He further said: \u2018Be calm, I am thy brother,\nJabr\u00ed\u00edl;\u2019 thus, by his kindness and revelation, my terror was\nappeased. But he unfolded more of his mysteries, so that fear returned\nupon me. I then said: \u2018O brother, I feel the hand of an enemy.\u2019 He\nreplied: \u2018I shall not deliver thee into the hand of an enemy.\u2019 I\nasked: \u2018Into whose?\u2019 He answered: \u2018Rise, and be glad, and keep thy\nheart within thyself:\u2019 that is, preserve thy memory clear, and show\nobedience to me, until I shall have removed the difficulties before\nthee. And as he spoke I became entranced and transported, and I\nproceeded on the footsteps of Jabr\u00ed\u00edl; that is, I forsook the sensual\nworld, and by the aid of natural reason I followed the footsteps of\nholy grace.\u201d What the prophet said: \u201cI saw \u201cBor\u00e1k upon the footsteps\nof Jabr\u00ed\u00edl,\u201d signifies, the practical reason which triumphs by means\nof the power of sanctity, and by its assistance gains the ascendancy\nover this world of corruption: for from the heavenly intelligences\nproceeds practical reason, which is the supreme king and assistant of\nthe soul, at any time when it may be required. It is to be compared to\nBorak for this reason, because it was the illuminator of the night,\nand the vehicle of the protector, who on that journey wanted it: on\nthat account the prophet called it _Bor\u00e1k_. And as to what he further\nsaid: \u201cIt was greater than an ass \u201cand smaller than a horse;\u201d this\nmeans, it was greater than human reason, but smaller than the first\nintelligence. And \u201cBorak\u2019s face was like that \u201cof a man,\u201d signifies,\nhe had a propensity for human order and much kindness for men, as a\nfamily by its manner and likeness among men has a bearing to kindness\nand arrangement. What the prophet stated of \u201ca long hand and long\nfoot,\u201d means that his benefit extends to all places, and that his\nbounty keeps all things new. What he stated: \u201cI wanted to mount Bor\u00e1k,\nbut he resisted until Jabr\u00ed\u00edl gave assistance; then he became obedient\nto me;\u201d this implies, I was under the influence of the corporeal\nworld; I desired to associate with reason; but this was refused until\nthe power of sanctity washed off by a bath the entanglement of\nignorance and the hinderances of the body, so that I became pure, and\nby such means attained the bounty and advantage of practical reason.\n\nWhat the prophet further said: \u201cWhen I proceeded on the way,[132] and\nhad left the mountains of Mecca, I saw a wanderer following my steps,\nwho called out: \u2018Stop!\u2019 But Jabr\u00ed\u00edl said: \u2018Hold no conversation; go\non.\u2019 I went on.\u201d By this the power of the imgination is indicated;\nthat is: when I became free of the sight of my limbs and every thing\nbelonging to me, and yielding no more to sensuality, and thus\nproceeded, the power of imagination, upon my steps, called out to me\nto stop; for the power of imagination is dextrous, and certainly is\ngreat, exerting itself in all affairs, and serves in lieu of intellect\nto all animals; but it is not right to allow imagination too much\nliberty, because it then descends to an equality with animals, and\ndisorders its noble nature; further, whoever is assisted by the grace\nof God, follows not, on all occasions, the imagination. As to what the\nprophet said: \u201cBehind me called out a woman, deceitful and beauteous:\n\u2018Stop until I join thee!\u2019 Jabr\u00ed\u00edl also said: \u2018Go on, and beware of\nstopping:\u2019\u201d this means the power of imagination, which is deceitful\nand bedecked, resembling a woman, to whom most natures are inclined,\nand who keeps men in her bondage; besides, whatever she does, is all\nart, without foundation, and contaminated by fraud and deception; nay,\nthe very business of women is artifice and fiction: the power of\nimagination is not otherwise seductive. To continue: the lies and\nfalse promises of women being so many lures, they render mankind their\nslaves with their show, and never keep their faith; so that all they\naffect turns out to be futile. Thus, when a man follows the steps of\nimagination, he never attains true intelligence, as he always remains\nupon the track of outward ornament and in the bondage of corporeal\nappearance, without reality.\n\n\u201cAnd as to what the prophet stated: When I went on, Jabr\u00ed\u00edl said: \u2018If\nthou hadst waited until she had joined thee, thou wouldst have become\na friend of the world,\u2019\u201d this means: that worldly affairs are without\nreality, brittle and soon decaying, and that worldly occupations have\na value but in conjunction with the views of a future state; inasmuch\nas occurrences and appearances are a deception, and are esteemed as\nadjuncts to the secrets of a high intelligence; and whoever devotes\nhimself to the former rests behind the higher intelligences, and, in\nthe illusion of vanity, rests imprisoned in the pitfall of ignorance.\n\nAnd what Muhammed said: \u201cWhen I left the mountains and these two\npersons behind me, I went on until I reached the house of sanctity\n(_Jerusalem_); and as I entered it, a person came to me, and gave me\nthree cups\u2015\u2015the one of wine, the second of water, and the other of\nmilk. I wished to take that of wine, but Jabr\u00ed\u00edl forbade it, and\npointed to that of milk, which I took and drank:\u201d the meaning of this\nis: When I freed myself from sensuality, and knew the state of\nimagination and deception, and resolved in myself to enter the world\nof spirits, then I saw three spirits in the house of sanctity\u2015\u2015the one\nwas that of animal life, the second that of nature, and the other that\nof rationality. I wished to proceed on the footsteps of brutishness,\nand compared it to wine, the power of which is seducing, clouding, and\nignorance-increasing, like passion and lust, and wine is the darkener\nof the two other powers. And he compared nature to water, because from\nit is derived the support and stability of a person, and man depends\nupon the temperament of the agents which act in the body;[133] water\nis also the vital strength of animals, and the promoter of growth and\nincrease. And the rational spirit he compared to milk, as being a\nsalutary and agreeable nourishment, and promoting welfare. And as to\nwhat he said: \u201cI wished to take the wine; but he forbade it, that I\nmight take the milk:\u201d is in allusion to most men, who, being badly\ndisposed, do not desist from obsequiousness to two spirits, those of\nnature and brutishness; and whoever is badly disposed demands what is\nmaterial, and the pleasure and enjoyment of these two spirits are of\nthis kind.\n\n\u201cThe Prophet said farther: When I arrived there I entered the mosque,\nand the crier called to prayer; and I stepped forward, I saw an\nassembly of prophets and angels standing to the right and the left;\nevery one saluted me, and made a new covenant with me.\u201d[134] This\nmeans: When I became freed from all converse and concern with\nbrutishness and nature, I entered the mosque, that is, I retired into\nthe inmost of the soul; by \u201ccrier of the mosque\u201d is understood the\npower of remembering and praising God; by \u201cone\u2019s Im\u00e1m,\u201d meditation;\nand \u201cthe angels\u201d mean the powers of the inmost soul, such as\nabstraction, memory, praise of God, and the like. Further, \u201csaluting\nthem\u201d refers to the comprehending of all the mental powers. Thus, when\none wishes to mount up to the terrace of a house, he must first have a\nstaircase by which he may, step after step, ascend, until he attains\nthe summit of the terrace; in like manner also are these refined\npowers to be considered as ladder-steps, upon which, the one after the\nother, a man ascends until he arrives at his aim.\n\n\u201cAnd what the prophet said: When I became free, I raised my face\nupwards, and I found a ladder, one step of which was of silver and the\nother of gold:\u201d[135] this means, from the external to the internal\nsense; \u201cgold\u201d and \u201csilver\u201d denote the superior value of the one over\nthe other.[136]\n\n\u201cAnd what he said: I arrived at the heaven of the universe; the gates\nyielded and I entered. There I saw Ism\u00e2\u00edl seated upon a throne, and a\ncrowd before him, with their eyes fixed upon his face. I made my\nsalute, looked at him, and went on.\u201d By \u201cheaven,\u201d is understood the\nmoon; by \u201cIsm\u00e2\u00edl,\u201d the body of the moon; and by \u201cthe crowd,\u201d those\nwhose conditions are under the influence of the moon.\n\n\u201cWhat Muhammed said: I entered the second heaven;[137] there I saw an\nAngel excelling all others; by his perfect beauty, he captivated the\nadmiration of the whole creation; one half of his body was of ice and\nthe other half of fire; and yet there was no counteraction nor enmity\nbetween them. He saluted me, and said: \u2018Be welcome! All things and\nriches are thine.\u2019\u201d This means: it was the heaven of Mercury; and the\nimport of this is, that every star has a determined influence, either\nauspicious or inauspicious; but Mercury acts in both ways; with an\ninauspicious connection inauspiciously, with an auspicious one\nauspiciously; so that one half is good and the other half bad.\u201d The\n\u201cwelcome,\u201d and the gift of \u201cprosperity and riches,\u201d mean: the power of\nthe mind, and the multiplicity of sciences which the star bestows.\n\nWhat the prophet said: \u201cWhen I arrived into the third heaven,[138] I\nthere saw an Angel, equal to whom in excellence and beauty I had seen\nnone; placid and joyful, he was seated upon a throne; and a circle of\nangelic effulgency was diffused about him.\u201d This was the heaven of\nVenus, and it is not necessary to comment its beauty: it denotes\ngladness and festivity.\n\nFurther: \u201cWhen I entered the fourth heaven,[139] I there saw an Angel,\nsurrounded with royal pomp, seated upon a throne of light; I made my\nobeisance, to which he replied with entire haughtiness, and, from\npride and majesty, he bestowed neither word nor smile upon any body\nabout him. When he answered my salute, he said: \u2018O Muhammed, I see all\nthings and riches in thee: glory and happiness to thee.\u2019\u201d That is,\n\u201cthe fourth heaven,\u201d the residence of \u201cthis angel,\u201d means the sun; he\nrepresents the conditions of kings and great personages; his \u201csmile\u201d\nis his influence upon good fortune; and his \u201ccongratulation\u201d signifies\nhis bounty for any body\u2019s prosperity.\n\n\u201cIn continuation: When I arrived at, and entered, the fifth\nheaven,[140] I happened to have a view of hell; and I saw a black\nregion, and, on its borders was seated a terrific and dark Angel, who\nwas engaged in the business of punishing bad men.\u201d That is \u201cthe fifth\nheaven, with its angel,\u201d signifies \u201cMars;\u201d this planet denotes the\nstate of criminals and of blood-shedding men; and by \u201chell\u201d is\nunderstood any account and description of the conditions which are\nappropriated to them.\n\n\u201cMoreover, When I entered the sixth heaven,[141] I saw an angel\nsitting upon a throne of light, occupied with counting his prayers by\nbeads, and with uttering benedictions; he had wings, and curls set\nwith jewels, pearls, and rubies. I bowed before him, to which he\nreturned blessings and congratulations, and wishes of joy and\nprosperity, and said: \u2018I give thee perpetual blessing.\u2019\u201d That is, \u201cthe\nsixth heaven,\u201d and \u201cits angel,\u201d signifies \u201cJupiter;\u201d and he relates to\npersons of rectitude, abstinence and knowledge; his \u201cwings and curls\u201d\nsignify his light and rays; and his \u201cblessings,\u201d his auspicious\ninfluence; for he bestows great felicity, and all sorts of good\nprooceed from him.\u201d\n\n\u201cTo proceed: When I attained the seventh heaven,[142] I saw an angel\nseated upon a throne of red rubies; not every one had access to him,\nbut he who approached him found a kind treatment. I made my reverence,\nand he returned an answer by blessing me.\u201d This is understood to be\n\u201cthe seventh heaven,\u201d and \u201cthat angel\u201d was Saturn. He is averse to\ngreatness; but, whatever impression he makes is perfect and entire;\nand when he shows favor it is greater than any other; \u201cevery one\ncannot approach him:\u201d that is, it happens seldom that one falls in\nwith a fortunate situation, but, if it occurs, the happy result is\nsuch as to surpass all others.\n\n\u201cIn sequel: When I proceeded,[143] I arrived at the heavenly mansion\nof the angel Jabr\u00ed\u00edl; I saw a world full of light and splendor, and\nsuch was the effulgency that my eyes were dazzled. To the right or\nleft, to whatever side I turned my looks, they met with angelic\nspirits, engaged in devotion. I said: \u2018O Jabr\u00ed\u00edl, who are this class\nof beings?\u2019 He answered: \u2018these know of no other fixed business but\npraying, counting their beads, and visiting churches.\u2019\u201d\n\n    \u201cThere is for him, on the other side, but one place known.\u201d\n\n\u201cBy the \u2018eighth heaven\u2019 is understood the heaven of the fixed stars,\nand there are the constellations; \u201cthe churches\u201d mean the twelve signs\nof the zodiac; each community of them inhabits a determined side; they\ndo not combat each other, as the southern have no business with the\nnorthern, and each has his fixed situation: some of the constellations\nare in the zodiac, some to the south, and others to the north.\n\n\u201cBesides, the prophet said: I saw five mansions greater than any thing\nelse, which spread their shade over earth and heaven.\u201d He denotes here\nthe great heaven, which in its interior incloses all the other\nheavens, and is the greatest of all spaces.\n\nAgain, saying: \u201cWhen I proceeded, I saw four seas, the waters of each\nbeing of a different color,\u201d he implies an account of essentiality,\ncorporeity, materiality, and exteriority; inasmuch as this account is\ngenerally perplexing, the idea of every one being conceived in a\ndifferent way, and each way interpreted by every one.\n\nAnd what the prophet said: \u201cI saw angels much occupied with beads and\nprayers and all taken up with the precious sentence, _There is no God\nbut one God_:\u201d this refers to pure spirits who are free from matters\nof desire, and spotless; and every man who is remote from the world,\nwise, pure, and disengaged from all ties, when he separates from the\nbody, is transported by God Almighty to the place and mansion of\nangels, and invested with everlasting beatitude. And the prophet\nassimilated him with angels, because they are seats of purity and\ndevotion; that is, remote from corruption and perdition, and from the\ndisturbance of sensuality, intent upon avoiding anger, and raised to\nthe dignity of angels, perpetually engaged in the exploration of\nsecret knowledge; they likewise never look upon the nether world,\nbecause, the body being in conjunction with mean and noble spirits,\nwhen a person fixes his sight upon low stations, he becomes liable to\nfeel the attaint of necessity, and to search for expediency among\ncircumstances; but when he effects his separation from them, he\nattains the noble perfection of himself, he becomes beatified, and\nimmersed in delight and tranquillity, in such a manner that he never\nthrows a look upon the inferior world, because, this bodily form being\ntaken off from him, he then, by increase of knowledge and\ncomprehension, acquires dignity and nobleness.\n\n    \u201cSome are upon their knees, and some prostrate themselves.\u201d\n\nSome are spiritual, some praisers of God, some bent before him, some\nholy, and some purified cherubim, conforming in customs, lords, and\nprinces.\n\n\u201cStill more: When I left this assembly, in my progess I arrived at a\nsea without borders; howsoever I strained my sight, I could not\nperceive any boundary or shore; and at this sea I saw a river, and an\nangel who was pouring the seawater into the river, and from thence the\nwater ran to every place.\u201d By \u201cthe sea,\u201d he implies the first\nintelligence; and by \u201cthe river,\u201d the first spirit.\n\n\u201cLikewise: On the level of that sea, I perceived a great desert,\ngreater than which I had never seen any space, so that, in spite of my\nendeavor, I found neither the beginning nor the end of it.\u201d That is: I\ncould not assign a limit to what was more extensive than any thing\nelse, as the comprehension of a pure being belongs only to a perfect\nintelligence.\n\n\u201cIn continuance: On the level of the sea and the desert, I saw an\nangel surrounded with every grandeur, splendor, and pomp, who guarded\nboth halves with facility; he called me to him, and having joined him,\nI asked: \u2018What is thy name?\u2019 He answered: \u2018_Mik\u00e1il_: I am the greatest\nof all angels; whatever is difficult, ask it from me; and whatever\nthou desirest, demand it from me: I will satisfy all thy wishes.\u2019\u201d\nThis means: When I had learned and considered all this, I understood\nthe first command. And the Angel represents what is called \u201cthe Holy\nGhost,\u201d and is said to be \u201ca cherub.\u201d Whoever has access to him and\nreceives his assistance, evinces himself as wise, and participates in\nspiritual enjoyments.\n\n\u201cAnd also: When I had set myself free from saluting and questioning, I\nsaid: \u2018To arrive at this place I experienced much trouble, and my\npurpose in coming here was to attain knowledge, and the sight of God\nAlmighty. Grant me guidance, that I may satisfy my desire, and then\nreturn home.\u2019\u201d That is: by the pure command, which is the holy word,\nhe wished that, as, after the study of nature, his inward sight was\nopened to clear evidence, he might behold every thing such as it was;\nhe wished that he might find the absolute Being, the first cause, the\nself-existing necessary Being, the supreme good; and that he might\nknow his unity so that in him multiplicity cannot exist.[144]\n\n\u201cWhat the prophet further said: That angel took me by the hand,[145]\nand gave me a passage through several thousand curtains into a world,\nwhere I saw nothing like what I had seen before, until he brought me\nat last near the Lord of glory; then the command came to me:\n\u2018Approach.\u2019\u201d[146] This means: that the holy God is exempt from body,\nsubstance, and wants, which are found in this world.\n\n\u201cAgain: In that majesty I immersed my sense and motion, and found\nentire relaxation, contentment and tranquillity.\u201d That is: I acquired\nsuch a knowledge of his purity and of his beneficence, as no living\nbeing can comprehend with his sense: for he may have a clear\nperception of bodies, and observe forms and images; a substance\n_endowed with_ a memorial intelligence conceives ideas; but the\nself-existent, necessary Being is out of this category, and cannot be\nunderstood by sense, imagination, and memorial power; in his majesty\nthere is no motion, because motion is a change of existence; but the\nself-existent necessary Being is such as to be the mover of all\nthings.\n\n\u201cThe prophet said further: From fear of the Lord I forgot all things I\nhad seen and known before, and I felt such an exaltation, inspiration,\nand inward delight, that thou wouldst have said: \u2018I am intoxicated.\u2019\u201d\nThat is: When my intelligence found access to the knowledge of unity,\nI considered and investigated the parts, and from this study the\nrational soul derived such enjoyment, that all the powers of\nbrutishness and nature desisted from their action, and such an\nimmersion into unity manifested itself, that there remained no\nconsideration for the science relative to substance and bodies.\n\n\u201cAgain: I felt some impressions of God\u2019s proximity, so that I was\nseized with trembling; and I heard the command: \u2018Proceed,\u2019 and I\nproceeded. Then came the word: \u2018Fear not nor be disquieted.\u2019\u201d This\nmeans: When I was initiated in the mystery of unity, I learned that\nthe self-existent necessary Being is without the divisions of this\nworld; I trembled at the boldness of my journey, which had attained\nsuch a height and distance; and I apprehended failing in the proof of\nthe unity; but I heard the words: \u201cCome nearer;\u201d that is: dismiss thy\npondering, fear, and terror; for such is the proper state of a\nbeliever in the unity of God, to be continually immersed in a\nspiritual ecstacy, so that he may never fall back into the disgrace of\nbrutishness, and fear and hope belong to the state of brutishness.\n\n\u201cMoreover: I drew nearer, and upon me came the blessing of the Lord,\nsuch as I never had heard before;\u201d that is: I received the revelation,\nthe true words of the self-existent, necessary Being: and his speech\nis not like that of creatures by letters and sounds; no! his speech is\nevidence of knowledge, by itself pure, communicating to the spirit\nwhat he wills in a universal not a particular way.\n\n\u201cFurther: The command came: \u2018Say thy prayer:\u2019 I replied: I cannot; for\nthou art thyself such as thou hast said.\u201d This means: When he was able\nto perceive the excellence of the belief in the unity of God, he found\nthe truth of the words of the self-existing necessary Being; he then\nfelt such delight as he had never experienced before; he knew that the\nself-existing necessary Being is worthy of all prayers, but he felt at\nthe same time that he could not express his prayers with the tongue,\nbecause an arrangement of letters is required for every thing which\nfalls from the tongue, but that which has no connection except that of\nparts and the whole, is not suitable to the true, necessary, and\nself-existing Being, as he is not conceivable, either in parts or in a\nwhole. The prophet knew that his prayer could not properly come from\nthe tongue, as it is no business of the senses, but belongs properly\nto reason; but reason knew that an object highly deserving to be\npraised requires a praiser worthy of it, one whose knowledge may be\nadequate to the power of the being to be praised, so that the speech\nmay prove suitable to the intention. The self-existent necessary Being\nis an object of unity without an equal, therefore the praise of any\none will never be worthy of him. Besides, the prophet trusted also to\nGod\u2019s knowledge, for he is all knowledge, and the knowledge of him is\nthe theme of prayers to his being without letters and sound, and not\nby reason: he himself is his own ornament; he himself is his\neloquence.\n\nWhat the prophet further said: \u201cThe word came to me: \u2018What dost thou\nwish?\u2019 I said: \u2018Leave to ask whatever comes into my mind, so that my\ndifficulties may be removed.\u2019\u201d This means: that when God asked: \u201cWhat\ndost thou wish,\u201d and I said \u201cleave,\u201d it was knowledge I wished:\nbecause in this journey no other consideration but that of pure reason\nhad remained, which was to approach the majesty of the self-existent\nBeing, and to understand his unity, which cannot be obtained but by\nthe gift of knowledge. The prophet wished to be rendered worthy of\nhim, and by full knowledge to acquire the dignity required, that he\nmight then exhibit every difficulty that occurred, and receive a\ncategorical answer. For the guidance of mankind, he composed the rules\nof the law in words which came suitably to the ears of men, so that at\nthe same time the meaning of them was fixed, and the veil of advice\nremained upon such things as are not required _to be known_; what\nproved also an assistance to that knowledge, was the journey,\nconsequently to which the law was given, and the account of which was\ndrawn up for publication in such a manner, that the sense of it was\nobvious to none but to the investigators of truth.\n\nThe prophet also said: \u201cWhen I had performed all this, and returned\nhome, on account of the rapidity of my journey, I found the\nbed-clothes still warm.\u201d That is: he performed a journey of\nreflection, and travelled with his mind; the purpose of this voyage\nwas, by the consideration of the created beings to attain at the\nself-existent necessary Being; and when he had completed his mental\ntask, he returned back into himself; he needed not a day for this\nbusiness, but in less than in the twinkling of an eye recovered his\nformer state; whoever knows, understands why he went; and whoever\nknows not, looks in vain for an expedient. It is not right to\ncommunicate these words to an ignorant or low person, because the\nenlightened alone can enjoy this fruit.\u201d\n\nSo far the words of the example of the wise, the Shaikh Ab\u00fa-\u00e2l\u00ed S\u00edna.\n\nIn the book of the investigators of truth is to be found, and from the\ntongue of the intelligent the information has been received, that the\nmoon is one of the archangels, and cherubim of God. Being a celestial\nbody, he cannot be cleft, and the supremacy of his power is not\nsubject to absurd changes of form, nor does he undergo them.\nConseqently, the fissure of the moon, which is mentioned in the Koran,\nis an evident allegory, the sense of which is obvious; because every\nstar and sphere has an internal foundation, called \u201creason,\u201d so that\nof the moon among all bears the title of \u201csuperior wisdom.\u201d It is also\nestablished in the fundamentals of the philosophers among this sect,\nthat the utmost dignity and perfection of man, attributable to\ncorporeity, is that which unites and coalesces into one, \u201cwith\nsuperior wisdom;\u201d whoever attains that degree, comprehends also any\nother to which he may proceed, without any new study for it; and no\ndegree of human perfection and no knowledge is excluded from it.\nHence, whenever this matter is understood, the fissure of the moon\ntypifies nothing else but renunciation of the external for the\ninternal, which is the \u201csuperior wisdom.\u201d As the lord prophet (the\npeace of God be upon him!) is the master of the lunar sphere, to\ncleave (or divide) the moon means to attain to the innermost recess of\nthe moon. But this creed belongs to the learned of the _Mash\u00e1yin_,\n\u201cperipatetics;\u201d the _Ishr\u00e1k\u00edan_ say, the true solution of this enigma\nis contained in their fundamental science; viz.: light is the type of\nthe primitive creation of the world, and they divided whatever is\ncontained in it, in two parts: the first is a light, in which there is\nnot the least mixture of obscurity and darkness, proper to corporeal\nmatter; the second sort of light can be mixed with some material\ndarkness. The first sort of light, pure in a general and real\nacceptation, originates from primitive matter, and, according to their\nshowing, emerged absolutely free from parts; but the second sort of\nlight is mixed with obscurity, and throws rays on all sides; its\nknowledge can be comprehended by generalities and particularities,\nwhence by its power it passes into action. In their metaphysics it is\nalso settled, that the furthermost stretch and connection of beings,\nand the utmost term of completion, consist in this, that knowledge,\nmay become manifest in the whole by generalities and particularities,\nso that nothing may remain deficient in any degree of power. Whenever\nthis matter is settled, then the moon in their language signifies a\nmixed light, with this property, that it brings into action all the\nknowledge hidden in its efficacy, and by means of the reflection of\nrays elicits perfection.\n\nWhoever is well founded in these notions acquires the faculty that all\nsciences, whatsoever they may be, come forth from him. It is then the\nmoon which signifies mixed light, and the rending asunder of it means\nthe arising of sciences and excellence, and their manifestation; that\nis, bringing forth all that is within, by means of breaking its\nexterior form.\n\nAs to fixing the seal of the prophetic office, and to completing the\napostleship, so that after the prophet of Arabia no other may appear,\nthey said what follows: The seal of the prophetic office means the\nacquisition of _\u00e2kl f\u00e2al_, \u201csuperior wisdom;\u201d that is: whoever obtains\nit, and makes the proper use of it, possesses the seal of the\nprophetic office: because the first prophetic dignity is his\nintelligence, which is the _real (intrinsic) Adam_, \u201cman.\u201d The\nprophetic seal is the tenth rank of intelligences,[147] and that which\nis reared up by superior wisdom renders the prophet\u2019s knowledge vain,\nand takes his color: that is to say, if one hundred thousand prophets\nlike himself realise in themselves the person of superior wisdom, they\nare possessors of the seal, the last prophets, because it is superior\nwisdom, which is the seal, and they know themselves to be _mahu_,\n\u201ceffaced,\u201d and superior wisdom to be existing.\n\nBut the Ashr\u00e1k\u00edan say, that the first prophet is the majesty of the\n_cherubic light_, that is the first intelligence, and _the possessor\nof the prophetic seal_ is the Lord God of the human race, that is, the\nintelligence which legislates the human race. Further, whoever found\ngrace with the Lord of mankind, and became his near attendant, his\n_K\u00e1im mak\u00e1m_, \u201cvice-regent,\u201d although the authority of such a person\nbe vain by itself _as delegate_, yet he, too, is called _the possessor\nof the prophetic seal_ (the last prophet): so, as Azizi said:\n\n    \u201cFrom head to foot, my person became my friend: hence, if I\n       wish\n    To see the friend, I place the mirror before me.\u201d\n\nK\u00e1sam Khan said:\n\n    \u201cI will in such a manner make myself one with thee, that if\n       one day\n     Thou seekest thyself, thou mayest find me within thy tunic.\u201d\n\nAs to the interpretation of what they say, that the prophet had no\nshade\u2015\u2015this refers to an able son: as after Muhammed (the peace of the\nHighest be upon him!) the prophetic mission did not devolve upon a son\nof his: hence the saying that he had no shade. It is also said, that\nnever a fly sat upon the body of the prophet; which means that he\nnever was tainted by avarice.\n\n\n     [126] \u0645\u0639\u062c\u0632\u0629, _m\u00e2jezet_, is an extraordinary thing, operated\n     by prophets for the confirmation of their prophecy.\n\n     [127] \u0643\u0631\u0627\u0645\u0629, _ker\u00e1met_, signifies a prodigy, or sign,\n     manifested by any pious person without his claiming\n     prophetic dignity.\u2015\u2015(See Pococke, _Specim. Hist. Arab._, p.\n     186. 1st edit.)\n\n     The Asiatic Doctors admit that extraordinary things may be\n     operated by men who pretend to be _deities_, _prophets_,\n     _Valis_ (Saints, of whom more hereafter), and _magicians_,\n     who are supposed to command demons. Thus they quote Pharaoh,\n     who arrogated divinity to himself, and performed miracles,\n     and thus it shall be with the Antichrist. Celestial favors\n     granted to Valis are believed by the orthodox Muhammedans,\n     upon the strength of the Koran and authentic traditions. To\n     these are added innumerable tales accredited among the\n     superstitious, some of which are ingeniously combined with a\n     moral lesson. J\u00e2mi, in his _Lives of Sufis_, quotes the\n     following words of another illustrious personage, whom he\n     does not name: \u201cThe principle on which all is comprised is,\n     that, when a man performs an extraordinary action,\n     renouncing something which other men are wont to do, or\n     which he himself was wont to do, God also, on his part, by a\n     sort of compensation, changes, in that man\u2019s favor,\n     something in the ordinary course of nature. It is that which\n     the vulgar call _Ker\u00e1met_. But distinguished men understand\n     by this word the divine favor which gave a man aid and force\n     to renounce the things to which he was accustomed. This is\n     what we understand by _Keramet_.\u201d This explanation differs\n     from that given above. The whole doctrine relative to this\n     subject is united with that of Sufism, which is hereafter to\n     be developed.\u2015\u2015(See _Notices et Extraits des MSS._, vol.\n     XII. pp. 357-369.)\n\n     [128] \u0627\u0644\u0647\u0627\u0645, _ilh\u00e1m_, means what is thrown in a man\u2019s mind\n     by way of _emanation_, or with the exclusion of diabolical\n     suggestions; that is, not by way of thought and reflection.\n     It is also explained, a knowledge which rises in a man\u2019s\n     heart and excites him to action without his demanding a\n     prodigy, or the investigation of a proof for believing the\n     truth of what is so revealed to him.\u2015\u2015(See _Definitions of\n     Jorj\u00e1ni, Ext. et Not. des MSS._, vol. X. pp. 76-77.)\n\n     [129] Avisenna. (See, upon this celebrated personage, vol.\n     II. pp. 168-175.) He and Al F\u00e1r\u00e1bi, before-mentioned (p.\n     170, note 1) are, according to the concurring opinions of\n     the Arabs, the most distinguished chiefs of the Arabian\n     philosophers, properly so called. The logic of Avisenna has\n     been translated by Vattier, 1658.\n\n     [130] The ascent of Muhammed to Heaven has been mentioned\n     (vol. II. p. 339). The prophet gave no explicit account of\n     it in the Koran, yet traditions of what he himself had\n     related of it, although not without various versions, are\n     preserved, and believed with equal faith as the verses of\n     the sacred book themselves, in which frequent allusions\n     occur to the circumstances and events of which Muhammed\u2019s\n     voyage to Heaven is composed. These, indeed, however absurd\n     they may appear to unbelievers, contain the fundamentals of\n     the Muhammedan mysticism. On account of this importance, I\n     shall add to the notice given above, by Avisenna, some\n     particulars contained in the narration published from\n     original sources by the Baron of Hammer Purgstal\n     _Gem\u00e4ldesaal moslimischer Heersher. III^{ter} Band. 1837,\n     Seite 81, etc._)\n\n     [131] Muhammed was sleeping in the house of Omm Hani, the\n     daughter of Abu Thaleb, in the sanctuary of the K\u00e2ba, when\n     Jabr\u00edl awakened him; the angel called Mikail to bring him a\n     cup full of water from the sacred well Zemzem (see vol. III.\n     pp. 14-15. note 1). Jabr\u00edl cleft Muhammed\u2019s breast, drew his\n     heart out, washed it, and, with three cups from the sacred\n     fountain, infused into him faith, knowledge, and wisdom. He\n     then conducted him out of the sanctuary to a place between\n     Safa and Merva, where he made the prophet bestride Borak\n     (see vol. II. p. 339), which, as the Angel said, was mounted\n     by Abraham.\n\n     [132] The ride proceeded to Jerusalem; a troop of Angels\n     surrounded them on all sides. On the way Muhammed was called\n     to successively by two men, the one of whom was a Jew, the\n     other a Christian, and by a seductive female; the prophet\n     did not stop at the voice of either.\n\n     [133] This obscure passage appears to allude to a glose\n     found in the Des\u00e1tir, English transl., p. 183. After having\n     said that there are four elements, the Commentator subjoins:\n     \u201cThe water is of the shape of a ball, the half of which\n     being broken, is filled with water, so that the water and\n     earth together compose one ball. And as the elements\n     penetrate into and affect each other, a sort of middle\n     nature is produced, which is called _constitution_ or\n     _temperament_. If a body that is united with a temperament\n     has the probability of subsisting for a protracted time, and\n     of retaining its compound substance, it is called\n     \u2018permanent,\u2019 or \u2018perfect;\u2019 if not, \u2018imperfect,\u2019 or \u2018wanting\n     permanence.\u2019\u201d\u2015\u2015Lower down: \u201cAnd there can be no temperament\n     so equalised that the elements in it should be exactly of\n     the same quantity and mode. And in proportion as a\n     temperament more nearly approaches equality, the soul\n     bestowed on it by the Originator of being is more perfect.\u201d\n\n     [134] In the temple of Jerusalem, Muhammed was saluted by\n     choirs of angels and prophets, as the first of interceders\n     before God, the last of prophets, and as one who will\n     assemble the people on the day of judgment.\n\n     [135] From the temple, the prophet was conducted by Jabr\u00ed\u00edl\n     to the rock upon which Abraham was ready to sacrifice his\n     son Isaac. From them rose a ladder to heaven; not only were\n     the steps alternately of gold and silver, but also, on one\n     side shone edifices of emerald, and on the other palaces of\n     ruby.\n\n     [136] Here Jabr\u00ed\u00edl took Muhammed upon his wings and flew\n     with him to the gate of Paradise, which was guarded by a\n     legion of Angels. In the first heaven he saluted Adam, who\n     sat between two gates, and was looking now to the right, now\n     to the left; when to the right, he laughed, when to the\n     left, he wept; for the right hand led to heaven, the left to\n     hell: the first father\u2019s joy or sadness followed his\n     children going to either side.\n\n     [137] In the second heaven, Muhammed saw Jesus and St. John\n     at his side. They returned his salute.\n\n     [138] In the third heaven was Joseph, the ideal of beauty.\n\n     [139] In the fourth heaven was Idris (Enoch).\n\n     [140] In the fifth heaven resided Aaron.\n\n     [141] In the sixth heaven appeared Moses.\n\n     [142] In the seventh heaven, Muhammed saluted Abraham, as he\n     saluted the holy persons before-named, who returned his\n     salute.\n\n     [143] Jabr\u00ed\u00edl then conducted Muhammed to his own usual\n     residence. There was the heavenly lotus tree (the tree of\n     knowledge), around which a divine light was diffused, and\n     legions of angels were ranged. Beneath the roots of the tree\n     four sources were flowing: the first, _Kawser_, spirituous,\n     like wine; the second, _Selsebil_, sweet, like clarified\n     honey; the third, _the source of mildness_, like the purest\n     milk; and the fourth, _the source of mercy_, like liquid\n     crystal. Jabr\u00ed\u00edl offered to the prophet three cups, made of\n     diamond, saphir, and ruby; the first filled with honey, the\n     second with milk, the third with wine. The prophet tasted\n     the first, drank the second, and declined the third, in\n     which he was approved by the angel.\n\n     [144] I followed here the manuscript of Oude, which reads: \u0648\n     \u0634\u0646\u0627\u0633\u062f \u0648\u062d\u062f\u062a \u0627\u0648 \u0686\u0646\u0627\u0646\u06a9\u06c1 \u062f\u0631\u0648\u06cc \u06a9\u062b\u0631\u062a \u0646\u06a9\u0646\u062c\u062f\n\n     [145] From the mansion of Jabr\u00ed\u00edl they proceeded to the\n     heavenly tabernacle, called _bait\u00fal m\u00e2mur_, \u201cthe house of\n     delightful culture,\u201d and formed upon the model of the\n     ancient K\u00e2ba, which, during the deluge, was carried by\n     angels up to heaven and placed perpendicularly above the\n     modern sanctuary of Mecca. Seventy thousand angels were\n     always going out and in to worship. In entering it, Jabr\u00ed\u00edl\n     gave the precedence to the prophet; they arrived at a golden\n     veil, which the angel touched. Here the Angels sang: \u201cThere\n     is no God but God; and from behind the veil the voice of God\n     answered: \u201cI am God, and no God exists but me.\u201d The Angels\n     added: \u201cMuhammed is the prophet of God;\u201d and God confirmed\n     it by the words: \u201cMy servants say the truth; I have sent\n     Muhammed as my apostle.\u201d Now, Muhammed was raised up by\n     angelic hands; Jabr\u00ed\u00edl remained behind. The prophet\n     proceeded through seventy thousand veils of light and\n     darkness; each veil had the opacity of a thousand years, and\n     as many years separated the one from the other.\n\n     [146] Now he had attained the green rail with green\n     cushions, illumed with a green light clearer than that of\n     the sun. Muhammed was then called to approach; he adored;\n     saw the Lord in the most beauteous form; and received the\n     revelation of the Koran; before all three objects: 1. the\n     five daily prayers; 2. the final verses of the second Sura\n     of the Koran; 3. forgiveness of all sins, except that of\n     idolatry, for his people. Here the Almighty pronounced the\n     words: \u201cIf it had not been for thee, the world would never\n     have been created.\u201d\u2015\u2015(See vol. I. pp. 2-3). A drop flowed\n     from the throne into the mouth of the prophet, who by it\n     imbibed all the knowledge of the anterior and posterior\n     world. All the Angels joined in a chorus, singing: \u201cThere is\n     no God but one God, and Muhammed is his prophet;\u201d and the\n     great concert terminated with the words of the Koran, (chap.\n     II. v. 285): \u201cThe Apostle believeth in that which has been\n     sent down unto him from his Lord, and the faithful also.\n     Every one of them believeth in God and his Angels, and his\n     Scriptures, and his Apostles. And they say: \u2018We have heard\n     and do obey; we implore thy mercy, O Lord! for unto thee\n     must we return.\u2019\u201d\n\n     [147] See page 143 of this volume.\n\n\nSECTION III.\u2015\u2015OF THE SUCCESSORS OF THESE PHILOSOPHERS, AND THE CHIEF\nFOLLOWERS OF THIS CREED.\n\nOf this class, several learned men were personally known to the author\nof this book, but he will give an account of those only who were well\nfounded and skilled in this creed. First, the doctor in theology,\nH\u00edrbed, whom the author visited in Lahore. This doctor was a\ndescendant from the family of Zard\u00fasht, the prophet of God; he was\nconversant with Persian, showed great proficiency in Arabic, and in\nother sciences, in Shiraz, and held intercourse with learned Frangis.\nAt last he came to India; always devoted to austerity, he led a pure\nand holy life. He composed hymns in Persian, Hindi, and Arabic, to the\nmajesty of the light of lights, the powerful luminaries, and the\nstars. He acknowledged as a Kiblah the splendor-shedding bodies, and\nmade his own, in spirit and word, the work of the lord Shaikh Maktul.\nSecondly, the doctor Man\u00edr was met by the writer of this work, in the\nyear of the Hejira 1053 (A. D. 1643-4), in Kabul; he was one of the\nS\u00e1\u00edds of Shiraz, but entered the elemental world in Ir\u00e2k Ajem; he was\nskilful in sciences, and lived as a chaste independent and pious man;\nlike Hirbed, he abstained from all sorts of animal food, and sang the\nhymns which go under the name of Shaikh Maktul, in praise of the\nluminaries, and venerated the stars; and both these persons paid\nhomage with the sun, refulgent with light. The third was _Hak\u00edm\ndost\u00far_, who in 1054 of the Hejira (A. D. 1644-5) came to Lahore. He\ndrew his origin from Isp\u00e1han, but was born in Balkh; he studied in the\nservice of the followers of Mulla M\u00edrza Khan; then, having gone to\nIran, he held intercourse with M\u00edr Muhammed B\u00e1ker d\u00e1m\u00e1d, with Shaikh\nBah\u00e1v-ed-din Muhammed, with M\u00edr Ab\u00fal K\u00e1sem Kandersaki, and with other\nlearned men and Ulam\u00e1 of Shiraz, not without great profit to himself;\nhe attached himself to the rule of the _Mash\u00e1y\u00edn_, \u201cperipatetics,\u201d and\nrepeated the prayers which were written by the chief of this\npersuasion in praise of the self-existent Being, the intelligences,\nand spirits, and stars; and he was very zealously addicted to the\nworship of the heavenly bodies; although without pious austerity, yet\nhe abstained from wickedness, and kept the way of moderation;\naccording to the custom of merchants, he travelled a great deal. A\nfourth was _K\u00e1mr\u00e1n_, of Sh\u00edraz. He also followed the creed of the\nMash\u00e1y\u00edn; he possessed the natural and revealed sciences; and after\nhaving acquired excellence, he happened to find himself at the\nmountain which is near the sea-ports of the Frangis; he took a great\nliking to their society, and was attracted by the religion of the\nNas\u00e1reans: on that account he studied the Gospel, and derived great\nprofit from their doctrines. Afterwards he went to India, where he\ncontracted friendship with some R\u00e1jas; he became fond of their\nreligion; read, with learned Brahmans, the s\u00e1stras of the Hind\u00fas, that\nis, their scientific books, and in these also he became a master of\nart among the learned of India. Although ostensibly he adopted the\nsaid faith, yet he remained attached to the religion of the ancient\nphilosophers. He showed great aversion to lying, thieving, debauchery,\nand unnatural love; and, according to the custom of the wise, forbore\nfrom killing animals; but now and then he indulged in a draught of\nwine, saying that it is very salutary. He was wont to sing hymns,\nwhich are in use among the Y\u00fanian philosophers, and are now\ntranslated, in praise of God, the high intelligences and spirits, and\nthe stars. He accepted no gift from any body; he was employed in\ntrade, but he contented himself with a competent capital. M\u00edr Ab\u00fa \u2019l\nK\u00e1sem Kandarsak\u00ed called him \u201ca brother dear as life,\u201d nay, wrote to\nhim as to an \u201celder brother.\u201d In the year of the Hejira 1050 (A. D.\n1640-1) he retired to solitude at the _Serai Fargh_, \u201cthe fortunate\npalace,\u201d near the heaven-built town of _Akbarabad_. It is said that,\nin his malady, he bestowed all he possessed in gift upon the\nDurvishes, and the ready money upon the Brahmans of Vichnu, and the\nlike, who never hurt a living being. He delivered garments into the\ncare of one named Muhammed, that this man might distribute them among\nthe poor upon the road of Kachmir and Kabul, where the cold is severe,\nwhich Muhammed did; he there collected forage and provisions, which\nwere given to cows, asses, to travellers, and the indigent, because\nthey carry loads; he also confided scientific books to one called\nH\u00fash\u00edar, that he might give them to doctors devoted to science, and\nH\u00fash\u00edar so disposed in Agra of the works which he had received, and\nsent them to his friends. During his mortal malady he was constantly\nengaged in reading the _Alh\u00edy\u00e1t shaf\u00e1_, \u201cthe hymns of recovery,\u201d and\nin translating the _As\u00fal\u00faj\u00eda_,[148] \u201cTheologia,\u201d and he sang\ncheerfully: \u201cI believe in the divinity of the most high Creator, the\nprophecy of intelligence, the Im\u00e1met of the spirit, the heaven as a\nKiblah, and the liberation of philosophy, and I detest the\nfree-thinkers, and other religions.\u201d At the moment of death, he\npronounced the names of the self-existent Being, of the intelligence\nand spirit, and of the stars, and the by-standers also joined him in\nchorus, until he had left the mortal garment. His life exceeded one\nhundred years, and he had preserved his strength and his faculties\nentire. He gave these directions to H\u00fash\u00edar, that after death to be\nburnt would be preferable, but, if the people prevented it, H\u00fash\u00edar\nshould bury him with his feet to the West, as all distinguished\npersonages, such as Aristotle and his followers, repose in the same\nway. H\u00fash\u00edar executed his will, and also, according to his direction,\nburnt at the head of his tomb, during a whole week, every day and\nevery night, a lamp to the honor of the star which at that time ruled\nover him, and distributed the food and raiment which are appropriated\nto that star among the Brahmans and necessitous, who all prayed to\nrender the star propitious, in order that the soul of Hak\u00edm K\u00e1mr\u00e1n\nmight be united with the pure spirits. H\u00fash\u00edar went afterwards to\nAgra, and I saw a book in the hand-writing of H\u00fash\u00ed\u00e1r, in which was\nstated, that he, after K\u00e1mr\u00e1n\u2019s death, saw him in a dream clothed in a\nfine garment, and sitting by the side of the lord _Mashter\u00ed_,\n\u201cJupiter.\u201d H\u00fash\u00edar asked him: \u201cHow camest thou to this place?\u201d He\nanswered: \u201cThe pure spirits, when they saw me free from worldly\ndesires, drew me to them, and by the aid of their intercession, I was\nmade one of the angels.\u201d\n\nThe creed of the Hak\u00edms H\u00edrbed and Man\u00edr, with regard to the reality\nof inspired persons, was, that these celebrated men were perfect\nsages, and masters of an excellent condition; by their words and deeds\nthey reached the state of perfection, on which account they treated\nmysterious questions relative to theoretical and practical wisdom with\nthe confidence of pure truth; but for the sake of the vulgar, they\nused a typical and allegorical language, leaving it to other sages,\nthe able chiefs and saints of their persuasion, to explain the law and\nthe religion: this is the creed of philosophers.\n\nThe prophets of Persia, such as Ab\u00e1d, Zardusht, and the like, are\ncalled _Vakhsh\u00far_; the apostles of the _Yon\u00e1n_ and of Rome are _Agh\u00e1s\u00e1\ndaim\u00fan_ (Agatho demon);[149] _Hermes_, and the like, whom they name\n\u201cpossessors of fame;\u201d the prophets of the Hindus, such as R\u00e1ma,\nKrishna, and the like, are entitled _Ava t\u00e1rs_; and the prophets of\nthe Turks, such as _Aghr\u00edres_ and _Agh\u00farkhan_, are distinguished by\nthe name of _Abulmas_. The prophets of Isl\u00e1m, from Adam, the father of\nmankind, to Muhammed, are called _resul_. In like manner the prophets\nof other nations were distinguished by titles such as _buzerg_,\n\u201cgreat,\u201d or _s\u00e1dik_, \u201cpure.\u201d They said: it is right that no other\nprophet should come after the one: which is signified by the _seal of\nthe prophetic mission_, that is, \u201cthe utmost dignity of mankind.\u201d _Ibn\nMakan\u00e2 S\u00e1heb-i-Mah Kashgher_,[150] also was reckoned among the\nprophets, and such was the controversy which arose about the\nhead-khal\u00e1fet, the distinction, precedence, and rejection of the lords\namong each other, that it has not yet been brought to a satisfactory\nconclusion. They said that there were four celebrated doctors; if a\ncontroversy arose, this is nothing less than what is proper to\nmankind, as no man can be free from the attributes of his race; on\nthat account they abstained from reviling the case of M\u00f4\u00e1v\u00edah, but\nthey said that he was a great personage. But the creed of the Hak\u00edm\nDostur was, that the prophets of the Persians, Hindus, Yonans, Turks,\nand Arabs, and such people, were promoting the establishment of a sort\nof knowledge and of some sorts of sciences; the philosophers, exerting\nthemselves by the aid of the reasoning faculty, become founders of\ntheoretical schools, and also lend their assistance with respect to\ntheology. The scope of an _Hak\u00edm_ is, that his reason may direct its\nlaborious efforts towards all quarters, and, inasmuch as may be in its\npower, to bear a resemblance to the Lord God, the self-existent Being.\nThe utmost endeavor of the prophets is, that the order of the world\nmay be evident to them, so that they may, according to this order,\narrange the affairs of society. But this order of affairs cannot be\nexempt from the excitement of desire, terror, and dubiousness;\nalthough, certainly, whatever the masters of law and religion have\ncombined into a system, may be explained by what certain eminent\nphilosophers have exhibited. Among other things it is said, that the\nworld is very ancient, and its eternity without beginning and end\nindubitable. In the sequel, a learned Hak\u00edm raises pretensions to\ninspiration, excites others to the adoption of a creed which he\nendeavors to render firm. But Hak\u00edm K\u00e1mz\u00e1n assented to no inspiration,\nhe said:\u2015\u2015In ancient times, sages established customs and regulations\nfor the order of the world, and, as long as the inhabitants conformed\nto them, there was not the least oppression in their doings; until\nfinally they collected into a nation, worshipping pleasure and bent\nupon worldliness; then arose concealment of truth from the people,\nunion by the strength of parentage, combination by fraud, and\nenveigling by means of enchantment and the like, by which idiots were\ndrawn into a net. When those who implored protection were seized by\nthe oppressors, helpless, the prudent among them bent down their\nheads; because when the strong become masters of the day, men submit\nto them on account of their being superior to the weak people, who\nhave timid souls; thus they accepted their dominion by force, and\ncontention ensued in the world. Moises was held to be an enchanter,\nand called _rab\u00ed Moises_; rab\u00ed being the name given by the Jews to the\nlearned; Jesus was accounted a physician, and entitled _Hak\u00edm Jesus_,\nson of Joseph, the carpenter; Muhammed bore the name of \u201cthe prophet\nof God, the king of the Arabian poets;\u201d[151] Krishna went under the\nname of _Av\u00e1tar chahn\u00e1l_,[152] that is, the \u201cincarnation of the lewd,\nand devoted to women.\u201d And thus the celebrated prophets were\ndistinguished. The intelligent know well that the most high Creator\ndoes not articulate words, but the sacred dictates which the vulgar\nreceive are to be thus considered\u2015\u2015that, if those books which they\ncall \u201cheavenly,\u201d such as the Koran, were really the words of God,\nwhich were delivered in time past to our ancestors, such as to Adam\nand Noah, it would be right that they should be also communicated in\ntime to come to future generations, expressing, viz.: that in such a\ntime and year, and month and week, on such a day, at such an hour, a\nperson shall appear, in such a town and such a street, tribe sprung\nfrom such a one, with such a name, and such an aspect. But such an\naccount is not to be found in the Koran; it is only by the\ninterpretation of his followers that many traditions about Muhammed\nare current. The same may be said of other prophets. For if it were\nstated in the book of Jesus, that at the determined time, as we have\njust shown, there shall appear a person whose name in Arabia shall be\nMuhammed, sprung from the father Abd \u2019ulla and the mother Am\u00edn\u00e1, from\nthe children Hashem and Kor\u00e9sh, inhabitants of Mecca; and he shall be\nthe last prophet of the age; all the Christians should acknowledge and\nbelieve in him. And in the same manner there should have been, in the\nbook of Moses, a prediction of Jesus, and a further account of events\nwhich took place at his appearance. But this is not the case, except\nthat the followers of Jesus seize, in figurative language, on whatever\nmay suit their persuasion. Thus it happened that one of the Afgh\u00e1ns\napplied the words: \u201cSay, there is but one God,\u201d to himself.\n\nHe further said: \u201cIf I agree to their prophetic mission, whence was it\nshown that this people were prophets? for, if pursuant to their claim\nto prophetic office and legislation, we adopt what at every time is\nheld out as legal, why are their fundamental articles of faith in\ncontradiction to each other with respect to the knowledge of the\nself-existent Being? Thus, in the Pentateuch of the Jews, God has a\nbody, and corporeity; and the Christians believe Jesus a son of God,\nand the Muhammedans according to the Koran believe God to be without\nan equal, and not to be described. If God be similar to what he is\nrepresented in all these books, he is not unlike a man who does not\nknow himself, and at each time gives an account of himself, which he\nvaries, and of which he repents. If they say, the real sense is the\nsame, the figurative expression and interpretation only change, it is\nnot less evident, that the books and the prophets have been sent for\nthe purpose of leading men to God, and not to instigate them to rebel;\nor, after having proclaimed his word, to combat each other by\ncontroversy. He commands the sacrifice of their blood and property for\nthe common good. And if they say, the servants cannot disagree about\nthe knowledge of God, why then is it written in the books that they\nmust know him in that, and in no other way? and why do we perceive\nsuch a contradiction in the deeds, and frequently in the words, of the\ncelebrated prophets? The intelligent man can no longer recognise them\nby their noble actions.\n\nSomebody said to the Hak\u00edm K\u00e1mr\u00e1n: \u201cGive me in substance the belief of\nthe Sonnites and the Sh\u00ed\u00e2hs.\u201d He replied: \u201cThe creed of the Sonnites\nis, after the praise of God the most high, and the attributes of the\nprophet, blessing and mercy of God upon all transgressors and sinners,\nmen, and women; and the creed of the Sh\u00ed\u00e2hs is after the praise of\nGod, and the attributes of the prophet, the curse of God upon all\nbelievers, men and women; and Muselmans, men and women.\u201d And he had\nmuch to say about this subject.\n\n_Abu \u2019l Hassan Taheran\u00ed_, surnamed _Isfah\u00e1n_, son of _Gh\u00e1ib b\u00e1ig_,\nsurnamed _I\u00e2timad eddoulah_, became a follower of K\u00e1mr\u00e1n, by the\npersuasion of the friends of the latter, as the author of this book\nperceived in a letter, written by _Rafi\u00e2 \u2019l Kader_ to Hak\u00edm K\u00e1mr\u00e1n, in\nwhich the former declared himself the disciple of K\u00e1mr\u00e1n, whom he\ncalled his master, and addressed in a suitable style. Thus was also\nZem\u00e1n Baig born, in Argh\u00fan, his father, a native of Kabul, was\nsurnamed Mah\u00e1bet Kh\u00e1n, who, by his gravity, bravery, and wisdom,\nacquired a high rank among the Omras of the Indian Sultans. He was in\na friendly connection with K\u00e1mr\u00e1n, and in the letters which the mighty\nkhan wrote to Hak\u00edm K\u00e1mr\u00e1n, he showed him great respect, and professed\nhimself his disciple. It is said that, at a banquet, Mah\u00e1bet Khan\ndeclared the saying of the prophetic asylum\u2015\u2015\n\n    \u201cI was a prophet, and Adam in water and mud\u2015\u2015\u201d\n\nto be without sense. Further, whoever acknowledges the prophetic\nmission of Muhammed accounts it to begin after the prophet\u2019s fortieth\nyear, and whoever does not acknowledge it, is free in this opinion.\nMuhammed said: \u201c_I was a prophet, and Adam in water and mud._\u201d K\u00e1mr\u00e1n\nwent seldom into the houses of this sect, and kept himself at a\ndistance from them. When, yielding to a thousand entreaties, he\nvisited them, he changed his usual dress, sat only a moment with them,\nand rose immediately; he never ate with them, nor accepted he any\nthing from one of this sect. When asked upon his keeping himself at a\ndistance from them, he said: \u201cThe spirit of brutishness and savagery\nholds its mastership over you, and I cannot always associate with\nbrutes and beasts of prey.\u201d He remained even a long time without\nseeing them. But _Abd ul rasul_ frequented him, and, conformably to\nK\u00e1mr\u00e1n\u2019s advice, detached himself from worldly desires, and crushed\nanger and lust in his mind. On that account Hak\u00edm K\u00e1mr\u00e1n, having\nconceived friendship for him, taught him first the rules of grammar\nand etymology, then the _Sherah Shams\u00edyah_, \u201cCommentary upon\nShamsiyah;\u201d[153] besides the physiological part of the Commentary upon\n_Hed\u00e1yah al hikmet_, \u201cthe Guide to Science,\u201d composed by _Hossain_,\nson of _M\u00e2yin eddin Maibed\u00ed_;[154] further, matters relating to the\nCommentary upon _Hikmet al \u00e2in_, \u201cthe Science of what is\n\u201cessential,\u201d[155] and afterwards the Commentary upon _Tajer\u00edd_,[156]\n\u201cDivestment of what is accessory,\u201d with marginal notes; also the\nphysiological part of the Commentary upon _Ish\u00e1ret_,[157] \u201cIndications\n(allegorical, symbolical, and others);\u201d and, finally, the _Ilahyat\nshafa_, \u201cthe Hymns of Recovery.\u201d Thus also, Mulla Yac\u00fab read with him\nthe _Taherir_, \u201cWritings\u201d of Euclid, and a Commentary upon\n_Tazkerah_,[158] \u201cCommemoration;\u201d and was attached to him. Likewise\nM\u00edr Sher\u00edf, having read the _Mutavel_,[159] \u201cDevelopment,\u201d and the\n_Tafsir_, \u201cExplanation,\u201d of Ba\u00edzavi,[160] resolved to follow his\nschool; and, what is more astonishing, Mulla Us\u00e1m read with him the\nillustrations and demonstrations which are in the fundamentals of\nHanifa\u2019s religious law, and adopted his faith. But Mulla Sultan,\nalthough he acknowledged his high rank of excellence, never adhered to\nhim. And Hak\u00edm K\u00e1mr\u00e1n said: \u201cWhat is not understood, becomes a subject\nof dispute.\u201d Thus Mulla Sult\u00e1n followed with intense application the\nstudy of the soul, and the chain of demonstrations relative to it, but\nhe said: \u201cI am not able to understand its nature, and am, in that\nrespect, like a parrot.\u201d Among the able disciples of Hak\u00edm K\u00e1mr\u00e1n was\nHak\u00edm Mershed, who passed through all degrees of science before him,\nand possessed his entire confidence.[161] Hak\u00edm K\u00e1mr\u00e1n was wont at\nthat time, when he gave lessons of science, to wash his head, hands,\nand feet, to burn sweet perfumes, and to turn his face towards the\nsun, in which his disciples imitated him. He did not confer his\ninstruction upon every body, but refused it to the depraved, the\noppressors, and the voluptuous; nor did he hold intercourse with low\npersons.\n\n\n     [148] \u0627\u0633\u0648 \u0644\u0648\u062c\u064a is supposed to be one of Aristotle\u2019s works,\n     which is said to have been translated by _Abenama_, a\n     Saracen, from Greek into Arabic. This translation was found\n     in the library of Damascus, by _Franciscus Roseus_, and at\n     his request rendered into Latin, by _Moses Koras_, a Jew,\n     but in a very barbarous style. This interpretation has\n     perhaps never been published. Soon after, or about the same\n     time, _Petrus Nicolaus ex Castellaneis Faventinus_, a\n     medical man and philosopher, translated the same work from\n     Arabic into Latin; this new version was published with a\n     dedication to Leo X., in 1718, by the above-said Franciscus\n     Roseus. As it did not appear a sufficiently neat\n     composition, _Jacobus Carpentarius Claromontanus\n     Bellovacus_, a Parisian philosopher, who was ignorant of\n     Arabic, published, in 1571, an emendated edition, or rather\n     a meta-phrase of this work, under the title: _Aristotelis\n     libri XIV de secretiore parte divin\u00e6 sapienti\u00e6 secundum\n     \u00c6gyptios_. Some preferred to the latter the more exact\n     although less elegant version of Petrus Nicolaus, new\n     editions of which appeared in 1591 and 1593\u2015\u2015(see upon this\n     subject the _Bibliotheca Gr\u00e6ca_ of _Fabricius_, edit. of\n     Harles, vol. III. pp. 278-279, and the preface of the\n     edition of Carpentarius). The Arabic text of the work is in\n     the Royal library of Paris, under the title \u062b\u064a\u0648 \u0644\u0648\u062c\u064a\u0627.\n\n     [149] See pp. 105-106.\n\n     [150] See pp. 3 and 80.\n\n     [151] \u0645\u0644\u06a9 \u0627\u0634\u0639\u0631\u0627\u06cc \u0639\u0631\u0628. This is not quite correct: Muhammed\n     introduces in his Koran (ch. XXXVI. v. 69) the Lord saying:\n     \u201cWe have not taught Muhammed the art of poetry; nor is it\n     expedient for him to be a poet. This book is no other than\n     an admonition from God, and a perspicuous Koran.\u201d The\n     Arabian prophet, according to the best accounts, liked to\n     hear poetry read, but never perused any himself, although he\n     frequently spoke in the metre called \u0631\u062c\u0632 _rijez_. The only\n     Arabic verse which he often repeated was the celebrated one\n     from the poem of Lebid:\n\n          _Is not every thing, except God vain?_\n\n     Aisha, his favorite consort, declares in the traditions,\n     that he hated verses, and never recited one correctly. One\n     day he attempted to quote the known verse of an Arabian\n     poet:\n\n          _The days bring to thee news that thou dost not know;\n       And some man brings news the spirit of which he doth not\n         understand._\n\n     But he altered somewhat the order of the last words.\n     \u201cProphet of God!\u201d said Abu bekr, \u201cthe verse runs not so.\u201d\n     Muhammed answered: \u201cI am no poet.\u201d\u2015\u2015(_Gem\u00e4ldesaal Mosl.\n     Herrscher, I^{ter} Band, Seite 230._)\n\n     [152] \u091b\u0932\u0928 _chhalana_, \u201ctricking, deceiving.\u201d\n\n     [153] _Shamsiyah_, \u201cthe sun\u2019s course, ecliptic,\u201d is the\n     title of a treatise composed upon logic by _Nagmeddin Ali\n     Ben Omar al Kazv\u00edn\u00ed_, who was a disciple of Nusir-eddin\n     al-T\u00fas\u00ed. The said work is dedicated to _Khogiah Shams-edd\u00een\n     Muhammed_, perhaps one of the twelve princes called\n     _Sarbedarian_, who reigned thirty-five years in the town of\n     _Sebzvar_, in Khorassan, and in other places which they had\n     conquered.\u2015\u2015(Herbelot.)\n\n     [154] _Maibed_ is a town of Persia, the native place of\n     _K\u00e1z\u00ed Mir Hossa\u00edn Ibn M\u00e2yin eddin_, above-mentioned. He is\n     one of the commentators of the work above quoted, which is\n     divided into three parts, comprising logic, physiology, and\n     theology, and was composed by the Shaikh _Asir eddin\n     Mifazzel_, son of _Omar al Abheri_. The author died in the\n     year of the Hejira 660 (A. D. 1261).\n\n     [155] The author of _Hikmet al \u00e2in_ was _Najem eddin Abu \u2019l\n     Hassan Ali_, son of _Muhammed_, surnamed _Dabiran al Kateb\u00ed\n     al Kazv\u00edni_. He was a disciple of the celebrated Nasir-eddin\n     Tusi, and died in the year of the Hejira 675 (A. D. 1276).\n\n     [156] We find, in the Bibliographical Dictionary of _Haji\n     Khalfa_, several titles of books beginning by the word\n     _Tajerid_.\n\n     [157] There exists a work entitled _Ish\u00e1ret_, composed by\n     _Asir-eddin Mifazzel_, before-mentioned.\n\n     [158] The _Tazkerah_ was written by Nasir-eddin Tusi.\n\n     [159] The _Mutavel_ denotes a Commentary, the author of\n     which is _S\u00e2ad-eddin Taftarani_ (or \u201cTagtarani,\u201d according\n     to Herbelot), upon the work _Meftah al al\u00fam_, \u201cthe Key of\n     Sciences,\u201d and which is entitled _Talkh\u00eds al Meftah_,\n     \u201cExplanation of the Key.\u201d\n\n     [160] Baizav\u00ed is the surname of _Nasir eddin Abu Said\n     Abdalla Ben Omar_, a native of the town _Baizah_, in the\n     province of _Fars_, about forty-five miles distant from\n     _Shiraz_. He was a _K\u00e1z\u00ed_, \u201cjudge,\u201d of the last-named town,\n     from which he passed to _Tauris_, where he died in the year\n     of the Hejira 685 or 692 (A. D. 1286 or 1292). He composed a\n     literal Commentary in two volumes upon the Koran.\n\n     [161] Here a play upon a name is omitted: \u062c\u0648\u0646 \u0643\u0627\u0645\u0631\u0627\u0646 \u0628\u06c1 \u062a\u062c\u0631\u062f\n     \u06a9\u0627\u0645\u0631\u0627\u0646 \u0627\u0633\u062a: as K\u00e1mr\u00e1n, in business, is _K\u00e1mr\u00e1n_,\u201cfortunate.\u201d\n\n\n\n\nCHAPTER XII.\n\nOF THE RELIGION OF THE SUFIAHS,[162] CONTAINED IN THREE SECTIONS.\n\n  SECTION I.\u2015\u2015Some of their tenets.\n  SECTION II.\u2015\u2015The open interpretation of their open confessions.\n  SECTION III.\u2015\u2015Some individuals among them.\n\n\nSECTION I.\u2015\u2015OF SOME OF THEIR TENETS.\n\nThese sectaries, like other philosophers, always were, and are,\nscattered among all nations of the world, and are called in Persian\n_v\u00e8zhahder\u00fan_, \u201cinternally pure,\u201d or _r\u00f3uchen-dil_, \u201cenlightened\nminds,\u201d or _Y\u00e9k\u00e1na-b\u00edn_, \u201cseers of unity;\u201d in the Hindu language,\n_Rakh\u00edsher_ (Rakshasas) and _Tap\u00edsher_ (Tapasis), _Gyanisher_ and\n_Gy\u00e1ni_ (Jn\u00e1nis), or _Atma-jn\u00e1nis_. The lord _Maulavi J\u00e1mi_, in his\nwork entitled _Res\u00e1lah-i-vajud\u00edah_, \u201ctreatise upon existence,\u201d[163]\nstates, that the universal Being is distinct from any intellectual and\nexterior existence, inasmuch as every individual from among the\nintellectual and exterior beings belongs to some class of beings; but\nthe universal Being is not subordinate to the condition of any thing;\nhe is absolute and sovereign, and not general, not partial, not\nspecial, not common, and not one by (the number of) unity; for, it is\nneither a substance nor an accident, but by itself one, and not a\nmultiple. These things however are necessary in the sovereign being,\naccording to their degrees and stations,[164] but the real Being,\nunder the condition of no substance whatever, is distinguished by the\nname _martibah-ahadiyat_,[165] \u201cdegree of unity,\u201d and all names and\nattributes are (as it were) consumed by this degree, which the Yogis\nexpress by the title _hakiket al hak\u00e1yek_,[166] \u201creality of\nrealities.\u201d But the real Being, under the condition of all things\nwhich are necessarily himself, according to generalities and\nspecialities, is called by names and attributes of the divine degree,\nand this degree is entitled _Vahedet-i-mokam_,[167] \u201csolitariness of\nstation,\u201d and _jamah_,[168] \u201cunion.\u201d The real Being, under no\ncondition of \u201ca thing\u201d (_sh\u00ed_),[169] and under no condition of\n\u201cnothing\u201d (_l\u00e1shi_),[170] is called _h\u00fav\u00edyat_,[171] \u201cessence, absolute\nbeing, objectivity,\u201d and it is manifesting itself[172] in all\nexistences, and under the condition of \u201ca thing and nothing,\u201d is the\nform of the universe.[173]\n\nSome of the sagacious have stated that, in the same manner as the sun\nis radiant, so the real Being manifests himself at once for in\nopposition to it is _\u00e2dem_, \u201cnon-entity,\u201d and from the superabundance\nof manifestation the tongue and language (in the effort) to express\nand to describe, to define and to explain, become dumb. The final\nexplanation of the two words, _vojud_, \u201cexistence,\u201d and _\u00e2dem_,\n\u201cnon-entity\u201d may be, that existence is the negation of non-entity, and\nnon-entity the negation of existence; and the Lord of unity is the\ngrand origin of the multiplicity of names and attributes. The first\nattribute, which emerged into manifestation by this Lord from within,\nwas intelligence; and in this degree all _a\u00e2y\u00e1n sabitah_, \u201cfixed\nrealities,\u201d[174] were under intellectual forms, and in this degree the\nS\u00faf\u00eds give to the true highest and absolute Being the name of\n\u201cAll-Wise.\u201d The impulsion of divine wisdom to procure to his fixed\nideals the superiority over non-entity is by them entitled\n_ir\u00e1det_,[175] \u201cprovidence,\u201d and the name of _murid_, \u201che who wills,\u201d\nattached to God. As often as the divine knowledge becomes joined to\naccomplishment and victory, as having given to the existence of\nknowledge the superiority over contingencies, in this degree they call\nthis victory _kadaret_, \u201cmight;\u201d and in this degree originated the\nname of _Kadir_, \u201cAlmighty.\u201d With respect to the seeing of God, as the\nmeaning of knowledge is his presence in face of the existing external\nfigures of contingencies, in this degree, the name of _B\u00e1s\u00edr_, \u201cthe\nAll-Seeing,\u201d offered itself. Likewise, the meditation upon God, by\nthose who, praying, recite his emblematic attributes, is the time of\npropitiating; and the granting of these prayers is called _sam\u00ed\u00e2_,\n\u201chearing:\u201d whence proceeded the name sam\u00ed\u00e2, \u201chearer.\u201d Further, the\nwill of God, the Highest, becoming concentrated in this state, having\njoined the letter _kaf_ (k) to the letter _n\u00fan_ (n), so as to manifest\nby action _kun fa\u00edkun_,[176] \u201cBe, and it is:\u201d this state they called\n_kal\u00e1m_, \u201cthe word,\u201d and the name of _mutkalem_, \u201cspeaker,\u201d was\nproduced on this account.\n\nThe lord Shaikh Muhammed Shoster\u00ed,[177] in his treatise _Hak al\nyak\u00edn_,[178] \u201cthe truth of conviction,\u201d has stated, that the action of\nchoice prevails with the self-existent Being over necessity, because\nchoice is presupposed in the nature of might, and provident choice, as\nwell as vicissitudes and excitement, are parts suitable to a purpose,\nand providence came to succour every one of the necessitous crowd, by\nprocreating remedies against the evils without number which are\ndetermined by necessity, in opposition to that necessity whence pure\nprocreation proceeds. When the free agent is straightened in his\nchoice, then choice assumes the nature of necessity. Thus _Ibn M\u00e2y\u00edn\neddin Maibed\u00ed_[179] relates, in his _Fav\u00e1tah_, \u201cProlegomena,\u201d that the\nS\u00fafis say: The wished for, but never-found Being proceeds from the\nfield of pure non-entity, and the bare negation puts no foot into the\nstation of evidence and habitation of bodily existence, in the same\nmanner as the wished-for but never-found Being never assumes the color\nof bodily existence; certainly, the real Being also does not take the\ncolor of non-entity. The substance of any thing cannot be caused to\nvanish into non-existence; thus, if thou consumest a stick in the\nfire, its substance is not annihilated although its form changes, and\nbecomes manifest in the form of ashes. The self-existent Being is an\nessence which is stable in all conditions, and in the accidents of\nexistence, in the forms and states which undergo changes, the divine\nprocreation of the world is the manifested light of his absolute\nreality, under the shape of divers combinations which thou beholdest.\n\n    \u201cCertainly God made the heaven and earth to shine.\u201d\n\nIn the book of the sagacious is found that the beautiful of this world\nenjoys the advantage of his beauty, when he beholds and considers its\nreflexion in a looking-glass; on that account, the absolute Being,\nhaving been revealed in the mirror of existences and appropriate\nplaces, and having seen his beauty in various mirrors, and in every\none of them being exhibited under a shape worthy of himself, become\nmanifest in a series of multitudinous appearances.\n\nThe S\u00fafis further say: God is pure, conformable to his essence, above\nall purity and comparison, and in the gradations of names and\nattributes praised in both ways. Whoever dispenses with the comparison\nof something which has no equal, does not know that, declaring God to\nbe without an equal, is comparing him with pure beings. The friends of\nGod say that his name is of three kinds, viz.: he is _itl\u00e1k_,\n\u201cabsolute,\u201d by his essence, or considered as an unsubstantial\n(abstract) thing;[180] and they give him the name of _z\u00e1t_, \u201cessence,\u201d\nlike that of _kadus_, \u201cpure, holy;\u201d that is, considered as a\nsubstance, he is the Being the meaning of which is not dependent upon\nthe meaning of another; they call him _sifet_, \u201cexcelling in\nattributes,\u201d and _h\u00e1\u00ed_, \u201cliving;\u201d that is, considered as a substance,\nhe is a Being whose meaning is dependent upon that of another. They\nname him _f\u00e2l_, \u201caction,\u201d like _kh\u00e1lik_, \u201cCreator,\u201d which is the\ngeneral name of God, as well as _rahmen_, \u201cmercy;\u201d but the great name\nis at last _khaf\u00e1_, \u201cthe concealed (mysterious).\u201d A person asked the\nlord Shaikh _Bayez\u00edd Bast\u00e1m\u00ed_:[181] \u201cWhich is the great name of God?\u201d\nThe Shaikh answered: \u201cCommunicate thou to me his least name, that I\nmay give thee in return his greatest:\u201d that is to say, the names of\nGod are all great.\n\nThe sagacious say: Every era is the epoch of the fame and dominion of\na name, and when this epoch expires, it becomes concealed under the\nname which it had at the epoch of its flourishing state.[182]\n\nThey say, the names of the Deity contain the distinct forms in the\ndivine science, and these are called _a\u00e2yan s\u00e1bitah_, \u201cfixed\nsubstances,\u201d[183] whether general or partial, and these intellectual\nforms received existence in eternity without beginning,[183] by\n_fayz_,[184] \u201cemanation,\u201d from the essence of God endowed with most\nholy emanation. Further, the intellectual forms rise into evidence\nwith all dependencies and necessary consequences of the most holy\nemanation. The fixed substances have a relation to the names of\nbodies, and to the external substances[185] of spirits, and between\nall beings there arises an interposition dependent on the degree of\nexcellence which it has with respect to God. All the reality of\naccidental beings lies in the external existence; the reality of\nindividuals is dependent upon fixed times, and every one emerges into\nexistence at his time.[186]\n\nThe S\u00fafis maintain that all attributes of perfection are necessarily\ninherent in the supreme holy essence; that is, are fixed by the purity\nof his essence. What in the accidental substance is fixed by\nproperties, for instance, thy substance, is not sufficient for the\nrevelation of thyself; as long as the attribute of God\u2019s essence,\nwhich is the principle of that revelation, has not taken firm hold of\nthee, this revelation cannot be obtained. On the contrary, God, the\nmost High, stands not in need of that revelation of things, on account\nof the purity which is inherent in him; but his essence is the\nprinciple of that revelation; that is, his essence and attributes are\none. On this account, the Amir of the believers, Al\u00ed, said:\n\n    \u201cThe perfection of the belief in the unity of God consists in\n     the negation of attributes.\u201d\n\nThe lord Shaikh D\u00e1ud Kai\u015ber\u00ed says in the _Sherah-fes us_, \u201cCommentary\nupon the bezels:\u201d[187] the knowledge of God the most High, in his\nessence, is the identity of the essence, and the knowledge of this\nworld is that of the forms of things in it, whether generally or\npartially; and if one essence is _said to be_ the receptacle of\nmanifold things, this _acceptation_ is not to be feared, as the things\nare identic with God according to the acceptation of \u201cexistence,\u201d and\nin truth are different _only_ according to the acceptation of being\neither involved or manifested. Further, in reality, there is neither\nstate nor place, but there is one object exhibited under forms of\ndecoration and portraiture by external appearances. _Kas\u00e1_, \u201cGod\u2019s\nuniversal judgment or decree (predestination)\u201d is the summary decision\nof the conditions of existence, as the decision for the death of all\nmankind; and _Kadr_[188] is \u201cthe interpretation of that decision by\ndetermined means, and in consequence of results conformable to the\nfaculties;\u201d for instance, the decision of the death of Z\u00e1id, on such a\nday, by such a malady. _Kas a_, \u201cpredestination,\u201d is the eternal\nknowledge concerning existences, and this knowledge is dependent on\nthe _\u00e2y\u00e1n s\u00e1bitah_, \u201cfixed substances.\u201d Each thing demands, by\ndisposition,[189] a peculiar emanation of God.\n\nThe S\u00fafis say, according to the sacred text:\n\n    \u201cGod created man according to his image.\u201d\n\nWe have the power of acting on account of our being the mirror of the\nsupreme essence; if we say: \u201cThe action is ours,\u201d it may be right; and\nif we say: \u201cIt is of God,\u201d it is equally true. The master of the\nrose-bower says:\n\n    \u201c_Masnavi._ Recognise the mark of God in every place,\n     Never place the foot without its own limit.\n     Whoever has a faith other than that of Jabr[190]\n   Is, according to the word of the prophet, to be accounted a Gu\u00e9ber.\n        In like manner as that Gu\u00e9ber said: \u2018Yezd\u00e1n, Aherman,\u2019\n     So was it as if that ignorant blockhead had said: \u2018He and me;\u2019\n        The actions have but a metaphorical connection with us,\n        A connection with him in reality is a ludicrous play.\n     How came it, O man without intelligence, that, from eternity,\n     This man should be Muhammed, and the other Ab\u00fa Jehel?\u201d\n\nIt is written in the glorious Koran:\n\n    \u201cIf any thing good happens to them, they say: \u2018It comes from\n     God;\u2019 and if any thing bad, they say: \u2018It comes from me,\u2019\n     say: \u2018Every thing comes from God.\u2019\u201d\n\nThe S\u00fafis say that the whole heaven is a body, the first intelligence\nits soul, the breath of the whole his heart, and the spirits of the\nseven planets, of the fixed stars and the rest, are his power.\n\n    \u201cYour creation and your resurrection are as those of one man.\u201d\n\nThe Shaikh Moh\u00ed eddin[191] says in his _Fa\u015b hawd\u00ed_, \u201cchapter of\nrepentance:\u201d The world is the image of God, and he the soul and\ngovernor of the universe, further he is the great mankind. The lord\nMaulavi J\u00e1m\u00ed, in the _Nakd-al fa\u015bus_, \u201cthe ready money of bezels,\u201d\nstates, that there are two divisions of the beings of the universe:\nthe first consists of those who on no account have any sort of\nconnection with the bodily world, in conformity to office and\ndirection; these, called _Cherubim_, are divided into two classes: the\none take not the least notice of the world and its inhabitants, and\nare named \u201cthe great Angels;\u201d the other, although not connected with\nthe bodily world, are yet entranced in astonishment as witnesses and\nvaluers _of God\u2019s power_, standing at the curtain of the divine court,\nand being the ministers of the supreme bounty; before them is an angel\nentitled \u201cthe great spirit,\u201d greater than whom no angel exists.\nAccording to another interpretation he is said to be \u201cthe highest\nsecretary and first intelligence.\u201d This great spirit (the blessing of\nGod be upon him!) holds the first rank of this class. The spirit, who\nis called _Jabr\u00edil_, follows after him in this legion.\n\n    \u201cThe rank which he possesses is a place known.\u201d\n\nAnother division is composed of those who have connection with the\nbodily world according to order and office; these are named \u201cspirits,\u201d\nalso divided into two classes: the one are spirits who perform their\noffice in the heavens, and these are entitled \u201cthe high angels;\u201d the\nother class are those who perform their office upon earth, and these\nbear the name of \u201clower angels.\u201d Many thousands of them are appointed\nto the human race, and many thousands to minerals, to plants, and the\nanimal kingdom. The people of the revelation (prophets) say: \u201cThere,\nwhere seven angels are not assembled, not a leaf can germinate from a\nbranch;\u201d the seven angels are meant to be seven divine powers. Thus,\nthe spirits of fire, who are called _Jin_ and _Si\u00e1t\u00edn_, \u201cgenii and\ndemons,\u201d belong to the kind of lower angels, and _Iblis_ is their\nchief and ruler. The lord Shaikh Mahm\u00fad Sh\u00f3ster\u00ed says, that Iblis is\nthe power of imagination, which the learned call \u201cthe material.\u201d The\nS\u00fafis give it the name of \u201cthe foundation of material substance,\u201d or\n_Enka_.[192] According to the S\u00fafis, _matter_ is _m\u00e2dum_, \u201cnot\neternally existent.\u201d They call the absolute body \u201cthe universal body.\u201d\nThe S\u00fafis say, as is found in the _Fav\u00e1tah_, that the spirit of\nmankind is the absolute spirit of the divinity; thus the spirit of\nmankind, for the sake of elocution\u2015\u2015that is, excellence\u2015\u2015expresses\nitself by sound; and sound, for the sake of elocution, by various\ndistinct modulations, which in utterance are made sensible, becomes a\nword, and by the combination of words a language acquires reality. The\nShaikh Muhammed _L\u00e1haji_[193] says, in his Commentary on _Gulshen\nraz_,[194] \u201cthe Mystery of the Rosebower,\u201d that the meaning of the\nexpression \u201cthe divine spirit,\u201d is \u201cthe revelation of truth in the\ncircus of multiplicity,\u201d and in the _Sharh mahta\u015ber_, \u201cabridged\nCommentary (epitome)\u201d on _Gulshen_, is found that, in like manner as\nthe spirit of mankind becomes sound, and sound a word, so also the\ndivine spirit becomes _jawher_, \u201csubstance,\u201d and substances become\nspirits and forms; thus human nature is determined in a manner that\nits hidden conditions proceed from the interior to manifestation.\n\nThe presence of the universal deity, which is expansive in the divine\nspirit and soul), is fivefold. The first is _hazeret ghaib mut\u00b4lak_,\n\u201cthe presence of the absolute mystery,\u201d and this is one with the\n_a\u00e2y\u00edan s\u00e1batah_, \u201cthe invariable prototypes (realities of things).\u201d\nThe second is the _hazeret ghaib mu\u015b\u00e1f_,[195] \u201cthe presence of the\nrelative mystery,\u201d which is nearest the absolute mystery, and this\nbelongs to pure intellects and spirits. The third is the _hazeret\nmus\u00e1f ghaib_,[196] \u201cthe presence of the mysterious relation,\u201d which is\nnearest the absolute evidence; this is the world of similitude, or\ndream. The fourth is the _hazeret shah\u00e1det mut\u00b4lak_,[197] \u201cthe\npresence of the absolute evidence,\u201d which reaches from the centre of\nthe earth to the middle of the ninth empyrean heaven. The fifth is the\n_hazer\u00e1t j\u00e1m\u00e2h_,[198] \u201cthe presence of the vest,\u201d and this is the\nuniverse in an extensive, and mankind in a restricted, acceptation.[199]\n\nThe S\u00fafis besides say: The world is life and intellect, as far as the\nmineral kingdom; but the manifestation of intellect in every body is\ndetermined by the temperature of the human constitution. Sometimes\nbounty attains an excellence which is uttered with ecstacy, and\nbecomes a modulation more powerful than that which strikes the ear:\nand this is the mode of the prophet (blessing upon him!). Thus is it\ncommonly related that Jabr\u00ed\u00edl brought to the blessed prophet the happy\nnews, that his poor followers will enter heaven five hundred years\nsooner than the rich. The prophet, full of joy, said: \u201cCan none of you\nrecite a verse?\u201d A person proffered these distichs:\n\n    \u201cThe serpent of desire bit my heart:\n     There is, to cure me, neither doctor nor magician,\n     If not the friend whom I adore:\n  He alone possesses the theriac and the amulet suitable to my cure.\u201d\n\nUpon this the lord prophet, with his companions, moved about in\necstacy, with such a violence that the cloak fell from his\nshoulder.[200]\n\nFurther, the sagacious say that the forms of the sensible world are\nshades of seeming forms. The S\u00fafis also maintain that a spirit cannot\nexist without a body;[201] when it breaks forth from a body, it\nobtains, according to its deeds and actions, an apparent body, which\nthey call _acquired_.\n\n\n     [162] Several derivations are given to the word _Suf\u00ed_; it\n     may be here sufficient to adduce the three most specious of\n     them. Some derive the name from the verb \u0635\u0641\u0627, _Saf\u00e1_, \u201che\n     was sincere, pure;\u201d this derivation is claimed by these\n     sectaries themselves, who frequently call themselves \u0627\u0635\u0641\u064a\u0627,\n     _Asf\u00ed\u00e1_, \u201cpure,\u201d as may be seen in Jami\u2019s work, _Tohfat ol\n     ebrar_, \u201ca present offered to the pious:\u201d and in\n     _Gulshenraz_ (work quoted). To this etymology is objected,\n     that a substantive derived from the said verb should be\n     \u0635\u0641\u0649, and not \u0635\u0648\u0641\u0649. Others deduce it with grammatical\n     strictness from \u0635\u0648\u0641 _s\u00faf_, \u201cwool,\u201d and _suf\u00ed_ signifies\n     therefore \u201cwool-dressed.\u201d But the fact is, that not all\n     wool-dressed persons are S\u00fafis, and not all S\u00fafis are\n     wool-dressed: a S\u00fafi may wear a Durvish\u2019s patched coat, or\n     satin, as it was said by a true S\u00fafi. If, of the two\n     etymologies quoted, the first does not answer the\n     grammatical construction, the second does not render the\n     meaning to be expressed. The latter appears to me so much\n     more important, that I am disposed to pass over an anomalous\n     construction, which in other names is not without numerous\n     examples. Nor would I be averse to derive the word, with\n     other etymologists, from the Greek \u03c3\u03bf\u03c6\u03bf\u03c2, \u201cwise,\u201d or \u03c3\u03b1\u03c6\u03b5\u03c2,\n     \u201cpure;\u201d notwithstanding the general use of representing in\n     words of Greek derivation the _sigma_, \u03a3, by a _sin_, \u0633, and\n     not by a _sad_, \u0635, if I did not perceive a great difference\n     between the doctrine of a _Sofos_ and that of a _S\u00fafi_,\n     which latter bears most especially an Asiatic character, and\n     the origin of which remounts to the kings Mahabad and\n     Jemshid (_Das\u00e1 tir_, Eng. Transl., pp. 23, 97). Our author\n     says: \u201cS\u00fafism is to be found among all nations.\u201d The first\n     Muhammedan S\u00fafi is said to have been _Abu Hashem_, a native\n     of Kufa, who died in the year of the Hejira 150 (A. D.\n     767).\u2015\u2015(See _Notices et Extraits des manuscrits de la\n     biblioth\u00e8que du Roi et d\u2019autres biblioth\u00e8ques_, vol. X. p.\n     290.) The origin of such a character among Muselmans, if not\n     in name, yet in fact, may be traced further back to the\n     first century of the Hejira.\u2015\u2015(See note 2, p. 18.)\n\n     [163] The more correct title of this work is _Resalah fil\n     vujud_.\u2015\u2015(See _Geshichte der Sch\u00f6nen Redek\u00fcnste Persiens von\n     Joseph von Hammer, S. 314_).\n\n     [164] \u0628\u062d\u0633\u0628 \u0645\u0631\u0627\u062a\u0628 \u0648 \u0645\u0642\u0627\u0645\u0627\u062a.\n\n     [165] \u0645\u0631\u062a\u0628\u0647 \u0627\u062d\u062f\u064a\u062a.\n\n     [166] \u062d\u0642\u064a\u0642\u062a \u0627\u0644\u062d\u0642\u0627\u064a\u0642.\n\n     [167] \u0648\u062d\u062f\u062a \u0645\u0642\u0627\u0645.\n\n     [168] \u062c\u0645\u0639.\n\n     [169] \u0634\u064a\u0621.\n\n     [170] \u0644\u0627\u0634\u0649.\n\n     [171] \u0647\u0648\u064a\u062a, a substantive formed from \u0647\u0648, _hu_, \u201che is\u201d\n     (_Yahu Yehovah_).\n\n     [172] I interpret in this place the word _s\u00e1r\u00ed_ in the sense\n     which is given to it by the commentator of the Gulshen Raz,\n     in a passage of that work which will be quoted hereafter.\n\n     [173] The above _sh\u00ed_ and _l\u00e1sh\u00ed_ is evidently the _sad\n     asat_, \u201cbeing, not being,\u201d of the Hindus, an attribute of\n     the divinity, combined with its unity. \u201cFor,\u201d says the\n     author of Gulshen Raz (see German Transl., p. 17), \u201cunity\n     exists in non-existence as well as in existence;\n     multiplicity proceeds but from relation; difference and\n     variety of things proceed from the change of the possible:\n     as the existence of both is but one, they furnish the proof\n     that God is but one.\u201d\n\n     [174] \u0627\u0639\u064a\u0627\u0646 \u0627\u0644\u062b\u0627\u0628\u062a\u0647. _A\u00e2yan_ signifies \u201csubstances:\u201d these\n     are things which maintain themselves by themselves; or\n     realities, which occupy a space by themselves, without their\n     existence in space depending upon the concomitant existence\n     of another thing. This is the contrary of accidents, the\n     existence of which depends upon the concomitant existence of\n     the substance which serves to support them, or which is the\n     place by which they are supported. _A\u00e2y\u00e1n sabitah_, that\n     is, \u201cfixed substances,\u201d are realities of things inclosed in\n     the science of God, that is to say, the figures of realities\n     of divine names in the _scientific presence_. They are\n     posterior to God only as to essence, and not as to time; for\n     they are eternal, as much on the side of the past as on the\n     side of the future. When it is said, that God produces them\n     by emanation, the posteriority which is thereby expressed,\n     refers but to essence, and is not true in any other\n     sense.\u2015\u2015(See _Jorjani\u2019s Definitions in Ext. et Not. des\n     MSS._, vol. X. p. 65.)\u2015\u2015We may, in a language more familiar\n     to us perhaps, express them by \u201ceternal ideals,\u201d or\n     \u201cprototypes of realities.\u201d Silvestre de Sacy adds to\n     Jorjani\u2019s explanation, that the question is here about\n     divine names, that is, attributes of God as emanating from\n     his essence, and residing in him, but not yet produced\n     externally by any action. _The scientific presence_\n     mentioned in this explanation appears, to him, to signify\n     the divine majesty, inasmuch as manifesting its presence to\n     beings which have no other existence but in the science of\n     God.\n\n     [175] \u0627\u0631\u0627\u062f\u062a, \u201cinclination, design, will,\u201d According to\n     _Jorj\u00e1ni\u2019s Definitions_ (see _Ext. et Not. des MSS._, vol.\n     X. p. 37), _iradet_ is a quality which produces in a living\n     being a state, the effect of which is that he acts in one\n     manner rather than in another. In its exact sense, it is a\n     faculty which has no other object in view but that which\n     does not exist; for \u201cthe will\u201d is an attribute, the special\n     object of which is to give existence to any thing, and to\n     produce it conformably with the words of the Koran: \u201c_When\n     he wills a thing he says to it: \u201cBe,\u201d and it is._\u201d _Iradet_\n     is also interpreted an inclination to any thing which\n     follows the opinion of utility, and in this sense I have\n     translated it above \u201cprovidence.\u201d\n\n     [176] \u0643\u0646 \u0641\u064a\u0643\u0648\u0646.\n\n     [177] I think it ought to be _Shabisteri_ instead of\n     _Shosteri_, as I find in Baron von Hammer\u2019s _Gulshen-raz_\n     (pp. 27-32) a treatise entitled _Hak ol yakin_, as above,\n     attributed to the before quoted Mahmud Shebisteri (vol. I.\n     p. 82), of whom more hereafter. The whole title of the\n     above-mentioned work is _Hak ol yukin fi m\u00e2arifet-i-rebbil\n     \u00e2alemin_, \u201cthe truth of conviction in the knowledge of the\n     Lord of the world.\u201d\n\n     [178] The word _yakin_ signifies \u201can intuitive certainty,\u201d\n     produced by energy of faith, and not by arguments and\n     proofs.\n\n     [179] See page 217, note 2.\n\n     [180] The original text has here \u0628\u0627\u0639\u062a\u0628\u0627\u0631 \u0627\u0645\u0631 \u0627\u062f\u0645\u0649 _ba\n     itib\u00e1r-i-amr \u00e2dem\u00ed_. _Itibar_ has in the Dictionary, among\n     other significations, that of \u201creasoning or computing by\n     comparison; considering with attention; calculating\n     properly,\u201d which appears to me the only meaning applicable\n     in this place; _ba itibar_ may perhaps here be better\n     interpreted by \u201cin the acceptation (assumption) of.\u201d This\n     word occurs twice with \u0627\u0645\u0648\u0631, _amur_ (the plural of _amr_),\n     in the following important passage of _Gulshen raz_:\n\n     \u0648\u062c\u0648\u062f \u0627\u0646\u062f\u0631 \u0643\u0627\u0644\u0634 \u062d\u0648\u064a\u0634 \u0633\u0627\u0631\u064a\u0633\u062a\n     \u062a\u0639\u064a\u0646\u0647\u0627 \u0627\u0645\u0648\u0631 \u0627\u0639\u062a\u0628\u0627\u0631\u064a\u0633\u062a\n     \u0627\u0645\u0648\u0631 \u0627\u0639\u062a\u0628\u0627\u0631\u0649 \u0646\u064a\u0633\u062a \u0645\u0648\u062c\u0648\u062f\n     \u0639\u062f\u0648 \u0628\u0633\u064a\u0627\u0631 \u0648 \u064a\u0643\u062c\u064a\u0632\u0633\u062a \u0645\u0639\u062f\u0648\u062f\n     \u062c\u0647\u0627\u0646\u0631\u0627 \u0646\u064a\u0633\u062a \u0647\u0633\u062a\u0649 \u062c\u0632 \u0645\u062c\u0627\u0632\u064a\n     \u0633\u0631\u0627\u0633\u0631 \u062d\u0627\u0644 \u0627\u0648 \u0644\u0647\u0648\u0633\u062a \u0648 \u0628\u0627\u0632\u064a\n\n     Baron von Hammer interprets _am\u00fari itibar\u00ed_ by \u201cGegenstande\n     der Erscheinung,\u201d that is \u201cobjects of appearance;\u201d I dare\n     differ somewhat in the expression, but not in the meaning of\n     these words: \u201cExistence manifests itself (see p. 222, note\n     9) in its own place; things perceived by senses are mere\n     objects of acceptation; things of acceptation are not real.\n     There are many numbers, but one only is numbered (that is,\n     numbers are only one unit, repeatedly employed). The world\n     has no existence but as a metaphoric image: its state is\n     entirely a farce and a play.\u201d\n\n     [181] Bastam is a town of Khorassan, the native place of\n     _Abu Yezid Taifer ben Issa_, one of the most celebrated\n     S\u00fafis of Persia. He had inherited the frock of another\n     mystical personage, called Habib Ajemi. Bastami attained the\n     supreme degree of spirituality\u2015\u2015perfect union with God. He\n     occasionally branched out into all the enthusiasm\n     imaginable, saying that God was with him and near him, nay\n     in the sleeve of his garment; and then again he came at\n     times into the regular order of piety and devotion, hoping\n     that God would forgive him his sins, and let his latter end\n     be that of the righteous. It is said of him (see the third\n     _Majalis_, \u201cconference,\u201d of S\u00e2di) that, having once called\n     out to God for union with the supreme Being, he heard the\n     voice from above: \u201cAbu Yezid, thy _thou_ is still with thee;\n     if thou wilt come to me, abandon thyself and come.\u201d He died\n     in the year of the Hejira 261 (A. D. 874).\u2015\u2015(See Transact.\n     of the Lit. Soc. of Bombay, vol. I. p. 100; Malcolm\u2019s Hist.\n     of Persia, p. 395; _Pend nameh_, edit. and transl. by\n     Silvestre de Sacy, p. 231.)\n\n     [182] Silvestre de Sacy, in the translation of a part of the\n     Definitions of Jorj\u00e1ni, gives the following note as\n     translated from the Persian (see _Notices et Extraits des\n     MSS._, vol. X. p. 67): \u201cThe S\u00fafis declare that every time is\n     the turn of the manifestation of a name (divine); when the\n     turn of this name is terminated, it conceals itself under\n     another name, for which the turn of denomination is arrived.\n     The periods of the seven planets, each of one thousand\n     years, are attached to it; and the words of the Koran,\n     speaking of God: \u201c_Every day he is in action_, indicate it;\n     _because one day of thy Lord is equivalent to one thousand\n     years of yours_. Verse. _O thou whose light manifests itself\n     in the vest of the world, thy names are manifested in the\n     nature of man; thy science shows itself by the science of_\n     (Muhammed) _the seal_ (of prophets); _thy bounty is\n     manifested by the bounty of khatem_ (the seal). The divine\n     names are distinct forms, which are called _a\u00e2yan sabitah_,\n     \u201cfixed realities.\u201d\u2015\u2015Extracted from the Div\u00e1n of Al\u00ed.)\n\n     [183] The word in the text is \u0627\u0632\u0644, _azl_, which means\n     duration of existence during a series of _finite_ times, and\n     _infinite_ on the side of the _past_, as \u0627\u0628\u062f, _abad_,\n     signifies duration of existence during a series of _finite_\n     times, and _infinite_ on the side of the _future_.\u2015\u2015(See\n     Definitions of Jorj\u00e1ni, in _Not. et Ext. des MSS._, vol. X.\n     p. 39.)\n\n     [184] \u0641\u064a\u0636 is translated by Silvestre de Sacy \u201cemanation;\u201d\n     and \u0641\u064a\u0636 \u0627\u0644\u0644\u0642\u062f\u0633 _fayz al kudis_, by \u201c\u00e9manation tr\u00e8s sainte\u201d\n     (see _Ibid._, p. 66). In common acceptation, _fayz_\n     signifies \u201cplenty, abundance, bounty, grace;\u201d _fayz-al\n     akdes_ means also \u201ccommunication of divine grace made to\n     angels, prophets, and other superior intelligences without\n     the intervention of the Holy Ghost.\u201d\n\n     [185] \u0627\u0639\u064a\u0627\u0646 \u062e\u0627\u0631\u062c\u064a\u0647, _a\u00e2yan kharj\u00edah_. The scholastics have\n     distinguished fixed and external substances; the S\u00fafis\n     distinguish substances in and without God.\n\n     [186] The word \u0648\u0642\u062a, _wakt_, \u201ctime,\u201d has a technical\n     signification.\u2015\u2015According to Jorj\u00e1ni, it means: \u201cYour state,\n     that is, that which is required by your actual disposition,\n     and is not produced by design.\u201d _Shehab eddin Omar\n     Sohrawerdi_ (who died A. D. 1234) says: \u201c_Time_ is what\n     dominates man; man is not dominated by any thing more than\n     by his _time_; for time is like a sword, it executes its\n     decrees and cuts. By _time_ is therefore meant what comes\n     forcibly upon a man without being the fruit of his action;\n     so that, subject to its power, he is constrained to conform\n     to it. It is said: \u2018_Such a one is under the dominion of\n     time_,\u2019 that is, he is retired from things which are his\n     own, and transported to things which belong to God.\u201d\n\n     [187] _Fe\u015bu\u015b ol hikem_, \u201cthe bezels of philosophemes,\u201d is\n     one of the most celebrated works composed by Mohi eddin Ibn\n     Arabi, upon whom see a subsequent note. This work was\n     commented, not only by the above-mentioned Da\u00fad Kai\u015bieri (of\n     C\u00e6sarea), but also by Anif-eddin Telmesani, and others.\u2015\u2015See\n     Baron von Hammer\u2019s _Geschichte des Osm. Reiches, II^{ter}\n     Band, Seite 657._)\n\n     [188] Upon Ka\u015ba and Kadr see vol. II. pp. 352-353, note 1.\n\n     [189] \u0627\u0633\u062a\u0639\u062f\u0627\u062f, _istidad_, \u201cdisposition,\u201d that is, when a\n     thing possesses the near or remote quality for\n     action.\u2015\u2015(Jorj\u00e1ni\u2019s Definitions.)\n\n     [190] The name of _Jabr_ is common to several doctors of\n     Muselmanism. The most ancient of them is _Abu Abd-allah Jabr\n     Ben Abd allah al Ansari_, a native of Medina, as it is\n     indicated by his surname. Jabr, according to Mirkhond, first\n     a pagan, after having examined the sacred books of all other\n     nations, Jews and Christians, was vanquished by Muhammed\u2019s\n     eloquence, and adopted his faith.\n\n     Another Jabr is _Abu Mussa Jabr Ben Ha\u00ed\u00edan al Sufi_, author\n     of the book _Kitab al Jafr_, and of many other, some say\n     five hundred, works upon the philosopher\u2019s stone. He lived\n     in the middle of the third century of the Hejira (about A.\n     D. 864).\n\n     A third Jabr, an Andalusian, is surnamed _Shems-eddin_.\n\n     [191] _Mohi-eddin_, \u201che who makes religion revive and\n     flourish,\u201d is a surname borne by several Muselman doctors.\n     The above-mentioned is _Mohi-eddin Ibn al Arabi_, born in\n     Kordua, in Spain, of an Arabian family, called _Tay\u00ed_, in\n     the year of the Hejira 560 (A. D. 1164). He studied in the\n     academy of Seville, and then visited Asia Minor, Syria, and\n     Egypt, where he heard the most distinguished Shaikhs of his\n     time. He became the founder of a mystic school from which,\n     among other remarkable disciples, the great _Maulana\n     Jelal-eddin Rum\u00ed_ issued; he is called \u201cthe Pole of the\n     mystic world.\u201d He died in the year of the Hejira 638 (A. D.\n     1240), in his seventy-sixth year, and was buried at the foot\n     of mount Cassius, near Damascus, where his sepulchral\n     monument is still well preserved. He left thirty-three\n     works, which are enumerated by Baron von Hammer, the\n     illustrious historian of the Ottoman empire.\u2015\u2015(See vol. II.\n     pp. 490. 657 of the German work.)\n\n     The Muselmans in India revere, under the name of Mohi-eddin,\n     a saint, son of Zangui and Bib\u00ed Fatima, called also Shaikh\n     Saddo. He lived at Sambhal, in Rohilkunt, according to\n     others, at Amroha, in the province of Delhi, where his tomb\n     still exists. There the devotees assemble every year, on the\n     11th day of the 2nd Rabi\u00e2 (the 4th month of the Arabian\n     year) and celebrate the saint\u2019s memory, by particular\n     fatihas, \u201cprayers,\u201d addressed to him, and other acts of\n     devotion.\u2015\u2015(See _M\u00e9moire sur les particularit\u00e9s de la Relig.\n     Muselm. dans l\u2019Inde, par M. Garcin de Tassy_, pp. 46-54.)\n\n     [192] See hereafter an explanatory note upon Enka.\n\n     [193] See page 141, note 3.\n\n     [194] A work already quoted (vol. I. p. 82) composed by\n     _Mahmud Shebister\u00ed_. His native place was _Shebister_,\n     distant eight parasangs (about twenty-eight miles) from\n     Tabriz, near which place he was buried in A. D. 1320. He\n     wrote the _Gulshen-raz_ three years before his death, as an\n     answer to fifteen questions addressed to him by the great\n     Shaikh Hussein, of Khorassan, who died A. D. 1318, one year\n     after the composition of the just-mentioned most celebrated\n     didactical work upon the doctrine of the S\u00fafis.\n\n     [195] \u062d\u0636\u0631\u062a \u063a\u064a\u0628 \u0645\u0636\u0627\u0641.\n\n     [196] \u062d\u0636\u0631\u062a \u0645\u0636\u0627\u0641 \u063a\u064a\u0631.\n\n     [197] \u062d\u0636\u0631\u062a \u0634\u0647\u0627\u062f\u062a \u0645\u0637\u0644\u0642\u0647. _Shah\u00e1det_, interpreted in common\n     acceptation by \u201ctestimony, attestation, witnessing,\n     confession, evidence,\u201d is translated by Silvestre de Sacy,\n     in a note of Jorj\u00e1ni (see a subsequent note), by\n     \u201cassistance.\u201d It takes in the terminology of S\u00fafis, a\n     meaning varying according to the particular opinion of their\n     sects; thus it coincides sometimes with \u201cpresence,\u201d whether\n     with the qualifications of attentive expectation, whether\n     with that of perfect intuition.\n\n     [198] \u062d\u0636\u0631\u062a \u062c\u0627\u0645\u0639\u0647.\n\n     [199] This is a very abstruse doctrine. To throw more light\n     upon it, I shall subjoin the explanation given by Jorj\u00e1ni\n     upon this subject, according to the French translation of\n     Silvestre de Sacy (see _Not. et Ext. des MSS._, vol. X. p.\n     66): \u201cThe five divine presences are: 1. _the presence of the\n     absolute absence_ (or mystery); its world is the world of\n     _the fixed substances in the scientific presence_ (see pp.\n     223, 224, note 2). To the presence of the absolute mystery\n     is opposed:\u2015\u20152. _the presence of the absolute assistance_;\n     its world is that named _Aalem al mulk_ (that is, the world\n     of the throne or seat of God, of the four elemental\n     natures); 3. _the presence of the relative absence_; this is\n     divided into two parts: the one, 3. _nearer the presence of\n     the absolute mystery_; the world of which is that of\n     spirits, which belong to what is called _jabrut_ and\n     _malkut_, that is, of intelligences and of bare souls; the\n     other: 4. _nearer the presence of the absolute assistance_;\n     and the world of which is that of models (images), called\n     _Aalem al mulkut_; 5. the presence which comprises the four\n     preceding ones; and its world is the world of mankind, a\n     world which reunites all the worlds, and all they contain.\u201d\n     This statement differs somewhat from that of our text; to\n     exhibit and to develop, in all their variations, the systems\n     of S\u00fafism is far beyond the compass of these notes, and\n     would require a separate work.\n\n     [200] Such a tradition existing, we cannot wonder that, from\n     early time to our days, among the religious practices of\n     Durvishes, S\u00fafis, and monastic congregations, there are\n     different kinds of dances, accompanied by song, with or\n     without instrumental music.\n\n     [201] The celebrated Leibnitz entertained a similar opinion\n     in consequence of his great principle of \u201c_the sufficient\n     reason_,\u201d he was persuaded that all souls, after death,\n     remain united to an organic whole: \u201cBecause,\u201d says he, in\n     his _Th\u00e9odic\u00e9e_ (\u00a7 90), \u201cthere is no appearance, that there\n     be, in the order of nature, souls entirely separate from any\n     sort of body.\u201d\u2015\u2015(See on this subject _La Paling\u00e9n\u00e9sie\n     philosophique, par C. Bonnet_, tome II. p. 24 _et seq._)\n\n\n  SECTION II.\u2015\u2015OF THE PROPHETIC OFFICE; AND EXPLANATION OF THE PUBLIC\n    DECLARATIONS CONFORMABLE TO THE REVELATION OF INSPIRED PERSONS.\n\nThe S\u00fafis say: The prophet is a person who is sent to the people as\ntheir guide to the perfection which is fixed for them in the\nscientific presence (of God) according to the exigency of the\ndispositions determined by the fixed substances, whether it be the\nperfection of faith, or another. The Shaikh Ham\u00edd eddin Nag\u00f3ri[202]\nstates, in his _Sharh-i-ashk_, \u201cCommentary upon Love,\u201d that\n_Ab\u00fad\u00edyet_, \u201cdevotion,\u201d[203] and _rub\u00fab\u00edyet_, \u201cdivinity,\u201d[204] both\nattributes of God; as often as the manifestation of divinity came to\nseize the lord of the prophetic asylum (Muhammed), and the quality of\ndevotion became effaced in him, in this transitory state,[205]\nwhatever he proffered was the word of God. The M\u00e1ulav\u00ed M\u00e2navi says:\n\n    \u201cAs the Koran came from the lips of the prophet,\n     Whoever asserts, he said not the truth is a Kafr (infidel).\u201d\n\nAnd when he arrived at the quality of divinity, what he then uttered,\nthis is called by them _had\u00eds_, \u201csacred saying;\u201d further, what he said\nwith the tongue of divinity, was a _had\u00eds_. The meaning of the words\n\u201cfrom _Jabr\u00edil_\u201d is this, that between these two qualities (devotion\nand divinity), is a mind which in the manifestation of divinity is\ngiving information from divinity, but in the quality of divinity there\nis nothing intervening between itself:[206] hence it is said:\n\n    \u201cIn love there is no message intervening:\n     It was itself which acted as its own messenger.\u201d\n\nThe sagacious S\u00faf\u00eds say, that what causes the revelation of the\noriginal Being in the gradations of divinity and in the wisdom of a\nbook, and his appearance in whatever form, is the manifestation of his\nperfection, and this is of two kinds and in a twofold degree. The\nfirst degree is manifestation and exhibition in such a manner that\nwhatever exists may prove complete, and this can take place only in\nthe completeness of form; it is man who, according to the terminology\nof this sect, is indicated by it, that is, _essentiality_, which is\nthe union of universalities and particularities: it is said\naccordingly:\n\n     \u201cThere is nothing moist\u2015\u2015there is nothing dry, that be not\n     in the manifest book (the Koran).\u201d That is: Every thing is\n     contained in the Koran.\n\nWithout him (God) there is no strength; it is by him that every thing\nenters into the area of form and evidence.\n\n    \u201cWithout thee is nothing in the world;\n     Ask from thyself, if thou desirest to know what thou art.\u201d\n\n          (ARABIC SENTENCE.)\n\n    \u201cEvery thing has an advantage, which, at the junction of its\n     parts, has been placed in it.\u201d\n\nThe second degree is in the perfection of the existence of\nforth-bringing and exhibiting; so that every thing which exists, as it\nexists, is made to appear complete.\n\n_The seal_, or \u201cthe last prophet,\u201d in the terminology of this sect, is\na person, to whom this office can be appropriated, and from whom the\ngreat business may proceed; but, in forthcoming it is not allowed to\nhim to be, in form,[207] all-sufficient in dignity, and in showing\nthis form in the world; this is not confined to a single person; but\nif this excellence is manifested around, it is acknowledged as _the\nseal_ of dignity in this age. When this condition is established,\nthen, by the before-said interpretation, the moon is said to be the\nsymbol realised in this form, because, in the style of eloquence, it\nis generally usual to interpret the form of perfection by that of the\nmoon, and \u201cto divide the moon,\u201d means in figurative language to elicit\nthoroughly the sense from this form, without taking into consideration\nthe instruments of imitation and the arrangement of artful\ncontrivances. Thus was it with regard to the promised lord of the\nprophetic asylum. The lord Im\u00e2m Muhammed _n\u00farbakhsh_,[208] \u201cthe\nlight-bestower,\u201d in his treatise upon the ascent to heaven, stated:\n\u201cKnow that the lord Muhammed, the Selected (peace be with him!)\nascended to heaven with a body, but this body was light, like that\nassumed in a dream, with which he went into a state of trance, which\nis an intermediate state[209] between sleeping and waking, and on that\naccount it is said in the first tradition of the ascent:\n\n    \u201cI was between sleeping and waking.\u201d\n\nAnd further:\n\n    \u201cGod directed thee in the explanation of things revealed to\n     the prophets and saints, upon whom be peace!\u201d\n\nThat his being carried from the mosque of Mecca to the mosque of\nJerusalem, is an image of the migration of the terrestrial angels from\none place to another. To keep the Im\u00e1mate (or presidence) during\nworship is to the prophet an image, that in his religion there are\nmany heirs of the prophet, who are the saints and learned men of the\nage.\n\n_Bor\u00e1k_, the vehicle of devotion, is like an image of prayer; the\nsaddle and bridle represent the ready mind and the perfect union of\nreligion. The members of Bor\u00e1k, of precious jewels, typify purity,\ncandor, affection, submission, humility, and perfect love of God,\nrejecting all other desire except that tending towards the supreme\nBeing in prayer. The restiveness of Borak, and the aid given by\nJabr\u00edil in mounting Bor\u00e1k present a similitude of the reluctance of\nthe human mind to the wisdom of its knowledge of God, and Jabr\u00edil\nfigures the science of divinity.\n\nThe _travelling by steps up to heaven_, means the gradual elevation by\nsteps, which are remembrance, rosary-beads, praising and magnifying by\nexclamation, God and the like, by which the heart arrives from this\nnether world of sensuality to the upper world.\n\nBy _the first heaven_, which is that of the moon, is understood the\narrival at the station of cordiality. The opening of the heavenly door\nby an angel, and the appearance of Jabr\u00edil, is figuratively the\nvictory of the heart over remembrance, as will be explained in the\nsequel. The arriving at the heaven of _A\u013a \u00e1red_, \u201cMercury,\u201d is the\nimage of elevation on the regions of cordiality on account of\nmeditation on the knowledge of God, as\u2015\u2015\n\n    \u201cOne hour\u2019s meditation is preferable to seventy years of\n     exterior worship.\u201d\n\nThe arrival at the heaven of _Zaherah_, \u201cVenus,\u201d signifies elevation\nof the upper angels, on account of the delight and beatitude which are\nproduced in the interior by the love of God. The arrival at the heaven\nof the _sun_ is to be interpreted as the elevation in the inner sense,\non account of accomplishing the precepts of the faith, and the\npromulgated orders, which are derived from it. The arrival at the\nheaven of _Mer\u00edkh_, \u201cMars,\u201d denotes the elevation which may have taken\nplace in consequence of the war made upon the spirit of fraud. The\narrival at the heaven of _Mishter\u00ed_, \u201cJupiter,\u201d offers an image of the\nelevation on account of purity, piety, and abstinence from any thing\ndoubtful, which are manifested by these steps. The arrival at the\nheaven of _Zehel_, \u201cSaturn,\u201d is to be understood as the elevation from\nthe state of spirituality to that of mystery by the blessing of\nexertion and sanctity, by choice or by force, which means overcoming a\ndifficulty.\n\nThe arrival at _Falek s\u00e1betab_, \u201cthe heaven of the _fixed stars_,\u201d is\nan image of the elevation by the blessing of firmness in the faith,\nand evident proof of diligent permanency in good practices, and\nfidelity in the love of God and of the people of God. The arrival at\n_Falek atlas_, \u201cthe _crystalline sphere_,\u201d is to be interpreted as the\nelevation to the utmost boundary of the angels by the blessing of\ninterior purity, and a heart free from all desire except that after\nGod.\n\nThe _remaining behind of Bor\u00e1k_, the _arch_, and _Jabr\u00edil_, in each\nstation indicate the meaning, that in the worlds of the upper spirits,\nand the empyreal heaven, there are certain extents of spiritual\nfaculties, and limits of imagination, so that no body can deviate from\nthe station of comprehension, and\n\n    \u201cThe place of his acquisition is a place known.\u201d\n\nThe explanation of this is, that, as the elemental body cannot deviate\nfrom the elemental world, and the soul, however composed it may be,\ncannot make a step out of the nether dominion, as well as the heart\ncannot leave the outer skirts of the upper angelic courts, so that the\nmystery never comes forth from the middle of the upper dominion, and\nthe spirit cannot make a step out of the extreme ends of the upper\nregions into the _\u00e2alem-i-jabr\u00fat_, \u201cthe highest empyreal heaven,\u201d and\nthe hidden cannot transgress the empyreal world. Hence proceeds the\nsense of _ghaib al ghaiy\u00fbb_, \u201cevanescence of evanescences,\u201d the\n_mysterious_ hidden.\n\nThe _Enka_, upon the mount _K\u00e2f_,[210] is divinity, and there is\nannihilation into God. He does not allow plurality nor partnership of\neternal beauty and strength, and from that exalted station there is no\ndescent. When a bird or man is annihilated, a name is always without a\ndesignate object. _V\u00e1s el_, \u201cthe perfect master of union,\u201d[211] finds\nin this station by annihilation into God emancipation from the\nconfinement of visible existence, and acquires with an eternal mansion\nthe intimate connection with God, and an exit from the garment of\nservitude, and becomes endowed with divine qualities. In the station\nof transition into God, Jabr\u00edil is the image of wisdom and of manifest\nknowledge, on which account it has been declared\u2015\u2015\n\n    \u201cThere are moments when I am with God in such a manner that\n     neither angel nor archangel, prophet nor apostle, can attain\n     to it.\u201d\n\nWhen at the time of transition, science, comprehension, knowledge, and\nall qualities are cancelled and vanish, then transitory knowledge\nunites with the perfect science, the dangers of mankind are carried\noff and disappear, before the rays of light of the supreme Being. And\nthis is the kind of knowledge which Jabr\u00edil revealed. Above this\nstation resides the absolute Being. Again, ascent and descent, and\nletter and sound denote the meaning that mankind comprises all\nqualities\u2015\u2015the high and the low; by the exigency of its united\nproperties, at times drowned in the ocean of unity, man is bewildered;\nand, at times, yielding to this prevailing nature, he associates with\nwomen. Know what Shaikh Aziz Nasfy says: Men, devoted to God\u2019s unity\ndeclared, regarding the expression _t\u00e1\u00ed asmavat_, \u201cthe folding up\nheaven,\u201d that \u201cheaven\u201d signifies something that is high and of a\nbountiful expansion[212] with respect to those who are below it, and\nthis, causing a bountiful communication, may take place either in the\nspiritual or in the material world; the bestower of the bountiful\ncommunication may be from the latter, he may be from the former,\nworld. Further, any thing may be either _terrestrial_ or _heavenly_.\nIf thou hast well conceived the sense of the heavenly and terrestrial,\nknow that mankind has four _nish\u00e1_, \u201cstages,\u201d[213] in like manner as\nthe blasts of the trumpet are four times repeated: because death and\nlife have four periods. In the first stage, man is living under the\nform of a thing; but, with respect to qualities and reason, he is a\ndead thing. In the second stage, under the form of mind, he is a\nliving thing, but, with respect to qualities and reason, a dead thing.\nIn the third stage, under the form of mind, qualities he is a living\nthing, but, with respect to reason, a dead thing. In the fourth stage,\nunder the form of mind, qualities, and reason, he is a living thing.\nIn the first stage, he is entirely in the sleep of ignorance,\ndarkness, and stupidity, as\n\n    \u201cDarkness upon darkness\u2015\u2015\u2015\u2015\u201d\n\nIn this stage he awakes from the first sleep; in the second stage,\nfrom the second; in the third, from the third sleep; in the fourth\nstage, from the last sleep; and in this awaking of the heart he\nbecomes thoroughly and entirely awake, and acquires perfect possession\nof himself, and knows positively that all he had known in the three\npreceeding stages was not so: because truth, having been but\nimaginary, was falsehood; and that heaven and earth, as they had been\nunderstood before, were not so. Further, in this stage, earth will not\nbe that earth, and heaven not that heaven, which men knew before. This\nis the meaning of the words:\n\n    \u201cOn the day when the earth shall be changed into something\n     else than the earth, as well as the heaven, and when all\n     that shall be manifested by the power of God, the only one,\n     the Almighty.\u201d[214]\n\nAnd when they arrived at that station and possessed positively the\nform of mind, qualities, and reason of an individual, certainly they\nknew by means of revelation and inspiration, that except one there is\nno being, and this being is God, the glorious and sublime; they were\ninformed of the real state of things from the beginning to the utmost\nextremity. In the account concerning the obscuration of the moon, and\nsun, and stars, they said: that stars have their meaning from the\nbeginning of the light, which is produced in the hearts of the\nintelligent and select; that the sun denotes the utmost fulness and\nuniversality of light; and that the moon, a mediator between the sun\nand the star,[215] from all sides, spreads their tidings. Then the sun\nis the universal bestower of abundant blessings; the moon is in one\nrespect \u201ca benefactor,\u201d in another respect, \u201cbenefitted.\u201d As often as\nthe sun\u2019s light, which is the universal light, manifests and spreads\nitself, unity of light comes forth; the light of the moon and that of\nthe stars is effaced by the light of the sun. From the beginning, the\nprophet says, that\u2015\u2015\n\n    \u201cWhen the stars shall fall,\n\nAnd in the midst,\n\n    \u201cWhen the moon shall be obscured,\u201d\n\nAnd when the select associate with the bestower of abundant blessings,\nthat\n\n    \u201cWhen the sun and moon shall unite,\u201d\n\nthere remains no trace of _istif\u00e1set_, \u201cdiffusion,\u201d nor of\n_af\u00e1set_,[216] \u201cprofusion.\u201d\n\n    \u201cWhen the sun shall be folded up.\u201d\n\nIt was said that the earth of the last judgment signifies that earth\non which the creatures of the world will be assembled, and that earth\nis the existing mankind, because the permanence of all beings is not\npossible upon any other earth. Further, there will be the day of the\nlast judgment, and the presence of the inhabitants of the world is not\nintended, nor possible, upon any other earth but the actual earth of\nmankind. Moreover there will be Friday,[217] and truth will be\nseparated from falsehood upon no other earth but upon the earth of the\nactual mankind. Then, there will be the day of the last judgment, and\nno mystery among mysteries will be manifested upon any other earth but\nthat of actual mankind. Afterwards, there will be the day of ripping\nopen the secrets, and upon no earth will a retribution be given to any\nbody but upon the earth of the actual mankind. Finally, there will be\nthe day of faith.\n\nThe lord durvish Sabj\u00e1ny gave the information, saying: With the S\u00faf\u00ed\u2019s\nheaven is beauty; certainly the other world of objects of beauty is to\nbe referred to the beauty of God; and in hell there is majesty;[218]\nnecessarily the other world of objects of majesty is referrible to\nthat of God; and the _Jel\u00e1l\u00edan_, or \u201cthose to whom majesty applies,\u201d\nwill be satisfied in like manner as the _Jem\u00e1lian_, \u201cthose to whom\nbeauty appertains.\u201d[219] Further, it is said, hell is the place of\npunishment; this means that if an object of beauty be joined to\nmajesty, it becomes disturbed; in like manner majesty is made uneasy\nby beauty. From the lord Sabj\u00e1ni comes also the information that the\nsagacious declare: Ph\u00e2r\u00e2oh was worthy of the name of God, and in him\nthe establishment of divinity gained predominance, as well as in Moses\nthe establishment of divine mission. On that account the lord Im\u00e1m of\nthe professors of divine unity, the Shaikh _Mah\u00ed-eddin_ gave in\nseveral of his compositions the proof of Phar\u00e1oh\u2019s faith, and declared\nhim to be a worthy object of _veneration_, as well as Moses. It is\nsaid also, that the land of Arafat[220] signifies the land, which is\nsought by those who made a vow, and conceived the desire, of\npilgrimage, and with their face turned towards this land, with the\nutmost effort and endeavor proceed upon their way and journey; if in\nthis country they meet with the day of _Arirfah_, that is, \u201cthe ninth\nday of the moon,\u201d and accomplish the pilgrimage, they are then\nconsidered as having become pilgrims, and to have found the fruit of\ntheir journey, and fulfilled their desire, as is said:\n\n    \u201cHe who reaches the mount Arafah has accomplished the\n     pilgrimage.\u201d\n\nIf they have not arrived in this land on the said day, they have not\naccomplished the pilgrimage, they have not become pilgrims nor\nfulfilled their desire. If this matter be well understood, it\nnecessarily follows that the land of Arif\u00e1t signifies the actual earth\nof mankind, because all beings, heavenly and earthly, are upon the way\nof travelling, until they arrive at the dignity of mankind, and when\nthey arrive at it, their journey and voyage is accomplished. If on\nthis earth, which is that of the actual mankind, they arrive on the\nday of Ar\u00e1fat, which means the knowledge of God, they have attained\ntheir wish at the K\u00e2bah, they have accomplished their pilgrimage, and\nbecome pilgrims.\n\n_Haj_, in the Dictionary, is interpreted _ka\u015bed_, \u201caspiring to,\u201d and\n_ka\u015bed_, in the law, means the house which Ibrahim the prophet (the\nblessing of God be upon him!) built in Mecca, and, in truth, this\nmeans the house of God, according to these words:\n\n    \u201cNeither the earth nor the heavens can contain me, but only\n     the heart of the believing servant.\u201d\n\nBesides, the Mobed says:\n\n    \u201cAt the time of prayer the dignity of man is shown;\n     Profit by this time, as perhaps fate may seize it.\u201d\n\nThe sagacious S\u00faf\u00eds said: Every action of the actions commanded by law\ndenotes a mystery of the mysteries. _Ghasel_, \u201cbathing,\u201d means coming\nforth by resignation from foreign dependence. _Wa\u015bu_, \u201cablution,\u201d\nindicates abandonment of great occupations. _Mazmaza_, \u201crinsing the\nmouth,\u201d refers to the rapture caused by the sweetness of remembrance.\n_Istinsak_,[221] \u201cwashing the nostrils three times, by inhaling water\nout of the palm of the hand,\u201d denotes inhaling the perfumes of divine\nbounty. _Istinsar_, \u201cdrawing up water through the nostrils and\ndischarging it again,\u201d signifies throwing off blameable qualities.\n_Washing the face_, has the meaning of turning our face to God.\n_Washing the hand_ is withholding the hand from prohibited things.\n_Washing the feet_ has reference to giving precedence to diligence\nupon the carpet of devotion. _Standing upright_ signifies experience\nin the earthly station. _To be turned towards the Kiblah_ is a sign of\noffering supplications to the divine majesty. _Joining both hands_\ndenotes the bond of an obligatory engagement. _Keeping the hands open\nduring prayers_ means holding back the hand from all except what\nrelates to God. The _Takb\u00edr_,[222] \u201cpious exclamation,\u201d signifies\nrespect to divine commands. _Ker\u00e1t_, _chanting_ (the Koran or\nprayers), is perusing the divine signets upon the tables of fate,\npreserved in the heart by means of the interpretation of the tongue,\nand the renewal of information upon the boundaries of commanded and\nprohibited things. _Ruku\u00e2_, \u201cbowing the head with the hands upon the\nknees,\u201d represents the state of resignation and submission. _Saj\u00fad_,\n\u201cprostration,\u201d[223] indicates investigation of the divine Being, and\ndismissal of all pretension. _Tashahhud_, \u201critual profession of\nreligion,\u201d refers to the state of resignation and humility. _To sit\ndown and to stand up before God five times_ means understanding and\nappreciating the five majesties, which are: divinity, grandeur,\ndominion, power, and love of humanity. _Two rik\u00e2ts_,[224] \u201cattitudes\nof devotion in \u201cthe morning,\u201d are indicative of God\u2019s absolute being\nand of reality. _Four rik\u00e2ts_ relate to four effulgencies, which are\nimpressiveness, agency, inherence of attributes, and substantiality.\n_Three rik\u00e2ts_, imply separation, union, and union of unions, viz.:\n_separation_, in viewing the creatures without God; _union_, in\nviewing God without the creatures; and _union of unions_, in viewing\nGod in the creatures, and the creatures in God; so that the view of\nthe one may not to the heart be a veil to the view of the other.\n_Keeping the fast_ refers to the purity of the interior. _The sight of\nhal\u00e1l_, \u201cthe new moon,\u201d[225] is seeing the eye-brows of the perfect\nspiritual guide. _A\u00edd_, \u201ca feast,\u201d is the knowledge of God. _Kurban_,\n\u201csacrificing\u201d[226] (killing victims), denotes annihilating the brutal\nspirit. _Rozah_, \u201cfasting,\u201d[227] has three degrees. The first degree\nis guarding the belly and the sexual organs from what is improper; the\nsecond degree is guarding one\u2019s self from unbecoming words and deeds;\nthe third degree is guarding the heart from whatever is contrary to\nGod. _Jahad_, \u201choly war upon unbelievers,\u201d signifies combating the\nspirit of deceit. _M\u00famen_, \u201cright faith,\u201d implies adherence to\nwhatever is essential to the true worship of God, and tendency to it\nby any way which God wills, for\u2015\u2015\n\n    \u201cThe road towards the idols is formed of the great number of\n     sighs of the creatures.\u201d\n\nThe lord _A\u00edn ul-Kazat_ said, he has learned upon his way, that the\nessence of all creeds is God, and that of all creeds of the sophists\nis this:\n\n    \u201cAll shall perish except his countenance (that is God\u2019s); all\n     that is upon the earth is perishable.\u201d\n\nAnd the meaning of the verse of the merciful is, that at a certain\ntime he will be nothing, because on that very day all is nothing and\nthis very opinion is the principal part of the creed of sharp-sighted\nmen. In the _takwiyat m\u00e2ni_, \u201cthe strengthening of sense,\u201d the lord\n_A\u00edn ul Kazat_, _saheb-i z\u00fak\u00ed_, \u201cpossessor of delight,\u201d said that the\nmood of the verbal noun is in progressive efficiency at all times,\nwhilst perdition of all things at all times is also constant, but has\nno determined future time: consequently this perdition, which is an\nindetermined tense, does not imply that the contingent efficiency is\nperdition in a future time.\n\nThe Im\u00e1m _Muhammed N\u00far bakhsh_ stated, that all those who are reckoned\nto have seen God as particular servants near to him, have said the\ntruth; because the rational spirit, which means that of mankind, is\npure and uncompounded; on that account it is not prevented from seeing\nGod, and those who speak against the sight are also right, because the\neye cannot see the mysterious blessed Being on account of his\nsolitude. An investigator of truth has said: Those who assert the\nsolitude of God are right: because the blessed Being is solitary. And\nthose who speak of his corporeity, and consider God as one of the\nbodies, such as fire, air, water, or earth, say right, because he is\nin every sort of beings. Likewise, those who hold him to be good or\nbad, are not wrong; because nothing exists without him, so that what\nhappens can happen but by his order. And those who ascribe the bad to\nthemselves are right, because in practice they are the movers of their\nworks. So it is with other opinions, such as those who consider God as\na Father with regard to all existing beings, and this opinion is true.\n\nThe Sonnites recognise Abu Bekr (may God reward him), as a khalif on\nthe strength of his perfection: this is sufficiently founded. But the\nSh\u00ed\u00e2hs oppose that on the supposition of his deficiencies. Besides,\nevery body may, conformably to his own conceptions, have some\nobjection to Abu Bekr. In the same manner, concerning the future\nstate, there are contradictory creeds of nations, and histories of\ntheir princes in the world adopted as certain. All these\ncontradictions of the inhabitants of this world are to be considered\nin this point of view\u2015\u2015that they are _more or less_ belonging to\ntruth.\n\nThe S\u00faf\u00eds maintain that _vilayet_, \u201choliness,\u201d[228] in the Dictionary\nsignifies vicinity (to God), and in the public circle to be chosen by\nthe people of God, is evident prophetic mission, and interior faith is\nincitement to prophecy; the prophet is its faith, and the incitement\nof the faith of a saint is the mission of a prophet, and the faith of\nan apostle is the completion of the apostleship. Inspiration takes\nplace without the intervention of an angel, and revelation with the\nintervention of an angel is the revelation appropriate to the prophet.\nInspiration is also appropriate to him.\n\nThe pious Sajan Saj\u00e1n\u00ed says, the perfection of sanctity is the period\nof a _Mahd\u00ed_\u2019s time; hence all those among the saints who claimed the\ndignity of a Mahdi, were divine. In the same manner as every malady of\nthe body has a curative medicine, so every malady of the spirit has\nalso its means of cure. Thus, as the pulse and the urine are\nindicative of the state of bodies, so dream and vision indicate the\nstate of the spirit. On that account, the devotees relate the visions\nto their Sha\u00edkh, who is the doctor of the soul.\n\nThe S\u00faf\u00eds say, that upon the way of pilgrimage there are seven\n_mertebah_, \u201cdegrees.\u201d The first degree consists of penitence,\nobedience, and meditation, and in this degree the light is, as it\nwere, green. The second degree is _the purity of the spirit_ from\nsatanic qualities, violence, and brutality; because, as long as the\nspirit is the slave of satanic qualities, it is subject to\nconcupiscence, and this is the quality of fire. In this state Iblis\nevinces his strength, and when the spirit is liberated from this, it\nis distressed with the quality of fierceness, which may be said\n_flashing_, and this is conformable to the property of wind. Then it\nbecomes insatiable,[229] and this is similar to water. After this it\nobtains quietness, and this quality resembles earth.[230] In the\ndegree of repose, the light is as it were blue, and the utmost reach\nof one\u2019s progress is the earthly dominion. The third degree is _the\nmanifestation of the heart_, by laudable qualities, which is similar\nto red light, and the utmost reach of its progress is the middle of\nthe upper dominion; and in this station the heart praises God, and\nsees the light of worship and spiritual qualities. With the pure\nS\u00faf\u00eds, \u201cthe heart\u201d signifies the form of moderation which keeps the\nmind in such dispositions that it may not at all be inclined to any\nside towards excess and redundancy, and the possessor of his mind\nwhose fortunate lot is such a station, is praised as \u201cthe master of\nthe heart,\u201d or \u201cthe lord of the mind.\u201d The fourth degree is the\n_applying of the constitution to nothing else but to God_, and this is\nsimilar to yellow light, and the utmost reach of its progress is the\nmidst of the heavenly _malkut_, \u201cdominion.\u201d The fifth degree of the\nsoul is that _which resembles white light_, and the utmost aim of its\nprogress is the extreme heavenly dominion. The sixth degree is _the\nhidden_, which is like a black light,[231] and the utmost reach of its\nprogress is the _\u00e2\u00e1lemi jabr\u00fat_, \u201cthe world of power.\u201d The seventh\ndegree is _ghaiy\u00fab al ghaiy\u00fab_, \u201cthe evanescence of evanescence,\u201d[232]\nwhich is _fan\u00e1_, \u201cannihilation,\u201d and _baka_, \u201ceternal life,\u201d and is\ncolorless; this is absorption in God, non-existence, and effacement of\nthe imaginary in the true being, like the loss of a drop of water in\nthe ocean; and \u201ceternal life\u201d is the union of the drop with the sea,\nand abstraction from all except the proper view of the heart, or\nseparation from the idle images which prevented the _salik_,\n\u201ctraveller,\u201d in the midst of existence from distinguishing the drop\nfrom the ocean. _Fan\u00e1_, \u201cannihilation,\u201d is of two kinds: partial, and\nuniversal. The partial consists in this: that a traveller is effaced\nat once, or that, by gradation, several of his members are effaced,\nand then the rest of his members. The senses and faculties pass first\nthrough the exigency of _sukr_, \u201cintoxication,\u201d and, secondly, through\nthat of _sahu_, \u201crecovery from ebriety.\u201d The universal annihilation\nconsists in this: that all existences belonging to the worlds of\n_malik_, _malkut_, and _jabr\u00fat_, \u201cof the angels, of dominion, and\npower,\u201d are effaced at once, or by gradation: first, the three\nkingdoms of nature are effaced; then the elements; further the\nheavens; afterwards, _malkut_, \u201cdominion;\u201d finally, _jabrut_, \u201cpower.\u201d\nProceeding, the traveller experiences first the exigency of a sudden\nmanifestation[233] of majesty, and, secondly, that of beauty.\n\nThe author of this book heard from the durvish Sabj\u00e1n\u00ed, that what the\nprophet has revealed, viz.: \u201c_that earth and heaven will go to\nperdition_,\u201d signifies \u201cannihilation,\u201d not as people take it in the\ncommon acceptation, but in a higher sense, \u201cannihilation in God;\u201d so\nthat God with all his attributes manifests itself to the pious person,\nwho becomes entirely annihilated. Eternal life, which is the opposite\nof annihilation, has also four divisions. The first degree is eternal\nexistence with God, when the pious person from the absorption in God\nreturns, and sees himself _\u00e2yin vajud_, \u201ca real being,\u201d endowed with\nall qualities\u2015\u2015\n\n    \u201cWho has seen himself, saw God.\u201d\n\nIf in absorption he keeps consciousness, there remains duality behind.\n\nIn the abridged commentary upon _Gulshen raz_, it is stated, that\nthere are four kinds of manifestations. The first is _\u00e1s\u00e1r\u00ed_,\n\u201cimpression,\u201d by which the absolute being appears under the form of\nsome corporeal beings, among which the human form is the most perfect.\nThe second kind is _Af\u00e2al\u00ed_, \u201cbelonging to action,\u201d when the\ncontemplative person sees the absolute being endowed with several\nattributes of action, such as creator, or nourisher, and the like, or\nsees himself a being endowed with one of the attributes. The\nmanifestations are frequently colored with lights, and exhibit all\nsorts of tints. The third kind is _sif\u00e1t\u00ed_, \u201cbelonging to attributes,\u201d\nwhen the contemplative person sees the absolute being endowed with the\nattributes of his own essence, such as science and life, or sees\nhimself a real being, endowed with these attributes. The fourth kind\nis _zat\u00ed_, \u201cessence,\u201d in which, on account of manifestation,\nannihilation takes place, so that the possessor of this manifestation\nparticipates in a condition in which no trace of himself remains, and\nno consciousness whatever is preserved. It is not necessary that the\nmanifestation be colored in a vest of light, or that every light be a\nlight of manifestation. It may happen that a light proceeds from a\nprophet, a saint, or a creature. The symptom of manifestation is\nannihilation, or the science (that is intimate knowledge) of the\nobject manifested at the time of manifestation. The evidence for the\ntruth of manifestations is derived from the Koran, or from traditions.\n\n    \u201cI am God, the Lord of creatures.\u201d\n\nMoses heard the voice from a bush,[234] and the chosen prophet said:\n\n    \u201cI saw my Lord under the most excellent form.\u201d\n\nThe writer of these pages heard from the durvish Sabj\u00e1ni that the\nHindus and other nations, having formed and adored as Gods various\ndifferent images, this is founded upon the fact, that eminent persons\namong them were impressed with manifestations; and in such a manner\nthe ten \u00e1vat\u00e1rs became the counterfeits of these manifestations; some\nof the \u00e1vat\u00e1rs held themselves to be divinities; because they have\nbeen the masters of these manifestations; that the Jews and other\nnations acknowledge God under bodily forms proceeds from the like\nmanifestations. Besides, that Phar\u00e2oh declared himself to be a God,\ncomes from a like manifestation:[235] because Phar\u00e1oh, under his own\nform had seen God; on that account the lord Im\u00e1m M\u00fahedd\u00edn Shaikh\nMah\u00ed-edd\u00edn, in some of his compositions, exhibited proofs of Phar\u00e2oh\u2019s\nreligion, and rendered this personage illustrious. Moses saw God under\na bodily form, and did not find himself like that (exalted) being; but\nit was under his own form that Phar\u00e2oh saw God, and found himself like\nthat being. Jesus declared himself the son of God; because he found\nhimself the son of God Almighty, in a like manifestation.\n\n_Hajab_, \u201cthe veil,[236] is of two kinds: the one, of darkness, is\nthat of a servant, like morality and exterior occupations and the\nother is the veil of light which comes from God; because traditions\nare veils of actions; actions, veils of attributes; and attributes,\nveils of the essence of revelation, which relates to mystery,\ndependent either upon exterior form or inner sense. The first kind of\ntruth is called _Kashef sur\u00ed_, the \u201cexterior revelation;\u201d the second\nkind is the _Kashef m\u00e2n\u00ed_, \u201cinner revelation.\u201d The exterior revelation\ntakes place by means of sight, hearing, touch, smell, or rapture, and\nis dependent upon temporal traditions; this is called _rahb\u00e1niyet_,\n\u201cway-guarding,\u201d because the finding of truth according to\ninvestigation is contemplation, and some reckon this investigation\namong the sorts of _istidr\u00e1j_,[237] \u201cmiracles permitted by God for\nhardening the hearts of sinners,\u201d and of _makr Ilah\u00ed_, \u201cdivine\nfascination.\u201d\n\nSome derived the commands relative to the other world from the\nrevelation, and confined their desires to _fan\u00e1_, \u201cannihilation, and\n_bak\u00e1_, \u201ceternal life.\u201d The author of this book heard from Sabjana\nthat the exterior revelation concerning temporal actions is called\n\u201cmonastic institution,\u201d[238] because monks belong to the exterior\npeople; and its worship is, according to rules, relative to every\nthing exterior; and its purpose, on account of service, directed to\nthe retribution of deeds, reward of heaven, adherence to a particular\nprophet, and the like. Further obedience is an indication which bears\ntowards temporal actions; on that account its revelation is connected\nwith temporal concerns. The devout Muselman follows also the rule of\nmonastic life, and the Christian is not without participation in\nabsorption and eternal life.\n\nIt is to be known that in the service of a king there are two\nconfidential Amirs, who are not friends, but entertain enmity against\neach other. They may bring their own friends before the king. So are\nthe prophets appointed at the court _of God_; if not so, how would the\nabsolute Being have divided the extent of his empire by religion, if\nthis were to be confined to one person? Another opinion is that of a\npious philosopher, who contemplates the light of God in all objects of\nthis and the other world, and turns not his regard from the least\natom; he raised this belief to a high estimation; and to him remained\nno rancor of creed or religion; whoever, in the service of faith and\nmorality is not freed from duality, and whoever says, the state of\nMuselmans is in dignity higher than that of Christians, knows nothing\nof the real Being. Whoever said of himself: \u201cI attained a height of\nknowledge equal to that of _M\u00e2ruf Kerkhi_,[239] said nothing else than\nthis: the variety and multitude of the rules of prophets proceed only\nfrom the abundance of names, and, as in names there is no mutual\nopposition or contradiction, the superiority in rank among them is\nonly the predominance of a name.\u201d\n\nThe S\u00fafis say: The spirits of the perfect men[240] after separation\nfrom their bodies, go to the world of angels. The saints are directed\nby the interpretation of the Kor\u00e1n, and the vulgar people by the\ncommentary upon both. Some maintain that the Saints do not subject\nthemselves to it, but are tenacious only of this verse:\n\n    \u201cAdore God, thy Lord, until attaining certitude (himself).\u201d\n\nThe Shaikh N\u00e1jem eddin Kabra[241] said: When distinguished persons\nabandon the ceremonies of the worship, this means that these\nceremonies which are performed by prescription, are contrary to them,\nbecause in worship no difficulty or inconvenience is to take place,\nbut only joy and pleasure to be derived from it.\n\nThe lord Sa\u00edd Muhammed Nurbakhsh says, in the account of apparitions:\nThe difference between _baroz_, \u201capparition,\u201d and _tan\u00e1sokh_,\n\u201ctransmigration,\u201d is this: that the latter is the arrival of the soul,\nwhen it has separated from one body to take possession of another, in\nthe embryo which is fit for receiving a soul in the fourth month, to\nbe reckoned from the moment when the sperma fell and settled in the\nwomb; and this separation from one body and junction with another is\ncalled _ma\u00e2d_, \u201cresurrection.\u201d An \u201capparition\u201d is when a soul\naccumulates excellence upon excellence and an overflow takes place; so\nthat by beatific vision it becomes visible; that is, it may happen,\nthat a perfect soul, after its separation from the body, resides years\nin the upper world, and afterwards, for the sake of perfecting\nmankind, joins with a body, and the time of this junction is also the\nfourth month to be reckoned from the moment of the formation of the\nbody, as was said upon transmigration.\n\nIt is stated, in the abridged commentary upon Gulshen-raz, that the\nsoul cannot be without a body. When it is separated from the elemental\nbody, it becomes a shadowy figure in the _barzakh_, that is, in the\ninterval of time between the death and the resurrection of a man;[242]\nthis is called \u201cthe acquired body.\u201d The barzakh, to which the soul is\ntransported after its separation from this world, is another place\nthan that which is between the spirits and the bodies. The first is\ncalled _ghaib imkan\u00ed_, \u201cthe possible disappearance,\u201d and the second\n_ghaib mah\u00e1li_, \u201cthe illusive disappearance.\u201d All those who experience\nthe possible disappearance, become informed of future events. There\nare many contradictory opinions about the illusive disappearance,\nwhich is the annunciation of the tidings of an extraordinary death.\nThe lord Shaikh Muhammed L\u00e1hej\u00ed stated, in his commentary upon\nGulshen-raz, that in the histories and accounts before-said is to be\nfound, that _J\u00e1bilk\u00e1_ is a town of immense magnitude in the East, and\n_J\u00e1bils\u00e1_ a town of the utmost extent in the West, opposite to the\nformer.[243] Commentators have said a great deal upon both. According\nto the impressions which I, an humble person, have received upon my\nmind relative to this subject, without copying others, and conformably\nwith the indications, there are two places; the one, _J\u00e1bilk\u00e1_ is\n_\u00e2alemi-misal_, the \u201cworld of images,\u201d because on the east side the\nspirits emerge into existence. Barzakh (another name for it) is\nbetween the invisible and the visible, and contains every image of the\nworld; certainly there may be a town of immense greatness, and\n_J\u00e1bils\u00e1_ is \u201cthe world of similitude.\u201d Barzakh is there the world in\nwhich the souls reside after their separation from the worldly\nstation, all suitably to their deeds, manners, and words, good or bad,\nwhich they had made their own in the worldly station, as is to be\nfound in the sacred verses and traditions. This Barzakh is on the west\nside of the material world, and is certainly a town of immense\ngreatness, and opposite to it is J\u00e1bilk\u00e1. The inhabitants of this town\nare gentle and just, whilst the people of J\u00e1bils\u00e1, on account of the\nwicked deeds and manners which they had made their own in the worldly\nstation, well deserve to be distinguished by the title of oppressors.\nMany entertain the opinion that both Barzakhs are but one; it should\nhowever be stated, that Barzakh in which the souls will abide after\ntheir separation from the worldly station is to the right of that\nBarzakh which is placed, between the pure spirits and the bodies:\nbecause the gradations of the descent and ascent of beings form a\ncircle, in which the junction of the last with the first point cannot\nbe imagined but in the movement of the circle, and that Barzakh which\nis prior to the worldly station, with regard to the graduated descent,\nhas a connection with the anterior worldly station; and that Barzakh,\nwhich is posterior to the worldly station, with regard to the\ngraduated ascent, has a connection with the posterior worldly station.\nFurther, whatever be the form of manners of the souls in the posterior\nBarzakh, this will also be the form of deeds, consequences of manners,\nactions, and qualities which had been owned in the worldly station, in\nopposition to the former Barzakh. Then the one is a stranger to the\nother; however, as both worlds, inasmuch as spiritual essences of\nlight, being different from matter, are comprised in the visionary\nforms of the universe, they may be taken for synonimous. The Shaikh\nD\u00e1\u00fad K\u00e1\u00ed\u015ber\u00ed relates that Shaikh Mahi-eddin of Arabia (may his tomb be\npurified!) has stated in the _Fat\u00fah\u00e1l_, \u201crevelations,\u201d that _Barzakh_\nis different from the first; and the reason that the first is\ndistinguished by the name of \u201cpossible absence,\u201d and the latter by\n\u201cillusive absence,\u201d is, that every form in the first Barzakh is\ncontingent, and depends upon exterior evidence, and every form in the\nlast Barzakh, is inaccessible _to the senses_, and admits of no\nevidence but on the last day of the world. There are many expounders\nto whom the form of the first Barzakh appears evident, and who know\nwhat takes place in the world of accidents; however, few of these\nexpounders are informed of the news of death.\n\nThe author of this book heard from Sabj\u00e1ni, the learned in the\nknowledge of God; that the belief of the pure S\u00fafis is the same as\nthat of the _Ashr\u00e1k\u00edan_, \u201cthe Platonists;\u201d but the S\u00fafis have now\nmixed their creed with so many glosses, that nobody finds therein the\ndoor to the rules of the prophet, and the ancient Saints. Sabj\u00e1ni gave\nthe information that the essence of God Almighty is absolute light,\nabsolute brightness, and mysterious life; that he is pure, and free\nfrom all colors, figures, shapes, and without a prototype; that the\ninterpretation of the eloquent and the indications of the learned are\ndeficient in the account of that light which is without color and\nmark; that the understanding of the learned and the wisdom of the sage\nis too weak for entirely comprehending the pure essence of that light,\nand as, conformably to these words:\n\n    \u201cI was a hidden treasure; but I wished to be known, and I\n     created the world for being known.\u201d\n\nThe essence of God the most High and Almighty showed his existence, so\nthat, except him, there is no real being. In this employment of\nmanifestation, he entered into contemplation, whence the sage calls\nhim the first intelligence; because this lord of expansive creation\nconsidered every being according to the scope of propriety; and when\nthe Almighty Being of expansive creation had examined every form\ninasmuch as by his power it was possible that such a form might\nappear, he fixed his contemplation in this employment of\nmanifestation, so that what is called \u201cthe perfect spirit\u201d is nothing\nelse but himself. From Sabjana the information has been received and\nfound in books that Abul Hassen Sur\u00ed said: God Almighty rendered his\nspirit beauteous, then called it \u201ctruth,\u201d and made revelations, and\nbrought forth names to the creatures; the absolute being has two\nheads: the first is _itl\u00e1k sarf_,[244] \u201cabsolute excellence,\u201d and\n_vahedet mahs_,[245] \u201cunmixed unity;\u201d the second is _mukayed va kasret\nva bad\u00e1yet_,[246] \u201ccompass, abundance, and primitiveness.\u201d This,\naccording to the greatest number, relates to unity. Further is\n_\u00e2kl-kulli_,[247] \u201cthe universal spirit,\u201d which incloses all realities\nwhich are (as it were) concrete in him, and this is called\n_\u00e2rsh-i-maj\u00edd_,[248] \u201cthe throne of glory\u201d (the ninth or empyrean\nheaven); he is the truth of mankind, and between him and the majesty\nof divinity there is no mediator according to the wise, although some\nadmit a difference. Sabj\u00e1n\u00ed said, this indicates that they wish no\nseparation from the Lord of grace may ever take place. Moreover, the\nuniversal spirit, which embraces all realities in the way of\nexpansion, they call _\u00e2rsh-i-Kerim_,[249] \u201cthe throne of mercy,\u201d and\n_lawh-i-mahf\u00faz_,[250] \u201cthe tables of destiny.\u201d Besides, there is the\nuniversal nature, penetrating all material and spiritual beings, and\nthis is called _\u00e2ik\u00e1b_,[251] \u201cvicissitude.\u201d With the philosophers\nnature is the noble part of bodies, and Sajani stated, the penetrating\nnature in spirits indicates and signifies that there is one divine\nBeing, and the rest nothing else but shadows. Finally, there is an\nessence of life, which the philosophers call _hay\u00fali_, \u201cthe first\nprinciple of every thing material,\u201d and the S\u00fafis call it _enka_.\n\n\n     [202] In Herbelot\u2019s _Bibl. Orient._ we find _Hamid eddin_, a\n     celebrated doctor, surnamed _al Dharir_, \u201cthe Blind,\u201d\n     disciple of _Kerdori_, and master of _Nassafi the Younger_.\n     The latter died in the year of the Hejira 710 (A. D. 1310).\n     Baron von Hammer, in the catalogue of the literature of the\n     S\u00fafis, annexed to his _Gulshen raz_ (p. 32), mentions an\n     _Ishk-namah_ \u201cBook of Love,\u201d composed by _Ferishte-oghli_.\n\n     [203] \u0639\u0628\u0648\u062f\u064a\u062a means also \u201cservitude, submission, pious\n     fervour;\u201d it is reckoned one of the most essential qualities\n     of a saint in general. An \u0639\u0628\u062f, _\u00e2bid_, is a person continually\n     occupied with religious practices, and all sorts of\n     supererogatory pious acts, with the view of obtaining future\n     beatitude. It may be asked, how can devotion, as said above,\n     be an attribute of God? The answer is that, according to\n     S\u00fafism, God is every thing which appears praise-worthy to\n     man, who can never forsake his own nature. Thus says S\u00e2di in\n     his fifth Sermon: \u201cA hundred thousand souls, alas! are the\n     devoted slaves of the shoe-dust of that Durvish (God).\u201d He\n     who prays from the inmost of his soul, grants his prayers to\n     himself; he no more prays, but is the God who, at the same\n     time, offers and accepts prayers.\u2015\u2015(See _Sufismus_, by F. A.\n     D. Tholuck, p. 155.)\n\n     [204] \u0631\u0628\u0648\u0628\u064a\u062a signifies a participation in the nature and\n     excellence of God, attainable by a mortal. There is a school\n     of S\u00fafis, called \u0627\u0644\u062d\u0648\u0644\u064a\u062a _Alhul\u00edyat_, who think that deity\n     may descend and penetrate into a mortal\u2019s mind. Muhammed is\n     supposed to have possessed this eminent quality of a S\u00fafi.\n\n     [205] Two technical words occur (among many others) of the\n     S\u00fafis \u062d\u0627\u0644 _hal_, and \u0645\u0642\u0627\u0645 _mak\u00e1m_, which require a\n     particular explanation. _H\u00e1l_ signifies a feeling of joy or\n     of affliction\u2015\u2015of compression or dilatation\u2015\u2015or of any other\n     condition, which takes hold of the heart without any effort\n     being made to produce or to provoke it, and which ceases\n     when the soul reverts to the consideration of its own\n     qualities. It is so called whether the same state be\n     repeated or not. I generally render it by \u201cstate,\u201d above by\n     \u201ctransitory state.\u201d If it persists and is changed into an\n     habitual faculty, it is then called _mak\u00e1m_; I render it by\n     \u201cstation.\u201d The _hals_ are pure gifts of God; the _mak\u00e1ms_\n     are fruits of labor. The first proceed from God\u2019s pure\n     bounty; the second are obtained by dint of efforts. Both\n     words may sometimes be rendered by extasy, or extatic,\n     supernatural condition, in which the soul loses sight of\n     itself to see God only, and which ceases, as soon as its\n     looks are directed towards itself.\u2015\u2015(See _Ext. et Not. des\n     MSS._, vol. XII. p. 317.)\n\n     [206] If I understand at all this obscure passage, it means:\n     \u201cthere is an immediate connection, without any intervention,\n     between the Deity and man.\u201d\n\n     [207] _Suret_ signifies the sensible form of a thing; the\n     figure with which it is invested.\n\n     [208] _M\u00edr Said Muhammed Nurbaksh_ was the assumed name of\n     _Shams-eddin_, a descendant from a Guebre family of Ir\u00e1k. He\n     fixed himself in Kachmir, where he became the founder of a\n     sect which acknowledged him as a prophet and a _Mahdi_, and\n     took from him the name of _Nur-bak-shian_.\u2015\u2015(See _Journal\n     des Savants, avril 1840; article de M. Mohl sur l\u2019Histoire\n     de Ferishta_.)\n\n     [209] The word here used by the author is \u0628\u0631\u0632\u062e _barzakh_,\n     \u201cinterval of time, according to the Koran (chap. XXIII)\n     between the death of a man and the resurrection, before\n     which the souls of the departed receive neither reward nor\n     punishment.\u201d\n\n     [210] We have already mentioned (vol. I. p. 55. note 1) the\n     _Enka_, or _Simurgh_, \u201cthirty birds,\u201d as an object of\n     fabulous romance. At one time this mysterious bird was\n     counsellor of the Jins (genii), and for the last time was\n     visible at the court of Solomon, the son of David, after\n     which he retired to the mount _Kaf_, which encircles the\n     earth. According to a tradition of Muhammed, God created, in\n     the time of Moses, a female bird, called _Enka_, having\n     wings on each side and the face of a man. God gave it a\n     portion of every thing, and then created a male of the same\n     species. They propagated after the death of Moses, feeding\n     on ferocious beasts and carrying away children, until the\n     intervening time between Jesus and Muhammed, when, at the\n     prayer of Khaled, this race was extinguished. Proverbially,\n     the Enka is mentioned as a thing of which every body speaks\n     without having ever seen it.\n\n     But a much greater import is attached to this name in the\n     doctrine of the Sufis: with them this bird is nothing less\n     than the emblem of the supreme Being, to be sought with the\n     utmost effort and perseverance through innumerable\n     difficulties which obstruct the road to his mysterious seat.\n     This idea was ingeniously allegorized in the famous poem\n     entitled _Mantek al tair_, \u201cthe colloquy of the birds,\u201d\n     composed by _Ferid-eddin Attar_, a Persian poet, who was\n     born in Kerken, a village near Nishap\u00far, in the year of the\n     Hejira 513 (A. D. 1119), and lived 110, 112, or 115 years,\n     having died in A. H. 627, 629, or 632 (A. D. 1229, 1231, or\n     1234). In this composition, the birds, emblems of souls,\n     assemble under the conduct of a hoop (_upapa_), their king,\n     in order to be presented to Simurgh. To attain his\n     residence, seven valleys are to be traversed; these are: 1.\n     the valley of research; 2. that of love; 3. that of\n     knowledge; 4. of sufficiency (competence); 5. of unity; 6.\n     of stupefaction; and 7. that of poverty and annihilation,\n     beyond which nobody can proceed; every one finds himself\n     attracted without being able to advance. These are evidently\n     as many gradations of contemplative life, and austere\n     virtue, each of which is described in glowing terms, for\n     which scarce an equivalent is to be found in European\n     languages. The birds, having attained the residence of\n     Simurgh, were at first ordered back by the usher of the\n     royal court, but, as they persevered in their desire, the\n     violence of their grief met with pity. Admitted to the\n     presence of Simurgh, they heard the register of their faults\n     committed towards him read to them, and, sunk in confusion,\n     were annihilated. But this annihilation purified them from\n     all terrestrial elements; they received a new life from the\n     light of majesty; in a new sort of stupefaction, all they\n     had committed during former existence was cancelled, and\n     disappeared from their hearts; the sun of approximation\n     consumed, but a ray of this light revived them. Then they\n     perceived the face of Simurgh: \u201cWhen they threw a\n     clandestine look upon him, they saw thirty birds in him, and\n     when they turned their eyes to themselves, the thirty birds\n     appeared one Simurgh: they saw in themselves the entire\n     Simurgh; they saw in Simurgh the thirty birds entirely.\u201d\n     They remained absorbed in this reflection. Having then asked\n     the solution of the problem _We_ and _Thou_, that is, the\n     problem of apparent identity of the divinity and his\n     adorers, they received it, and were for ever annihilated in\n     Simurgh: the shade vanished in the sun.\u2015\u2015(See _Notices et\n     Extraits des MSS._, vol. XII. pp. 306-312).\n\n     According to the thirty-seventh and last allegory of\n     _Azz-eddin Elmocadessi_, an Arabian poet, who died in A. H.\n     678 (A. D. 1280), the assembled birds resolved to pass a\n     profound sea, elevated mountains, and consuming flames, to\n     arrive at a mysterious island where _Simurgh_ or _Enka\n     maghreb_, \u201cthe wonderful,\u201d resided, whom they wished to\n     choose for their king. After having supported the fatigues,\n     and surmounted the difficulties and perils of their voyage,\n     they attained their aim, a delightful sojourn, where they\n     found every thing that may captivate the senses. But when\n     they offered their homage to Simurgh, he at first refused\n     them, but having tried their perseverance in their\n     attachment to him, he at last gratified their desire, and\n     granted them ineffable beatitude.\u2015\u2015(See _Les Oiseaux et les\n     Fleurs_, Arabic text and French translation, by M. Garcin de\n     Tassy, pp. 119, etc., and notes, p. 220).\n\n     [211] The S\u00fafis are divided into three great classes, to\n     wit: 1. \u0648\u0627\u0635\u0644\u0627\u0646 _v\u00e1sil\u00e1n_, \u201cthose who arrived (at the desired\n     end),\u201d the nearest to God; 2. \u0633\u0627\u0644\u0643\u0627\u0646 _s\u00e1likan_, \u201cthe\n     travellers, the progressive;\u201d 3. \u0645\u0642\u064a\u0645\u0627\u0646 _muk\u00edman_, \u201cthe\n     stationaries.\u201d\u2015\u2015According to others (see Graham, Transact.\n     of the Lit. Soc. of Bombay, vol. I. pp. 99. 100), a S\u00fafi may\n     be: 1. a _salik_, \u201ctraveller;\u201d 2. a \u0645\u062c\u0630\u0648\u0628 _majezub_, \u201cone\n     attracted in a state of intoxication from the wine of divine\n     love;\u201d 3. a _majezub salik_, \u201can attracted traveller,\u201d that\n     is, a partaker of the above two states. I omit other\n     divisions and subdivisions.\n\n     [212] \u0641\u064a\u0635 Silvestre de Sacy translates \u201cemanation,\n     overflowing.\u201d\u2015\u2015(_Journal des Savans, d\u00e9c._, 1821, p. 733.)\n\n     [213] \u0646\u0634\u0627 is interpreted in the dictionary: growing,\n     producing, being borne upward, etc.; above it can but\n     signify \u201ca condition of being.\u201d\n\n     [214] Koran.\n\n     [215] In the Des\u00e1tir the moon is called \u201cthe key of heaven.\u201d\n\n     [216] \u0627\u0633\u062a\u0641\u0627\u0636\u062a and \u0627\u0641\u0627\u0636\u062a.\n\n     [217] The weekly holiday of the Muhammedans.\n\n     [218] \u062c\u0644\u0627\u0644 _jel\u00e1l_, \u201cglory, majesty.\u201d I suppose \u201cterrific\n     majesty\u201d may be understood. We find, in Richardson\u2019s\n     Dictionary, that a sect called _Jel\u00e1l\u00edyat_, followers of\n     _Said Jel\u00e1l Bokhari_, worship the more terrible attributes\n     of the deity.\n\n     [219] This is an obscure passage. Silvestre de Sacy\n     (_Journal des Savants, janvier_, 1822, p. 13) says: \u201cI see\n     by the Dabist\u00e1n that, by means of allegory, the S\u00faf\u00eds\n     destroy the dogma of eternal punishment, as they destroy\n     what concerns Paradise; but this subject is touched upon but\n     in a superficial manner in the Dabist\u00e1n, p. 486. * * * * I\n     confess, as to the rest, that I have not yet formed to\n     myself a very clear idea of this theory.\u201d He subjoins the\n     following note: \u201cParadise, according to the Dabist\u00e1n is,\n     with the S\u00faf\u00eds, \u2018the beauty of God,\u2019 \u062c\u0645\u0627\u0644 _jemal_, and hell,\n     \u2018the glory,\u2019 \u062c\u0644\u0627\u0644 _jelal_; men who, by their conduct, belong\n     to the last attribute of the divinity, which is designated\n     under the name of hell; that is the \u062c\u0644\u0627\u0644\u064a\u0627\u0646 _jelalian_, find\n     pleasure in it, and when it is said that hell is a place of\n     torment, this means that those who belong to the attribute\n     of beauty, the \u062c\u0645\u0627\u0644\u064a\u0627\u0646 _jemal\u00edan_, would be unfortunate, if\n     they should be placed in the situation of those who belong\n     to the attribute of glory, the \u062c\u0644\u0627\u0644\u064a\u0627\u0646; the same would be\n     the case with those who belong to the attribute of glory, or\n     to hell, if they should experience the destiny of those who\n     belong to the attribute of beauty, or of Paradise.\u201d\n\n     [220] Arafat is a mountain not far from Mecca. Muhammedans\n     believe that Adam and Eve, having been separated to perform\n     penance, searched for each other during a hundred and twenty\n     or two hundred years, until at last they met again upon the\n     mountain _Arafah_, the name of which is derived from the\n     Arabian verb \u201cto know.\u201d This is one of the etymologies of\n     this name; I omit others relating to Abraham (see D\u2019Ohsson,\n     t. II. pp. 85-86). This mountain, in the pilgrimage to\n     Mecca, is one of the principal sacred stations, which the\n     pilgrims cannot enter without having taken the _Ihhram_, or\n     \u201cpenitential veil,\u201d on the first day of the moon _Z\u00edlhajah_\n     (the last of the Arabian year); on the 9th day of the same\n     month, called also _yum-Arafah_, \u201cthe day of knowledge,\u201d\n     they arrive at Arafah, where they perform their devotions\n     until after sunset, and then proceed to Mecca to execute the\n     sacred rites mentioned pp. 408-409, note 2.\n\n     [221] See D\u2019Ohsson\u2019s _Tableau g\u00e9n\u00e9ral de l\u2019Empire Othoman_,\n     tom. II. p. 16.\n\n     [222] The _Takbir_ consists of these words: _Allah \u2019u akbar,\n     Allah \u2019u akbar, la ilahi ill\u2019 Allah, Allah \u2019u akbar, Allah\n     \u2019u akbar, va l\u2019illah \u2019il hama_, \u201cGod, most high! God, most\n     high! there is no God but God! God most high! God most high!\n     praises belong to God.\u201d\u2015\u2015(D\u2019Ohsson, vol. II. p. 77).\n\n     [223] The prostration is made with the face to the earth,\n     that is, the knees, toes, hands, nose, and forehead touching\n     the ground. During the prostration the _takbir_ is recited.\n\n     [224] Several prescribed attitudes and practices constitute\n     the _namaz_, or \u201cprayer:\u201d\u2015\u20151. The Muselman stands upright,\n     his hands raised to the head, the fingers separated, and the\n     thumbs applied to the inferior part of the ears; 2. he\n     places his hands joined upon the navel; 3. bows the upper\n     part of his body, and, the hands upon his knees, keeps it\n     horizontally inclined; 4. places himself in the second\n     attitude; 5. prostrates himself as described in the\n     preceding note; 6. raises the upper part of his body, and,\n     kneeling, sits upon his legs, the hands placed upon his\n     thighs; 7. makes a second prostration; 8. rises, and stands\n     as in the second attitude. These eight attitudes, during\n     which he recites several times the before-quoted _takbir_,\n     form a _rik\u00e2t_.\u2015\u2015(See D\u2019Ohsson, vol. II. pp. 77 _et seq._\n\n     [225] The apparition of the new moon is to the Muhammedans\n     an important phenomenon, as it marks the beginning of their\n     fasts, feasts, and other religious practices, which, to be\n     valid, must be observed exactly at the prescribed time. On\n     that account, the magistrates in the Musulman empire are\n     attentive to announce the right epoch; the _Muezins_, or\n     \u201ccryers,\u201d of the highest mosques, at the approach of the new\n     moon pass the whole night on the top of the minarets to\n     observe the precise moment. Thus, the fast of the _Ramazan_,\n     which lasts thirty days, begins at the apparition of the new\n     moon; the commencement of the moons _Shewel_ and _Zilhijah_\n     are important for the celebration of the two only feasts in\n     the Muhammedan year: the first is the _\u00e2id-fitr_, \u201cthe feast\n     of breaking \u201cfast,\u201d which occupies one or three days, and\n     seventy days after this is the _\u00e2id-kurban_, \u201cthe feast of\n     sacrifice,\u201d which lasts four days: thus the grave Muselmans\n     allow but seven days of their whole year to festivity. As\n     their years are lunar, these two feasts run in the space of\n     thirty-three years through all the seasons of the\n     year.\u2015\u2015(D\u2019Ohsson, tome II. p. 227; tome III. pp. 4-5, and\n     elsewhere.)\n\n     [226] The immolation of an animal in honor of the Eternal on\n     the prescribed day is of canonical obligation: every\n     Muselman, free, settled, and in easy circumstances, is bound\n     to offer in sacrifice a sheep, an ox, or a camel. Several\n     persons, to the number of seven, may associate for such a\n     purpose. To this is added the distribution of alms to the\n     poor, consisting of killing one or more animals, sheep,\n     lambs, goats, to be dressed, a part of which is tasted by\n     the sacrificer and his family, and the rest given to the\n     poor. (_Ibid._, t. II. p. 425.)\n\n     [227] Fasting, with the Muhammedans, imposes an entire\n     abstinence from all food whatever, and a perfect continence\n     during the whole day from the first canonical hour of\n     morning, which begins at day-break, until sunset. There are\n     different sorts of fasts; canonical, satisfactory,\n     expiatory, votive, and supererogatory. Each of them,\n     although determined by different motives, requires,\n     nevertheless, the same abstinence during the whole\n     day.\u2015\u2015(_Ibid._, t. III. p. 1).\n\n     [228] A possessor of velayet, a _veli_, \u201ca saint,\u201d according\n     to J\u00e1mi (in the Lives of S\u00faf\u00eds) is destined to serve as an\n     instrument for manifesting the proof of prophetic mission.\n     Extraordinary powers over all nature are ascribed to such a\n     man. According to the _Kashef ul mahjub_, \u201cthe revelations\n     of the veiled being,\u201d composed by Shaikh _Ali Osman Ben\n     Ebil-Ali el Ghaznavi_, there are four thousand saints in the\n     world, walking separate from each other upon the ways of\n     God. Among these, the first three hundred are called\n     _Akhy\u00e1r_, \u201cthe best;\u201d the next four hundred are the _Abdal_,\n     commonly called \u201cSantons;\u201d after them seven hundred _Ebrar_,\n     \u201cjust men;\u201d further, four hundred _Awtad_, \u201cposts or\n     stakes;\u201d finally, three hundred _Nukeba_, \u201cchosen.\u201d\n     According to the author of _Futuhat-i-Mekk\u00ed_, \u201cthe\n     revelations of Mecca,\u201d that is, Mahi-eddin Muhammed,\n     before-mentioned (p. 334, note 1), there exist at any time\n     seven _Abdal_, or Saints, who preside the seven terrestrial\n     zones, or climates. Each of them, in his climate,\n     corresponds to one of the seven prophets in the following\n     order: Abraham, Moses, Aaron, Edris, Joseph, Jesus, and\n     Adam, who reside as we have said (see pp. 186-89, notes 2.\n     1. 1. 2. 3. 1. 2.) in so many heavenly spheres. To the said\n     Abdal belong the _Oweis_, that is the great shaikhs, and\n     pious men who, nourished in the prophet\u2019s lap, are never\n     tainted by age.\n\n     [229] The text has \u0645\u0644\u06be\u0645\u06c1 _malhamah_, which means\n     \u201cgluttonous, eager after any thing to excess;\u201d if _mulhim_,\n     it means \u201cinspired.\u201d\n\n     [230] The ecstatic conditions desired by the S\u00faf\u00eds are\n     attainable only in a perfect apathy, that is, in a cessation\n     of all action of the corporeal organs and intellectual\n     faculties.\n\n     [231] According to the Dict., _Ferhengi Shuuri_ (vol. II p.\n     430, edit. of Constantinople) the seven heavens mentioned in\n     these pages as habitations of the perfect are called\n     _Heft-aureng_, \u201cseven thrones\u201d (a name commonly given to the\n     seven stars of the Great Bear); they have seven colors, the\n     highest is the black.\n\n     [232] \u0641\u064a\u0648\u0628 \u0627\u0644\u063a\u064a\u0648\u0628. Silvestre de Sacy translates it, _la\n     disparition de la disparition_, \u201cthe disappearance of\n     disappearance,\u201d that is to say, _perfect absorption_. We\n     have (pp. 238-9, note 1) met with the term _hazeret_,\n     \u201cpresence,\u201d which is a qualification either of attentive\n     expectation, or perfect intuition; opposite to this we find\n     _ghaib_, \u201cabsence, disappearance, evanescence:\u201d this is a\n     station attainable only to a _vali_, \u201csaint,\u201d by means of\n     _jamah_, \u201cunion,\u201d when he sees nothing else but God and his\n     unity; this station coalesces with _fan\u00e1_, \u201cannihilation,\u201d\n     when his personal existence is withdrawn from his eyes, and\n     he acquires _baka_, \u201ceternal and sole life with and in God.\u201d\n\n     [233] The word used in the original is \u062a\u062c\u0644\u0649 _tajel\u00ed_,\n     signifying here properly \u201ca sudden burst upon the eyes, a\n     transitory vision.\u201d This word occurs, evidently with this\n     meaning, in the following passage of S\u00e2di\u2019s _Gulistan_,\n     \u201cRose-garden,\u201d (chap. II. tale 9), which at the same time\n     elucidates the state of the S\u00faf\u00ed above alluded to: \u201cThe\n     vision (of God) which the pious enjoy, consists of\n     manifestation and occultation; it shows itself, and vanishes\n     from our looks,\u201d\u2015\u2015VERSE. _Thou showest thy countenance and\n     thou concealest it. Thou enhancest thy value and sharpenest\n     our fire. When I behold thee without an intervention, it\n     affects me in such a manner that I lose my road. It kindles\n     a flame, and then quenches it by sprinkling water; on which\n     account you see me sometimes in ardent flames, sometimes\n     immersed in the waves._\n\n     There are different sorts of \u062a\u062c\u0644\u064a\u0627\u062a _tajel\u00edat_,\n     \u201cmanifestations,\u201d and whenever the mystic has attained the\n     first degrees of such divine favors, he receives no more his\n     subsistence but by supernatural ways.\n\n     [234] The bush from whence Moses heard the voice of God is\n     mentioned in the Commentary upon the Koran in the following\n     manner. Moses, travelling with his family from Midian to\n     Egypt, came to the valley of Towa, situated near mount\n     Sinai; his wife fell in labor and was delivered of a son, in\n     a very dark and snowy night; he had also lost his way, and\n     his cattle was scattered from him, when on a sudden he saw a\n     fire by the side of a mountain, which on his nearer approach\n     he found burning in a _green bush_. The Koran (chap. XX. vv.\n     9-14) says: \u201cWhen he saw fire and said to his family: Tarry\n     ye here, for I perceive fire: peradventure I may bring you a\n     brand thereout, or may find a direction in our way by the\n     fire. And when he was come near unto it, a voice called unto\n     him, saying: O Moses! verily I am thy Lord: wherefore put\n     off thy shoes: for thou art in the sacred valley Towa. And I\n     have chosen thee: therefore hearken with attention unto that\n     which is revealed unto thee. Verily I am God; there is no\n     God beside me: wherefore worship me, and perform thy prayer\n     in remembrance of me.\u201d\n\n     [235] The name of Phar\u00e2oh occurs several times in this work;\n     but the character of this personage is viewed in a different\n     light by the sectarians of Muhammedism. In the Koran he\n     appears nearly as in the Bible of the Jews, with regard to\n     Moses and the Israelites, cruel, tyrannical, presumptuous,\n     and perishing in the Red Sea: not without having before\n     acknowledged their God, and confessed his sins. But some\n     S\u00fafis see and admire in the impious daring of Phar\u00e2oh the\n     omnipotence of his power, and adduce, in favor of their\n     opinion, passages from some of their most celebrated\n     philosophers. Indeed Jelaleddin represents Phar\u00e2oh equal to\n     Moses. Sahel Ibn Abd-ullah of Shostr says, that the secret\n     of the soul was first revealed when Phar\u00e2oh declared himself\n     a God. Ghaz\u00e1li sees in his temerity nothing else but the\n     most noble aspiration to the divine, innate in the human\n     mind.\n\n     [236] The S\u00fafis call \u062d\u062c\u0627\u0628 \u201cveil,\u201d whatever is opposed to\n     perfect union with divinity. In the life of _Joneid Ab\u00fa\n     \u2019l-Kasem_, who was born and educated in Baghd\u00e1d, and died in\n     the year of the Hejira 297 (A. D. 909), one of the earliest\n     and most celebrated founders of S\u00fafism, we read what\n     follows: \u201cSomebody said to Joneid: \u2018I found that the Shaikhs\n     of Khorasan acknowledge three sorts of veils: the first is\n     the nature (of man); the second is the world, and the third\n     concupiscence.\u2019\u2015\u2015\u2018These are, said Joneid, \u2018the veils which\n     apply themselves to the heart of the common among men; but\n     there exists another sort of veil for special men; that is,\n     for the disciples of spiritual life, the S\u00fafis: this is the\n     view of works, the consideration of the recompenses due to\n     acts, and the regard of the benefits of God. The Shaikh of\n     Islamism said (relatively to this subject): God is veiled\n     from the heart of man, who sees his proper actions; God is\n     veiled even from him who seeks recompense, and from him who,\n     occupied with considering the benefit, turns his eyes from\n     the benefactor.\u2019\u201d\u2015\u2015(See _Notices et Extraits des MSS._, vol.\n     XII.; p. 435, Joneid\u2019s Life, by J\u00e1mi, translated by\n     Silvestre de Sacy.)\n\n     [237] \u0627\u0633\u062a\u062f\u0631\u0627\u062c is also interpreted: \u201cprodigy of chastisement,\u201d\n     that is, extraordinary things may be operated by a man who\n     renounced obedience to God, in order that such a man may be\n     led to perdition. This appears founded upon a passage of the\n     Koran (chap. XVIII. vv. 43, 44): \u201cLet me alone with him who\n     accuseth this new revelation of imposture. We will lead them\n     gradually to destruction by ways which they know not; and I\n     will bear with them for a long time, for my stratagem is\n     effectual.\u201d\n\n     [238] See vol. III. p. 18, note 2. Monachism was not only\n     disapproved but positively prohibited by the Muhammedan\n     religion, the first founders of which, chiefs of warlike\n     tribes, were by necessity, profession, and habit,\n     continually engaged in military expeditions. But to the\n     Asiatic, in general, so natural is ascetism, seclusion, and\n     contemplation, that Muhammed, in order to restrain a\n     propensity which he felt and now and then showed himself,\n     declared that, for monachism, the pilgrimage to Mecca was\n     substituted by divine order. Even during the prophet\u2019s life,\n     the love of monastic and anachoretic professions gained\n     ascendancy among Muselmans, and easily united with S\u00fafism.\n\n     [239] See vol. II. p. 390, note 2.\n\n     [240] \u0646\u0641\u0648\u0633 \u06a9\u0627\u0645\u0644\u06c1 \u0627\u0646\u0633\u0627\u0646\u06cc _nafus Kamilah ins\u00e1ni_. _Insan\n     kamil_, \u201cthe perfect man,\u201d according to the doctrine of the\n     S\u00fafis, is, \u201cthe reunion of all the worlds, divine and\n     natural, universal and partial; he is the book in which all\n     books, divine and natural, are reunited. On account of his\n     spirit and intellect, it is a reasonable book, called \u2018the\n     Mother of Books;\u2019 on account of his heart, it is the book of\n     the well-guarded table (_al lowh_); on account of his soul,\n     it is the book of things obliterated and of things written;\n     it is he who is then the venerable sublime and pure pages,\n     which are not to be touched, and the mysteries which cannot\n     be comprehended but by those who are purified from the dark\n     veils. The relation of the first intelligence to the great\n     world, and to its realities themselves, is as the relation\n     of the human soul to the body and its faculties; for the\n     universal soul is the heart of the great world, as the\n     reasonable soul is the heart of the man, and it is on that\n     account that the world is called \u2018the great\n     Man.\u2019\u201d\u2015\u2015(_Definitions de Jorjani. Not. et Ext. des MSS._,\n     vol. IX. pp. 86-87). In the passage just quoted, Silvestre\n     de Sacy thinks _the perfect man_ is equal to the first\n     intelligence.\u2015\u2015_The book of things obliterated and of \u201cthings\n     written_, the world of transitory things, in which life and\n     death succeed each other.\u201d\u2015\u2015The universal soul is an\n     emanation of the divinity, subordinate to the first and\n     universal intelligence.\n\n     [241] _Najem-eddin Abu \u2019l-Jenab Ahmed_, son of _Omar_, was a\n     celebrated S\u00fafi, who formed a great number of disciples. He\n     was surnamed _Kobra_, \u201cgreat,\u201d on account of his superior\n     knowledge. He died in the year of the Hejira 618 (A. D.\n     1221).\n\n     [242] See page 245, note 2.\n\n     [243] Jabilka and Jabilsa signify the double celestial\n     Jerusalem of the S\u00fafis: the first is the world of ideals,\n     which is the wall of separation between the real and the\n     mystic world; the second is the world of spirits after the\n     completion of their career upon earth.\u2015\u2015(See Von Hammer\u2019s\n     _Gulshen-raz_, p. 25.)\n\n     [244] \u0627\u0637\u0644\u0627\u0642 \u0635\u0631\u0641.\n\n     [245] \u0648\u062d\u062f\u062a \u0645\u062d\u0636.\n\n     [246] \u0645\u0642\u064a\u062f \u0648 \u0643\u062b\u0631\u062a \u0648 \u0628\u062f\u0627\u064a\u062a.\n\n     [247] \u0639\u0642\u0644 \u0643\u0644\u064a.\n\n     [248] \u0639\u0631\u0634 \u0645\u062c\u064a\u062f.\n\n     [249] \u0639\u0631\u0634 \u0643\u0631\u064a\u0645.\n\n     [250] \u0644\u0648\u062d \u0645\u062d\u0641\u0648\u0638.\n\n     [251] \u0639\u0642\u0627\u0628.\n\n       *     *     *     *     *\n\n\n  SECTION III. OF SOME OF THE SAINTS AMONG THE MODERNS, AND OF THE\n    SUFIS, WHOM THE AUTHOR OF THIS WORK HAS KNOWN.\n\nThe God-devoted lord Mawl\u00e1n\u00e1 shah Badakhsh\u00ed, when he had come from his\naccustomed abode to India, by the assistance of God was received among\nthe disciples of Shah M\u00edr of the K\u00e1dar\u00ed lineage, who had chosen his\nresidence in the royal capital of Lahore, and acquired great knowledge\nby his studies. From the original compositions of this sect of\nholiness, we have the following quatrain:\n\n    \u201cThe being who descended from his high sphere of sanctity,\n     From the absolute world, inclined towards the nether bondage,\n     He will, as long as the Lord forms mankind,\n     Remain fitted to the four elements.\u201d\n\nBesides, the lord Mahi eddin Muhammed, the master of rank and dignity,\nthe lord of the universe D\u00e1r\u00e1shuk\u00f3,[252] having, according to his\ndesire, hastened to wait on his person, obtained the object of his\nwish, so that, whatever was established as certainty among the\ntheological propositions which he found for the benefit of the\ntravellers in the vast desert, he sent it to Kachm\u00edr, where the lord\nM\u00fal\u00e1n\u00e1 sh\u00e1h keeps his residence.\n\n    \u201cUpon the whole, God spoke by the tongue of Omar.\u201d\n\nAny questions of every one who interrogates are asked from _him_,\nalthough they may fall from the tongue of the asker, and the hearing\nof every thing solicited comes from the asker, although he himself may\nnot know it.\n\n    \u201cAll beings are one.\u201d\n\nSome of this sect of Alides (may God sanctify their tombs!) also\nbelieve that the progress of perfection has no limits, because\nrevelation is without limit, as it takes place every moment; hence it\nfollows that the increase cannot be limited. So they say, if the S\u00fafi\nlive one thousand years, he still is in progress. Some of the ancient\nShaikhs proffer, as a confirmation of this statement, that the Shaikh\nal islam, \u201cthe shaikh of the right faith,\u201d said: There exists no more\nevident sign of bad fortune than the day of a fixed fortune; whoever\ndoes not proceed, retrogrades. It is reported as the saying of the\nprophet (may the benediction of the most High be upon him):\n\n    \u201cHe whose two days are alike is deceived.\u201d\n\nIt was also said: \u201cA traveller, who during two days goes on in the\nsame manner, is in the way of detriment; he must be intent upon\nacquiring and preserving.\u201d[253]\n\nThe greatest part of this sect maintain the same doctrine, but, by the\nbenediction of my Shaikh, the crier for help in the quarters of\nheaven, the teacher of the people of God, the godly, the lord Mul\u00e1na\nShah (the peace and mercy of God be his!), upon me, an humble person,\nfell, as if it were the splendor of the sun, and made it clear to me\nthat the S\u00fafi has degrees and a limit of perfection, that, after\nhaving attained it, he remains at that height; because with me, an\nhumble broken individual, to remain at a height attained, is\nproficiency, inasmuch as every state has its perfection, and the\nperfection of a progressing state annihilates the progress. This is\nalso the meaning of the before-quoted saying of the prophet; because\nthere is bondage with those who tend towards God, and absolute freedom\nwith those only who are united with him, and the words \u201ctwo days\u201d\nrefer to time. In the same manner my master (the mercy of God be upon\nhim!) interpreted those words. The truth is, that they have not\nunderstood the saying, and have not penetrated into the interior sense\nof the figurative expression: because the latter refers in truth to\nthe insufficiency of a contemplative man: And this sense agrees with\nthat of the following authentic tradition of the prophet (the peace\nand blessing of the Highest be upon him):\n\n    \u201cThere are moments in which I am with God in such a manner\n     that neither angel nor arch-angel, nor prophet, nor apostle,\n     can attain to it.\u201d\n\nThese words confirm his having once been in a lower station. It is\nsaid that the prophet (the peace and blessing of the most High be upon\nhim!) was not always of the same disposition, the same state, and the\nsame sort of constitution; but this is not so, but from the same\napproved tradition it is evident that the prophet (peace and blessing\nupon him!) was always in the same state, and no ascent nor descent was\npossible therein because he says: \u201cYon place was at once so contiguous\nto me, that no cherub or no divine missioned prophet ever found\nhimself in such a situation.\u201d The time of a prophet is a universal\none, and is free from temporariness: this time has neither priority\nnor posteriority\u2015\u2015\n\n    \u201cWith thy Lord there is neither morning nor evening.\u201d\n\nExcept this, the noble tradition has no meaning, which is also evident\nfrom the obvious interpretation, and moreover included in the state of\nperfection and constitution of Muhammed (peace and blessing upon\nhim!). But, in the sense which they attribute to the words, a\ndeficiency is necessarily implied. The state of the lord of the world\n(Muhammed) is always in the perfection of unity; this is the best to\nadopt, at times in a particular, and at times in a general\nqualification. There is also another interpretation which the Shaikhs\n(the mercy of the most High be upon them) gave to these words:\ninasmuch as the gradations of these Saints are infinite. Thus in the\nwork _nefh\u00e1t ul ins_, \u201cthe fragrant gales of mankind,\u201d[254] the\nopinion of the Shaikhs is stated to be, that some of the saints are\nwithout a mark and without an attribute, and the perfection of a\nstate, and the utmost degree to which Saints may attain, is to be\nwithout an attribute and without a mark. It was said:\n\n    \u201cHe who has no mark, his mark are we.\u201d\n\nBesides, those who acknowledge an ascent without a limit, if in the\npure being and true essence of the glorious and most high God, who is\nexempt and free from ascent and descent, color, odor, outwardness and\ninwardness, increase and decrease, they admit a progression, it must\nalso be admissible in the existence of a S\u00fafi professing the unity of\nGod. And if they do not admit a gradation of progress _in God_, then\nthey ought not to admit it in the professor of the divine unity, who\nin the exalted state of purity and holiness became united with him.\nWhen a devotee among men, having left the connexion with works of\nsupererogation, arrives at that of divine precepts, he realises the\nwords:\n\n    \u201cWhen thou didst cast thy arrows against them, thou didst not\n     cast them, but God slew them.\u201d[255]\n\nIt may be said: Certainly, he who became one with God, and of whose\nbeing not an atom remained, he, from whose sight both worlds vanished,\nwho in the steps of right faith arrived at the rank of perfect purity,\nand from truth to truth became God, what then higher than God can\nthere ever be, to which the pious professor of unity may further tend\nto ascend? It is known:\n\n    \u201cBeyond blackness, no color can go.\u201d[256]\n\nEvery one, as long as he is in the state of progress, cannot have\narrived at the condition\n\n    \u201cWhere there is no fear and no care.\u201d\n\nBecause care and fear derive from ascent and descent. Fear at\nascending is in the expectation whether the ascent will succeed or\nnot, but whoever disregards ascent and descent, and elevates himself\nabove care and fear, he obtains tranquillity in tranquillity, and\nrectitude in rectitude. And the verse of the merciful is:\n\n    \u201cKeep thyself upright as thou wast directed.\u201d\n\nHence is also understood, that the S\u00fafi remains steadfast in the\ndignity of perfection, for rectitude is perseverance. O Muhammed! it\nis necessary; remain fixed in the dignity of professing the unity of\nGod, which is free from the misfortune of inconstancy. And the verse\nof the merciful is:\n\n    \u201cThe day on which I perfected religion for your sake, and\n     rendered complete my favor towards you.\u201d\n\nThis indicates clearly the meaning that, by this perfection also, the\nprophet (upon whom be the peace and the blessing of the most High!) is\nmanifested. And those who, on account of the infinity of revelation,\nhold progress to be perpetual, are not right: because, as long as the\nsight is illuminated by the light of the revelation, the\nrevelationists and the illuminated are still separate, and not yet\nbecome one:[257] in this state there is duality and infidelity in the\nindividual who has not yet been liberated from the idea of something\ndouble in himself, and he to whom an atom of something else but that\none remains attached is reckoned, by all professors of unity and by\nall perfect saints, to be one who gives partners to God or an infidel,\nand in a state of deficiency.\n\n    \u201cIt behoves thee to keep neither soul nor body,\n     And if they both remain, I do not remain;\n     As long as a hair of thee remains upon its place,\n     Know, by this one hair, thy foot remains fettered.\n     As long as thou playest not at once thy life,\n     I shall consider thee as polluted and impious.\u201d\n\n   * Why dost thou not thyself produce revelation, so that thou\n     mayest always be illuminated? *[258]\n\nAs this question, solved in this manner by me, humble individual, was\nvery abstruse, I sent it to my friends, that, if there were occasion\nfor _further_ discussion, they might write to me, and thus the matter\nbe better elucidated. God alone is all-sufficient; the rest is\ninordinate desire. What has been hitherto said is taken from the\nprince of the world (Dara sheko).\n\nIt should be known that, in the work _Mer\u00e1s ed al \u00e2n\u00e1yet_,\n\u201cObservations upon the blessed favor,\u201d is stated, that the sect, which\nin their (exalted) feeling[259] conquer the state of _jazbet_,[260]\n_jam\u00e2 va vahedet_, \u201cattraction, union, and unity,\u201d have acquired, by\nmeans of the superiority of the manifest name (_the quality of_)\nexterior deity, and interior and hidden creation. This sect is called,\nin the language of the S\u00fafis, _saheban-i-kereb[261]-i-fer\u00e1is_, \u201cthe\nmasters of proximity to divine \u201cprecepts,\u201d and this proximity is\nacknowledged to be that of divine precepts. This sect, which, on\naccount of the proper meaning of the name of _al b\u00e1ten_, \u201cinterior,\u201d\nmay be brought into relation with expansive creation and hidden\nreality, this sect after _jam\u00e2_, \u201cunion,\u201d obtains _ferk_,\n\u201cdivision,\u201d[262] and this is called _kereb-i-nav\u00e1fil_, \u201cproximity of\nsupererogation.\u201d The lord Shaikh Muhammed L\u00e1heji states that _jam\u00e2_,\n\u201cunion,\u201d is contrary to _ferk_, \u201cdivision;\u201d and division is the veil\nof God before the creatures. Every one sees the creation, but\nacknowledges God to be without it; every one has the sight of God by\nmeans of the creation, that is, every one sees God, but the creation\nby itself affords no access to the sight of him.\n\nBesides, the Mariyam of the world, the F\u00e1tima of the time and ages,\nthe purity of human kind, the protecting intelligence, _Jeh\u00e1n \u00e1ra_\n\u201cthe ornament of the world,\u201d the _begum_, the lady, the daughter of\n_Abu \u2019l Muzafer Sh\u00edh\u00e1bu \u2019d d\u00edn Muhammed s\u00e1hib-Kir\u00e1n s\u00e1n\u00ed Amir ul\nmuslemin sh\u00e1h Jeh\u00e1n p\u00e1dsh\u00e1h gh\u00e1z\u00ed_, \u201cthe victorious lord, the bright\nstar of religion, Muhammed, a second S\u00e1hib K\u00edr\u00e1n, the Amir of the\nbelievers,\u201d Shah Jehan, the conquering emperor, having secretly\nfollowed, by the desire of her heart, the injunctions of the blessed\nMull\u00e1 shah, turned her face to the right rule, and attained her wish,\nthe full knowledge of God. One of the wonderful speeches of this\nblessed and exalted personage, whom the author of this book knew, is\nthe following: In the year of the Hejira 1057 (A. D. 1647) Mulla shah\ncame to the house of a friend in Hyder\u00e1b\u00e1d. One of the persons\npresent, by way of reproving allusion, began to ask questions about\nthe hurt which the begum of the lord received by fire. The teacher of\nmorality said to him: \u201cA slight garment imbibed with oil, when it\ntakes fire, is easily burnt;\u201d in such a manner came the misfortune\nupon the most pure form of her majesty. This person laughed and\ncontinued to revile. By accident, somebody came from the house of this\nperson and said: \u201cWhat, art thou sitting here, whilst thy sister is\nburnt, because fire fell upon her garment.\u201d The master observed: \u201cIn\nsuch a manner, I said, befell misfortune on the illustrious princess;\nGod has shown it to thee.\u201d\n\n    \u201cThe lamp which God has lighted,\n     Whoever blows it out burns his beard.\u201d\n\nThe Sufi Mulla Ism\u00e2\u00edl Isfahan\u00ed, seeking enjoyment, came from Iran to\nthe great towns of India, and in Lahore visited the lord Mi\u00e1n M\u00edr; he\nchose the condition of a Durvish, and from Lahore soon betook himself\nto Kashmir, where he abandoned the worldly affairs, and practised\npious austerity. The author of this book saw him in Kashmir, in the\nyear of the Hejira 1049 (A. D. 1639). The following verse is by him:\n\n    \u201cI knocked down every idol which was in my way,\n     No other idol remains to my veneration but God himself.\u201d\n\nFrom M\u00edrz\u00e1 Muhammed Mak\u00edm, the jeweller, the information was received\nthat M\u00edr Fakher eddin Muhammed Tafres\u00ed was occupied in Kashmir with\nreviling and reproving Mulla Ism\u00e2\u00edl and Fakher, and said: \u201cThese\nbelong to the infidels, and are destined to hell.\u201d Mulla Ism\u00e2\u00edl\nanswered: \u201cIn this state I withheld my hand from worldly affairs, and\nin this world never was associated to thee; in like manner in the\nfuture world, as, according to thy opinion, we are infidels, and go to\nhell, and not to heaven with thee; therefore it behoves thee to be\nsatisfied and content with us, as we have left to thee the present and\nthe future world.\u201d The Mobed says:\n\n      \u201cThe pious and the idolaters are satisfied with us, as we\n  Are not ourselves their partners, neither in this nor in the\n    other world;\n  Enmity arises from partnership; we, with the intention of\n    friendship,\n       Gave up the future, and follow the present world.\u201d\n\nM\u00edrz\u00e1 Muhammed Mokim, the jeweller, further said: A person gave bad\nnames to Fakheraye F\u00e1l; the latter, looking towards him, gave him no\nanswer. When we asked him the reason of his silence, he replied: \u201cA\nman moved his lips, and agitated the air; what does that concern me?\u201d\nFakher, the ornament of mankind, was not much addicted to religious\nausterity, but gave himself up to counselling, reforming, and\ncorrecting others. He assumed the surname of _Tarsa_, \u201ctimid, or\nunbeliever;\u201d he called the Journal of his travels, _Dair-namah_,\n\u201cJournal of a tavern (also monastery).\u201d In this Journal are the\nfollowing lines:\n\n    \u201cI met upon my road with a bitch,\n     Like a dog guided by scent in the circle of a chase.\n     Her paw was colored with blood,\n     In the middle of the road she lay like a tiger;\n     Impelled either by wild instinct or necessity,\n     She had made her own whelp the aliment of life.\n     At the sight of so strange a scene,\n     I restrained my hand from striking, and opening my lips,\n     I said: \u2018O dog, what desirest thou to do?\n     Upon thy own heart why inflicting all this pain?\u2019\n     Scarce had the tip of my tongue perforated the pearl of the secret,\n     When her tail was agitated, and she said:\n    \u2018O thou who art not informed of thy own state,\n     How shall I give thee an account of my condition?\u2019\n     When the words of the dog came upon my ear,\n     A resplendent sun fell into my mind.\n     In the sense of (_these words indicative of the dog\u2019s_) insanity,\n     My own sense found the authority of a precept.[263]\n     The desire of wandering in the garden left my heart,\n     Which assumed the quality of a tulip and a deep mark;\n     It saw nothing upon the path of profligacy\n     But the privation of remedies.\n     I said again to her: \u2018O lion-like dog,\n     The morning-breeze learns from thee rapidity:\n     Manifest to me the state of thy heart,\n     Exhibit to me the form of its history.\u2019\n     She gave a howl, and, emitting lamentations:\n     Rendered testimony of her own secret condition:\n    \u2018I devoured the blood of the offspring of my own womb\n     That nobody might place a weight upon my head.\u2019\u201d\n\nIn the year of the Hejira 1056 (A. D. 1647), according to information\nreceived, Fakhera Tarsa left his old habitation in Ahmed \u00e1bad of\nGuzerat. The father of the Durvish, the pious Sabj\u00e1ni, was an\ninhabitant of Hir\u00e1t, but he was born in India. This illustrious person\nmade a great proficiency in the sciences of philosophy and history,\nand acquired also a fortune but he at last turned his face from it,\nand chose retirement and solitude; for many years he followed the\nfootsteps of a perfect spiritual guide; he travelled to see\nmonasteries and hermitages, until he became the disciple of Shaikh\nMujed edd\u00edn Muhammed Balkh\u00ed K\u00e2der\u00ed, who was free, virtuous, and remote\nfrom the world. The said Shaikh read the whole work of Shaikh Moh\u00ed\nedd\u00edn Arabi before his master, and his master perused it likewise with\nShaikh Sader eddin. Kaut\u00edv\u00ed, who had heard the whole of it from Shaidh\nMoh\u00ed edd\u00edn. Ths pious Sabj\u00e1n\u00ed frequently expounded the words of the\nlord Rais ul Mohed\u00edn, \u201cthe chief of the believers of divine unity,\u201d\nShaikh Moh\u00ed edd\u00edn Arab\u00ed, and those of the best S\u00fafis, and as he was\ncarried to the very limit of evidence, he found them conformable with\nthe doctrine of the Platonists. The godly Sabj\u00e1na studied the whole\nwork of the celebrated Shaikh in the service of his perfect master.\nAfter this attendance, having resigned every thing into the hands of\nthe fortunate Shaikh, he turned his face entirely to sanctity, and\nlived a considerable time retired in solitude, until his master\ndeclared to him: Now, thou hast attained perfection. The pious Sabj\u00e1ni\nkeeps nothing with him but the cover of his privities, he abstains\nfrom eating the flesh of any animal; he asks for nothing; if any\nsustenance be left near him, provided it be not animal food, he takes\na little of it; he venerates the mosques and the temples of idols; and\nhe performs in _butgadah_,[264] \u201chouse of idols,\u201d according to the\nusage of the Hindus, the _puja_ and _dandavet_, \u201cworship and\nprostration,\u201d that is, the religious rites, but in the mosques he\nconforms in praying after the manner of the Muselmans; he never abuses\nthe faith and rites of others; nor gives he one creed preference over\nanother; he always practises abstinence, but at times he breaks the\nfast with some fruits from the mountains, such as pine-kernels, and\nthe like; he takes no pleasure in demonstrations of honor and\nmagnificence to him, nor is he afflicted by disdain and contempt, and\nin order to remain unknown to men, he dwells in the _Kohistan_,\n\u201cmountainous country\u201d of the Afgh\u00e1ns and Kafr\u00eds, and the like. The\nKafr\u00eds are a tribe from Kabulistan, and are called Kafer _Kat\u00f3riz_,\nwho before lived upon mountains, in deserts and forests, remote and\nconcealed from others.\n\nThe author of this book saw Sabj\u00e1n\u00ed in the year of the Hejira 1046 (A.\nD. 1636) in upper Bangash. This personage never sleeps at night, but\nsits awake in deep meditation; every one who sees him would take him\nfor a divine being. Shaikh S\u00e2di says:\n\n    \u201cDost thou not know that, when I went to the friend,\n     As soon as I arrived before him, I said: \u2018It is he.\u2019\u201d[265]\n\nSabj\u00e1n\u00ed appears a (divine) revelation in his actions, steps,\nattributes, and nature, and to have attained the summit of perfection.\nHe said that, with respect to the other world, there are several\nclasses of men. The one denies the absolute being; another interprets\nit in an abstract manner of reasoning, inasmuch as they have\nsufficient intelligence to be modest and conciliating. The\ndistinguished S\u00fafis, without interpreting the different systems of\nnations, which, in their separate creeds of various kinds and\nreligions, differ about the beforesaid object, view in the bodies the\nagreeableness of imagery. Khi\u017aer, El\u00edas, Brahma, Gan\u00e9sa, and all the\ngods of India, these and the like representations, which in this world\nhave no reality, all are distinct objects of imagination. Essential is\nwhat was said by Abu Nazer Far\u00e1b\u00ed (may God illume his grave!) that the\ncommon people view their creeds under the form of their imagination.\nThe author of this book heard also from the lord, the pious S\u00e1bjan\u00ed:\nThe contemplative man sees every one whom he loves and esteems,\nfrequently in dreams in a beautiful shape, and in an exalted state,\nalthough to other people he may appear iniquitous; and the person whom\nhe knows to be depraved, will often be viewed by him in a repulsive\ncondition, although to the crowd he may appear glorious and powerful.\nHence follows, that the learned among the contemplative persons make\nuse of a negative argument in their creed, in order that it may become\nevident what the truth really is. When any one sees a person of high\nrank, such as a prophet, an Im\u00e1m, or any dignified individual, in a\nstate of some deficiency, he views his own defects in his\nunderstanding, spirit, heart, or nature; and as these things are but\nseeming defects in the great personage, he must endeavor to remove\nthem from himself. In like manner, if one sees a person in good health\n(appearing to him) in a state of illness, there is illness in his own\nstate, and if he thinks him bad with regard to his own faith, he ought\nto be somewhat disposed to think that person good.\n\nA disciple demanded some employment from Sabj\u00e1n\u00ed. The master asked\nhim: \u201cHast thou devoted thyself to piety?\u201d The answer was: \u201cI have.\u201d\nThen Sabj\u00e1n\u00ed said: \u201cIf thou art a Muselman, go to the Franks, and stay\nwith that people; if thou art a Nazarean, join the Jews; if a Sonni,\nbetake thyself to Irak, and hear the speeches and reproaches of those\nmen; if thou professest to be a Sh\u00edah, mix with the schismatics, and\nlend thy ear to their words; in this manner, whatever be thy religion,\nassociate with men of an opposite persuasion; if, in hearing their\ndiscourses thou feelest but little disturbed, thy mind keeps the tenor\nof piety; but if thou art not in the least moved and mixest with them\nlike milk and sugar, then certainly thou hast attained the highest\ndegree of perfect peace, and art a master of the divine creation.\u201d\n\nYusef was a man belonging to the tribe of Durds,[266] and in his youth\na hermit; at last, by his efforts, he found access to the intellectual\nworld, and by the grace of God he carried it so far, that he was\nranged among the disciples called Sany\u00e1sis, on account of their piety\nand knowledge, and among the learned followers of the celebrated\nmaster, who dwelt in B\u00e1rahm\u00falah, a village in Kachmir. It so happened\nthat, when he devoted himself to his service, he found what he was in\nsearch of. Shaikh At\u00b4ar says:\n\n    \u201cAn unbeliever becomes a relation by love;\n     A lover acquires the high sense of a durvish.\u201d\n\nHaving known many countries and persons, he became impressed with the\nmarks of revelations. So it happened that the author of this book\nheard from him what follows: \u201cOne night I saw in a dream that the\nworld was deluged by water; there remained no trace of a living being,\nand I was myself immersed in the water. In the midst of this state I\nsaw a kingly rider come, sitting upon his horse upon the surface of\nthe water. When he came near me, he said to me: \u2018Come with me that I\nmay save thee.\u2019 I replied: \u2018Who art thou?\u2019 He answered: \u2018I am the\nself-existing being, and creator of all things.\u2019 Then I began to\nfollow him rapidly, and run along the surface of the water, until I\narrived in a garden. There I put my foot on the ground, and, directing\nmy sight to the right, I beheld a delightful spot, full of all sorts\nof odoriferous herbs and elevated palaces, huris (beautiful virgins),\nka\u015burs (bridal chambers), and youths and boys, and all the gifts of\nheaven, as well as the blessed, occupied with enjoyments. Besides, at\nthe left, I saw pits, black, narrow, and tenebrious; and therein, like\nbats, suspended a crowd of miserable beings whose hands and feet were\ntied to the neck. The horseman, after having invited me to a\npleasure-walk in the garden, wanted to conduct me out of the\ndelightful place, but I had resolved in myself that, like Idris, I\nwould not go out of it. Then I stuck close to the door, and took fast\nhold of the post. When I awoke from sleep, I found my lips held fast\nby both my hands; and thus it was revealed to me that, whatever is,\nexists within mankind itself.\n\n    \u201cDemand from thyself whatever thou wishest: for thou art every\n     thing.\u201d\n\nIt is related: That there was a man called _Bah\u00e1der_ among the Hindus,\nand he happened to have no male offspring in his house; therefore he\ncame to Baba Y\u00fasef, and demanded his benediction. Baba Y\u00fasef gave him\na bit of white earth, and said to him: \u201cLet thy wife eat it.\u201d When the\nman had done as was enjoined him, a boy was born in his house, and\nreceived the name of _Rahu_. This individual, by the favor of the\nfriends of God, became a learned man, and acquired the surname of\n\u201cindependent,\u201d as was said in the chapter of the Jnanian.[267]\n\nThe Mulla, called Umer, prohibited Baba Y\u00fasef to listen to music, and\nwhatever gentle entreaties Baba Y\u00fasef employed, he paid no attention\nto them; at last the Baba, in the perturbation of his mind, threw a\nsmall fragment of stone upon him, in such a manner that Mulla Umer\nlost his senses for some time; when he recovered, he prostrated\nhimself before the Baba, went out, and was no more seen.\n\nY\u00fasef, the inspired, was a durvish, devoted to the practice of\nrestraining his breath, which he carried so far that he kept his\nbreath during four watches (twelve hours).[268] One of his friends\nsaid to the author of this book in Kachmir, that Y\u00fasef during a length\nof time ate nothing at all. The friend related: \u201cI went one night to\nwatch with him; he said to me: \u2018Go and eat something.\u2019 I replied: \u2018I\nwill; but it would be well that thou also shouldst take something to\neat and to drink.\u2019 His answer was: \u2018Thou art not able to satisfy my\nwant of food.\u2019 I assured him: \u2018I am able.\u2019 He then ordered: \u2018Go, bring\nwhat thou hast.\u2019 I went home and brought him a great dish full of\nrice, a large cup of coagulated milk, with bread and other eatables,\nas much as might have been sufficient for ten gluttons; he eat up\nevery thing, and said: \u2018Bring something more.\u2019 I went home, prepared a\nmeal for twenty persons, and with the aid of the people of the house,\nbrought it to him. He eat it up, and desired more. I returned home,\nand carried to him meats half cooked and other things. He eat up all,\nand said: \u2018Bring more.\u2019 I fell at his feet; he called out: \u2018Have I not\nsaid to thee that thou wouldst not be able to satisfy my want of\nfood.\u2019\u201d\n\nOne of his disciples related: Y\u00fasef said, that he has seen God the\nAlmighty in the shape of a man, sitting in his house. The author of\nthis book frequented the society of many contemplative pious S\u00fafis,\nand learned men of this sect, elevated in rank; if he should relate\nall he knows of them, he would have to write a copious work.\n\nTo sum up precisely the creed of all these sects, it may be said, that\nsome do not agree upon beings perceived and beings probable, but all\nacknowledge the existence of appearances. These are called\n_S\u00fafist\u00e1yah_, and in Persian _Samr\u00e1d\u00ed_. All those who believe all\nought to be comprehended in what is perceived, and deny any reality to\nthings probable (or to the subjects of reason), are named _T\u00e1b\u00ed\u00e2yah_,\n\u201cphysiologists,\u201d in Persian, _Mans\u00ed_. The belief of the latter is,\nthat the world is composed of things perceived, and of individuals,\nchildren of Adam, and that animals are like plants: the one dries, the\nother shoots up afresh, and this occurrence will be repeated without\nend. Enjoyment is comprehended in eating, drinking, women, vehicles,\nand the like, and besides this world there is no other existence. Some\nagree upon the existence of things perceived and things probable,\nbut differ upon the limits and laws. These are entitled\n_Fil\u00e1safa-i-dahriah_, \u201csecular philosophers,\u201d in Persian _J\u00e1y\u00e1k\u00e1r\u00ed_,\n\u201cattached to temporariness.\u201d This sect establishes a world of\nprobabilities (composed) of nothing but things perceived, but they\nbelieve also the perfection proper to mankind is that, after a certain\nknowledge of an Almighty Creator, they attain the future spiritual\nexistence in an exalted station of the rational world, and become\nblessed with an abundance of every beatitude; they acknowledge a\npowerful intrinsic virtue of the intellect in the acquisition of this\neverlasting beatitude, which, with the essence of wisdom, has no want\nof another gift of any sort whatever. Disgrace means the opposition to\nthe mode of laudable reason, and law is the mode in which the wise\nhave settled the common affairs of the individuals of mankind\nconformably with rectitude.\n\nThere is another sect which, assuming the conviction of a material and\nimmaterial world, and the power of reason, believe in a prophet, and\nsay, that these distinguished persons have established the law for the\ngood of God\u2019s creatures and the order of cities; and to that effect\nthey possess a knowledge of the highest and most perfect kind; they\nare supported by the self-existing Being for the establishment of\nregulations and the decision of what is legal and forbidden, and what\nthey announce concerning the world of spirits, angels, the ninth\nheaven, the throne of God, the tables of destiny, the written\ncharacters, and the like, are all ingenious inventions, rendered\nsensible to the understanding of the vulgar under forms which strike\nthe imagination and offer tangible bodies; in this manner, in the\naccount of the other world, they represent figuratively paradise, and\nh\u00far\u00eds, kas\u00fars, rivers, birds, and fruits, merely with the intention of\nsubduing the hearts of the vulgar, as allurement often renders their\nminds inclined to the proposed ends. And what they relate of chains,\nbolts, and hell, is calculated for alarming and terrifying the people.\nThis class of men, that is the philosophers, direct also their hints\nand interpretation to this object, and their disciples say, that their\nwish is to follow the indicated footsteps of the prophet; these are\nthe pious sages to whom they give the title of \u201cphilosophers of God,\u201d\nand in Persian, _J\u00e1ns\u00e1yi_, \u201cthe polishers of souls.\u201d\n\nThe sect which adopts the material and immaterial world, adopts also\nthe precepts of reason, but not the laws of the prophet. These are\nnamed _S\u00e1b\u00edah_.[269] Another sect agrees to the material and\nimmaterial world, and to the precepts of religious reason, but they\nsay that the law of the prophet is to be conformable with reason, and\nevery prophet who appears is not to be opposed to his predecessor, and\nnot self-complacently to exalt his law: these are the _Y\u00e9zdan\u00edan_.\nSome adopt the law of tradition, which others, with respect to literal\nmeaning, reject as contrary to reason.\n\nIt is known that there are five great religions, viz.: that of the\nHindus, Jews, Magians, Naz\u00e1rean, and Muselmans. Each of these five\nproffer claims that their law is the true one, and set forth\ndemonstrations for the confirmation of its truth.\n\nFinally, at the conclusion of this book let it be said that, according\nto the statement of some excellent personages, every thing relating to\nreligion and law has been exhibited in the work _Tab\u015beret ul \u00e2vam_,\n\u201cRendering the Vulgar quick-sighted;\u201d but at present this is not\nbefore the eyes of the author; on that account its contents remain\nunknown to him. The author begs further to say that, after having\ngreatly frequented the meetings of the followers of the five\nbeforesaid religions, he wished and undertook to write this book, and\nwhatever in this work treating of the religions of countries has been\nstated, concerning the creed of different sects, had been received\nfrom the tongue of the chiefs of those sects or from their books, and,\nas to the account of the persons belonging to any particular sect, the\nauthor wrote down the information which had been imparted to him by\ntheir adherents and sincere friends, in such a manner that no trace of\npartiality nor aversion might be perceived; in short, the writer of\nthese pages performed nothing more than the office of a translator.\n\n    \u201cThe purport of a picture is, that it may remain after me,\n     As I do not see my existence lasting.\u201d\n\nThus, by the aid of the generous King, was brought to a conclusion the\nprinting of this work, entitled _Dabist\u00e1n al Maz\u00e1heb_, \u201cthe school of\nsects,\u201d in the month of October of the year 1809, since the Messiah\u2019s\nbeing carried to heaven,[270] the prophet, upon whom be the blessing\n(of heaven), which corresponds to the sacred month of _Z\u00ed \u2019l K\u00e2dah_,\n\u201cthe penultimate month of the Muhammedans,\u201d of the year 1224 of the\nHejira of Muhammed, upon whom be the most excellent blessings and\nveneration, as well as upon his family and companions. Glory to God\nfor his benefits! at the final conclusion.\n\n\n     [252] Darashiko was the eldest son and heir presumptive of\n     _Shah-Jehan_, of Delhi, during whose life he defended him\n     against the rebellion of his younger brother, _Aureng-zeb_,\n     who, leagued with two other brothers, attempted to dethrone\n     his father. Dara, having been defeated in a battle on the\n     river Jambul, retired towards Lahore, whilst the victorious\n     Aureng-zeb proceeded to Agra, and by stratagem rendered\n     himself master of his father\u2019s person, and imprisoned his\n     brother Murad bakhsh, whom he had, till then, treated as\n     emperor, in the castle of Agra, where the captive prince\n     died. Proclaimed emperor under the title of _Aalemgir_, the\n     new sovereign now turned his arms against Dara, who was in\n     possession of the _Panj-ab_, _Multan_, and _Kabul_, and\n     defended the line of the _Setlej_. Here beaten, Dara retired\n     beyond the Indus, and took refuge in the mountains of\n     Bikker. Aalumgir was called to _Allahabad_, to encounter his\n     brother _Suja_, who had moved from Bengal to assert his\n     right to the throne. Aalemgir had scarce repulsed him, when\n     he was obliged to haste towards Guzerat: there was Dara, who\n     had recrossed the Indus and taken an advantageous position\n     in that maritime province. He might have been victorious in\n     a battle, but he succumbed to the artfulness of Aalemgir.\n     Deserted by his army, abandoned by his allies, he was\n     delivered up by traitors to his cruel brother, subjected to\n     an ignominious exposition in the streets of Delhi, and\n     executed. Suja, Alemgir\u2019s last brother was obliged to fly to\n     Arrakan, where he died, seven years before his father, Shah\n     Jehan, who died his son\u2019s prisoner, in 1665. I have related\n     the principal events of one single year, 1658 of our era.\n     This is a date in the life of the author of the Dabist\u00e1n,\n     then in his fortieth year or thereabout. He was before this\n     time in the Panjab, and might have personally known\n     Darashuko, who was renowned for his great learning and most\n     religious turn of mind. Besides what is said above in our\n     text, we know (see _M\u00e9moires sur les particularit\u00e9s de la\n     Religion musulmane_, par M. Garcin de Tassy, p. 107), that\n     Dara frequented _Baba Lal_, a Hindu Durvish, who inhabited\n     Dhianpur in the province of Lahore, and conversed with him\n     upon religious matters. The Munshi _Shanderban Shah Jehani_\n     wrote a Persian work, which contains the pious conversations\n     of these personages.\n\n     [253] These are evidently sentiments conducive to\n     progressive civilization and perfection of mankind, and\n     prove that, in Asia, even under the domination of the\n     Muhammedan religion, men felt that they are not doomed to be\n     _stationary_; thus the absurd dogma of fatality was, by a\n     fortunate inconsistency, counterbalanced by the dictates of\n     sound reason. Unfortunately, our author, generally so\n     liberal-minded, appears upon that point not to range himself\n     upon the most rational side.\n\n     [254] See page 96, note 1.\n\n     [255] Koran, chap. VIII. v. 17. We have mentioned (p. 100,\n     note 2) Muhammed\u2019s victory gained at Bedr over a superior\n     force of the Koreish. The prophet, by the direction of the\n     angel Gabriel, took a handful of gravel, and threw it\n     towards the enemy, saying: \u201cMay their faces be confounded:\u201d\n     whereupon they immediately turned their backs and fled.\n     Hence the above passage is also rendered: \u201cNeither didst\n     thou, O _Muhammed!_ cast _the gravel into their eyes_, when\n     thou didst _seem to_ cast _it_, but God cast _it_.\u201d\n\n     [256] The assumption of being God was not uncommon among the\n     S\u00fafis. One of the most distinguished was _Hassain Man\u015bur\n     Hallaj_, a disciple of Joneid. After having taught the most\n     exalted mysticism, in several countries, Hallaj was\n     condemned to death in Baghdad, according to Ben Shohnah on\n     account of a point of his doctrine concerning the pilgrimage\n     to Mecca, for which he thought some other good works might\n     be justly substituted, according to Sheherist\u00e1ni and others,\n     on account of having proclaimed himself to be God. During\n     the infliction of one thousand stripes, followed by a\n     gradual dismemberment of his whole body, he never ceased, by\n     words and acts, to give demonstrations of the most extatic\n     joy. The manner of his death is variously related.\u2015\u2015(See\n     Herbelot, and _Taskirat al aulia_, by Farid-eddin in\n     Tholuck\u2019s _Bl\u00fcthen sammlung aus morgenl\u00e4ndischer Mystik_, S.\n     311-327). Abu Yezid Bastami (before mentioned, p. 229, note)\n     also used to salute himself as God. \u201cAgriculturists,\u201d says\n     Ghazali, \u201cleft their fields and assumed such a character;\n     nature is delighted with speeches which permit works to be\n     neglected, under the illusion of purifying the heart by the\n     attainment of certain degrees and qualities.\u201d This opinion\n     produced great evils, \u201cso that,\u201d adds the said author in his\n     indignation, \u201cto put to death the lowest of those who set\n     forth such futile pretensions, is more consistent with God\u2019s\n     religion than to preserve the life of ten persons.\u201d \u2015\u2015(See\n     Pocock, first edit., pp. 268-269.)\n\n     [257] As long as the Sufi is conscious of the least\n     distinction between God and himself, he is not thoroughly\n     penetrated by the unity of God. Here follows the translation\n     of a passage taken from the Masnavi of the celebrated Jelal\n     eddin Rumi, which passage, we may agree with Silvestre de\n     Sacy, admirably expresses this mystic doctrine in the form\n     of an apologue: \u201cA man knocked at the door of his friend.\n     The latter asked: \u2018Who art thou, my dear?\u2019\u2015\u2015\u2018It is I.\u2019\u2015\u2015\u2018In\n     this case, be off; I cannot at present receive thee; there\n     is no place at my board for one who is still _raw_; such a\n     man cannot be sufficiently _dressed_ (that is matured) and\n     cured of hypocrisy, but by the fire of separation and\n     refusal.\u2019 The unfortunate man departed. He employed a whole\n     year in travelling, consuming himself in the flames of\n     desire and affliction, caused by the absence of his friend.\n     Matured and perfected by his long trial, he again approached\n     the door of his friend and knocked modestly, fearful that an\n     uncivil word might again fall from his own lips.\u2015\u2015\u2018Who is\n     there?\u2019 was asked from the interior of the house.\u2019\u2015\u2015\u2018Dear\n     friend, it is thyself who art at the door.\u2019\u2015\u2015\u2018Because it is\n     myself, enter to-day; this house can contain no other than\n     I.\u2019\u201d\u2015\u2015(See _Notices et Extraits des MSS._, vol. XII. pp.\n     430-431, note 4).\n\n     [258] The words between asterisks are not joined in the text\n     to the verses; they seem nevertheless to belong to them,\n     although not in the metre of the other lines.\n\n     [259] \u0645\u0630\u0627\u0642, \u201ctasting,\u201d from \u0630\u0648\u0642, _zawk_, \u201ctaste, delight,\u201d\n     is above employed in a wide acceptation, and means in the\n     technical language of the S\u00fafis an uncommon exaltation of\n     the mind.\n\n     [260] \u062c\u0630\u0628\u0647, \u201cattraction,\u201d is a mystical state, in which God\n     attracts the saint, in order that he, an obedient servant,\n     may direct his mind towards the side to which he is\n     attracted, and may be inflamed in such a manner as to rise\n     up towards heaven. The _majezub_, \u201cattracted,\u201d form a\n     particular class of the S\u00fafis.\u2015\u2015(See p. 250-251, note 1.)\n\n     [261] \u0642\u0631\u0628, \u201cproximity,\u201d a technical term of the S\u00fafis, is\n     referred the words addressed by God to Mohammed: \u201cadore and\n     approach.\u201d\u2015\u2015(See p. 197). A man approaches God by all acts\n     which may procure him happiness, and it is not God who\n     approaches man, because God is always near all men, whether\n     they be predestined to heaven or hell; but it is man who\n     approaches God.\n\n     [262] \u062c\u0645\u0639 and \u0641\u0631\u0642 are terms used in a particular sense by\n     the Sufis. In the state of jam\u00e1, \u201cunion,\u201d the mystic sees\n     but God and his unity; in the state of _ferk_, \u201cdivision,\u201d\n     man enters again into the natural state, and occupies\n     himself with good works and the fulfilment of precepts. He\n     does even what is not prescribed conformably with this\n     passage of the Koran (chap. XVII. v. 81): \u201cWatch some part\n     of the night in the same exercise (praying), as a work of\n     supererogation for thee; peradventure thy Lord will raise\n     thee to an honorable station.\u201d These two states (union and\n     division) are necessary to the mystic. The following passage\n     of the Koran is quoted as an authority for this doctrine:\n     _God testifies that there is no God but him_; this is\n     \u201cunion;\u201d _and the angels testify the same, as well as the\n     men who possess the science_; this is \u201cdivision.\u201d\n\n     [263] \u064a\u0627\u0641\u062a \u062f\u0631\u0627\u0646 \u0645\u0631\u063a \u0632\u062f\u064a\u0648\u0627\u0646\u06a9\u06cc\n           \u0645\u0631\u063a \u062f\u0644\u0645 \u0645\u0646\u0635\u0628 \u067e\u0631\u0648\u0627\u0646\u06a9\u06cc\n\n     Literally: \u201cIn this bird from insanity the bird of my heart\n     found the station of a command.\u201d It is known that _murgh_,\n     \u201cbirds,\u201d among other significations, has that of \u201cthe heart,\n     the understanding.\u201d\n\n     [264] _But-gadah_ appears to me to have been corrupted into\n     _pagoda_, the modern name of a Hindu temple in popular\n     language. This name has also been derived from _bhagavata_,\n     but, if I am not mistaken, with less probability.\n\n     [265] See page 292-293, note 1.\n\n     [266] The Durds are the inhabitants of the mountainous\n     country to the west of Kachmir.\n\n     [267] We find nothing upon this Rahu in the preceding pages.\n\n     [268] The practice of holding the breath, often mentioned in\n     this work, is founded upon the belief, that to each man a\n     certain number of respirations is allotted: the less he\n     breathes the longer he lives.\u2015\u2015(Shakespear\u2019s Dictionary, p.\n     365.)\n\n     [269] Sheherist\u00e1ni derives the name \u0635\u0627\u0628\u064a\u0627 _s\u00e1b\u00eda_ from the\n     Syriac verb _s\u00e1b\u00e1_, \u201cto love, to desire.\u201d It has also been\n     deduced from _saba_, \u201ca host,\u201d (meaning the stars); commonly\n     it means \u201can apostate from another religion;\u201d so was called\n     Muhammed for having abandoned this very S\u00e1b\u00e9an religion,\n     before him dominant in Arabia, to which religion, however,\n     he granted protection in his Koran, associating it there\n     with Judaism and Christianism. According to Maimonides (who\n     died A. D. 1208), this religion was very ancient, and once\n     pervaded nearly the whole world. It is said to have been\n     founded by _Seth_, Adam\u2019s son (who is also called the\n     _Egyptian Agathod\u00e9mon_, master of _Hermes_), whose son was\n     _S\u00e1b\u00ed_. It was propagated by Enoch (also Hermes). The most\n     ancient books of this creed are reported to be written in\n     the language which Adam and his sons spoke: the Arabians\n     still show a book of Seth. The original religion of the\n     Sabaians consisted in the veneration of the stars and of\n     angels, and coincided in its principal notions with the\n     ancient system of the Persians, as described in vol. I.\n     Pursuant to Sheherist\u00e1ni, the Sabaians were worshippers of\n     _chapels_ and of _images_. The bodies of the seven planets\n     they called _chapels_; these they held to be inhabited by\n     intelligences, by which they were animated in the same\n     manner as our bodies are by souls. They observed the rising,\n     setting, and motion of the stars, for the division of time,\n     and, mixing superstitious notions and rites with their\n     observations, made seals and talismans, and used\n     incantations and particular prayers; they not only built\n     chapels of different figures, but also formed images of\n     different metals appropriated to each of the planets; by the\n     mediation of the images they had access to the chapels; by\n     means of the chapels to the intelligences or lords; and by\n     aid of these to the supreme God, the Lord of lords. In this\n     manner they held the planets to be inferior deities,\n     mediators between man and the supreme God. According to the\n     before-mentioned Maimonides, they acknowledged no deities\n     except the stars, among which the sun was the greatest. Abul\n     faraj says that they firmly believed the unity of God.\n\n     Among the sects of this religion is that of the\n     _Harbanists_, or _Harnanites_: these believe one God\n     manifesting himself in different bodies, heavenly and\n     terrestrial, his creatures; he committed the government of\n     the inferior world to the first: these are the fathers, the\n     elements the mothers, and the compound beings the children\n     of both. After the period of 36,425 years, the universe\n     perishes; nature is then renewed by a couple of each species\n     of beings; thus centuries succeed each other, and there is\n     not any other _resurrection_.\n\n     Sabaism must be distinguished as _ancient_ and _modern_. The\n     first, especially if so remote as it is said to be, can but\n     have imparted, and the other owe, more than one notion,\n     dogma, and rite to Judaism, Christianism, and Muhammedism,\n     all which may be considered as divisions of one and the same\n     Asiatic religion. Thus, in all the four religions, the same\n     patriarchs and the same books, such as the Psalter, are\n     venerated; the Sabaians have a sort of baptism, as the\n     Christians; they believe that angels and intelligences,\n     these movers of the universe, perform the same office which\n     the Muhammedans ascribe to the patriarchs and prophets, they\n     venerate with the latter the temple of Mecca; they perform,\n     however, their principal pilgrimage to a place near Harran\n     (the ancient Carr\u00e6) in Mesopotamia; they honor also the\n     pyramids of Egypt, and say, that _S\u00e1b\u00ed_, son of Seth or\n     Enoch, is buried in the third. They turn their face in\n     praying towards the arctic pole.\n\n     Several Oriental authors have treated of this religion. To\n     those mentioned in this note, I shall only add _Abulfeda_\n     and _Mohib eddin Abu \u2019l Valid Muhammed_, _ben Kemal eddin_,\n     _al Hanefi_, mostly known under the surname of _Ben Shonah_,\n     who collected most particular information about this\n     religion.\u2015\u2015(See Pococke, _Spec. Hist. Arab._, p. 138 _et\n     seq._, 1st edit., and Herbelot).\n\n     [270] The Muhammedans do not believe that the crucifixion of\n     Jesus Christ did really take place, but that God transported\n     his soul and body to heaven, whilst an unfortunate man\n     exactly like the Messiah in appearance was, instead of him,\n     crucified by the Jews.\n\n\n\n\nEND OF THE DABISTAN.\n\n\n\n\nEPILOGUE\n\nOF\n\nMOULAVI NAZER USHRUF,\n\n_Editor of the Persian text of the Dabist\u00e1n, printed in Calcutta_.[271]\n\n\nIn the name of the bountiful and merciful God.\n\nAfter the praise of God, who is acquainted with things future and\ninvisible, who painted the tables of existence of mankind, and in the\nDabist\u00e1n _exhibited_ the truths of things by the information of names\nand by the representations of intellect, and put his mark thereupon;\nwho bestowed on man, susceptible of guidance, the pittance of the\nverse:\n\n    \u201cWhom we had taught wisdom from before us.\u201d[272]\n\nHe, the unity in whose being all the imaginable unities are lost, and\nthe multitudes of contrary sects and religions are the exhibitions of\nhis attributes.\n\n                     QUATRAIN.\n    \u201cNeighbor, companion, and fellow-traveller, all is he;\n     In the habit of a beggar, and in the satin of a King, all\n       is he;\n     He is in the concourse of divisions and concealed in the\n       mansion of reunion;\n     By God all is he; certainly, by God, all is he.\u201d\n\nPrayers of the pious, salutations of the saints, sacrifice for the\nholy spirits of the prophets and apostles, _blessing and peace be upon\nour prophet and upon them_! who are the guides of the roads, those who\nwalk before us on the ways, parts of the whole.\n\nThe meanest of the weak servants in the post of ignorance, taking upon\nhimself to offer a noble present to the lordship of the country of\nGod\u2019s creatures in the empire of positive truths, and of the\nthrone-ornaments belonging to the district of subtilties, represents,\nthat the power of the omniscient and bountiful God (be his majesty\ndisplayed and his mercy diffused upon all!), has gratified the species\nof mankind, according to the exigency of natural genius, and the\npropensity of mind; and according to the choice of a special rule and\nthe assumption of a particular religious opinion _of each_, in such a\nmanner that a troop, having been invested with the garment of lawful\nreligion, and another people with the golden texture of a convenient\ndoctrine, they may become the manifestations of the lights of his\nperfect power and glorious miracle, and he knew by immediate\nknowledge, that such various kinds and cameleon-like forms, by which\nthe inscrutable essence of his majesty can be viewed by glimpses, are\nmeans of possessing eternal beatitude, and obtaining the blessings of\nanother world, inasmuch as the meanest of those who acquire the\nbeauties of knowledge having arrived from the defile of ignorance and\nlistlessness to the large expanse of the city of science and\nknowledge, may enjoy the advantages of concord, friendship, and\nsociety with each other.\n\nIn this manner, one day, when the discourse fell upon this subject in\nthe service of the master of favour, the head of the sages of the age,\nthe unequalled jewel of the multitude of the possessors of\nbeneficence, the ornament of the council of experience and of success,\nthe splendor of the assembly of the distinction of merit and of\nhappiness, the man of exalted designs, knowing the enigmas of science\nand wisdom, and endowed with eminent virtues, WILLIAM BAYLEY\nSAHEB,[273] (may his prosperity be everlasting in the ways of\ncelebrity), I expressed my sentiments as follows: That which embraces\nthe different tenets and sects, demonstrating in what respects they\nare either agreeing or conflicting with each other, is an object not\ndestitute of difficulty nor of pretension; but the book called\n_Dabist\u00e1n_, is incomparable for the assemblage of various tenets, and\nof general and particular creeds. Direction was therefore given that,\nas to execute the transcription of such a book is, on account of the\nerrors which may be committed, an object of hesitation and reflection,\nit should therefore be drawn in the form of print. As obedience to the\norder of a lord is praiseworthy, necessary, important, and not devoid\nof various manifest advantages, therefore was printed the beforesaid\ncopy, which is replete with the fundamentals of each religion and\nsect, and a collection of the dogmas of all creeds and sects\nexplicitly and distinctively, in order to diffuse the useful notes and\ndisseminate the precious gems in such a manner, that the colleagues in\nstudy may derive from the reading of this work an abundant advantage,\nand a sufficient satisfaction. Thus, a multitude of copies in this\ncountry, which came under the view of the editor, contained numerous\nerrors, alterations, and contradictions of vicious expressions;\nafterwards, with extreme care and pains to obtain the authentic copy\nwhich had come into my possession from the town of the King of the\nWorld (_Delh\u00ed_), the doubts and faults have been, as much as possible,\ndiscarded, and the editor carried it to a manifest correction.\nBesides, on account of different idioms and technical phrases of each\nsect, the understanding and interpretation of frequent expressions of\nthis book were difficult without having recourse to dictionaries; on\nthat account, and for the convenience of those who consider and the\nutility of those who investigate, the editor, having inquired and\nexamined as much as was possible, by means of the most esteemed books,\nsuch as dictionaries, interpretations, and commentaries of the learned\nof each sect, fixed the meaning _of difficult words_ at the end of\nthis book in some separate leaves, in such a manner that, without\ntrouble and useless prolixity, the brides of those ideas may become\nmanifest upon the exalted bridal seats of intelligence.[274] Moreover,\nfor ranging the vocables, the editor adopted the mode that under the\nfirst letter should be placed the chapter, and under the second letter\nthe section, and he appended this vocabulary to the end of the book.\nHe made also a list of errata, and concluded with an epilogue, in\norder that all those who reason and discuss upon these typical\nmatters, may have the facility of understanding them. Thus, from God\nwe expect grace and certain direction to righteousness and to favour.\n\n\n     [271] See Preliminary Discourse, vol. I. part iii. \u00a72.\n\n     [272] Koran, chap. XVIII. v. 64.\n\n     [273] William Butterworth Bayley, Esq., now a director of\n     the Hon. East India Company.\u2015\u2015(See Preliminary Discourse,\n     vol. I. part III. \u00a72.)\n\n     [274] This is an allusion to the custom according to which,\n     when the nuptials of distinguished persons are celebrated,\n     the bride, in her most magnificent attire is exposed to the\n     multitude upon an elevated seat, or in a palanquin carried\n     through the streets.\n\n\n\n\nINDEX\n\nOf proper names and technical terms contained in the three\nvolumes of the English translation of the Dabistan.\n\n       *     *     *     *     *\n\nThe Roman numerals refer to the volume; the Arabic figures to the\npages; n. to notes with their number.\n\n\n\n  Aadil (Mulla) of Kashghar, vol. II. pp. 334, 349, 355.\n\n  A\u00e1isha, the favorite wife of Muhammed, III. 57\n    \u2015\u2015accompanies the prophet on an expedition\u2015\u2015remains behind on a\n      night-march\u2015\u2015is suspected; censured by Ali, against whom she\n      conceives great hatred, 100\n    \u2015\u2015called Sidikah\u2015\u2015married when nine years old\u2015\u2015after Muhammed\u2019s\n      death the head of a party\u2015\u2015wages war upon Ali\u2015\u2015taken in\n      battle\u2015\u2015generously treated\u2015\u2015dies forty-five years after the\n      prophet\u2015\u2015her traditions of Muhammed, 213.\n\n  Aalemgir (see Aureng-zeb).\n\n  Aalem al Jabrut, \u201cthe world of spirits,\u201d III. 239 n. 2\n    \u2015\u2015the highest empyreal heaven, 248\n    \u2015\u2015the world of power, 267, 269.\n\n  Aalem al Malk, \u201cthe world of God\u2019s throne,\u201d III. 239 n. 2, 268.\n\n  Aalem al Malkut, \u201cthe world of images,\u201d III. 239 n. 2.\n\n  A\u00e2r\u00e1f, its various signification, III. 149 n. 1.\n\n  A\u00e2y\u00e1n Kharj\u00edah, \u201cexternal substances,\u201d III. 231 n. 1.\n\n  A\u00e2y\u00e1n Sabitah, \u201cfixed realities,\u201d III. 223 n. 2., 230 n., 233.\n\n  Abab, title of the king of Kohistan, II. 452.\n\n  Ab\u00e1d, king, I. 20, 21.\n\n  Ab\u00e1d Az\u00e1d, king of the second dynasty, succeeding the\n  Mahabadian\u2015\u2015retires from the world\u2015\u2015his time described, I. 22, 23,\n  28.\n\n  Abadian, a sect of the Persian religion, I. p. 6.\n\n  Aban, name of an angel and a month, I. p. 61, 62 n.\n    \u2015\u2015the Angel of Water, 270 n., 296 n.\n\n  Abas, son of Muhammed Mirza, king of Persia, II. 146 n. 1.\n\n  Ab\u00e1s (Shah), son of Khod\u00e1bendah Safavi, II. 146\n    \u2015\u2015persecutes the Vahadiahs, III. 23\n    \u2015\u2015attached to the religion of Ali, 24 n. 1\n    \u2015\u2015reduced the Kurjis to order, 138.\n\n  Abbasides (Khalifs), the duration and end of their dominion,\n  II. 450 n.\n\n  Abenama, a Saracen, translator of Aristotle, III. 207 n. 1.\n\n  Abdal, \u201cSantons,\u201d III. 265 n.\n\n  Abd-allah, son of Aamar, governor of Basra, III. 55.\n\n  Abdallah, son of Serj, III. 55.\n\n  Abdallah, son of S\u00e0d (or S\u00e1id), son of Abu Serh (or Jerh),\n  III. 55 n. 2.\n\n  Abdallah, son of Wahab, son of Saba, II. 356 n. 2.\n\n  Abd-alah Kalabi, a Muhammedan theologian, II. 329.\n\n  Abdallah Kuteb Shah, sovereign in a part of India, II. 70.\n\n  Abdallah Tahir Zavalimin, governor of Khorasan, I. 307.\n\n  Abd \u2019ul Khader, son of Ahdad, succeeds to his father\u2015\u2015attacks and\n  puts to flight Zafir Khan, III. 45, 46\n    \u2015\u2015submits to Shah Jehan, 47\n    \u2015\u2015date of his death, _ibid._\n\n  Abdal mothleb, an ancestor of Muhammed, clears the well of Zemzem,\n  near Mecca, III. 15 n.\n\n  Abd \u2019ul Kader B\u00e9d\u00e1vani, an interlocutor with Abu \u2019l Fazil, III. 96.\n\n  Abdul Latif Khaja, a distinguished personage of Maverah ul Naher,\n  III. 99\n    \u2015\u2015his opinion upon sayings concerning Muhammed, 100.\n\n  Abdullah, father of Miy\u00e1n B\u00e1yezid, III. 27, 28.\n\n  Abd-ul Malik At\u00e1s, an Ism\u00e2ilah, protector of Hassan Sabah, II. 429.\n\n  Abdul Nabi, a distinguished lawyer of the Sonnites, under the reign\n  Akbar, declares the taking of nine wives to be legal, III. 87.\n\n  Abd ul rahmen ben Ahmed Jami (Mawlana), II. 334\n    \u2015\u2015a short account of him, _ibid._, n. 1, 344.\n\n  Abd-ur-rahmen, a Ma\u00e2viah, founder of the dynasty of Ommiades, in\n  Spain, II. 361 n. 1.\n\n  Abdur-Rahman, son of Maljam, the assassin of Ali, II. 357 n. 2.\n\n  Abhi Chand, translator of a part of the Mosaic book, II. 299, 300.\n\n  Abhimana, selfish conviction, II. 10 n. 3.\n\n  Abhyasa, constant repetition, II. 124 n. 3.\n\n  Abhy\u00e1sayoga, contemplation, II. 124 n. 1.\n\n  Abi al Abas Kal\u00e1nasi, a Muhammedan theologian, II. 329.\n\n  Ab-i-zur, \u201cWater of Power,\u201d I. 331.\n\n  Abtin, of the lineage of Jemshid, I. 88.\n\n  Abtin, receives instructions from Jemshid, I. 194.\n\n  Abu Abd allah Jabr, ben Abd allah al Ansari, III. 233 n. 3.\n\n  Abu Ali, physician and author (see Avisenna), quoted, I. 13.\n\n  Abu Ali, an adherent to Hassan Sabah, sends a body of men to the\n  relief of the fort Alamut, II. 437.\n\n  Abu Ali, Viz\u00edr appointed by Hassan Sabah, in Alamut, II. 441.\n\n  Abu Ali al Jobbai, master of Ab\u00fal Hassan al Ashari, II. 330.\n\n  Abu Ali Hussain, son of Abdullah Sina\u2015\u2015his history, II. 168\n    \u2015\u2015his birth, 169 n. 1\n    \u2015\u2015cures Amir Nuh\u2015\u2015goes to Khorasan, _ibid._\n    \u2015\u2015obliged to fly to Abyuverd\u2015\u2015Georgia\u2015\u2015cures a love-sick prince,\n      170, 171\n    \u2015\u2015repairs to Rai\u2015\u2015to Kazvin\u2015\u2015to Hamdan\u2015\u2015becomes a Vizir, 172\n    \u2015\u2015obliged to abscond\u2015\u2015raised again to the Vizirat\u2015\u2015composes a\n      great work upon medicine, 173\n    \u2015\u2015is brought to Isfahan\u2015\u2015dies in Hamdan, 174 n. 2\n    \u2015\u2015was never in Kachmir, 175.\n\n  Abubeker (Khalif), I. 98\n    \u2015\u2015account of his deeds, reign, and death, 98, 99 n. 1; II. 332, 341.\n\n  Abu Hashem, the first Muhammedan Sufi, III. 221 n.\n\n  Abu J\u00e2tir, Vakil of the invisible Im\u00e2m, II. 384.\n\n  Abu Jafr Almansor, the second khalif of the Abbasides, II. 398 n. 399.\n\n  Abu J\u00e0fre Tusi\u2015\u2015his account of the Muhammedan sects, II. 365, 379.\n\n  Abu \u2019l Bashr, name of Gilshah, I. 29.\n\n  Abu \u2019l Fazil (Shaikh), the minister of Akbar, ordered to interpret\n  several foreign works, III. 92, 93\n    \u2015\u2015author of the Ayin Akbari\u2015\u2015murdered by order of the prince\n      Jehangir, _ibid._ n. 1\n    \u2015\u2015he received the sacred fire from Akbar, 95\n    \u2015\u2015placed confidence in Azar Kaivan, 96\n    \u2015\u2015his opinion about authors of books, _ibid._\n    \u2015\u2015composes a sermon, 101\n    \u2015\u2015writes imperial ordinances, 121, 127\n    \u2015\u2015a book of advice to king Abas Safavi, 136.\n\n  Abul Fa\u015bel Ahmed ben Mussa al Arbeli, abridged the work _Ihya_ of\n  Ghazali, II. 350.\n\n  Abul Fazil (Rais), conceals Hassan Sabah in his house, II. 429.\n\n  Abulfeda, quoted II. 169, 173, 329 n. 1-2, 331 n., 358, 365, 383,\n  418 n. 2, 430, 433; III. 51 n. 2, 55 n. 1-2, 60 n., 312 n.\n\n  Abul Firaj, historian of the Arabs, quoted, III. 66, 106 n. 1.\n\n  Abu \u2019l Hassen, surnamed Lashkir Khan Mashhedi, quoted by the author\n  of the Dabist\u00e1n, III. 138.\n\n  Abu \u2019l Hassan Al\u00ed Ebn Muhammed Lamiri, the last Vakil of the invisible\n  Im\u00e1m, II. 385\n    \u2015\u2015his last will, _ibid._\n\n  Abu \u2019l Hasen Ashar\u00ee, the founder of a Muhammedan sect, II. 330 n. 1.\n    \u2015\u2015the opinions of this sect, _ibid._\n\n  Abul Hassan Sayidi, brings a son of Nazar from Egypt to Almut,\n  II. 443.\n\n  Abul Hassen Suri, III. 282.\n\n  Abu \u2019l Hassan Taherani, surnamed Isfah\u00e1ni, son of Gh\u00e2ib baig,\n  surnamed J\u00e2t\u00edmad eddoulah, III. 216.\n\n  Abu \u2019l Kassem, a name of the great prophet Muhammed, and also of\n  Muhammed, son of Hassan, the last of the twelve Im\u00e1ms, II. 383 n. 1.\n\n  Abulkasim Fandaraski (Mir), adorer of the sun, I. 140.\n\n  Abu \u2019l Kasem Hossain Ebn Ruh Ebn Ali Baher Noubakhti, Vakil of the\n  invisible Im\u00e1m, II. 385.\n\n  Abu \u2019l Kasem Kandersaki (Mir), III. 205, 206.\n\n  Abu Muhammed Mustapha, in his Life of Gusht-asp, mentions Zardusht\u2019s\n  works as being very voluminous, I. 224 n.\n\n  Abu Muhammed Sahal ben And, surnamed Shosteri or Toster\u00ed, III. 147\n  n. 1.\n\n  Abu Muslem R\u00e1zi, judge of Ra\u00ed, II. 424.\n\n  Abu Mussa Jabr, ben Ha\u00ed\u00edan al Sufi, III. 234 n.\n\n  Abu Na\u015br Muhammed Ebn Turkhan al Farab\u00ed, III. 170 n. 1.\n\n  Abu Nazer Farab\u00ed, III. 302.\n\n  Abu S\u00e2id al Hassan, son of Hassan, son of Suri, II. 351.\n\n  Abu Tamim Moadd Moezzledin allah, the first acknowledged Fatimite\n  Khalif, makes Cairo in Egypt his capital, II. 418 n. 1.\n\n  Abu Teher Ism\u00e2il, son of Kayem, the third Fatimite Khalif,\n  II. 419 n. 1.\n\n  Abu Yazid, called Daj\u00e1l, the anti-Christ, II. 418 n. 2.\n\n  Abu Yezid (Bayezid) Taifer Bastami, III. 229 n. 1, 291 n. 1.\n\n  Achamana, a rite of the Hindus, II. 60 n. 1.\n\n  Ad, an ancient tribe of Arabs, II. 369\n    \u2015\u2015adored four deities, _ibid._\n  n. 1.\n\n  Adab Bhat, a Jn\u00e1nindra, vol. II. 107.\n\n  Adam (book of), the Genesis, II. 299\n    \u2015\u2015a translation of it, from the beginning to chapter VI, verse 8,\n      in the Persian Dabist\u00e1n, 300\n    \u2015\u2015Variations therein, after comparison with seven copies of\n      Arabic, Persian, German, English, and French Bibles, 301, 304.\n\n  Adem, \u201cnon-entity,\u201d III. 223.\n\n  Aderian Shah, \u201cthe chief of fires,\u201d I. 330 n. 2.\n\n  Adhad eddin al Iji, author of the Mew\u00e1kif, \u201cstations, posts\u201d (or\n  theses) of Metaphysics, II. 323.\n\n  Aditya, the solar vein, II. 132.\n\n  Adi granth, sacred book of the Sikhs, vol. II. 246 n. 1, 254 n. 4.\n\n  Adw\u00e2r and ikw\u00e1r, cycles of years, III. 169.\n\n  Af\u00e2ali, \u201cbelonging to action,\u201d a kind of divine manifestation,\n  III. 270.\n\n  Aferasdam, raising the breath, II. 135.\n\n  Afernigan, funeral repasts, I. 315\n    \u2015\u2015explained, _ibid._ n. 2, 319.\n\n  Afl\u00e1tes (Pilatus), II. 307.\n\n  Aflatun (Plato), II. 374 n. 2.\n\n  Afr\u00e1d, \u201crudimental units,\u201d III. 17.\n\n  Afrasiab, king of Turan, extraordinary power of retaining his breath,\n  II. 130\n    \u2015\u2015concealed in a cavern\u2015\u2015taken by Hum\u2015\u2015dived into water\u2015\u2015drawn out\n      and killed by Khusro, _ibid._ n. 1.\n\n  Agama, a work on sacred science, II. n. 2.\n\n  Agastya, a star, and a saint\u2015\u2015swallows the sea\u2015\u2015makes the waters\n  subside, II. 34\n    \u2015\u2015his birth, _ibid._ n. 1\n    \u2015\u2015lowers the Vindhya range of mountains, _ibid._\n\n  Agathius, quoted, I. 209 n.\n\n  Agatho demon, III. 105 n. 1\n    \u2015\u2015an Egyptian king, Knef\u2015\u2015the good principle\u2015\u2015the inoffensive\n      serpent\u2015\u2015Chetnuph, 106 n.\n\n  Aghlan herbi, a chief of the Moghuls\u2015\u2015how he punishes the negligence\n  of two Moghul soldiers, III. 115.\n\n  Aghush, the first king of the Arsacides, I. 225 n.\n\n  Agni, or Vahni, regent between south and east, II. 219.\n\n  Agni chakra, the circle of fire, one of the six regions of the human\n  body, II. 151.\n\n  Agni Pram\u00e1na, \u201cthe professors of fire,\u201d II. 243.\n\n  Agnish toma, sacrifice of a goat to Agni, II. 82\n    \u2015\u2015a sacrifice of five days, _ibid._ n. 1.\n\n  Ah\u00e1dis, \u201ctraditions,\u201d II. 380 n. 1.\n\n  Ahaly\u00e1, daughter of Gautama, II. 68.\n\n  Ahankara, a sphere, II. 10\n    \u2015\u2015three modes of it, 13.\n\n  Ahdad, son of Jel\u00e1l-eddin, son of B\u00e1yezid, receives the title of\n  Rashid Khan, and is appointed to a command\u2015\u2015the date of his death,\n  III. 47.\n\n  Ahinsa, harmlessness, II. 125 n. 9.\n\n  Ahmadai of Tiran, a follower of Mazdak\u2019s creed, I. 378.\n\n  Ahmed, one of the names of Muhammed, II. 456 n. 2.\n\n  Ahmed, son of Nizam ul mulk, sent against the Ism\u00e2ilahs, II. 439.\n\n  Ahmed, surnamed Almistali, son of Montaser, II. 430\n    \u2015\u2015his whole title Abul Kasem Ahmed al mist\u00e1li billah, _ibid._ n. 3.\n\n  Ahmed Tatvi (Mulla), author of the work Kh\u00e1lasa al hayat, quoted,\n  II. 160.\n\n  Ahnud-jah, the first additional day of the Persian year, I. p. 62 n.\n\n  Ahnu Khushi, mechanics, I. 30 n.\n\n  Ahr\u00e1, name of a nosk of the Zand-avesta, I. 275.\n\n  Ahriman, evil demon, I. 9\n    \u2015\u2015emblemed in a hawk, 75\n    \u2015\u2015different statements concerning him, 235, 236 n.\n\n  Ahriman, evil principle, produced by Time\u2015\u2015anterior to Ormuzd, I.\n  236 n. 354 and n. 2\n    \u2015\u2015proceeds from apprehension, suspicion, or envy, 357\n    \u2015\u2015to last only for a certain period, 357, 358 and n.\n    \u2015\u2015an associate of darkness, 359.\n\n  Ah san Ulla, surnamed Zafer Khan, son of Kh\u00e1jah Abu \u2019l Hassan\n  Tabrizi, a Moghul general, acts against Miy\u00e1n Ahd\u00e1d, III. 44.\n\n  Ahy\u00e1yi \u00e2lum al din, \u201cthe revival of the sciences of faith,\u201d a work\n  of Ghaz\u00e1li, recommended for perusal in Akbar\u2019s ordinances, III. 123.\n\n  Ajapa, a particular mantra, II. 133 n. 2.\n\n  Aid, \u201cfeast,\u201d III. 262.\n\n  Aid fitr, \u201cthe feast of breaking fast,\u201d III. 261 n. 1.\n\n  Aid Kurban, \u201cthe feast of sacrifice,\u201d III. 264 n. 1.\n\n  Ajem explained, I. 146 n. 1.\n\n  Aik\u00e1b, \u201cvicissitude,\u201d III. 284.\n\n  A\u00edn ul Kazat, quoted, III. 262, 263.\n\n  Ajny\u00e1khyam, the union of the coronal and sagittal sutures, II. 131.\n\n  Aisha Girda, a Sany\u00e1si, adept in restraining the breath, II. 147\n    \u2015\u2015skilled in magic and sleight of hand, 148.\n\n  Aisia (Jesus), II. 297, 298, 305, 306, 307.\n\n  Aisuyah (Christians), II. 308\n    \u2015\u2015their creed, 308, 312\n    \u2015\u2015the ten commandments of God, 312, 313\n    \u2015\u2015five other commandments, 313, 314\n    \u2015\u2015seven sacraments, 315, 316\n    \u2015\u2015authority of the Pope, 317\n    \u2015\u2015Christian virtues, 317, 318\n    \u2015\u2015fourteen gifts of God, 318, 319\n    \u2015\u2015Sins enumerated, 319, 321\n    \u2015\u2015the Gospel translated into different languages, 322.\n\n  Ak, asclepias gigantea, II. 80.\n\n  Akalis, \u201cthe Immortals,\u201d a distinguished class of the Sikhs, II. 288\n  n. 1.\n\n  Akamnath, a Yog\u00ed and Saint\u2015\u2015believed to have lived two thousand\n  years\u2015\u2015his speeches before Jehangir, II. 116, 117\n    \u2015\u2015went to Mecca\u2015\u2015returns to Hindostan, 118.\n\n  Akas, ether, II. 39\n    \u2015\u2015space, 40 n. 1.\n\n  Akba Abd-ullah, son of S\u00e2d, son of Abi Serj, III. 56.\n\n  Akbar (emperor), his code quoted, II. 165.\n\n  Akbar, Jelal-eddin, son of Hamayun and of Banu Begam\u2015\u2015date of his\n  birth, III. 49\n    \u2015\u2015permits and provokes religious disputes before him, 50, 97\n    \u2015\u2015his own creed exhibited, 75\n    \u2015\u2015the practices enjoined by him, 83, 86\n    \u2015\u2015establishes the worship of the stars, _ibid._\n    \u2015\u2015secludes a number of children from society, to their fourteenth\n      year, when they are found to be dumb, 91\n    \u2015\u2015approves the worship of the ancient kings of Persia, 91\n    \u2015\u2015says prayers to the sun, 94\n    \u2015\u2015forbids the killing of cows, 95\n    \u2015\u2015invites fire-worshippers to his court, and establishes the\n      preservation of perpetual fire, _ibid._\n    \u2015\u2015orders the fixation of a new sentence of profession, 97\n    \u2015\u2015proclaims a new faith, 98\n    \u2015\u2015a new era, 99\n    \u2015\u2015further regulations of Akbar, 102, 103, 104, 121 to 136\n    \u2015\u2015writes a book of advice to king Abas Safavi, 136\n    \u2015\u2015remarkable speech of Akbar, 137\n    \u2015\u2015employs men of all nations in his service, 138.\n\n  Akh\u00e1rah, a Dakhani word for a sort of sacrificial wood, II. 80.\n\n  Akhb\u00e1rin, \u201cdogmatical traditionists,\u201d II. 372 n. 1, 379, 387, 388,\n  391, 392.\n\n  Akhb\u00e1r Nabi, \u201cHistory of the Prophets,\u201d quoted, II. 367.\n\n  Akhl\u00e1k Na\u015beri, \u201ca Treatise upon Morals,\u201d composed by Nasir-eddin,\n  II. 447 n. 2\n    \u2015\u2015recommended for perusal in Akbar\u2019s ordinances, III. 123.\n\n  Akhori, a sect, II. 129.\n\n  Akhshater-jah, the fourth additional day of the Persian year, I. 62 n.\n\n  Akhshi (Mobed), a Persian, founder of a sect\u2015\u2015his epoch\u2015\u2015opinion,\n  I. 208, 209.\n\n  Akhshiyan, a sect, I. 208.\n\n  Akhtaristan, a work containing the Sipasian tenets, I. 35\n    \u2015\u2015a description of the worship and class of worshippers of each\n      planet, _ibid._ 35 to 41, 42.\n\n  Akhun (Mulla) Derwezeh, author of the _Makhan Afghani_, a compilation\n  on the ritual and moral practice of Islam, III. 47 n. 1, 48 n.\n\n  Akhy\u00e1r, \u201cthe best,\u201d III. 265 n.\n\n  Akl, \u201cwisdom,\u201d its various acceptations, III. 141 n. 2.\n\n  Akl f\u00e2al, \u201csuperior wisdom,\u201d III. 181, 202, 203.\n\n  Akl Kulli, \u201cthe universal spirit,\u201d III. 283.\n\n  Akmian, sect who kill and eat men, II. 129.\n\n  Akni, the south-east region, II. 35.\n\n  Aksa, name of a mosque, II. 339.\n\n  Alabek T\u00f3shacin shergir, or Alabek Nushtekin Shergir, a Persian chief\n  sent against the Ism\u00e2ilahs, II. 439.\n\n  Aladed-doulah, son of Jafer Kakyuah, invites Abu Ali to Isfahan,\n  II. 173\n    \u2015\u2015conquers the country of Tajed ud d\u00f3ulah, _ibid._\n    \u2015\u2015employs Avisenna, 174.\n\n  Ala eddin Muhammed, son of Jelal eddin Hassan, the seventh ruler of\n  the Alamutians, II. 447\n    \u2015\u2015date of his death, 448.\n\n  Al\u00e2diliats, \u201cthe party of the Just,\u201d I. 101 n.\n\n  Al\u00e1mah hall\u00ee, \u201cthe most learned ornament,\u201d title of a distinguished\n  theologian, II. 379, 380.\n\n  Alamut, a town and fort near Kazvin, II. 433\n    \u2015\u2015besieged by the Umrah of Malik Shah, and defended by Hassan\n      Sabah, 436\n    \u2015\u2015its name changed into Buldet ul ikbal, 437\n    \u2015\u2015besieged repeatedly by the Persians, 439\n    \u2015\u2015taken and destroyed by the Tartars, 450.\n\n  Alar, founder of a sect\u2015\u2015an Iranian\u2015\u2015his epoch and belief, I. 206.\n\n  Alart\u00fash, name of a Nosk, I. 273.\n\n  Alayi, the name of a wind, II. 133.\n\n  Alburz, mountain\u2015\u2015its situation, I. 22 n. 232 n.\n    \u2015\u2015retreat of Zardusht for consulting Hormuzd, also the abode of\n      Mithra, _ibid._ and 243 n.\n\n  Alep, or Haleb, a town in Syria, II. 432.\n\n  Alexander (Sekandr), supposed son of Darab, receives a book of\n  Zardusht, forming a part of the Des\u00e1tir, I. 278 n.\n    \u2015\u2015orders Persian books to be translated into Greek, _ibid._\n    \u2015\u2015burnt the Nosks, for which he burns in hell, 279 n.\n\n  Alh\u00edy\u00e1t (Ilahyat) shafa, \u201chymns of recovery,\u201d III. 207, 218.\n\n  Alhul\u00edyat, a school of S\u00fafis, III. 242 n. 1.\n\n  Ali, son of Abu Taleb, I. 47, 98\n    \u2015\u2015account of his deeds, reign, and death, 100 n.; II. 332, 341\n    \u2015\u2015acknowledged as Im\u00e1m and Khalif by the Shi\u00e1hs, 362\n    \u2015\u2015a chapter of the Koran, supposed to have been suppressed,\n      concerning Ali, 368 to 371\n    \u2015\u2015wages war upon M\u00e2aviah\u2015\u2015kills with his own hands four hundred\n      enemies, III. 59 n. 2\n    \u2015\u2015cuts off the head of a seller of onions and garlic, 60\n    \u2015\u2015was libidinous, 62\n    \u2015\u2015Muhammed\u2019s eulogy of Ali, 456 n. 1\n    \u2015\u2015his poems and sayings, _ibid._\n    \u2015\u2015a verse of his quoted, 232.\n\n  Ali, the son of M\u00e1mun Massar, king of Kh\u00f3rasan, II. 169.\n\n  Ali Ebn Abbas, Rumi, an illustrious poet\u2015\u2015the date of his death,\n  III. 123 n. 4.\n\n  Ali Ilahian, a sect residing in Kohistan, II. 451\n    \u2015\u2015numerous in India, _ibid._ n. 1\n    \u2015\u2015their creed, 452, 460.\n\n  Al\u00edka, \u201cheaven,\u201d II. 127.\n\n  Ali Osman ben Ebil Ali el Ghaznavi (Shaikh), III. 265 n.\n\n  Ali Sani Amir Saiyid Ali of Hamadan, quoted, I. 90.\n\n  Ali Zikrihi-al s\u00e1lam, surname of Hassan, son of Muhammed, the fourth\n  ruler of the Alamutians, II. 442\n    \u2015\u2015various versions upon his origin, 443, 444\n    \u2015\u2015he is also called \u201cthe resurrection\u201d\u2015\u2015institutes a new era by\n      the festival of resurrection, 445\n    \u2015\u2015is stabbed, 446.\n\n  Alkus, or Malkus, an enchanter, I. 314 and n. 1.\n\n  Al Melal u alnahal, \u201cthe means of curing wearisomeness and\n  melancholy,\u201d a work of Sheherist\u00e1ni, II. 323 n.\n\n  Almutiah, a class of the Eastern Ism\u00e2ilahs, II. 420.\n\n  Alp Arselan, the second Sultan of the dynasty of Seljucides, II. 425\n  n. 2.\n\n  Al rais, surname of Avisenna, II. 168, 169 n.\n\n  Alrang, the angelic world according to the Sipasians, I. p. 86.\n\n  Alr\u00e1shid billah, the thirtieth Khalif of the Abbasides, killed by\n  the hand of a Fed\u00e1yi, II. 442.\n\n  Amara-das, second successor of N\u00e1nak, II. 253, 254 n. 2.\n\n  Amara nath, a sect, II. 128.\n\n  Ambaret Kant, author of a mystical work, translated by himself into\n  Persian, II. 137.\n\n  Amedat ul matekad, \u201cthe Pillar of Believers,\u201d a learned work, II. 351.\n\n  _Am\u00e9zish-i-Farhang_, \u201cintercourse of science,\u201d how the Abadian\n  Durvishes behaved to society, and to strangers introduced to them,\n  I. 141, 142, 145.\n\n  Ami, \u201cthe Illiterate,\u201d title assumed by Muhammed, II. 454 n. 1.\n\n  Am\u00edghistan, work quoted, I. 15, 26.\n\n  Amir shir Khan, procures liberty to Jengis Khan, when the latter was\n  a prisoner, III. 114.\n\n  Amir ul M\u00famen\u00edn Karan sani, title of the emperor Jehangir, II. 277.\n\n  Ammianus Marcellinus, I. 171.\n\n  Amr Khaiam, his verses quoted, I. 196.\n\n  Amral Kais, son of Hajr, king of the Arabs, a great poet, III. 65\n  n. 1.\n\n  Amrita Sara, a reservoir of water at Rampur or Ramasdur, in the\n  Panj-ab, II. 254 n. 3.\n\n  Amshasfands (six), first celestial spirits after Ormuzd, I. 235 and\n  n. 237.\n\n  Amur Nuh, son of Manzur Samani, cured by Avisenna, II. 169.\n\n  Amuzian, the learned, I. 20 n.\n\n  Ana Gura Roshni, one of the seven heavens of the Persians, I. 293\n  n. 1.\n\n  Ana hatam, the root of the nose, II. 131 n. 1.\n\n  Anahid, a genius, guardian of the germs of Zoroaster\u2019s posterity,\n  I. 281 n.\n\n  Anahid, \u201cfree voice,\u201d I. 81.\n\n  Ananta, a Vairagi, II. 196.\n\n  Ananta V\u00e9da, the eternal V\u00e9da, II. 18.\n\n  Andar\u00edm\u00e1n, follower of the Alarian sect, I. 206.\n\n  Andha-tamasa, great darkness, II. 179 n.\n\n  _Anga_, part\u2015\u2015six angas of Hindu learning, II. 65 n. 1\n    \u2015\u2015enumerated, _ibid._\n\n  Angad (Guru), immediate successor to Nanak, II. 253, 254 n. 1.\n\n  Anjir dasti, a Persian word for the Indian fig-tree, II. 80.\n\n  An\u00edran, an Angel presiding over the 30th day of the month, I. 62 n.\n\n  Anif-eddin Telmesani, III. 232 n. 1.\n\n  Ankah\u00edsh, name of a Nosk of the Zend-Avesta, I. 275.\n\n  Anna-prasanna, a rite of the Hindus, II. 56 n. 2.\n\n  Anquetil du Perron, quoted, I. 7 n., 18 n., 60, 61, and elsewhere\n    \u2015\u2015brought from India several Zand, Pehlevi, and Persian\n      works\u2015\u2015published a part of them in French, 223 n., 226 n.\n    \u2015\u2015his account of Zoroaster\u2019s life in chronological order, 280,\n      281 n.\n    \u2015\u2015as translator of the Zand-Avesta, the principal authority\n      concerning Zoroaster\u2019s religion.\n\n  Ansar, \u201cprotector, defender,\u201d III. 27 n. 1, 52 n.\n\n  An\u015bus, \u201crays,\u201d of Brahma, Vichnu, Mahadeo, II. 218.\n\n  Antun Bushuyah Wavaraj, a Frank and Christian, I. 137\n    \u2015\u2015becomes a Kalander\u2015\u2015goes about naked\u2015\u2015abstemious and humble, 138.\n\n  Anvari Sohili, \u201cthe Canopian Lights,\u201d Indian work translated into\n  Persian, I. 104 n.\n\n  Anum\u00e1na, \u201cinference,\u201d II. 203.\n\n  Anushkan, a sect of the Persian religion, I. 6.\n\n  Apam\u00e1na, \u201cresemblance,\u201d II. 203.\n\n  Apana, \u201cflatulence,\u201d II. 133 n. 1.\n\n  Apavarga, \u201cbeatitude,\u201d II. 205 n. 6.\n\n  Apragraha, \u201cnot to ask any thing,\u201d II. 125.\n\n  Apu (Apius), name of Esculapius, III. 111 n. 2.\n\n  Aradah, numerical quantity, equal to one hundred radah (see radah),\n  I. 25.\n\n  Arafat, a mountain near Mecca, a station of pilgrims to Mecea, III.\n  257 n. 1.\n\n  Aran, a class of Sanyasis, II. 139.\n\n  Arang, \u201cthe world of divinity\u201d according to the Sipasians, I. 86.\n\n  Arani, plant to kindle sacrificial fire, II. 80 n. 1.\n\n  Arastu (Imam), arranged the logical science, II. 210.\n\n  Arastu (Aristotle), II. 374 n. 1.\n\n  Araz, numerical quantity, equal to one hundred raz (see raz), I. 25.\n\n  Ard (Ird), angel, presiding over the 25th day of the month, I. 62 n.\n\n  Ardai-Viraf, gives an account of heaven and hell, I. 283\n    \u2015\u2015his epoch\u2015\u2015follower and defender of Zoroaster\u2019s religion,\n      _ibid._ n.\n    \u2015\u2015selected by the Mobeds\u2015\u2015his soul absent from his body during\n      seven days\u2015\u2015on its return, narration of what had passed, 284 to\n      304.\n\n  Ardehil (town), its ancient name\u2015\u2015fire-temple, I. 52.\n\n  Ardashir, etymology of the word, I. 304 n. 1.\n\n  Ardashir, disciple of Kaivan, I. 104.\n\n  Ardashir, a Dostur, brought the Vendidad from Sistan to Guzerat,\n  I. 223 n.\n\n  Ardashir, a follower of Zardusht, called from Persia to Akbar\u2019s\n  residence, III. 95.\n\n  Ardashir, king of Persia, I. 163.\n\n  Ardashir, son of Sassan, restores the religion of Zardusht, I. 266\n    \u2015\u2015goes to Kabulistan\u2015\u2015erects a monastery, 276 n. 2.\n\n  Ardashir Babegan, king of Persia, I. 104\n    \u2015\u2015account of his descent and reign, _ibid._ n. 180\n    \u2015\u2015assembles forty thousand Mobeds around him\u2015\u2015selection made among\n      them, 283.\n\n  Ardhanari, a sect, II. 128.\n\n  Arjasp, sovereign of Tur, invades Persia\u2015\u2015is repulsed by Isfendiar,\n  I. 191 n. 1\n    \u2015\u2015invades Persia for the second time, _ibid._ and 371\n    \u2015\u2015carries off two daughters of Gushtasp\u2015\u2015is killed by Isfendiar,\n      191 n. 1.\n\n  Ardi behesht, name of an angel and month, I. 61, 62 n.\n    \u2015\u2015gives instructions to Zardusht, 241 and n.\n    \u2015\u2015appears in Gushtasp\u2019s palace, 257\n    \u2015\u2015in heaven, 290.\n\n  Arirfah, \u201cthe ninth day of the moon,\u201d III. 257, 258.\n\n  Aristotle, quoted, I. 212 n.\n    \u2015\u2015shows a knowledge of Zoroaster\u2019s works, 224.\n\n  Arjunmal, the fourth successor to Nanak, II. 253, 254 n. 4\n    \u2015\u2015collects tribute, 271\n    \u2015\u2015imprisoned by Jehangir, 272\n    \u2015\u2015dies of bad treatment, 273.\n\n  _Ariz_, \u201cnotary,\u201d I. 156.\n\n  Arm\u00ed, the most western town of Azarbijan, the native place of\n  Zardusht, I. 263 n. 1.\n\n  Arnil, Armal, or Azbil, a place in the East of Kohistan, II. 451.\n\n  Arsh, the ninth heaven, III. 161.\n\n  Arsh-i-Kerim, \u201cthe throne of mercy,\u201d III. 283.\n\n  Arshiya, \u201caccountant,\u201d to be attached to a king, I. 155.\n\n  Arsh-i-majid, \u201cthe throne of glory,\u201d III. 283.\n\n  Arslan Shah, or Arslan Tash (Amir), besieges Alamut\u2015\u2015put to flight,\n  II. 437.\n\n  Artang, arzhang, a set of pictures, attributed to Mani\u2015\u2015opinion of\n  baron Hammer concerning it, I. 205 n. 3.\n\n  Artha, \u201cobjects of senses,\u201d II. 204.\n\n  Arvand, son of K\u00e1i Nish\u00edn, I. 88.\n\n  Arzabad receives, without injury to his person, molten copper and\n  brass on his breast, I. 266.\n\n  Asam\u00e1n, angel presiding over the 27th day of the month, I. 62 n.\n\n  Asana, particular mode of sitting, II. 125 n. 3, 126.\n\n  Asana pancha, \u201cfive things,\u201d II. 57 n. 5.\n\n  Asaph (or Assat) and Nayelah, two idols, represented by two rocks\n  near Mecca (called Safa and Marvah), II. 410; III. 15 n.\n\n  Asari, \u201cimpression,\u201d a kind of divine manifestation, III. 270.\n\n  _Asbat_, \u201cconfirmation,\u201d I. 136.\n\n  Asefnivas, name of Greek sage, II. 160 n. 1.\n\n  Ashad, name of a Nosk of the Zand-Avesta, I. 274.\n\n  Ash\u00e2rian, the Muhammedan sect selected for salvation, II. 324, 330.\n\n  Ashem Vuhu, a particular prayer, I. 313 n. 1, 319, 321, 325.\n\n  Ash\u00ed\u00e1nah (the seven) houses of the earths, II. 346.\n\n  Ashnud-jah, the 2nd additional day of the Persian year, I. p. 62 n.\n\n  Ashr\u00e1kin, Ashrakian (Hukma), Platonic philosophers, II. 374\n    \u2015\u2015the ancients, who did not follow the prophet, 389.\n\n  Ashr\u00e1m, a class of Sany\u00e1sis, II. 139.\n\n  Asht\u00e1d, angel presiding over the 26th day of the month, I. 62 n.\n\n  Ashu (Surush), angel of Paradise, I. 285.\n\n  Ashwan, pure spirits, I. 288.\n\n  _Ashud\u00e1d_, \u201cheaven-bestowed,\u201d I. 335.\n\n  Ashur Beg Karamanlu, disciple of Farzanah Bahram, I. 133\n    \u2015\u2015his precepts, 134\n    \u2015\u2015manner of life, 135.\n\n  Asia, wife of Pharaoh, III. 51.\n\n  Asir eddin Mifazzel, son of Omar al Abheri, III. 218.\n\n  Askar, also called Sermenrai, city in Syria, II. 383 n. 1.\n\n  Askaram, the 19th Nosk of the Zand-Avesta\u2015\u2015its contents, I. 274 n.\n\n  Asm\u00e1n\u00ed, celestial, I. p. 21.\n\n  Asp\u00e1r, a numerical quantity, equal to one hundred sham\u00e1r (see Sham\u00e1r),\n  I. 24.\n\n  Asparam, the 17th Nosk of the Zand-Avesta\u2015\u2015its contents, I. 274 n.\n\n  Assad Allah al Ghaleb, \u201cthe lion of God,\u201d the victorious, I. 98,\n  100 n.\n\n  Astar\u00e1m, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Asta va Zand, Asta wasta, instead of Zand-Avesta, I. 231.\n\n  Asterabad, capital of Georgia, II. 372.\n\n  Ast\u00e9yam, not stealing, II. 125.\n\n  A\u015bvamedha, sacrifice of a horse, II. 37\n    \u2015\u2015what understood by it, 38.\n\n  Asul Fikah, \u201cthe science of the fundamentals of religion and law,\u201d\n  II. 375 n. 1.\n\n  A\u015bulin, \u201csolid reasoners,\u201d II. 379.\n\n  As\u00fal\u00faj\u00eda, supposed one of Aristotle\u2019s works (translated into Arabic),\n  III. 207 n. 1.\n\n  Asuras, \u201cdemons,\u201d churn the ocean, II. 42 n. 1.\n\n  Asurviv\u00e1ha, a form of marriage among Hindus, II. 72.\n\n  Atala-loka, one of the fourteen spheres, II. 12\n    \u2015\u2015an infernal region, _ibid._ n. 8.\n\n  Atarid, \u201cMercury,\u201d Muhammed\u2019s arrival at it, III. 247.\n\n  Atharva-Veda, II. 64.\n\n  Athurnan, name of the first class of the people, I. 18. n.\n\n  Atilia, a sect, II. 129.\n\n  Ativ\u00e1hika, \u201csurpassing the wind in swiftness,\u201d epithet of the\n  subtile body, II. 178 n. 2.\n\n  Atm\u00e1, \u201cspirit,\u201d II. 204.\n\n  Atm\u00e1chand, a Sankhya philosopher, II. 123.\n\n  Atma-jnani, Indian philosopher, III. 221.\n\n  Atma R\u00e1ma, a Yogi, known under the name of Bahet Barvang, author of\n  a mystical work, II. 137.\n\n  _Atuni_, an aged matron and recorder of occurrences to the great\n  princess, I. 170.\n\n  Avach hata, \u201cemaciated by abstinence,\u201d II. 241.\n\n  Avadh\u00fata, a class of Sany\u00e1sis, II. 141.\n\n  Avat\u00e1ra, \u201cdescent,\u201d II. 17\n    \u2015\u2015explanation of it, 28, 29\n    \u2015\u2015explanation of Av\u00e1tars by the author of the Dabist\u00e1n, 30, 31, 32.\n\n  Avayava, \u201ca regular argument or syllogism,\u201d II. 207\n    \u2015\u2015consisting of five members, _ibid._ n. 4.\n\n  Aub\u00fadiyet, \u201cdevotion,\u201d III. 241 n. 2.\n\n  Awen Khan, or Ung-Khan (Prester John), a Christian prince, protector\n  of the fugitive Tamujin, later Jangis-Khan, III. 119 n. 1.\n\n  Avidya, one of the five failings, II. 120.\n\n  Avisenna (see Abu Ali Sina), his interpretation of Muhammed\u2019s ascent\n  to heaven, III. 177 to 200.\n\n  Aviv\u00e8chana, one of five failings, II. 120 n. 6.\n\n  Aureng zeb, son of Shah Jehan\u2015\u2015imprisons his father\u2015\u2015his brother\u2015\u2015is\n  proclaimed emperor\u2015\u2015defeats Darashiko\u2015\u2015orders the execution of the\n  latter, III. 285 n. 1.\n\n  Awtad, \u201cposts or stakes,\u201d III. 265 n.\n\n  Aya\u00e1 sahrim, the fourth G\u00e1hambar, I. 347.\n\n  Ay\u00e1m, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Ayin Shakib, grandfather of Ayin Hosh, translator of the Desnad into\n  popular Persian, I. 378.\n\n  Ayin Hoshp\u00fay\u00e1r, a follower of Mazdak\u2019s creed, I. 378.\n\n  Ayipanthi, a sect, II. 128.\n\n  Ayin Shakib, a Mobed, cuts his tongue, I. 186.\n\n  Ayin Tush, son of Fartush, kills his father for having mortally\n  wounded a deer, I. 184.\n\n  Ayin vojud, \u201ca real being,\u201d III. 270.\n\n  Ayu, \u201cscience of medicine,\u201d II. 65 n. 1.\n\n  Az\u00e1d \u00e1wa, \u201cfree voice,\u201d I. 81.\n\n  Azadah, a Brahman, eats with Muselmans, II. 114, 116.\n\n  Azad Bahman, \u201cfirst intelligence,\u201d I. 6, 149 n. 1.\n\n  Azar, name of an angel and of a month, I. 61, 62 n.\n    \u2015\u2015appears in Gushtasp\u2019s palace, 257.\n\n  Azar Ayin, ancestor of Azar Kaivan, I. 87.\n\n  Azarbad, son of M\u00e1rasfand, I. 238, 304, 305\n    \u2015\u2015his epoch referred to that of Zoroaster, 304 n. 2\n    \u2015\u2015confirms Ardai Viraf\u2019s account by a miracle, 305 n.\n\n  Azar Bahram, ancestor of Azar Kaiv\u00e1n, I. 87.\n\n  Azar Bahram, the name of the angel of victory, I. 345, 346, and\n  _ibid._ n. 1.\n\n  Azar Barzin, grandfather of Azar K\u00e1ivan, I. 87.\n\n  Azar bijan, the native country of Zardusht, I. 263.\n\n  Azar H\u00f3shangian, a sect of the Persian religion, I. 6, 87.\n\n  Azar Hushang, \u201cfire of wisdom,\u201d I. 147.\n\n  Azar\u00ed\u00e1n, a sect of the Persian religion, I. 6.\n\n  Azari-K\u00e1us, a fire-temple, I. 52.\n\n  Azar Kaivan, author of poems, I. 76, 84, 119\n    \u2015\u2015his lineage, 87, 88\n    \u2015\u2015account of his life and sayings, 89 to 104\n    \u2015\u2015his death, 105\n    \u2015\u2015his twelve illustrious disciples, 119\n    \u2015\u2015called by the emperor Akbar; does not attend him, but sends him\n      a wonderful book, III. 96.\n\n  Azar Khirad, a Mobed, author of a book in which the Nosks of the\n  Zand-Avesta are enumerated, I. 272.\n\n  Azar Khirad, name of a fire-temple, I. 52.\n\n  Azar Khurd\u00e1d, name of a fire-temple, I. 284.\n\n  Azar Khurin, ancestor of Azar Kaivan, I. 87.\n\n  Azar Mihtar, son of Azar S\u00e1s\u00e1n, ancestor of Azar Kaivan, I. 87.\n\n  Azar Nosh, ancestor of Azar Kaiv\u00e1n, I. 87.\n\n  Azar Roshni, one of the seven heavens of the Persians, I. 293.\n\n  Az\u00e1r S\u00e1san, the fifth, a prophet, I. 30.\n\n  Azar Zertusht, father of Azar Kaivan, I. 87.\n\n  Azizi, an author, quoted, I. 82 and n. 1, 89, 96, 101, 154; III. 203.\n\n  Aziz Nasfy (Shaikh), III. 252.\n\n  Azrail, an angel\u2015\u2015his function, II. 337.\n\n  Azrawan, guardian angel of the cypress trees\u2015\u2015is invoked by Zardusht\n  to protect the cypress planted by the prophet, I. 309.\n\n  Azz-eddin Almoka dessi, author of a poem entitled \u201cThe Birds and the\n  Flowers,\u201d II. 168 n. 1, 338; III. 250 n.\n\n\n  B.\n\n  B\u00e1b\u00e1 J\u00e9v, son of Hargovind, II. 281\n    \u2015\u2015why he did not succeed his father, 281, 282.\n\n  B\u00e1b\u00e1 Piara, founder of a sect, II. 233, 234.\n\n  B\u00e1b\u00e1 Rin Haji (also Goraknath), supposed foster-father of Muhammed,\n  II. 129.\n\n  Babeciah, a name of the Ism\u00e2ilahs, II. 42 n. 1.\n\n  B\u00e1d, angel presiding over the 22nd day of the month, I. 62 n.\n    \u2015\u2015the 22nd day of the month, 270.\n\n  Badakshan, country situated towards the head of the river Oxus, II.\n  420 n. 1.\n\n  Badakshi (Mulla Shah), in Kachmir, II. 115.\n\n  Badhata, a disciple of Hargovind, previously a thief, II. 283, 284.\n\n  Badih eddin Madar, founder of the sect of Mad\u00e1rins, II. 224 n. 1.\n\n  Bagh, the 4th Nosk of the Zand-Avesta, its contents, vol. I. 272 n.\n\n  Baghantast, the 15th Nosk of the Zand-Avesta\u2015\u2015its contents, I. 274 n.\n\n  Baghd\u00e1d (town), tomb of Musa, I. 48\n    \u2015\u2015its fire-temple, 51.\n\n  Bah\u00e1-eddin Zakaria (Shiah), III. 29\n    \u2015\u2015a short account of him, _ibid._ n. 1.\n\n  Baha ed-doulah, a prince of the B\u00fayi dynasty, II. 173.\n\n  Baha ed-doulah, son of Taj ed-doulah, king of Persia, II. 173.\n\n  Baharam (planet), Mars, I. 2\n    \u2015\u2015description of his form as planet\u2015\u2015angel presiding over the 20th\n      day of the month, 62\n    \u2015\u2015angel of victory, 345\n    \u2015\u2015his character and functions\u2015\u2015under what animals represented,\n      346 n. 1.\n\n  Baha uddin Muhammed Amal\u00ed, becomes a disciple of Azar Kaiv\u00e1n, I. 140.\n\n  Bah\u00e1v eddin Muhammed (Shaikh), III. 205.\n\n  _Bah din_, \u201ctrue faith,\u201d I. 232.\n\n  Bahidinian, believers of the eternal doctrine, I. 233.\n\n  Bah\u00edn ferah, \u201cthe highest dignity,\u201d a work upon the sanctity of the\n  stars, III. 110.\n\n  _Bahin neshisten_, a particular mode of sitting, II. 104.\n\n  Bahman, the name of an angel and of a month, I. 61, 62 n.\n    \u2015\u2015gives instructions to Zardusht, 240\n    \u2015\u2015appears in Gushtasp\u2019s palace, 257.\n\n  Bahman, disciple of Kaivan, I. 106\n    \u2015\u2015his fight with Farshid, _ibid._\n\n  Bahman, son of Isfendiar, I. 52, 87, 185\n    \u2015\u2015throws Zal into chains, 192\n    \u2015\u2015revenges the death of his father upon Zal, 193 n. 2\n    \u2015\u2015allegories ascribed to him, 361, 362.\n\n  Bahman Yesht Pehlvi, an epitome of the true Bahman Zand, the\n  Apocalypse of the Parsees, I. 264 n. 2, 267 n. 1.\n\n  Bahman Yesht Zand, contains an interpretation of the tree of seven\n  branches, seen by Zardusht in heaven, and other predictions, I. 265\n  n. 1.\n\n  Bahram, governor of Khorassan, I. 186.\n\n  Bahram-azar, a fire-temple, I. 47.\n\n  Bahram Gur, king of Persia, I. 106\n    \u2015\u2015account of his deeds, _ibid._ n. 1, 107\n    \u2015\u2015one of the seven prophets, 112 n.\n    \u2015\u2015happiness of mankind during his reign, 266.\n\n  Bahzad, a celebrated painter, I. 205.\n\n  Bahzad, a Yasanian chieftain, his conduct on a march with the army,\n  I. 161.\n\n  B\u00e1j, V\u00e1j, a rite of the Parsees, I. 296 and n. 318, 319.\n\n  Baj-i-hamdastan\u00ed, \u201cvoluntary contribution,\u201d I. 158.\n\n  B\u00e1\u00edteriyat, a branch of the Zaydiyat, II. 363 n. 1.\n\n  Baitu \u2019l m\u00e2mur, \u201cthe house of delightful culture,\u201d in heaven, III.\n  194.\n\n  Baizah, a town in the province of Fars, III. 218 n. 6.\n\n  Baizavi, surname of Na\u015bir eddin Abu Said Abdalla Ben Omar, III. 218\n  n. 6.\n\n  Bak\u00e1, \u201ceternal life,\u201d III. 274.\n\n  Bakhta, a place in the east of Kohistan, II. 451.\n\n  Bakhsh\u00ed, \u201cpaymaster,\u201d I. 156.\n\n  Bakhti, \u201cworship,\u201d II. 176.\n\n  Baki Ali (Mirza), quoted, II. 140.\n\n  Bakkal, \u201cmerchant class,\u201d II. 78.\n\n  Bala, \u201cstrength,\u201d the killing of animals, II. 153.\n\n  Bali, a monarch, sent to hell by Vichnu, II. 22 and n. 1.\n\n  Balik N\u00e1tha, a great adept in restraining the breath\u2015\u2015blesses the\n  author of the Dabist\u00e1n, II. 137.\n\n  Balkh (town), its situation, I. 48\n    \u2015\u2015its fire-temple, 52.\n\n  Bals\u00fak\u00fama, a Telinga word for a sacred tree, II. 80.\n\n  Ban, a class of Sany\u00e1ssis, II. 139.\n\n  Band\u00ed, a Vairagi, chief of the Sikhs, II. 288.\n\n  Bang, an inebriating beverage, Muhammed the prophet drank of it, II.\n  222.\n\n  Banin, mother of Miyan Bayezid, III. 28.\n\n  Barabrissos, or Barbelissos, a plain on the banks of the Euphrates,\n  III. 60 n.\n\n  _Barashnom_, a sort of purification, I. 325 n. 2.\n\n  Baratha, brother of Arjunmal, II. 273.\n\n  Barbud, a prophet, I. 112 n. 3.\n\n  Bardesanes, quoted, I. 335 n. 2.\n\n  Bar\u00edn\u00edan, supreme beings, I. 18.\n\n  Bark\u00edarok, son of Malik Shah, II. 437\n    \u2015\u2015called also Kassem and Rokn-eddin\u2015\u2015his contest with his\n      step-mother, his half-brother, and two uncles, 438 n. 1.\n\n  B\u00e1rmi\u00e2nek, a magnificent temple of the Tibitans, II. 291.\n\n  B\u00e1rn\u00eeg\u00e1r\u00ee, \u201cregistrar,\u201d I. 156.\n\n  Bar\u00f3su (Ferosu), see Bahman, III. 141.\n\n  Baroz, \u201capparition,\u201d III. 277.\n\n  Barsom, a bundle of thirty-five branches of trees, I. 316 n. 319.\n\n  Barzakh, \u201cthe interval of time between the death and the\n  resurrection of man,\u201d III. 278, 279, 280.\n\n  Barzinkaroos, a sage, educates Zardusht, I. 224, 225.\n\n  Barzomchin, a knife with an iron handle, I. 320.\n\n  _Bas_, name of the third class of the people, I. 19.\n\n  Bastam, a town of Khorassan, III. 229.\n\n  Bastami, see Abu Yezid Taifer ben Issa.\n\n  Bastan nameh, work quoted, II. 130.\n\n  Batard\u00edn, \u201cenemies of the faith,\u201d I. 300.\n\n  Batenian (The), \u201cinteriors,\u201d a class of Ism\u00e2ilahs, often confounded\n  with them, II. 400 n. 2\n    \u2015\u2015their creed, 401 to 404\n    \u2015\u2015means they employ to make converts to their faith, 404 to 407\n    \u2015\u2015their interpretation of several religious practices, 408 to 410\n    \u2015\u2015their opinion upon the office of prophet and Im\u00e1m, 410 to 411.\n\n  B\u00e1yazid, a disciple of Im\u00e1m Jafr Sadik, II. 390.\n\n  Bayley (William, esq.), patron of the editor and supervisor of the\n  Calcutta edition of the Dabist\u00e1n, his eulogy, III. 317.\n\n  Bazm-gah-i durv\u00e9shan, \u201cthe Durvesh\u2019s banquetting-room,\u201d work\n  composed by Ferzanah Khushi, 104, 108, 119.\n\n  Beausobre, quoted, I. 206 n. 373.\n\n  Bedr, a place of the valley of the same name, near the sea, between\n  Mecca and Medina; there Muhammed\u2019s great victory, III. 100.\n\n  Bedr al Jemali, Amir Alj\u00edy\u00fbsh, commander-in-chief of the Egyptian\n  troops, II. 430.\n\n  Beh din, name of a religious sect, I. 212.\n\n  Bellamy (John), his English translation of the Hebrew Bible, II.\n  301, 302, 303.\n\n  Belfour (F. C.), quoted, II. 391 n. 3.\n\n  Ben Shonah, surname of Mohib eddin Abu \u2019l Valid Muhammed, ben Kamal\n  eddin, al Hanefi, III. 291 n. 1, 312 n.\n\n  Bentinck (William, lord), governor-general of India, abolishes the\n  sacrifice of the widows, II. 76 n. 1.\n\n  Beresht, the 9th Nosk of the Zand-Avesta\u2015\u2015its contents, I. 273 n.\n\n  Berzasp, a disciple of Tahm\u00faras, III. 169.\n\n  Bhadra, \u201cAugust-September,\u201d II. 21.\n\n  Bhadram, \u201cright way of worship,\u201d II. 155.\n\n  Bhaga, \u201cfemale organ,\u201d II. 152.\n\n  Bhagavat (purana), quoted, II. 15.\n\n  Bhairava, a name of Siva, II. 219\n    \u2015\u2015eight Bhairavas, _ibid._ n. 3.\n\n  Bharatis, a class of the Sany\u00e0sis, II. 146.\n\n  Bhartari, a Jnani, II. 101.\n\n  Bharthy, a class of Sanyasis, II. 139.\n\n  Bhatakp\u00f9r, a place in the hilly country of Afghanistan, sepulchre of\n  Bayezid, III. 42.\n\n  Bhavan (Shaikh), a Brahman, became a Muselman, III. 89.\n\n  Bhruva, eyebrows, a region of the human body, II. 132.\n\n  Bhum (Mars), see Marikh, vol. II. 44.\n\n  Bhurloka, one of the fourteen spheres, II. 12\n    \u2015\u2015one of the three spheres, 13.\n\n  Bhuvanas, worlds, II. 10\n    \u2015\u2015fourteen worlds, _ibid._ n. 1.\n\n  Bhuvarloka, one of the fourteen spheres, II. 12\n    \u2015\u2015one of three spheres, 13.\n\n  Biaraz, equal to one hundred araz, see araz, I. 25.\n\n  Bibi Alai, daughter of Jelal-eddin, the chief of the Roshenians,\n  III. 46.\n\n  Bida, name of Jengiskhan\u2019s tribe, before he raised it to\n  pre-eminence among the Tartars, III. 113.\n\n  _Bimar\u00e1stan_, \u201chospital,\u201d I. 165.\n\n  Binab, \u201crevelation,\u201d I. 85.\n\n  Binandah, \u201cinspector,\u201d I. 179.\n\n  Binavali, among the poets known under the name of Wali, II. 114,\n  115, 116.\n\n  Birang, \u201cthe empyreal world,\u201d according to the Sipasians, I. 86.\n\n  Birber (Rajah), declares the sun to be an object all-comprehensive,\n  III. 93.\n\n  Birman, Birmun, the same as Brahman, I. 18.\n\n  Bishutan, a brother or a confidential friend of Isfend\u00edar, I. 259 n.\n    \u2015\u2015receives hallowed milk from Zardusht, 259.\n\n  B\u00eest Lad, \u201clow foundation,\u201d I. 151.\n\n  Bivar-asp, name of Zohak, I. 33 n.\n\n  B\u00f3 Ali (Abu Ali Avisenna), quoted, II. 46.\n\n  Bochar\u00ed, surname of Muhammed, son of Ism\u00e2il al Jisfi, author of a\n  celebrated collection of traditions concerning Muhammed, III. 53 n.\n  1, 57, 58.\n\n  Bonnet, quoted, III. 240 n. 2.\n\n  Bopp (Francis), maintains the genuineness and antiquity of the Zand\n  language, I. 223.\n\n  Borahs, a sect residing in Guzerat, followers of Mullah Ali, II. 451\n  n. 1.\n\n  Borak, the animal upon which Muhammed ascended to heaven, II. 339\n  n. 2; III. 180\n    \u2015\u2015is an emblem of reason, 181\n    \u2015\u2015the vehicle of devotion, 246, 248.\n\n  Borda, title of an Arabic poem, I. 2 n.\n\n  Brahma, Creator of all things, II. 4\n    \u2015\u2015whence he proceeded, 14, 16\n    \u2015\u2015how represented, 17\n    \u2015\u2015nine Brahmas, 34, 218\n    \u2015\u2015the life of Brahma, 49\n    \u2015\u2015his day and night, 50 n.\n    \u2015\u2015four-faced, eight-armed, 217.\n\n  Brahma chari, II. 63, 125 n. 12.\n\n  Brahmanda, a region of the human body, II. 132 n. 5.\n\n  Brahmans, the first class of the Hindus, their destination, II. 48\n    \u2015\u2015their functions, 77, 78\n    \u2015\u2015their conduct, 84, 85.\n\n  Br\u00e1hmarshi, a class of Richis or sages\u2015\u2015seven of them named, II. 27\n  n. 2.\n\n  Brahma Sampradayis, a class of the worshippers of Vichnu, II. 179\n  n. 2.\n\n  Brahma uttama, the most excellent Brahma, II. 91.\n\n  Briggs (John, general), translator of the Ferishta, quoted, I. 41 n.\n    \u2015\u2015of the Siyar-ul Mutakherin, quoted, 289.\n\n  Brissonius, quoted, I. 171, 209, 288.\n\n  _Bud-andoz_, \u201ccollector-general,\u201d I. 157.\n\n  Buddha-av\u00e2tar, the ninth Av\u00e1tar of Vichnu, II. 24\n    \u2015\u2015when it took place, _ibid._ and n. 1.\n\n  Buddhists, called also Jatis (Yatis), II. 211 n. 1.\n    \u2015\u2015their belief\u2015\u2015many of them traders, _ibid._\n\n  B\u00fafastal, Buftal, \u201cscience of future events,\u201d corresponding to one\n  of the Nosks of the Zand-Avesta, I. 273 and n. _ibid._\n\n  Buldet-ul ikbal, a name of the fort Alamut, II. 437.\n\n  Bun Dehesh, a work composed by a disciple of Zardusht, I. 224 n.\n    \u2015\u2015translated from the modern Persian into French, by Anquetil,\n      225 n.\n    \u2015\u2015its contents, 226 n.\n    \u2015\u2015translated from the original Zand into Pehlvi\u2015\u2015when written,\n      _ibid._ n.\n\n  Burhan, miracles, III. 48.\n\n  Burnouf (Eugene), established the genuineness and antiquity of the\n  Zand language, I. 223\n    \u2015\u2015published the lithographed Zand text of the Yasna\u2015\u2015revises,\n      comments, and interprets the same, I. 226 n.\n\n  Butgadah, \u201chouse of idols,\u201d III. 301 n. 1.\n\n  Buzurg-abad, for Mah\u00e1bad, I. 21 n.\n\n  Buzerg-Mehr, minister of Nushirvan, I. 104 n., 112 n., 147.\n\n  Byasa (Vyasa) visits Iran, addresses Zardusht, hears a chapter of\n  the Zand-Avesta, and, converted, returns to India, I. 280, 283.\n\n\n  C.\n\n  Cahen, his French translation of the Hebrew Bible, II. 301, 302, 303.\n\n  Callisthenes, I. 279 n.\n\n  Canun fil thabi, title of a work composed by Avisenna, II. 173 n. 3.\n\n  Carpentarius (Jacobus), Claramontanus Bellovacus, III. 208.\n\n  Cedrenus, quoted, I. 215 n. 1.\n\n  Chadah, a tribe of Kchatriyas, II. 112.\n\n  Chahnal, Ch\u2019halana Avatar, III. 213 n. 1.\n\n  Chaitra, March-April, II. 18.\n\n  Chakra, the summary of the four ages of the Hindus, stated, II. 48.\n\n  Chakra, disk, weapon of Vichnu, II. 17\n    \u2015\u2015what it means, 32.\n\n  Chanda, on prosody and verse, II. 65 n. 1.\n\n  Chandra bakta, \u201cworshippers of the moon,\u201d II. 242.\n\n  Changragatcha-nameh, a Persian poem, I. 213 n. 224 n.\n\n  Chanyud Pul, or Chinawad Pul, \u201cbridge of judgment,\u201d I. 285 and n. 2.\n\n  Chardin (Chevalier), traveller in the East, I. 225 n.\n\n  Charvak, a Sceptic philosopher, II. 197, 198 n. 4\n    \u2015\u2015his creed, 198, 202.\n\n  Ch\u00e2tayi Khan, son of Jangis Khan, III. 115\n    \u2015\u2015dashes his horse against his brother, the Khalif\u2015\u2015obtains his\n      pardon, 116\n    \u2015\u2015the countries inherited from his father, enumerated, _ibid._ n.\n\n  Chatra, umbrella, I. 18.\n\n  Chatram\u00e1n, Chatri, the same as Kchatriyas, the second class of the\n  people, I. 18.\n\n  Chatur Vapah, a Dandahar-Sanyasi (see these words), highly\n  abstemious, II. 142\n    \u2015\u2015an adventure concerning him, 143, 144, 145\n    \u2015\u2015blesses the author of the Dabist\u00e1n, _ibid._\n    \u2015\u2015his death, 146.\n\n  _Chauki Nav\u00ees_, \u201cregister-keeper,\u201d I. 156.\n\n  Chehar K\u00fab, \u201cfour blows,\u201d a mode of invoking God, I. 77.\n\n  Chet harten, \u201ca chapel,\u201d a temple among the Tibetans, II. 290, 291.\n\n  Chetnuph (Agatho demon), III. 106.\n\n  Ch\u2019hala, \u201cmisconstruction,\u201d II. 209\n    \u2015\u2015of three sorts, ibid. n. 2.\n\n  Chid, name of a Nosk of the Zand-Avesta, I. 274.\n\n  Chinon (Gabriel de), traveller in the East, I. 225 n.\n\n  Chiran jivah, \u201clong-lived,\u201d surname of Parasu-Rama, II. 23.\n\n  Chist\u00e1p\u00e1, the wife of Baharam Gul, a beauty of her times, tries the\n  sanctity of Muselmans and Hindus, II. 226.\n\n  Chivarina, a Brahman of Kachmir, burns himself, II. 103, 104.\n\n  Choharas, low class of men, II. 245, 246.\n\n  Ch\u00fada Karana, a rite of the Hindus, II. 56 n. 3.\n\n  Cicacole, town of India, in the Northern Circars, I. 46.\n\n  Cicero, quoted, I. 340 n. 1.\n\n  Clement (St.), of Alexandria, is not unacquainted with Zoroaster\u2019s\n  works, I. 224 n.\n    \u2015\u2015quoted, 277 n. 1\n    \u2015\u2015304 n. 1.\n\n  Clitarchus, author, quoted, I. 17 n.\n\n  Colebrooke (Thomas), quoted, II. 4, 10, 37, 65, 93, 119, 120, 122,\n  177, 198, 210, 451 n. 1; III. 1 n. 1., 43.\n\n  Ctesias, quoted, I. 33 n.\n\n\n  D.\n\n  Da\u00e2i, missionary, particular dignity among the Ism\u00e2ilahs, II. 432\n  n. 2.\n\n  Dabati, the Caspian sea, in Parsi works, I. 231.\n\n  Dadistan, hall of justice, I. 43.\n\n  Dadistan Aursah, or Davershah, Daversah, or Sah daver, work quoted,\n  I. 131.\n\n  Dadram, a Persian festival, I. 63.\n\n  _D\u00e1d-Shikar_, \u201cequity-hunt,\u201d I. 185.\n\n  Dad-sitan\u00ed, \u201clawyer,\u201d I. 160, 168.\n\n  Dadu Panthians, a sect, II. 233.\n\n  Dadu, Durvish, and founder of a sect\u2015\u2015an account of him, II. 233.\n\n  Dai, name of an angel and a month, I. 61, 62 n.\n\n  Daibader, angel presiding over the 8th day of the month, I. 62 n.\n\n  Daibadin, angel presiding over the 23rd day of the month, I. 62 n.\n\n  Dabamiher, angel presiding over the 15th day of the month, I. 62 n.\n\n  Dair-namah, a work of Fakher, III. 298.\n\n  Daityas, \u201cdemons,\u201d churn the oceans, II. 42 n. 1.\n\n  Daldal, name given by the Ulviahs to the fourth heaven, II. 468\n    \u2015\u2015signifies also Muhammed\u2019s mule and Ali\u2019s horse, _ibid._ n. 1.\n\n  Dalmah, \u201ccultivator,\u201d II. 78.\n\n  Dama bhavani, name of a spring, II. 167 n. 2.\n\n  Daman-i-bad, \u201csound of the wind,\u201d II. 134.\n\n  Damudar D\u00e1s Kaul, a learned Brahman of Kachmir, holds Akas to\n  signify space, II. 40.\n\n  Dana phal, a rite of the Hindus, II. 58 n. 3.\n\n  Dandahari, a class of Sany\u00e1sis, II. 140.\n\n  Dandorat, \u201cprostration,\u201d II. 101.\n\n  Danish nameh K\u00e1teb Shahi, work quoted, II. 372.\n\n  Darab the Great, king of Persia, son of Bahman, I. 87.\n\n  Darab the Less, king, son of Darab the Great, I. p. 87.\n\n  Dara-i-Gunah, name of an angel, I. 7.\n\n  Daran Sar\u00fan, king and magician, attempts to destroy the child\n  Zardusht, I. 219\n    \u2015\u2015invited to a feast by Zardusht\u2019s father, 228.\n\n  Dara Shiko, son of Shah Jehan, defends his father\u2015\u2015defeated by\n  Aurengzeb, his brother\u2015\u2015delivered up to the latter\u2015\u2015executed, III.\n  285 n. 1, 294.\n\n  Dartha, sacrificial grass, II. 57 n. 1, 2, 80.\n\n  Darji, \u201cdemon,\u201d I. 324.\n\n  Dark\u00fab\u00edn, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Darun, an office celebrated particularly for the sake of a king, I.\n  258 and n.\n    \u2015\u2015also a little cake, _ibid._\n\n  Darun fusest\u00e9, \u201coffered bread,\u201d I. 315.\n\n  Darun miezd, \u201creligious rites,\u201d I. 315, explained, _ibid._ n. 1, 316.\n\n  Darun Yesht\u00e9, a Parsi office, also banquet, I. 333, and n.\n\n  Darwands, enemies to good, I. 301 and n.\n\n  Dastan, surname of Zal, I. 191.\n\n  Dal\u00e1teri, the chief of a class of Sany\u00e1sis, II. 139\n    \u2015\u2015his adventure with Goraknath, 140.\n\n  Dav\u00e1rah, a chief of the Sikhs\u2015\u2015his dispute with Pertab-mal, II. 112.\n\n  Davaserujed, the 18th Nosk of the Zand-Avesta\u2015\u2015its contents, I. 274 n.\n\n  Danda (David), II. 298.\n\n  Daud Isfahan\u00ed, the chief of a Muhammedan sect, II. 329 n. 332.\n\n  D\u00e1ud Kais\u00e9ri (Shaikh), III. 232 n. 1.\n\n  Daulet Khan Kaksal, quoted, II. 281.\n\n  Daulet Khan Lodi, II. 247\n    \u2015\u2015a short account of him, _ibid._ n. 2.\n\n  Dawir Haryar, author of Dara-i-Sekander\u2015\u2015a speech of his quoted,\n  I. 34, 360.\n\n  Dayab, the north-west region, II. 35.\n\n  D\u00e1yu, a Vair\u00e1gi\u2015\u2015a legend of him, II. 192.\n\n  Deh Ak, a name of Zohak, I. 74.\n\n  Derick Desatir, \u201cthe little Desatir,\u201d I. 65 n. 1.\n\n  Desatir, \u201cheaven-sent book,\u201d I. 20, 44, 66, 123.\n\n  Desnad, the volume which contains the doctrine of Mazdak, I. 375, 378.\n\n  Dest\u00e1n\u00edr, for Desatir, I. 20 n.\n\n  Deva, a free-minded Brahman, II. 279, 280.\n\n  D\u00e9va archaka, worshipper of an idol, II. 102.\n\n  Deva Kanya, \u201cdaughters of the gods,\u201d name given to public women,\n  II. 154.\n\n  Dhaids, one of the lowest classes of men, II. 245.\n\n  Dhanam, \u201cmeditation,\u201d II. 125, 127.\n\n  Dhanu, \u201cmilitary tactics,\u201d II. 65 n. 1.\n\n  Dharanam, \u201cfortitude,\u201d II. 125 n. 6, 126.\n\n  Dharma sastra, civil and canon laws, II. 66 n.\n\n  Dhritarashtra, son of Vy\u00e1sa, II. 68.\n\n  Dihyat ol kalbi, \u201cthe ape-dog,\u201d form in which the angel Gabriel\n  appeared to Muhammed, II. 453 n.\n\n  Din, angel presiding over the 24th day of the month, I. 62 n.\n\n  _Dinbahi_, \u201ctrue faith,\u201d I. 231, 232.\n\n  Diodorus Siculus, quoted, I. 33 n. 1.\n\n  Diogenes Laertius, quoted, I. 209.\n\n  Dion Chrysostomus mentions Zoroaster\u2019s works, I. 224 n.\n\n  Disa, quarters of the world, eight, II. 219\n    \u2015\u2015their names, _ibid._\n\n  Div, demon, I. 180.\n\n  D\u00f3azdah Hamast, the fifth Nosk of the Zand-Avesta, its contents,\n  I. 273 n.\n\n  Doghduyah, mother of Zardusht, I. 215\n    \u2015\u2015her dream in the sixth month of her pregnancy, _ibid._ 216\n    \u2015\u2015interpretation of the dream, 217, 218.\n\n  Do giti, \u201ctwo worlds,\u201d the great volume of God, I. 65 n. 1.\n\n  Donatus (Aelius), I. 171.\n\n  Dortous de Mairan, II. 305.\n\n  _Dosha_, \u201cerror,\u201d subdivided into three parts, II. 205.\n\n  _Dostur_, \u201cprime-minister,\u201d to whose department the public revenue\n  is attached, I. 155.\n\n  Dostur, \u201csuperintendent,\u201d I. 18 n.\n\n  Draupad\u00ed, daughter of Dr\u00fapada, II. 68.\n\n  Drishtanta, \u201ccomparison,\u201d II. 207.\n\n  Drupada, Raja of Panchala, II. 68.\n\n  Druses, a sect of the Ism\u00e1ilahs, disciples of Hamza, son of Ali, II.\n  421 n. 1.\n\n  Dubois (abb\u00e9), quoted, II. 37 n. 1, 73 n. 1.\n\n  Dukh, \u201cpain,\u201d II. 205.\n\n  Dun\u00edahs, a particular sect, III. 25.\n\n  Dup N\u00e9reng, \u201cprayer,\u201d I. 283 n.\n\n  Durds, a sect in the mountains of Kachmir\u2015\u2015brothers have but one\n  wife, II. 244, 245; III. 304 n. 1.\n\n  Durg\u00e1, a name of the wife of Siva, demands the sacrifice of a man\n  from a villager, II. 162\n    \u2015\u2015from Vichnu-nath Deo, and his son, _ibid._\n    \u2015\u2015how represented, 163\n    \u2015\u2015the human sacrifice continued to the time of the author of the\n      Dabist\u00e1n, _ibid._\n    \u2015\u2015eight Durg\u00e1s, and their names, 220.\n\n  Dv\u00e9sha, hatred, II. 120, 205.\n\n  Dwapar-yug, the third age of the Hindus, its duration, II. 24, 47.\n\n  Dwaraka, town of India, account of it, I. 53 and n. 1.\n\n  Dyani, \u201ccontemplator,\u201d II. 240.\n\n\n  E.\n\n  Eichhorn, quoted, II. 300.\n\n  Elmacin (George), author of a History of the Saracens, quoted, III.\n  8 n. 1, 55 n, n. 1 and 2.\n\n  Enka (also called Simurgh), \u201cthe foundation of material substance,\u201d\n  III. 237\n    \u2015\u2015divinity, 249\n    \u2015\u2015a fabulous bird, _ibid._ n. 1\n    \u2015\u2015an allegory connected with it, _ibid._ n. 1.\n\n  Eristratus, grandson of Aristotle, compared to Avisenna, II. 171 n. 1.\n\n  Erpenius (Thomas), translator into Latin of Elmacin\u2019s History of the\n  Saracens, quoted, II. 358 n. 1; III. 8 n. 1.\n\n  Erskine (William), translated the Memoirs of Zehir-eddin Muhammed\n  Baber, quoted, II. 247 n.\n\n  Esculapius (Iskalapius), disciple of Hermes, III. 106 n.\n    \u2015\u2015called Apu, 111 n. 2\n    \u2015\u2015confounded with the sun, 112\n    \u2015\u2015with Serapis, _ibid._ n. 1.\n\n  Esha \u00e2ad avizmidi, a form of prayer, I. 318, 319.\n\n  Eshem, the demon of envy, wrath, and violence, vanquished by\n  K\u00e1iomers, I. 268 n. 1.\n\n  Espintaman, the third ancestor of Zardusht, I. 215 n.\n    \u2015\u2015signifies excellent, _ibid._\n    \u2015\u2015name of Zardusht\u2019s father, I. 233.\n\n  Eva, the mystical meaning of the name, III. 146.\n\n  Eudemos, disciple of Aristotle, quoted upon the opinion of the Magi\n  concerning space, II. 41 n.\n\n  Eudokia (the empress), attributes to Zoroaster several books, I.\n  224 n.\n\n  Eudoxus, quoted, I. 212 n.\n\n  Eusebius, testifies that, in the fourth century after J. C., there\n  existed sacred works concerning the theology and religion of the\n  Persians, I. 224 n.\n\n\n  F.\n\n  Fabricius, quoted, III. 106 n., 208 n.\n\n  Fakher eddin Muhammed Tafresi (Mir), III. 297, 298, 299.\n\n  Falek atlas, \u201cthe crystalline sphere,\u201d arrival at it, III. 248.\n\n  Falek sabitah, \u201cthe heaven of the fixed stars,\u201d arrival at it,\n  III. 247.\n\n  Fan\u00e1, \u201cannihilation,\u201d III. 268, 274.\n\n  Farab, a town situated on the occidental confines of Turkestan,\n  III. 170 n. 1.\n\n  Farab\u00ed, surname of a great philosopher, III. 170 n. 1, 302.\n\n  Faramand, disciple of Fariraj, his opinion, I. 196.\n\n  Faramandiyah, a subdivision of the Samradian sect, I. 196.\n\n  Fard, a measure of time, I. 14.\n\n  Fard\u00e1t, \u201cinspiration,\u201d I. 11.\n\n  Farh\u00e1d, son of Alad, I. 180.\n\n  Farh\u00e1d, a follower of Mazdak\u2019s creed, I. 378.\n\n  _Farhang_, \u201cjudge,\u201d I. 166.\n\n  _Farhang-d\u00e1r_, \u201cjudge,\u201d I. 160.\n\n  Farhang Dost\u00far, one of the compilers of the testament of Jemshid,\n  I. 195\n    \u2015\u2015a travelling merchant of the Yekanah binan sect, _ibid._\n\n  Farhang Kesh, \u201cexcellent faith,\u201d the system of Hushang, I. 145.\n\n  Farid eddin (Shaikh), quoted, I. 66.\n\n  Faridun, king and prophet, I. 30\n    \u2015\u2015son of Abtin, 88\n    \u2015\u2015kindles the holy fire\u2015\u2015his epoch and duration of his reign, 50\n      and n.\n    \u2015\u2015suspends by his prayer a rock in the air, 51\n    \u2015\u2015enjoins the slaughter of noxious animals, 74.\n\n  Far-i-Izad, \u201cthe splendor of God,\u201d name of the angel guardian of\n  Zardusht, I. 221.\n\n  Fariraj, son of Farshid, a sectary of the Samradian faith, his\n  opinion, I. 196.\n\n  Far\u00edraj\u00edyah, a subdivision of the Samradian sect, I. 196.\n\n  _Farishta Manish_, \u201cangel-hearted,\u201d I. 180.\n\n  Farjud, \u201cmiraculous power,\u201d I. 72.\n\n  Farmah, a month of a Fars\u00e1l (see Farsal), I. 27.\n\n  Farnishin, a particular position in praying, I. 78.\n\n  Far\u00f3gh pirai, name of a fire-temple in Najf, I. 51.\n\n  Farroz, a day of a Farm\u00e1h (see Farmah), I. 27.\n\n  Fars\u00e1l, the revolution of a planet, I. 26, 27.\n\n  Farshid, son of Fartosh, a sectary, I. 196\n    \u2015\u2015his opinion, _ibid._\n\n  Farshidiyahs, a subdivision of the Samradian sect, I. 196.\n\n  Fart\u00e1b, \u201crevelation,\u201d I. 11.\n\n  Fartosh, a sectary of the Samradians, I. 195\n    \u2015\u2015his doctrine, _ibid._\n\n  Fartoshian, a subdivision of the Samradian sect, I. 196.\n\n  Fart\u00fash, a merchant of the Khodayi sect, I. 201.\n\n  Faruk, \u201cseparator,\u201d surname of the Khalif Omar, I. 98, 99 n.\n    \u2015\u2015name of the Koran\u2015\u2015two Faruks, III. 4\n    \u2015\u2015a passage of the second, 5.\n\n  Far\u00famad, or Far\u00fayad, or Ferdid, a town in the country of Tus, where\n  Zardusht planted a cypress, I. 307 n.\n\n  Farun Faro Vakhshur, name given to the conservative angel of\n  mankind, I. 149.\n\n  Farzanah Bahram (doctor), son of Farhad, author of the Sharistan-i\n  danish wa gulistan-i Binish\u2015\u2015a precept of his quoted, I. 77\n    \u2015\u2015his account of Azar Kaiv\u00e1n, 88, 93\n    \u2015\u2015Ferzanah\u2019s descent, life\u2015\u2015attainments, with the aid of his\n      master, Kaiv\u00e1n\u2015\u2015anecdote concerning both, 109\n    \u2015\u2015his death, 110\n    \u2015\u2015quoted in the life of Zardusht, 245.\n\n  Farzanah Bahram the Less, son of Farhad, author of _Arzhang M\u00e1ni_,\n  I. 121\n    \u2015\u2015his death, 122\n    \u2015\u2015he translated into Persian the works of Shaikh Ishrak Shuhab\n      udden Maktul, 122\n    \u2015\u2015his austerity, 122, 123.\n\n  Farzanah Farshid wird, a disciple of Kaiv\u00e1n, his lineage, I. 105\n    \u2015\u2015description of a fight between him and Bahman, 106\n    \u2015\u2015his death, _ibid._\n\n  Farzanah Kharrad, disciple of Kaiv\u00e1n, his origin, I. 103\n    \u2015\u2015an anecdote of him, 104\n    \u2015\u2015his death, 105.\n\n  Farzanah Khiradmand, disciple of Kaiv\u00e1n, his descent, fight with\n  Rustam, I. 106, 107.\n\n  Farzanah Khushi (Mobed), author of _Bazm gah-i Durvehan_, I. 104, 119\n    \u2015\u2015a quotation from this work, 120, 121.\n\n  Farwardin, name of an angel and a month, 60 and n. 1, 61.\n\n  Fasakh, \u201cfracture,\u201d III. 150.\n\n  Fas hawdi, work of Shaikh Moh\u00ed eddin, III. 234.\n\n  Fatimah, daughter of Muhammed, wife of Ali, II. 398 n. 1; III. 51\n    \u2015\u2015her inheritance disputed to her\u2015\u2015the gate of her house\n      burnt\u2015\u2015she never spoke to the enemies of her husband, 52 n. 1,\n      53 n.\n\n  Fatimite (Khalifs), descendants of Ism\u00e2il, II. 398 n.\n    \u2015\u2015of Ali and Fatima, the daughter of the prophet, 401 n.\n    \u2015\u2015the termination of their dominion, 450 n.\n\n  Fat\u00fah\u00e1t, \u201cvictories,\u201d III. 281.\n\n  Favaid Madaniy, \u201cUseful Notes by a Citizen of Medina,\u201d work quoted,\n  II. 272, 381, 382.\n\n  Favaimasihan, \u201cscience of future events,\u201d contained in the sixth\n  Nosk of the Zand-Avesta, I. 273 and n.\n\n  Favardigan, \u201cfive supplementary days of the year,\u201d I. 312\n    \u2015\u2015their names, 62, 326, 327.\n\n  Fav\u00e1tah, \u201cProlegomena,\u201d title of a work of Maibed\u00ed, III. 226, 237.\n\n  Fayz, \u201cemanation,\u201d and other significations, III. 230 n. 2.\n\n  Fedak, a castle near the town of Khaibar\u2015\u2015an inheritance of Fatima,\n  III. 51 n. 2\n    \u2015\u2015taken from and restored to the family of Ali, 52 n.\n\n  Fedayi, name of the devoted followers of Hassan Sabah, and the\n  doctrine of the Ism\u00e2ilahs, II. 435 n. 2.\n\n  Ferdid, see Feruyad.\n\n  Ferehengiram, name of Venus, I. 38 n.\n\n  Ferhad, celebrated architect, I. 112.\n\n  Ferheng\u00ed Shuuri, quoted, III. 267 n. 1.\n\n  Ferh\u00f3sh, an ancient Persian king, chose seven poets, each of whom,\n  on one day of the week, recited his verses to the king, III. 107.\n\n  Ferid eddin Attlar, a work of his quoted, III. 96 n. 1, 249 n. 1.\n\n  Ferishta (History of), I. 41 n. 1.\n\n  Ferk, \u201cdivision,\u201d III. 295 n. 1.\n\n  Fersendaj, faith of M\u00e1h\u00e1bad, I. 21 n. 1.\n\n  Ferz\u00e1bad, another name of M\u00e1h\u00e1bad, I. 21 n.\n\n  Ferz Des\u00e1tir, or \u201cthe Great Des\u00e1tir,\u201d I. 65 n. 1.\n\n  Ferz-zemiar, \u201cgreat prayer,\u201d I. 79.\n\n  Fe\u015bus ul hikem, \u201cthe bezels of philosophers,\u201d a work of Mohi eddin\n  Ibn Arabi, III. 91.\n\n  Fikah, \u201cjurisprudence,\u201d II. 375 n. 1.\n\n  Firrah K\u00e1ri, disciple of Shidosh, how he was revenged on the\n  peasantry of Achan, who had offended him, I. 115, 126.\n\n  Foucaud, professor of Tibetan, II. 292.\n\n  Foucher (abb\u00e9), a learned French author, his opinion about the Zand\n  books, I. 225 n.\n    \u2015\u2015quoted, 278 n. 373.\n\n  Fortia d\u2019Urban (marquis), II. 305, 306.\n\n  Frank, his French translation of the Hebrew Bible quoted, II. 301,\n  302, 303.\n\n  Frans\u00e2i (Padri), II. 305.\n\n\n  G.\n\n  Gada Nar\u00e1yana, master of a sect, II. 229.\n\n  Gahambara, \u201csix periods of creation,\u201d I. 312\n    \u2015\u2015six festivals, 346\n    \u2015\u2015origin of it, and description of the creation, 348, 349, 350.\n\n  Gah Havan, \u201csunrise,\u201d I. 316 n.\n\n  Gah-i-zarin, \u201cgolden place in heaven,\u201d I. 288.\n\n  G\u00e1h-num\u00e1s, \u201castrologer,\u201d I. 169.\n\n  Gandharva, \u201cscience of music,\u201d II. 65 n. 1.\n\n  Gandhara-viv\u00e1hah, a form of marriage among Hindus, II. 72.\n\n  Gan\u00e9sa man, appointed tutor of the author of the Dabist\u00e1n, II. 145.\n\n  Gangavara, place of pilgrimage, in Kachmir, II. 166.\n\n  Gangu, a boy ten years old, initiated in idealism, II. 105.\n\n  Garbha \u00e1d\u00e1na karma, a rite of the Hind\u00fas, II. 54 and n. 2.\n\n  Garcin de Tassy, quoted in the notes of vol. I. pp. 1, 2, 3; II.\n  115, 168, 224, 342, 368; III. 29 n., 235 n., 259 n. 1, 286 n.\n\n  Gautama, husband of Ahalya, II. 68.\n\n  G\u00e1ya, Giya, town in India, a place of pilgrimage, I. 53 and n. about\n  it.\n\n  Gaya mereta, or Gayo mard, the primitive man, I. 355 n.\n\n  Gayatri, \u201csacred prayer,\u201d II. 61 n. 1.\n\n  Ghaib al ghaiyub, \u201cthe mysterious hidden,\u201d III. 248, 267, 268 n. 1.\n\n  Ghaib imkani, \u201cthe possible disappearance,\u201d III. 278.\n\n  Gh\u00e2ibet kaberi, \u201cthe great absence,\u201d II. 377.\n\n  Gh\u00e1zi khan Badaksh\u00ed, a great logician, III. 97.\n\n  Ghaib mah\u00e1li, \u201cthe illusive disappearance,\u201d III. 278.\n\n  Gh\u00e2ibet s\u00e2r\u00ed, \u201cthe minor absence,\u201d II. 377.\n\n  Ghasal, \u201cablution,\u201d II. 59, 60, 61\n    \u2015\u2015how interpreted by the Ism\u00e2ilahs, 408; III. 259.\n\n  _Ghal\u00e1l\u00ed Abu Hamed Muhammed Ebn Muhammed Ghaz\u00e1l\u00ed_, surnamed _Hajjet\n  ul islam Zain eddin al Tusi_, II. 349\n    \u2015\u2015a short account of him and his works, _ibid._ n. 2.\n\n  Gilshah, assumes the government in obedience to Heaven, I. 29.\n\n  Gird-koh, a fort, taken by the Ism\u00e2ilahs, II. 439\n    \u2015\u2015taken by Hol\u00e1gu, 450 n.\n\n  Gita govinda, poem composed by Jayadiva, II. 180 n. 1.\n\n  Giti kharid, \u201ca pious gift,\u201d I. 289 and n. 2.\n\n  Gladwin, quoted, I. 9 n. 14.\n\n  Glaire (Monsieur), his French translation of the Hebrew Bible, II.\n  301, 302, 303.\n\n  Gnostics (The), make great use of Oriental cosmogony and psychology,\n  as derived from Zoroaster, I. 224 n.\n\n  G\u00f3d\u00e1na, \u201cgift of a cow,\u201d II. 57 n. 4.\n\n  Gokhastah (Ahriman), I. 345.\n\n  G\u00f3medha, \u201csacrifice of a cow,\u201d II. 83.\n\n  Gopinath (Ra\u00ed), author quoted, I. 54.\n\n  Gorakn\u00e1th, name of the divinity\u2015\u2015a saint\u2015\u2015adopted by a class of\n  Yogis, II. 128 n. 1. 129.\n\n  Goya Kasem, author of an account of Sectaries, II. 230.\n\n  Goyastah, Gojestah, Gosakhtah, the evil spirit, I. 337.\n\n  Grihasth\u00e0, \u201cmarried men,\u201d II. 213, 241.\n\n  Gul-shen-raz, \u201cThe Mystery of the Rose-Bower,\u201d II. 102; III. 142,\n  228 n., 233.\n\n  Guna, \u201cproperty,\u201d II. 14 n. 1.\n\n  Gundwar, a particular sect, II. 241\n    \u2015\u2015kill strangers, 242.\n\n  Gurg\u00edn, a Persian chieftain, whose dignity remained more than a\n  thousand years in his family, I. 163.\n\n  Guru Govind, son of T\u00e9gh Bahader, founder of the national greatness\n  of the Sikhs, author of the _Dasama Padshah grantha_, \u201cThe Book of\n  the Tenth King,\u201d II. 288 n. 1.\n\n  Guru-mata, great council of the Sikhs, II. 288 n. 1.\n\n  Guruva gurinah, Brahmans of Kachmir, II. 103.\n\n  Gushaspian, a sect, I. 278 n.\n\n  Gushtasp, son of Lohrasp, I. 88\n    \u2015\u2015receives Zardusht, 245 and n. 2\n    \u2015\u2015hears his doctrine, 246, 247, 248\n    \u2015\u2015demands a proof of the truth of the Zand-Avesta, and a miracle,\n      249\n    \u2015\u2015doubts of it, 250\n    \u2015\u2015displeased with Zardusht, 251\n    \u2015\u2015throws away the Zand-Avesta, and imprisons the prophet, 252\n    \u2015\u2015finds his charger palsied, _ibid._\n    \u2015\u2015calls Zardusht, and accepts the conditions for the cure of the\n      horse, 253\n    \u2015\u2015punishes the enemies of the prophet, 254, 255\n    \u2015\u2015requests the grant of four wishes, 256\n    \u2015\u2015sees four angels, and falls senseless from his throne, 257, 258\n    \u2015\u2015on the tasting of hallowed wine, ascends to heaven, 259\n    \u2015\u2015establishes fire-worship in his kingdom, 260\n    \u2015\u2015calls Jangrangh\u00e1chah to Iran, 276\n    \u2015\u2015is said to have travelled in India, _ibid._ n. 2.\n    \u2015\u2015relates and explains a parable of Zardusht, 368, 369.\n\n  Gwalior, a fort in the province of Agra, II. 274.\n\n\n  H.\n\n  Habib Ajemi, III. 229 n. 1.\n\n  Habs-i-dam, imprisonment of the breath, I. 111.\n\n  Hadis hasen, \u201can elegant tradition,\u201d II. 386.\n\n  Hadis m\u00fasik, \u201ca strong tradition,\u201d II. 386.\n\n  Hadis sahih, \u201can authentic tradition,\u201d II. 386.\n\n  Hadis s\u00e2if, \u201ca weak tradition,\u201d II. 387.\n\n  Hadokt, a Nosk of the Zand-Avesta, I. 271, 275.\n\n  Hafiz of Shiraz, a poet, quoted, I. 81, 89, 106, 111, 113, 119, 121,\n  125, 127, 129, 143; II. 144, 216, 296; III. 25, 26.\n\n  Haft-aureng, \u201cseven thrones,\u201d III. 267 n. 1.\n\n  Haft khan am\u00e8khi, seven places of union, II. 131.\n\n  Haft-sur, seven ramparts in Istakhar, I. 48.\n\n  Haj, III. 258.\n\n  Hajab, \u201cveil,\u201d III. 273 n. 1.\n\n  Hajer ul \u00e1svad, \u201cthe black stone of Mecca,\u201d III. 168.\n\n  Hajet ul hak, surname of Avisenna, II. 168.\n\n  Haji Khalfa, quoted, III. 218 n. 2.\n\n  Hak al yak\u00edn, \u201cthe truth of conviction,\u201d title of a work, III. 225.\n\n  Hakem beamr allah, a Fatimite Khalif, adored as a God by the Druses,\n  II. 421 n. 1.\n\n  Hakem ben Hasham, an imposter, and rebel against the ruling Khalif,\n  III. 3 n. 1.\n\n  Hakikat, \u201ctruth, reality,\u201d III. 29, 36.\n\n  Hakiket al hak\u00e1yek, \u201creality of realities,\u201d III. 222.\n\n  Hakim dostur, a learned contemporary of Mohsan Fani, III. 205\n    \u2015\u2015his creed, 210, 211.\n\n  Hal, \u201cstate,\u201d its meaning in the terminology of the Sufis, III. 242\n  n. 2.\n\n  Hal\u00e1l, \u201cthe new moon,\u201d III. 261.\n\n  H\u00e1ln\u00e1meh, a work of B\u00e1yezid, III. 27, 28\n    \u2015\u2015extracts from this work, 34, 38.\n\n  Hambal\u00eeah, a Muhammedan sect, II. 355.\n\n  Hamdan, town in Persia, II. 172.\n\n  Hamestan, one of the seven heavens, explanation of them, I. 293 n.\n\n  Hamid eddin Nag\u00f3ri, author of a Commentary upon love, III. 241.\n\n  Hamilton, Charles, III. 88 n. 1.\n\n  Hamiy\u00e1l, bad deeds, I. 328.\n\n  Hammer (baron), quoted, I. 82 n. 205 n. 3; II. 300, 323, 350, 363 n.\n  1, 405 n. 1, 423, 442 n. 2, 456; III. 97 n. 1, 123 n. 4, 177 n. 1,\n  212 n. 1, 221 n. 1, 232 n. 1, 241 n. 1.\n\n  Hamshpata mihdim, the sixth G\u00e1hambar, I. 347, _ibid._ n. 1.\n\n  Hamza, uncle of Muhammed, the prophet, killed in battle, III. 11\n  n. 1.\n\n  Hanbal Ahmed Ebn Hanbal, the head of a Muhammedan sect, II. 328,\n  329, 332.\n\n  Hanifa, or Abu Hanifa al Noman Ebn Thabet, founder of a Muhammedan\n  sect, the Hanefites\u2015\u2015his sepulchre, I. 51; II. 329 n.; accused to\n  have been attached to Magism, III. 63.\n\n  Hanifi\u00e1h, name of a Muhammedan sect, II. 355.\n\n  Hansa-mantra, a particular prayer, II. 134 n.\n\n  Hansa radja, a Brahman, II. 184.\n\n  Hanuman, a deity, II. 219.\n\n  Hanuman, chief of savage tribes, called monkeys, ally of Rama, II.\n  23 n. 3.\n\n  Hara, a mount near Mecca, appeared interposing between the two\n  sections of the moon, miraculously cloven by Muhammed, III. 68 n. 1.\n\n  Hara R\u00e1ma puri, a Sany\u00e1si and Jn\u00e1n\u00ed, his speech, conduct, death, II.\n  108, 109.\n\n  Haratirth, a holy place of Kachmir, II. 166.\n\n  H\u00e2r azar, a fire-temple, I. 47.\n\n  Harbanists, Harnanites, a sect of Sab\u00e6ans, III. 311 n.\n\n  Harbay\u00e1ntis, a sect of Vaichnavas, II. 181.\n\n  Hardwar, a place in the province Delhi, holy place of the Hindus,\n  II. 197 n. 1.\n\n  Harem, \u201croyal apartment,\u201d I. 25.\n\n  Hargovind, son of Arjunmal, II. 248\n    \u2015\u2015a warlike Guru\u2015\u2015why he wore two swords in his girdle, 273 n. 4\n    \u2015\u2015imprisoned by Jehangir during twelve years, 274\n    \u2015\u2015serves Shah Jehan\u2015\u2015acts in the Panjab\u2015\u2015wars with Shah Jehan\u2019s\n      troops, 275\n    \u2015\u2015retires to the mountainous country of Raja Tarachand, 276\n    \u2015\u2015spreads far his religion, 276\n    \u2015\u2015his creed, 277\n    \u2015\u2015a parable of his, 277, 279\n    \u2015\u2015date of his death, 280.\n\n  Harjayi, or Harrayi, a Guru of the Sikhs, II. 273\n    \u2015\u2015son of B\u00e1b\u00e1 J\u00f3v, and grandson of Har-govind, 281, 282\n    \u2015\u2015the seventh Guru of the Sikhs\u2015\u2015friend of the author of the\n      Dabist\u00e1n, 282.\n\n  Haridas (Gosain), founder of a sect, II. 232, 233.\n\n  Har Krishna, successor to the Guru Harrayi of the Sikhs, II. 288 n. 1.\n\n  Harun (Aaron), II. 298.\n\n  Harun, a Jew, convert and disciple of Farzanah Bahram, I. 136, 137.\n\n  Haryali, a Dakhani word for the Sanscrit Durva grass, II. 80.\n\n  Hasan, son of Ali, the last of the legitimate khalifs, II n. 1.\n\n  _Hash-o bash_, \u201cpresence and absence\u201d at court, I. 161.\n\n  Hashaviyat Ash\u00e2riah, a class of Muhammedans, II. 334.\n\n  Hashtanagar, \u201ceight townships\u201d in Afghanistan, III. 41.\n\n  Hash\u00fa, name of a Nosk of the Zand-Avesta, I. 274.\n\n  Hassan al Basri, a short account of him, II. 389 and n. 1; III.\n  18 n. 2.\n\n  Hassen ben Hass\u00e1in ben Ali ben Abi akil, eminent in scholastic\n  theology, II. 378.\n\n  Hassan, son of S\u00e1b\u00e1h, a deputy of the Im\u00e1m, author of a\n  book\u2015\u2015abstract of it, II. 411, 417\n    \u2015\u2015his lineage, 423, 424 n. 1\n    \u2015\u2015comes to Nishapur, 426\n    \u2015\u2015his favor and disgrace at court, 427, 429\n    \u2015\u2015his travels, 429\n    \u2015\u2015goes to Egypt, 430\n    \u2015\u2015favor and disgrace there\u2015\u2015goes to Syria, 430, 431\n    \u2015\u2015travels, spreads his doctrine, gains the fort Alamut, 432, 433\n    \u2015\u2015purchases it, 434\n    \u2015\u2015acquires Rudbar and Kohistan, 435\n    \u2015\u2015his conduct and domination, _ibid._ n. 2.\n    \u2015\u2015orders the death of two of his sons, appoints his successor, 441\n    \u2015\u2015date of his death, 436, 442.\n\n  Hassan Fakr\u00e1ni, a minister of Kia buzerg Umid, II. 441.\n\n  Hassan M\u00e1zinder\u00e1ni, killed Al\u00e1-ed-din, ruler of the Almutians, II. 447.\n\n  Hav\u00e1let, \u201cgiving in charge,\u201d a term of the Ism\u00e2ilahs,\n  II. 406.\n\n  Hav\u00e1yi m\u00e2navi, \u201cthe true soul,\u201d III. 142.\n\n  Hazaj, Arabian metre, I. 1, 2.\n\n  Hazarahs, a tribe distinct from the Afghans and Moghuls, III. 43\n    \u2015\u2015a short account of them, _ibid._ n. 1.\n\n  Hazeret ghaib mus af, \u201cthe presence of the relative mystery,\u201d III.\n  238.\n\n  Hazeret jam\u00e1h, \u201cthe presence of the vest,\u201d III. 239.\n\n  Hazeret mu\u015baf ghaib, \u201cthe presence of the mysterious relation,\u201d III.\n  238.\n\n  Hazeret shah\u00e1det mutlak, \u201cthe presence of the absolute evidence,\u201d\n  III. 238.\n\n  Hed\u00e1yah al hikmet, \u201cthe Guide to Science,\u201d III. 217.\n\n  Hedaya fil foru, \u201cthe Guide in the Branches of the Law,\u201d quoted,\n  III. 88.\n\n  Her\u00e1mes (Idris, Enoch), establishes fumigations and wine sacrifices,\n  II. 160.\n\n  Herbelot, author of the \u201cBiblioth\u00e8que orientale,\u201d quoted, I. 49, 57,\n  101, 112, 130, 138, 144, 145, 212, 222, 308; II. 169, 172, 173, 174,\n  175, 323, 325, 330, 361, 383, 419 n. 2, 429; III. 12 n. 2, 15 n. 27\n  n. 79, 123 n. 1, 158 n. 1, 171, 217 n. 1, 241 n. 1.\n\n  Heresfetm\u00e1d, name of Zoroaster\u2019s father, according to the Des\u00e1tir,\n  I. 215 n. 280 n.\n\n  Hermes al Hermes, III. 105\n    \u2015\u2015his epoch, several Hermes, 106 n. 1.\n\n  Hermippus, treats expressly of Zoroaster\u2019s works, I. 224 n.\n\n  Hermodoros, a Platonic philosopher, quoted, I. 212 n.\n\n  Hern\u00e1n, the founder of a sect, branch of the Sabeans, III. 105 n.\n\n  Hern\u00e1nites, or Herranites, a sect, III. 105 n.\n\n  Hero, son of Armenius, compared to Arda-Viraf, I. 304 n. 1.\n\n  Herodotus, quoted, I. 17, 171, 209, 340; II. 37; III. 111.\n\n  Hertushad, name for Zardusht, in the Des\u00e1tir, I. 280 n.\n\n  H\u00e9tu, \u201ccause, reason,\u201d II. 208.\n\n  H\u00e8twabhasa, \u201cfallacious argument,\u201d 209 n. 1.\n\n  Hikmet al \u00e2in, \u201cthe science of what is essential,\u201d III. 218.\n\n  Hirbed, ascetic, learned man, I. 17, 18\n    \u2015\u2015minister for the purpose of adoration, 241.\n\n  Hirbed Sar, the pure high-priest, I. 147.\n\n  Hirbed, a descendant from Zardusht, and learned contemporary of\n  Mohsan Fani, III. 204.\n\n  Hitcherasp, an ancestor of Zardusht, I. 215 n.\n\n  Hokh sh\u00e9thr\u00f4tem\u00e2\u00e9, a short prayer, I. 334\n    \u2015\u2015variations of the name, _ibid._ n. 1.\n\n  Hol\u00e1gu Khan, son of Tuli Khan, becomes master of the person of\n  Rukn-eddin, and of the fort Maimun-diz, II. 449 n.\n    \u2015\u2015takes more than forty castles of the Ism\u00e2ilahs\u2015\u2015completes the\n      conquest of this sect, 450 n.\n    \u2015\u2015marches towards Baghdad\u2015\u2015takes the town and the khalif, whom he\n      puts to a cruel death, _ibid._\n\n  Hom, a tree, its juice employed in sacrifices, I. 315 n. 1.\n\n  Hom, the first apostle of the law, I. 355 n.\n\n  _Homa_, burnt offering, II. 55, 62\n    \u2015\u2015when to be performed by a Brahman, 77, 78, 81, 82, 101, 199.\n\n  Honover, \u201cpure desire,\u201d II. 26 n. 1.\n\n  Hormuz-azar, \u201ca fire-temple,\u201d I. 47.\n\n  Hormuzd, a person of the Radian sect, I. 203.\n\n  Hormuzd (Jupiter), description of his form, I. 36, 37\n    \u2015\u2015angel presiding over the first day of every month, 62 n.\n\n  Hoshidar, father of Bahram, entitled Hamawand, and, by the nation,\n  Shapur, I. 270.\n\n  H\u00f3shw\u00e1zhen, \u201ca trance,\u201d I. 85.\n\n  Hoshyar (Mobed), author of the Sarud-i-Mastan, \u201cthe Songs of the\n  intoxicated,\u201d his descent\u2015\u2015becomes a disciple of Kaiv\u00e1n, I. 110\n    \u2015\u2015his mode of devotion\u2015\u2015manners, 111, 113\n    \u2015\u2015his death, 112.\n\n  Hosain, Husain (Im\u00e1m), son of Ali, where killed, I. 47\n    \u2015\u2015account of his death, II. 359 n. 1.\n\n  Hoss\u00e1in, a son of Hassan Sabah, put to death by order of his father,\n  II. 441.\n\n  Hossain F\u00e1ni, a chief of the Ism\u00e2ilahs, defends Mumin-abad, II. 437.\n\n  Hoss\u00e2in F\u00e1ni, the da\u00e2i of Kohistan, put to death by a son of Hassan\n  Sabah, II. 441.\n\n  Hossain Mans\u00far Hallaj, a disciple of Joneid, III. 291 n. 1.\n\n  Hossain, son of M\u00e1yin eddin Maibedi, III. 217 n. 2, 226.\n\n  Hossein (Shaikh), of Khorassan, contemporary of Mahmud Shebister\u00ed,\n  III. 237 n. 3.\n\n  Hostanes Archimagus, makes first known in Europe the Persian\n  religion and philosophy, I. 223 n.\n\n  Hotukhshan, name of the fourth class of the people, I. 19 n.\n\n  Hrid, \u201cheart,\u201d one of the six regions of the human body, II. 150.\n\n  Hudah, son of J\u00e1i Alad, I. 177.\n\n  Huo, the niece of Jamasp, third wife of Zoroaster, I. 281 n.\n\n  Hur, Huri, \u201ccelestial virgin,\u201d III. 159, 162.\n\n  Huristar, name of the first class of the people, I. 18.\n\n  Hushang, king and prophet, I. 30, 31\n    \u2015\u2015son of Siamuk, 88.\n\n  Hushiar (Mobed), carries in his arms the author of the Dabist\u00e1n, in\n  his infancy to be blessed by Chatur Vapah, II. 145.\n\n  Hushi\u00e1n, a sect of the Persian religion, I. 6.\n\n  H\u00fash\u00eddar, a descendant from Zardusht, I. 232.\n\n  Hush\u00eddarmah, a descendant from Zardusht, I. 232.\n\n  Hushiar Refik Nikarindah, a person of the tribe of Maksud chep, II.\n  361.\n\n  Hushyar (Mobed), his works, quoted, I. 72.\n\n  H\u00fav\u00edyat, \u201cessence,\u201d III. 222.\n\n  Huz ul Hayat, a Persian work, of Ambaret Kant, containing the\n  sayings of Goraknath, II. 137.\n\n  Hyde (Thomas), quoted, I. 17 n. 60, 70, 95, 112, 145, 206, 210, 215,\n  219, 222, 224, 245, 246, 255, 263, 275, 283, 284, 296, 297, 305,\n  306, 314, 324, 326, 331, 337.\n\n\n  I.-J.\n\n  J\u00e2afriyah, a town in Arabian Irak, I. 307 and n. 3.\n\n  Jabel al \u00e2amli, a celebrated theologian, II. 381.\n\n  Jabr, Shemseddin, III. 234 n.\n\n  Jaber, Jaberiah, a Muhammedan sect, II. 350 n. 2, 352 n. 1.\n\n  Jabilka, a fabulous town, III. 279.\n\n  J\u00e1bilsa, a fabulous town, III. 279.\n\n  Jabr\u00eel, an angel, his functions, II. 337\n    \u2015\u2015emanated from the tenth power of intelligence, III. 145\n    \u2015\u2015similar to human nature, _ibid._\n    \u2015\u2015cleaves the breast of Muhammed, and washes his heart, 177 n. 2\n    \u2015\u2015his form described, 178, 179\n    \u2015\u2015directs Muhammed on his way to heaven, 182, 283\n    \u2015\u2015conducts him to his own celestial mansion, 190\n    \u2015\u2015to the heavenly tabernacle, 194\n    \u2015\u2015remains behind the prophet, 195 n.\n    \u2015\u2015he is the highest secretary and first intelligence, 236\n    \u2015\u2015brings happy news to Muhammed, 240\n    \u2015\u2015figures as the science of divinity, 246\n    \u2015\u2015the image of wisdom, 251.\n\n  Jacob, son of Joseph (Rabbi), translator of the five books of Moses\n  from Arabic into Persian, II. 300.\n\n  J\u00e1d, a measure of time, I. 14.\n\n  _J\u00e1dar_, superintendant of police, I. 169.\n\n  Jadongois, solicitor of money from the wealthy, I. 292, 320.\n\n  Jad\u00fa, a Fakir, disciple of Sath rah, II. 110\n    \u2015\u2015his free conduct\u2015\u2015death, 110, 111, 112.\n\n  J\u00e2fr Mosuddek, son of Muhammed meetum, \u201cthe expected,\u201d II. 399 n. 1.\n\n  J\u00e2fr sadik, the sixth Im\u00e1m, II. 390\n    \u2015\u2015son of Muhammed Baker\u2015\u2015his birth and death, _ibid._ n. 1.\n\n  Jaganath, a boy, eight years old, who ridiculed idolatry, II. 105, 106.\n\n  J\u00e1gar prar\u00e1g, a sect, II. 128.\n\n  _Jagaravast\u00b4ha_, \u201cstate of being awake,\u201d II. 92.\n\n  Jagat amb\u00e1, mother of the universe, name of M\u00e1y\u00e1, II. 150.\n\n  Jagganath, town with a holy temple, II. 70.\n\n  Jaghir, allotment made by the state to an individual, I. 176.\n\n  Jagrat, \u201cawaking,\u201d I. p. 85.\n\n  Jahad, \u201choly war upon unbelievers,\u201d III. 262.\n\n  Jahandas, a Sikh, pretender to the dignity of a Guru, anecdote of\n  him, II. 282, 283.\n\n  Jahan Navard, an individual of the Paikarian sect, I. 204.\n\n  Jahmi Ebn Sefwan, head of a sect, II. 352 n. 2.\n\n  Jai Afram, son of Ab\u00e1d, called to the throne, I. 23\n    \u2015\u2015assumes the government and restores the institutes of his father,\n      24, 88.\n\n  Jai Alad, son of Jai Afram, the last monarch of the Jai dynasty,\n  I. 24, 88.\n\n  Jala bhakta, \u201cworshippers of water,\u201d II. 243.\n\n  Jalpa, \u201cdebate,\u201d II. 208 n. 4.\n\n  Jam\u00e1\u00e2t, \u201cassembly,\u201d II. 324 n. 2.\n\n  Jam\u00e1\u00e2t\u00ed, a Muhammedan sect, II. 326.\n\n  Jamah, \u201cunion,\u201d III. 222, 295 n. 1.\n\n  Jam\u00e1l Gili, a learned man in Kazvin, and secret Ism\u00e2ilah, protected\n  by Ala-eddin, II. 447.\n\n  Jamana, \u201ceructation,\u201d II. 133 n. 1.\n\n  Jamasp, brother, or minister, of Gusht-asp, prophet, supposed author\n  of a Persian work, translated into Arabic, I. 112 and n. 3\n    \u2015\u2015receives hallowed milk from Zardusht, 259\n    \u2015\u2015Jamasp\u2019s words quoted, 358, 359, 360, 361.\n\n  Jamblicus, his life of Pythagoras, quoted, I. 277 n. 1.\n\n  Jamen, servant of Madar, killed, devoured, restored to life,\n  II. 224, 225\n    \u2015\u2015a saint of that name, proves his virtue, 226.\n\n  Jami (Maulavi), the surname of Abdal Rahmen, quoted, I. 83;\n  III. 173 n. 2.\n\n  Jam i-K\u00e1i Khusro, work of Azar Kaiv\u00e1n, quoted, I. 76.\n\n  Jamsha\u00ed, also called Yekanab\u00edn, a sect, I. 193.\n\n  Jamshasp, son of Jemshid, son of Tahm\u00faras, I. 193.\n\n  Jamshaspians, a sect, I. 193.\n\n  Janaka, king of Mithila, a legend of him, II. 255, 256, 261 to 266.\n\n  Jana loka, one of the fourteen spheres, II. 12\n    \u2015\u2015region of the sons of Brahma, _ibid._ n. 5.\n\n  Jangaman, sect of Hindus\u2015\u2015their belief, II. 218.\n\n  Jangrangh\u00e1chah, master of Jamasp\u2015\u2015writes to Gushtasp\u2015\u2015disputes with\n  Zardusht, I. 276\n    \u2015\u2015adopts his faith, 277.\n\n  Jani (Gosain), founder of a sect of Vaichnavas, II. 234.\n\n  J\u00e1pa, a rite of the Hindus, II. 55\n    \u2015\u2015muttering prayers, 126.\n\n  Jarudiyat, a branch of the Zaydiyat, II. 363 n. 1.\n\n  Jasa, a Brahman, in whose house the Kalki-avatar is to take place,\n  II. 24.\n\n  Jashen Sudah, a work of Mobed Hushyar, I. 72.\n\n  Jashn i-Sadah, \u201cfestival of Sadah,\u201d work of Mobed Hoshyar, I. 112.\n\n  Jata Karma, a rite of the Hindus, II. 55 and n. 2.\n\n  _J\u00e1ti_, \u201cfutile argument,\u201d II. 209\n    \u2015\u2015twenty-four enumerated, _ibid._ n. 4.\n\n  Jats, a low class of Hindus, II. 112\n    \u2015\u2015a short account of them, 270 n. 1.\n\n  Javedan Khirad, book ascribed to Jemshid, I. 32 n. 145 n.\n\n  Jaya diva, a R\u00e1m\u00e1nandi, author of a mystical poem upon Krichna and\n  Radh\u00e1, II. 180 n. 1, 182 n. 1.\n\n  J\u00e1yakar\u00ed, philosophers, attached to temporariness, III. 308.\n\n  Jazbet, \u201cattraction,\u201d III. 294 n. 2.\n\n  Iblis, \u201cSatan,\u201d II. 347 n. 1\n    \u2015\u2015ordered to adore Adam, III. 8 n. 2, 9 n.\n    \u2015\u2015the power of imagination, 146.\n\n  Ibn Makan\u00e2 Saheb-i-Mah Kashgher, III. 80, 210.\n\n  Ibrahim (Mulla), a zealous adherent to the creed of the Shi\u00e2hs,\n  II. 364.\n\n  Idris (or Enoch, see Hermes), III. 106 n. 1.\n\n  Jehan Ara, epitome of the History of Persia, I. 31.\n\n  Jelal Bokhari (Said), III. 256 n. 1.\n\n  Jelal-eddin, sultan of Khorazm and other provinces, retires before\n  Jangis Khan, II. 449 n.\n    \u2015\u2015gains two battles over the Moghuls\u2015\u2015flies towards the Indus\u2015\u2015is\n      overthrown in a battle on that river\u2015\u2015destroys his whole family,\n      and passes the river, III. 117 n. 1.\n\n  Jel\u00e1l-eddin, son of Miy\u00e1n Bayezid, III. 42\n    \u2015\u2015succeeds to his father\u2019s dignity, _ibid._\n    \u2015\u2015brought before the emperor Akbar\u2015\u2015flies\u2015\u2015takes Ghizni\u2015\u2015cannot\n      maintain himself, 43\n    \u2015\u2015is defeated and killed, 44.\n\n  Jelal-eddin Bokhari, founder of a sect, II. 226 n. 2.\n\n  Jel\u00e1l-eddin Hassan, ben Muhammed, ben Hassan, the sixth ruler of the\n  Alamutians, II. 446 n. 2\n    \u2015\u2015date of his death, 447.\n\n  Jel\u00e1l-eddin Rum\u00ed (Mawlana), the most celebrated mystical poet of the\n  Orient, III. 123 n. 4.\n\n  Jelal-eddin Rum\u00ed (Mawlana), disciple of Mohi-eddin, III. 234 n. 1.\n\n  Jelalian, a sect of Muhammedans, II. 226, 227, 228; III. 256 n. 1.\n\n  Jem\u00e1l-eddin m\u00e1taher, writer upon prophecy and unity, II. 379.\n\n  Jem\u00e1lian, a sect, III. 256.\n\n  Jemshid, king and prophet, I. 30, 31\n    \u2015\u2015a law of his quoted, 73\n    \u2015\u2015son of Tahm\u00faras, 88\n    \u2015\u2015his sentiments expressed to Abtin, 194.\n\n  Jemshid, author of many philosophical works, 195.\n\n  Jengis Khan, dates of his birth and death, I. 160 n. 1; III. 113 and\n  n. 1, 119 n.\n    \u2015\u2015destroys the dominion of the Seljuk dynasty, II. 449 n.\n    \u2015\u2015divides his empire before his death, _ibid._\n    \u2015\u2015worshipper of the stars, III. 112\n    \u2015\u2015subject to trances and epileptic fits\u2015\u2015particulars relative to\n      them\u2015\u2015practises divination by means of combs, 113\n    \u2015\u2015made prisoner, recovers his liberty, 114\n    \u2015\u2015is just and equitable, _ibid._\n    \u2015\u2015appoints his successor, 115\n    \u2015\u2015his last advice to his sons, 118, 119\n    \u2015\u2015duration of his dynasty, 121 n. 1.\n\n  Jeresht, the fourteenth Nosk of the Zand-Avesta, its contents, I. 274.\n\n  Jerm\u00e1ghun, a general of Oktayi Khan, sent with a force against\n  Jelal-eddin, king of Khorassan, whom he defeats, III. 116, 117.\n\n  Jermshar, name of Jemshid, I. 31 n.\n\n  Ihhr\u00e1m, \u201cpenetential veil,\u201d III. 257 n. 1.\n\n  Ihtilam, how interpreted by the Ism\u00e2ilahs, II. 408 n. 2.\n\n  Jin, \u201cspirits of fire,\u201d III. 236.\n\n  Jit\u00e8ndriya, \u201cwho has subdued the senses,\u201d II. 239.\n\n  Ijtihad, \u201crational dialectics,\u201d II. 378 n. 2.\n\n  Jiva, \u201clife,\u201d II. 123, 124.\n\n  Jiv\u00e1nasp, son of S\u00e1s\u00e1n, resides in Kabulistan, I. 276 n. 2.\n\n  J\u00edvat\u00e1tma, \u201cthe vital principle, or spirit,\u201d II. 92.\n\n  Ilah\u00edah, followers of the religion of Akbar, III. 48.\n\n  Ilam-eddin, named Buzin-Khan (Hakim) built Vizirabad, a town, II. 194.\n\n  Ilh\u00e1m, \u201cinspiration,\u201d III. 174 n. 1.\n\n  Im\u00e1m, Im\u00e1mat, a religious dignitary, and office\u2015\u2015conditions thereof,\n  II. 362, 363\n    \u2015\u2015twelve Im\u00e1ms, enumerated, 367, 368 n. 1\n    \u2015\u2015their prohibitions of science, 375\n    \u2015\u2015instructions, 376\n    \u2015\u2015seven Im\u00e1ms of the Ism\u00e2ilahs, 400; III. 172, 173.\n\n  Im\u00e1nah (The), a class of Muhammedan sectaries, II. 388; III. 12.\n\n  Im\u00e1miyat \u00e2sul\u00edn, a sect, II. 385.\n\n  Imbal, a fort in Khazazm, surrenders to the besieging Moghuls for\n  want of water, at the very moment of a heavy fall of rain, III. 120.\n\n  Imkan, \u201cpossibility,\u201d III. 141\n    \u2015\u2015four sorts of it, _ibid._ n. 1.\n\n  Jnana skandha, \u201cpersonality,\u201d II. 197.\n\n  Jn\u00e1nam uttamam, \u201cthe highest state of beatitude,\u201d II. 95.\n\n  Jn\u00e1ni, possessor of the Vedanta science, II. 96.\n\n  Jn\u00e1nindra, particular class of Jnanis, II. 103.\n\n  Jnapti skandha, \u201cthe knowledge of animal nature,\u201d II. 198.\n\n  Indra, \u201cthe window of life, the passage of the soul,\u201d where placed,\n  II. 154.\n\n  Indra, regent of the East (Purva) II. 219.\n\n  Indrazahar\u00e1yog Vasishta, name given to the instructions of Vasishta\n  to Rama, II. 28.\n\n  Indriya, \u201cexterior senses,\u201d II. 204\n    \u2015\u2015six senses, 206.\n\n  Insan Kam\u00edl, \u201cthe perfect man,\u201d III. 276 n. 2.\n\n  J\u00f3li handi, a sect, II. 128.\n\n  Jog-Vasishta (also Yog-vasishta, and Vasishta-yog), name given to\n  Vasishta\u2019s instructions to Rama, II. 28, 96, 256, 268.\n\n  Joneid Abu \u2019l Kasem, III. 273 n. 1.\n\n  Jones (sir William), denies the authenticity of Zoroaster\u2019s works\n  published in French, I. 223 n.\n\n  Jorjani, author of the Commentary upon the Mewakif, II. 323.\n\n  Jorjan\u00ed, author of Definitions, quoted, III. 141 n. 1, 174 n. 1, 224\n  n. 1, 229 n. 2, 230 n. 1, 231 n. 2, 239 n. 2, 276 n. 2.\n\n  Jourdan (Am.), translator of a work of Mirkhond, II. 423.\n\n  Iradet, a mystic term of the Druses, III. 64 n. 2\n    \u2015\u2015other definitions of it, 224 n. 1.\n\n  Iraj, son of Feridun, permits destructive animals to be eaten, I. 74.\n\n  Is\u00e1na, the north-east region\u2015\u2015regent between the north and east, II.\n  35, 219 n. 1.\n\n  Is\u00e1p\u00facha, worship of God, II. 126.\n\n  Isfandarmend, Isfandarmaz, name of an angel and a month, I. 61, 62\n  and n. 230\n    \u2015\u2015gives benedictions and instructions to Zardusht, 242.\n\n  Isfandamaz-jah, the third additional day of the Persian year, I. 62 n.\n\n  _Isfendiar_, son of king Gusht-asp\u2015\u2015promoter of fire-worship, I. 50,\n  88\n    \u2015\u2015his history and death, 191 n. 1\n    \u2015\u2015receives one grain of the hallowed pomegranate from Zardusht,\n      and becomes brazen-bodied, 260\n    \u2015\u2015allegories ascribed to him, 363, 364, 365, 366\n    \u2015\u2015a prisoner in the fort Gambadan, 371.\n\n  Isha\u00eea (Isaiah), the Hebrew prophet, quoted, II. 298, 306, 307.\n\n  Ish\u00e1ret, \u201cIndications,\u201d title of a work, III. 218 n. 3.\n\n  Ishmata, one of the five failings, II. 120.\n\n  Ishrak Shuhab uddin Maktul (Shaikh), his works translated into\n  Persian, I. 122.\n\n  Ishrakian, \u201cPlatonists,\u201d I. 83.\n\n  Ishtam, \u201csacrifice, oblation,\u201d II. 155 n. 4.\n\n  Iskander (Alexander), seeks the fountain of life, I. 57, 68 and n. 1\n    \u2015\u2015explanation of this allegory, _ibid._\n\n  Islam, the Muhammedan faith, II. 322\n    \u2015\u2015its principal part, 341 to 357, 355.\n\n  Ism\u00e2il (Im\u00e1m), son of Jafr sadik, II. 297, 398 n.\n    \u2015\u2015his disappearance\u2015\u2015different versions about it, 398, 399.\n\n  Ismail B\u00e9g, a follower of Mazdak\u2019s faith, I. 378.\n\n  Ism\u00e2il Isfahani (Mulla), III. 297.\n\n  Ismail Safavi, king of Persia, his system with regard to hereditary\n  dignity, I. 163.\n\n  Ismail Sufi, of Ardistan, a descendant from Musa, I. 52 n. 200.\n\n  Ismail S\u00fafi (Mulla) of Isfahan, quoted, II. 52.\n\n  Ism\u00e2iliah (The), II. 397, 399 n. 1\n    \u2015\u2015acknowledge the legitimate succession from J\u00e2fir to his son\n      Ism\u00e2il, 399 n. 1\n    \u2015\u2015their creed, 400 to 404 (see Batenian)\u2015\u2015different names given to\n      the Ism\u00e2ilahs, 421 n. 1\n    \u2015\u2015duration of their existence, and overthrow by Hol\u00e1gu, 450 n.\n    \u2015\u2015remains of this sect in Persia and India, _ibid._ n.\n\n  Isr\u00e1fil, an angel, his function, II. 337\n    \u2015\u2015one of the powers of the sun, III. 145.\n\n  Istakhar, town of Persia, I. 48 and n. 8.\n\n  Istid\u00e1d, \u201cdisproportion,\u201d III. 233.\n\n  Istidlal, \u201cthe arguers,\u201d a sect, II. 390\n    \u2015\u2015once called Mash\u00e1yin, _ibid._ n. 4.\n\n  Istidr\u00e1j, \u201ca sort of miracle,\u201d III. 274 n. 1.\n\n  Istinsak, \u201cwashing the nostrils,\u201d III. 259.\n\n  Istinsar, \u201cdrawing up water through the nostrils,\u201d III. 259.\n\n  Isv\u00e1ra, \u201cthe necessary being,\u201d II. 123.\n\n  Ita ahu Virio, a form of prayer, I. 313 and n. 1, 319, 321.\n\n  Itl\u00e1f sarf, \u201cabsolute excellence,\u201d III. 283.\n\n  Juj\u00ed, son of Jengis Khan, the countries destined to him by his\n  father enumerated\u2015\u2015dies before his father, III. 116 n.\n\n  Jush, or Gush, angel presiding over the fourteenth day of every month,\n  I. 62 n.\n\n  Justin, I. 33 n. 1.\n\n  Jyotisha, \u201castronomy,\u201d II. 65 n. 1, 165.\n\n  Jyotish toma, \u201csacrifice of four goats,\u201d II. 82, 83.\n\n  Ized, explained, I. 95 n.\n\n  Ized Dahman, a celestial being, who blesses the just man and\n  conducts his soul to heaven, I. 258 n.\n\n  Izeshn\u00e9, the Pehlvi name of a work, part of the Zand-Avesta, I. 225 n.\n    \u2015\u2015translated into French, 226 n.\n    \u2015\u2015explained, 316 n.\n\n\n  K.\n\n  K\u00e2bah, holy temple of Mecca, by whom built, I. 47 n.; II. 409 n. 2\n    \u2015\u2015frequently mentioned as the Kiblah of the Muhammedans, see Kiblah.\n\n  Kabir, a disciple of R\u00e1manandr\u00e1, II. 186 n. 2\n    \u2015\u2015a Vairagi\u2015\u2015his first meeting with his master, 187 to 188\n    \u2015\u2015some of his speeches, 189\n    \u2015\u2015his charity, 190\n    \u2015\u2015after his death Hindus and Muhammedans claim his burial, 191\n    \u2015\u2015his corpse disappears, _ibid._ n. 1.\n\n  Kacha, son of Vrihaspati, his legend, II. 225 n. 1.\n\n  Kadariah, Kadarian, a Muhammedan sect, II. 325 n. 1, 353 n. 1.\n\n  Kadr, \u201cGod\u2019s particular will,\u201d II. 352 n. 1, III. 233.\n\n  Kaf, a fabulous mount, II. 260 n. 2; III. 249 n. 1 (see Alburz).\n\n  Kafris, called Kafer Kat\u00f3riz, a tribe from Kabulistan, III. 301.\n\n  Kahgyur, one of the principal religious works of the Tibetans,\n  II. 291 n. 2.\n\n  Kah Zand, \u201clittle Zand,\u201d I. 352, 353.\n\n  Kajak, name of God with the Tibitans, II. 289 n. 1.\n\n  K\u00e1im mak\u00e1m, \u201cvice regent,\u201d III. 203.\n\n  Kai-Ka\u00fas, the second king of the Kayan dynasty, his epoch, I. 52 and\n  n. 5\n    \u2015\u2015his attempted ascent to heaven and downfall explained, 56.\n\n  Kai Kh\u00fasro, king and prophet, I. 30, 163\n    \u2015\u2015resigns the crown\u2015\u2015disappears suddenly, 192 n.\n    \u2015\u2015kills Afrasiab, II. 130 n. 1\n    \u2015\u2015lives still, by means of a peculiar mode of breathing, 136.\n\n  Kai Kobad, son of Zab, I. 88.\n\n  K\u00e1\u00ed Nish\u00edn, brother of Kai-K\u00e1us, interprets the adventure of his\n  brother, I. 56\n    \u2015\u2015son of Kai Kobad, 88.\n\n  Ka\u00edvan azar, a fire-temple, I. 47.\n\n  Kakak (Ibrahim), founder of a sect, his life, conduct, speech,\n  II. 229, 230.\n\n  Kakan, a sect founded by Ibrahim Kakak, II. 229.\n\n  K\u00e1la-dek (Kalad\u00edya), peculiar rite of the Sactians, II. 155.\n\n  Kalem, \u201cscholastic theology,\u201d definition thereof, II. 327 n. 2,\n  375 n. 1.\n\n  Kalian Bharati, a Sanyasi, his account of Shah Abas, king of Persia,\n  II. 146, 147.\n\n  Kalinga, name of a province in India, II. 3.\n\n  Kalinga, a city, in which is the temple of the tortoise, II. 70.\n\n  Kali\u015bakha, sacred tree, II. 80.\n\n  K\u00e1la-skandha, _ibid._ n. 6.\n\n  Kali Warastah (Im\u00e1m), \u201cthe Humble,\u201d his verses quoted, I. 138.\n\n  Kaliyug, the fourth age of the Hindus, II. 24\n    \u2015\u2015when it begins, _ibid._ n. 1\n    \u2015\u2015its fixed duration, 48.\n\n  Kalki-Av\u00e1tar, the tenth Av\u00e1tar of Vichnu, II. 24\n    \u2015\u2015when to take place, _ibid._\n\n  Kalpa, a part of the Vedas, on ceremonies, II. 65 n. 1.\n\n  K\u00e1mada, sexual love, II. 154.\n\n  Kam\u00e1l, a distinguished Vah\u00e1di, killed by Ab\u00e1s, III. 23, 24.\n\n  Kam\u00e1l eddin, son of Miyan B\u00e1yezid, III. 42.\n\n  Kamer (the moon), the son of Atri, the Sage, II. 39\n    \u2015\u2015bears the title of superior wisdom, III. 200, 201\n    \u2015\u2015a mixed light with a particular property, 202\n    \u2015\u2015the seal of perfection, 244.\n\n  Kam-hibdas, a sect, II. 128.\n\n  K\u00e1m J\u00f3\u00ed, a follower of the Samradian doctrine\u2015\u2015verses of his quoted,\n  I. 200.\n\n  Kamk\u00e1r, an ascetic of the Samradian sect, I. 197\n    \u2015\u2015author of a treatise containing amusing anecdotes, 198\n    \u2015\u2015examples of them, _ibid._ 199, 200.\n\n  Kamran (Hakim), of Shiraz, performs a supposed miracle, I. 117.\n\n  Kamran of Sh\u00edraz (Hakim), relates a speech of Chatur Vapah, II. 145.\n\n  Kamran, of Shiraz, a Peripatetic, III. 205\n    \u2015\u2015his erudition\u2015\u2015conduct, 206, 207\n    \u2015\u2015death\u2015\u2015burial, 208\n    \u2015\u2015his opinions, 211, 216\n    \u2015\u2015his behavior towards another sect, 217\n    \u2015\u2015the books which he read with his disciples, 217, 218, 219.\n\n  Kamus, a Khodayi (merchant), I. 201.\n\n  Kanesh bhat, a Jn\u00e1nindra, II. 107.\n\n  Kanigaram, a place on the borders of Kandahar, III. 28.\n\n  Kant\u00b4a, wind-pipe, II. 132.\n\n  Kapal-\u00e1san, a particular rite of devotion, I. 123.\n\n  Kar, a class of Sany\u00e1sis, II. 139.\n\n  K\u00e1rana, \u201ccause,\u201d II. 17.\n\n  K\u00e1rana sarira, \u201cthe original frame,\u201d II. 177 n.\n\n  Karankab\u00e1nta, a Dakhani word for a sacred tree, II. 80.\n\n  Karany\u00e1ksha, a demon, carries the earth under water, II. 20.\n\n  Kargi, a Telinga word for the Sanscrit Durva, sacrificial grass,\n  II. 80.\n\n  Karkh, a quarter of Baghd\u00e1d, II. 490 n. 2.\n\n  _Karm\u00e1h_, Saturn\u2019s stay in each mansion of his orbit, I. 27.\n\n  Karmah hormuzi, Jupiter\u2019s stay in each mansion of his orbit, I. 27.\n\n  Karmatians, a sect, founded by Hamadan, surnamed Karmata, II. 421 n. 1.\n\n  Karsal, a Saturnian year, I. 27.\n\n  Karsal hormuzi, Jupiter\u2019s period, I. 27.\n\n  Karun, Korah, the cousin of Moses, according to the Muhammedans, III.\n  70 n. 1.\n\n  Karuna, \u201ctenderness, pity,\u201d II. 121.\n\n  K\u00e1sam Khan, quoted, III. 203.\n\n  Kaseb, \u201cacquisition,\u201d II. 353 n.\n\n  Kashef m\u00e2ni, \u201cinner revelation,\u201d III. 274.\n\n  Kashef ul mahjub, \u201cthe revelations of the veiled Being,\u201d III. 265.\n\n  Kashef suri, \u201cexterior revelation,\u201d III. 274.\n\n  Kashial, a place in the mountains of Kashm\u00edr, inhabited by a\n  particular sect, their customs, II. 244.\n\n  K\u00e1shm\u00e1r, Kichmar, town in Khorassan, where is Zardusht\u2019s\n  cypress-tree, I. 280 n. 306 and n. 3.\n\n  Kashti, \u201csacred girdle,\u201d I. 297\n    \u2015\u2015description of it, _ibid._ n. 314.\n\n  Kasimirsky, translator of the Koran into French, quoted, III. 72\n  n. 1.\n\n  Kasur, its mystical signification, III. 159, 162.\n\n  Ka\u015byapa, a sect, II. 128.\n\n  Katha, Krishna\u2019s advice to Arjuna, II. 96.\n\n  Kavi-\u015bastra, \u201cpoetics,\u201d II. 165.\n\n  Kawser, a river of paradise, II. 344 n. 1\n    \u2015\u2015in Gabriel\u2019s heavenly mansion, a source like wine, III. 190 n. 1.\n\n  Kayastha, the writer cast, belonging to the fourth class among the\n  Hindus, II. 114 n. 1.\n\n  Kayomors, name equivalent to Gilshah, etymology of both names, I. 29 n.\n    \u2015\u2015son of Y\u00e1san Ajam, 88.\n\n  Ka\u017aa, God\u2019s universal judgment, II. 352 n. 1; III. 233.\n\n  Kazil Saruk, a general of Malikshah, besieges M\u00famin-\u00e1bad, a fort of\n  the Ism\u00e2ilah, his army disperses, II. 437.\n\n  Kazl-bash, \u201cred-head,\u201d name given to the Persians by the Turks, I.\n  160 n. 1.\n\n  Kazvin, town of Persia, II. 172.\n\n  Kchatriyas, the second class of the Hindus, their destination, II. 48\n    \u2015\u2015what they are to learn\u2015\u2015to perform, 78.\n\n  Ker\u00e1met, \u201cprodigy,\u201d III. 173 n. 2.\n\n  Keramiah, Keramian, a Muhammedan sect, II. 331.\n\n  Ker\u00e1t, \u201cchanting,\u201d III. 260.\n\n  Kera-Tabitian, the inhabitants of Tibet, their religion, II. 289, 292.\n\n  Kerb, \u201cproximity,\u201d III. 294 n. 1.\n\n  Kerbela, town, sepulchre of Im\u00e1m Husain, I. 117\n    \u2015\u2015its ancient name, 51.\n\n  Kerges, a fabulous bird, I. 36 n. 1.\n\n  Kerimd\u00e1d, son of Jel\u00e1l eddin, son of B\u00e1yezid, delivered up to his\n  enemies and put to death, III. 47.\n\n  Kermabah, place of resort for the Persian kings, III. 107 n. 2.\n\n  Kersi, the throne of God, the crystaline heaven, II. 346.\n\n  Kesayi Tivari, a Brahman of Benares, settled at Lahore, II. 90.\n\n  Kesesrob, the tenth Nosk of the Zand-Avesta, its contents, I. 273 n.\n\n  Khadij\u00e1, Muhammed\u2019s wife, II. 300, 398 n.\n\n  Khadira (Khandira), sacrificial wood, II. 80.\n\n  Khaibar, a town in the Arabian province of Hejaz, III. 51 n. 2.\n\n  Khair al Bian, a book of the Roshenian, III. 44.\n\n  Khair eddin, son of B\u00e1yezid, III. 42 n. 1.\n\n  Kh\u00e1kani (Hakim), quoted, III. 14, 168.\n\n  Kh\u00e1ki, merchant of the Shidabian sect, I. 207.\n\n  Kbala, quitting and reassuming the body at pleasure, I. 86.\n\n  Khal\u00e2, \u201cdivesting,\u201d a term of the Ism\u00e2ilahs, II. 406.\n\n  Khaled, son of Valid, and general of Abu bekr, defeats the army of\n  Musaylima, who is killed, III. 4 n. 1.\n\n  Kharchang (Crab), constellation which the Persian astronomers\n  represented by a tortoise, II. 19.\n\n  Khatar hari, a sacred tree, II. 80.\n\n  Khashar, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Khatem, \u201cthe seal,\u201d III. 244.\n\n  Kherka, the patched coat of ascetics, II. 228.\n\n  Khesht, the twelfth Nosk of the Zand-Avesta, its contents, I. 274 n.\n\n  Khizr (Elias), discovers the fountain of life, I. 57 n. 2, 58 n. 1.\n\n  Khod\u00e1d\u00e1d (Mobed), founder of a sect, his opinion, I. 201.\n\n  Khoda Jai (Mobed), quoted, I. 76\n    \u2015\u2015disciple of Azar Kaivan\u2015\u2015his attainments and austerities, 118\n    \u2015\u2015author of a Commentary upon Ka\u00edv\u00e1n\u2019s poems\u2015\u2015his death, 119.\n\n  Khodaiyan, a sect, followers of Mobed Khod\u00e1d\u00e1d, I. 201.\n\n  Khogiah Shams eddin Muhammed, III. 217 n. 1.\n\n  Khur, angel presiding over the 11th day of every month, I. 62 n.\n\n  Khurastar, noxious animals, I. 292.\n\n  Khurdad, name of an angel and a month, I. 61, 62 n.\n    \u2015\u2015gives benedictions and instructions to Zardusht, 242\n    \u2015\u2015appears in Gushtasp\u2019s palace, 257.\n\n  Khurramiah, a name of the Ism\u00e2ilahs, II. 421 n. 1.\n\n  Khurshid chehar, one of Zardusht\u2019s three sons, I. 293 n. 1.\n\n  Khurshid P\u00e1yah, the solar sphere, I. 289.\n\n  Khushnudi namah, certificate of good behaviour, I. 176.\n\n  Kia Buzerk umid, successor to Hassan Sabah in Alamut, II. 436, 441\n    \u2015\u2015his conduct, 442\n    \u2015\u2015duration of his reign, _ibid._ n. 1.\n\n  Kiblah, that part, or object, to which people direct their face in\n  prayer, I. 33 n.\n    \u2015\u2015term frequently used in the whole work.\n\n  K\u00edk Khan, of the family of Chaghat-Khan, proves his love of\n  practical justice, III. 119, 120.\n\n  Kimi\u00e1yi S\u00e2adet, \u201calchymy of felicity,\u201d a work of Ghaz\u00e1li,\n  recommended for perusal in Akbar\u2019s ordinances, III. 123.\n\n  Kiranya Kashipu, a demon slain by Vichnu, II. 21.\n\n  Kirfah, \u201cgood deeds,\u201d I. 311, 313 and n. 2.\n\n  _Kimna_, a form of prayer, I. 325 and n. 1, 331.\n\n  Kis\u00e1lihazza, place of pilgrimage in Kachmir, II. 166.\n\n  Kishtovar, a town in Lahore, II. 108 n. 1.\n\n  Kitabal Jafr, III. 234 n.\n\n  Kleuker (John Frederic), translated the Zand-Avesta, from French\n  into German, with Comments, I. 223 n.\n\n  Knef, the good principle of the Egyptians, III. 106 n.\n\n  Kobad, the eighteenth king of the Sassanians, supports the prophet\n  Mazdak\u2015\u2015expelled from Persia, recovers the throne, I. 193 n. 1.\n\n  Koheli, a tribe of Kchatriyas, II. 194.\n\n  Kohistan (Khorassan), one of the principal seats of the Eastern\n  Ism\u00e2ilahs, II. 423.\n\n  Koran (The), quoted, II. 331, 333\n    \u2015\u2015declared the summary of four sacred books, 340\n    \u2015\u2015quoted, 354, 358, 371, 396 n. 1, 400 n. 1, 454; III. 8 n. 2, 68\n      n. 1, 72, 79 n. 2, 88 n. 1, 101 n. 5, 146, 149 n. 1, 150, 155, 159\n      n. 1, 161, 166, 212 n. 1, 234, 253, 271, 274 n. 1, 290.\n\n  Kosh\u00e1, sheaths constituting the subtile frame of the rudimental\n  body, II. 177 n.\n\n  Kote, equal to ten millions, II. 35.\n\n  Krichna-Av\u00e1tar, the eighth Av\u00e1tar of Vichnu, II. 24.\n\n  Krichna, a Kchatriya, II. 24\n    \u2015\u2015when he appeared, _ibid._\n    \u2015\u2015has 16,000 wives\u2015\u2015explanation of it, 31, 32, 183.\n\n  Krichna paksha, the dark half of a month, II. 18.\n\n  Krita yugam, the age of the righteous, III. 47 n. 1, 50 n.\n\n  Kufah (town), burial-place of the Im\u00e1m Abu Hanifah\u2015\u2015its\n  fire-temples, I. 51, 52.\n\n  _Kular_, a Dakhani word for the Indian fig-tree, II. 80.\n\n  Kumbi, cultivator, II. 78.\n\n  Kunda, sacrificial hole or pit in the ground, II. 79.\n\n  Kundeli, snake\u2015\u2015a vein of the human body, II. 134.\n\n  Kund\u00edzh-h\u00fakht, temple erected by Zohak, I. 50.\n\n  Kunti, wife of Pandu, II. 67 n. 4.\n\n  Kurban, \u201csacrificing,\u201d III. 262.\n\n  Kurbet, proximity to God, III. 29, 36, 37.\n\n  Kurma-Av\u00e1tar, tortoise Av\u00e1tar, II. 18.\n\n  Kurutaman, paradise, I. 290.\n\n  Kusa, sacrificial grass, II. 79.\n\n  Kushnuman, a short prayer, I. 332 and n. 1.\n\n  Kutwal, police-officer, or inspector\u2015\u2015instructions for his conduct,\n  III. 132 to 136.\n\n  Kuvala lotus, birth of Brahma, II. 16.\n\n  Kuv\u00e8ra, regent of the North (uttara), II. 219.\n\n\n  L.\n\n  Lab\u00edd, one of the seven Arabian poets, whose poems were suspended in\n  the temple of Mecca, III. 65 n. 1.\n\n  Lachmana, brother of Rama-chandra, II. 36.\n\n  Lahjan, a town in the province of Gilan, III. 141 n. 3.\n\n  Lajard (Felix), member of the French Institute, quoted, I. 293 n.\n\n  L\u00e1li, translator of a work of Jamasp, I. 112.\n\n  Lamas, \u201cpilgrims,\u201d their customs, II. 291.\n\n  Lamiser, a fort taken by the Ism\u00e2ilahs, II. 439\n    \u2015\u2015destroyed by Hol\u00e1gu, 449 n.\n\n  Lanka (Ceylon), II. 23\n    \u2015\u2015a fort, built of golden ingots, _ibid._\n\n  Larang, name of the Divinity, I. 86.\n\n  L\u00e1r\u00e1sun, place of pilgrimage in Kachmir, II. 166.\n\n  Lashk\u00e1r Nav\u00eds, \u201carmy-registrar,\u201d I. 156.\n\n  Lassen (Christian), maintains the genuineness and antiquity of the\n  Zand language, I. 223 n.\n\n  Lawh-i-Mahf\u00faz, \u201cthe tables of destiny,\u201d III. 283.\n\n  Leibnitz, quoted, III. 240 n. 2.\n\n  Leo X. Pope, III. 208 n.\n\n  Leyden (John), quoted, II. 246, 247 n.; III. 42 n. 47, 48.\n\n  Lim Sar, \u201cdwelling on high,\u201d I. 151.\n\n  Linga, \u201cvirile organ,\u201d II. 152 n. 3\n    \u2015\u2015naked rudiment of the body, 177 n.\n\n  Linga purusha, visional subtile body, II. 178 n. 1.\n\n  Linga sarira, \u201cvisional body,\u201d II. 177.\n\n  Lord (Henry), traveller in the East, I. 225 n.\n\n  Lohrasp, son of Arvand, I. 88\n    \u2015\u2015cured of a malady, and converted, by Zardusht, 255\n    \u2015\u2015imprisons Isfendiar, 191 n. 1\n    \u2015\u2015supposed length of his reign, 278 n.\n    \u2015\u2015is killed in battle, 371.\n\n  Lubhani, author, quoted, II. 193.\n\n  Lulies, public women in Persia, I. 118 n. 1; II. 70.\n\n  Lunch\u00eeta-k\u00e9\u015ba, \u201chair-pluckers,\u201d a class of Buddhists, II. 212 n. 2.\n\n  _Lunugi_, \u201cUnitarians among the Jatis,\u201d a class of Buddhists, II. 213.\n\n  Lycophron, quoted, 112 n.\n\n\n  M.\n\n  Ma\u00e2d, \u201cresurrection,\u201d III. 278.\n\n  M\u00e2aviah Ebn Abi Safian, II. 356\n    \u2015\u2015a short account of him, 358 n. 1, 361\n    \u2015\u2015collector in Syria, III. 55.\n\n  Mabzad, son of Gurg\u00edn, although a lunatic, maintained in the\n  government, I. 163.\n\n  Mach\u00e1, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Macrobius, quoted, I. 205.\n\n  Mada, \u201cjoy, pleasure,\u201d II. 121.\n\n  Mad\u00e1rian, a sect, II. 223.\n\n  Madhu Ach\u00e1ris, a class of the worshippers of Vichnu, II. 179.\n\n  Madhw\u00e1charya, founder of the sect of Brahma Samprad\u00e1yis, II. 179 n.\n  1, 181 n. 2.\n\n  Madhur, a descendant of Gurgin, becomes a lunatic, I. 163.\n\n  Mafid (Shaikh), founder of a system of scholastic theology, II. 379,\n  380.\n\n  Magi, see Mobed, I. 17 n.\n\n  Mah (the moon), represented as a man, I. 40.\n\n  Mah, angel presiding over the twelfth day of every month, I. 62 n.\n\n  M\u00e1h-ab, brother of Mihrab, I. 173\n    \u2015\u2015resigns his person to servitude for another slave, 144.\n\n  Maha \u00e1sana, peculiar mode of sitting, II. 134.\n\n  Mah\u00e1-atma, a distinguished class of Jat\u00eds, II. 213\n    \u2015\u2015the miraculous power of one of them instanced, 214.\n\n  Mahabad, first king, I. 15\n    \u2015\u2015his acts, 16, 17.\n\n  M\u00e1h\u00e1bad, place of pilgrimage, II. 166.\n\n  Mahabadas, fourteen kings, I. 21.\n\n  M\u00e1h\u00e1b\u00e1dian dynasty, its duration, I. 14.\n\n  Mahabet Khan, III. 216.\n\n  Mah\u00e1bharat, poem, quoted, II. 42, 67 n. 2.\n\n  Mah\u00e1bharat, translated by Abul Fazil, III. 101\n    \u2015\u2015quoted, 110, 111.\n\n  Mahad\u00e9o (Siva), with a serpent round his neck, II. 32, 217\n    \u2015\u2015what it means\u2015\u2015what his attribute of destroyer, 32\n    \u2015\u2015proceeds from the navel of V\u00edchnu\u2015\u2015eight-faced,\n      eight-armed\u2015\u2015rides upon a bull\u2015\u2015dressed in an elephant\u2019s skin,\n      rubbed with ashes, 217\n    \u2015\u2015three-eyed, _ibid._\n\n  Mahadeo, a Saktian, sitting upon a dead body, II. 159.\n\n  Maha jy\u00f3ti, \u201cgreat light,\u201d II. 235.\n\n  Mahakah, \u201cassertors of truth,\u201d a class of Muhammedan theologians,\n  II. 380.\n\n  _Maharloka_, one of the fourteen spheres, II. 12\n    \u2015\u2015its situation, _ibid._ n. 4.\n\n  Mah\u00e1sebi, a learned Muhammedan, II. 329 n. 2.\n\n  Maha Singh, son of Bahader Singh, the Raja of Kishtov\u00e1r, disciple of\n  Hara Ramapuri, II. 108, 109.\n\n  Mah\u00e1 tala loka, one of the fourteen spheres, II. 12\n    \u2015\u2015an infernal region, _ibid._ n. 12.\n\n  M\u00e1hatap indra, a Jnanindra, II. 107.\n\n  _Mahat tatwam_, \u201cessential nature,\u201d II. 10\n    \u2015\u2015whence it proceeded, 13 and n. 5.\n\n  Mah-azar, a fire-temple, I. 47.\n\n  Mahdi, \u201cguide,\u201d I. 130 n. 1\n    \u2015\u2015title of the twelfth Im\u00e1m, II. 383.\n\n  Mah-dinah, ancient name of Medina, I. 51.\n\n  Mah\u00e9sh, see Siva, II. 4.\n\n  Mah-gah, old name for Mecca, I. 48.\n\n  Mahin-azar, name of a fire-temple, I. 52.\n\n  Mahir Chand, a goldsmith, disciple of Akamnath, II. 116.\n\n  Mahisha Asura, a demon, under the form of a buffalo, killed by\n  Durga, II. 163.\n\n  M\u00e1hlad, a governor of Khorassan\u2015\u2015orders his head to be cut off by\n  the son of a man whom he had unjustly put to death, I. 159.\n\n  Mahmud (Shaikh), quoted, II. 191.\n\n  Mahmud, son of Malik Shah\u2015\u2015his contest with his half-brother,\n  Barkiarok, II. 437 n. 1.\n\n  Mahmud of Ghiznah, son of Sebek teghin, the founder of his dynasty,\n  I. 197 and n. 1.\n\n  Mahmud Beg Tim\u00e1n, disciple of Farzanah Bahram, a seer of one\n  God\u2015\u2015his treatment of a wounded dog, I. 135\n    \u2015\u2015his devotion, 136.\n\n  Mahmud Sabak teghin, founder of the dynasty of the Ghasnavis,\n  persecutor of Avisenna, II. 170 n. 1.\n\n  Mahmud Shebisteri, I. 82; III. 225 n. 1, 237 n. 3.\n\n  Mahmud Tarabi, head of a sect, III. 12 n. 1.\n\n  Mahna, name of a vein, II. 132.\n\n  Mah P\u00e1yah, lunar sphere, I. 289.\n\n  Mahs, mark of a man\u2019s former state, III. 20.\n\n  Mahsan Khan ghazi, a Moghul chief, defeats Miyan B\u00e1yazid, III. 41,\n  42 n. 1.\n\n  Mahtra, Mathura, town in India, account of it, I. 53 and n.\n\n  M\u00e1hy\u00e1r, a person mentioned in the Samrad namah, I. 201.\n\n  Mahy\u00e1rsur ilm, ancient fire-temple, I. 51.\n\n  Mah Zand, \u201cgreat Zand,\u201d I. 352, 353.\n\n  Magha, January-February, II. 58.\n\n  M\u00e2jazet, \u201cextraordinary thing,\u201d III. 173 n. 1.\n\n  Maibed, a town of Persia, III. 217 n. 2.\n\n  Maibedi, see Hossain, son of M\u00e2yin eddin, III. 217.\n\n  Majeddin Abu Taher Muhammed ben Yakub, compiler of a celebrated\n  Arabic Dictionary, and of other works, III. 94 n. 1.\n\n  Majed-doulah Abu Taleb Rustam, the eighth prince of the Buyi\n  dynasty, II. 172 n. 2.\n\n  Majezub, a class of S\u00fafis, III. 251 n.\n\n  Majezub salik, a class of S\u00fafis, III. 251.\n\n  M\u00e2ikail (Mik\u00e1il), an angel presiding the truth of professions, II. 337\n    \u2015\u2015proceeds from the moon, III. 145\n    \u2015\u2015the greatest of all angels, 193.\n\n  Maiku Khan, or Mangu Khan, son of Tuli Khan, son of Jengis\n  Khan\u2015\u2015rules in Tartary, II. 449 n.\n    \u2015\u2015orders the death of Rukn-eddin, 450 n.\n\n  Majmirah, a name of the Ism\u00e2ilahs, II. 421.\n\n  Maimun, surnamed Kaddah, the ancestor of Said Muhammed Obaid-alla,\n  Mahdi, II. 418 and n. 1.\n\n  Maizad, or Miezd, I. 319.\n\n  Makabil Ben Soliman, a Muhammedan theologian, II. 332.\n\n  Makam, \u201cstation,\u201d its meaning in the language of the S\u00fafis, III.\n  242.\n\n  Makhan Afghani, a miscellaneous compilation on the ritual and moral\n  practices of Islam, III. 47 n., 48.\n\n  Makhd\u00fam ul mulk, under the reign of Akbar, declares the pilgrimage\n  to Mecca unnecessary, III. 87.\n\n  Makn\u00e2yah, a name of the Ism\u00e2ilahs, II. 421 n. 1.\n\n  Makr Ilahi, \u201cdivine fascination,\u201d III. 274.\n\n  Makrisi, his account of the Jews, quoted, II. 304; II. 419 n. 1, 423.\n\n  Maksud chep, a tribe of the people of Shekunah, II. 360, 361.\n\n  Maktul (Shaikh), his opinion about the heavenly bodies, III. 171\n    \u2015\u2015composer of hymns, 205.\n\n  Mal\u00e1-tulasi, a rosary of the Tulasi shrub, II. 184.\n\n  Malcolm (sir John), author of a History of Persia, quoted, I. 53 n.\n    \u2015\u2015of a Sketch of the Sikhs, quoted, II. 246 n. 1, 247 n. 1, 248 n.\n      1, 249 n. 1, 250 n. 1; III. 24 n. 1, 229 n. 1.\n\n  Malik, the keeper of hell, III. 155.\n\n  Malik Ehn Ans, head of a Muhammedan sect, II. 328 n. 1, 332.\n\n  Malik Salakin, governor of the fort Arak, III. 117\n    \u2015\u2015ravages of the plague during the defence of his post against the\n      Moghuls, 118.\n\n  Malik Shah, son of Alp Arselan, II. 426 n. 1.\n\n  Malik Shah, versified in Persian\u2015\u2015Zardusht\u2019s hundred gates, I. 310\n  n. 1.\n\n  Malik T\u00e1j-eddin, king of Ghor, III. 114\n    \u2015\u2015relates an anecdote relative to the discipline of the Moghuls,\n      115.\n\n  Malik Yak\u00fab, lord of Shekunah, II. 356.\n\n  Malk\u00eeah, a Muhammedan sect, II. 355.\n\n  Mamun, the seventh khalif of the Abbasides, restores the castle\n  Feduk to the posterity of Ali, III. 52 n.\n\n  Mana, name of a vein, II. 132.\n\n  Manas, mind, the interior sense, possessing the three attributes of\n  the divinity, II. 99, 100, 204.\n\n  M\u00e2navi (Manlavi), his verses quoted, I. 115, 130; III. 242.\n\n  Mand\u00e1ra, mountain, serving as a churn-staff of the ocean, II. 19 and\n  n. 2.\n\n  Mani, painter, son of F\u00e1ten, his epoch\u2015\u2015doctrine\u2015\u2015fate, I. 205 n. 3\n    \u2015\u2015further account of him, 372, 373 n.\n\n  Manj\u00edat wa mahelkat, \u201cThe Causes of Salvation and Perdition,\u201d a work\n  recommended for perusal in Akbar\u2019s ordinances, III. 123.\n\n  Manich\u00e6ism, short account of it, I. 372, 373 n.\n\n  Mani puram, pit of the stomach, II. 131 n. 1, 132, 150.\n\n  Manir, a learned contemporary of Mohsan F\u00e1ni, III. 204, 205.\n\n  Manist\u00e1n, world of similitude, I. 21.\n\n  Manishram, name given to Mars in the Desatir, I. 37 n.\n\n  Mankah\u00fa, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Mansi, \u201cphysiologists,\u201d III. 308.\n\n  Mansur I. son of Abdel malek, sixth king of the Sam\u00e1nis, origin of\n  the dynasty, II. 169 n. 2.\n\n  Mansur, the son of Aziz, surnamed Alhakem ba amra, II. 422 and n. 1.\n\n  Mantek al tair, \u201cthe colloquy of the birds,\u201d quoted, III. 249 n. 1.\n\n  Manthar, a region of the human body, II. 131.\n\n  Mantik (Al), logic, II. 327 n. 2.\n\n  Mantra, form of prayer, II. 79.\n\n  Manu, quoted, II. 50, 55 n. 3, 59, 71, 87, 88, 119, 179.\n\n  Manvantara, reign of a Manu, its duration stated, II. 50 n.\n    \u2015\u2015Manavanturas innumerable, _ibid._\n\n  Manuhar Kuchw\u00e1hhah (Rai), quoted, II. 53.\n\n  Manu-R\u00e1ma (Sri), an austere Brahman, in Lahore, II. 89, 90.\n\n  Manushya bhakta, worshippers of mankind, II. 244.\n\n  Maragha, in Azerbijan, the residence of Hulagu, famous for its\n  astronomic observatory, under the direction of Nas ir eddin, III.\n  114 n. 1.\n\n  M\u00e1r\u00e1sfand, angel presiding over the twenty-ninth day of the month,\n  I. 62 n.\n\n  Mard, a period of time, I. 14.\n\n  Mardad (Amardad), name of an angel and of a month, I. 61, 62 n.\n    \u2015\u2015gives instructions to Zardusht, 243.\n\n  M\u00e1rga-sirsha, August, II. 83.\n\n  M\u00e2rifat, \u201ctrue knowledge,\u201d III. 29, 36, 37.\n\n  Marikh, Mirrikh (Mars), son of the earth, II. 38\n    \u2015\u2015a demon of a malignant influence, 44.\n\n  Marraccius, author of the Prodromus, translator of the Koran, II. 323.\n\n  M\u00e2ruf Karkh\u00ed, a S\u00fafi, II. 390 n. 2, 276.\n\n  Marzaban, ben Abdullah, ben Maimun al Kadah, the founder of the\n  Batenian, II. 400 n. 1.\n\n  Marz\u00e1i, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Masakh, \u201cmetamorphosis,\u201d III. 150.\n\n  M\u00e1sh\u00e1y\u00een, \u201cPeripatetics,\u201d II. 373 n. 2.\n\n  Mash had, holy sepulchre, III. 2 n. 2.\n\n  Mashia and Mashiana, the first man and woman sprung from earth, I.\n  268 n. 1, 355 n.\n\n  Masjed al Nabi, the mosque of the prophet, I. 47.\n\n  Masnad, a Guru, or spiritual chief of the Sikhs, II. 271.\n\n  Masnad es sahih, work of Muhammed, called Bochar\u00ed, III. 53.\n\n  M\u00e2s\u00fam, \u201cdefended, preserved,\u201d a name of Muhammed, the Askerite, II.\n  386 n. 1.\n\n  Mat\u00e2h, temporary marriage, III. 62\n    \u2015\u2015various opinions about it, 88 n. 1.\n\n  Matakalem, Matakalman, Matkalmin, II. 327 n. 2, 373, 391.\n\n  M\u00e2takellam al-Ashari, a title of Sheheristani, II. 323.\n\n  Mat\u00e1kherin (S\u00fbfis), \u201cthe modern,\u201d II. 389.\n\n  M\u00e2talah, Matalites, a Muhammedan sect, II. 325\n    \u2015\u2015their opinions, _ibid._ n. 1.\n\n  M\u00e2tazalah, \u201cseparatists,\u201d II. 325, 327, 352 n. 2.\n\n  Matemed Ab\u00e1si, son of Motavakel, his epoch, II. 384 n. 1.\n\n  Materidi, or Abu Mansur Muhammed al Hanef\u00ed (Shaikh), II. 349 n. 1.\n\n  M\u00e1th, \u201cmonastery,\u201d II. 179 n. 1, 180 n. 1.\n\n  M\u00e1tris, personified energies of the Gods, eight names of them, II.\n  220 n. 2.\n\n  Matsher\u00e2in (S\u00fafis), orthodox S\u00fafis, II. 374.\n\n  Matsya-Av\u00e1tar, Fish-Av\u00e1tar, II. 18.\n\n  Mavafek Nishapuri, a very learned Sonnite, II. 424 n. 2.\n\n  Mawakif, Stations, Posts, or Theses of Metaphysics, title of a\n  celebrated work, II. 323 n. 328 n.\n\n  Maveli (perhaps Mahesvari), an idol in the town of Bister (perhaps\n  Bidzergur), a legend of this deity, II. 163, 164.\n\n  M\u00e1uninas, Sany\u00e1sis, keeping silence, II. 148.\n\n  M\u00e1y\u00e1, the magic of God, II. 91.\n\n  M\u00e1y\u00e1 Sakti, spouse of Siv\u00e1, II. 149\n    \u2015\u2015her seat in the human body\u2015\u2015her description, 151.\n\n  Mazak, uncommon exaltation of mind, III. 294 n. 1.\n\n  Mazda, Maz-dao, Mezda, great, or all-knowing, I. 325 and n. 1\n    \u2015\u2015a form of prayer, _ibid._ 331.\n\n  Mazdak, prophet, I. 104 n. 193 n.\n    \u2015\u2015unable to injure the pure faith, 267\n    \u2015\u2015contemporary of king Kobad, 373\n    \u2015\u2015put to death under Nushirvan, _ibid._\n    \u2015\u2015account of his doctrine, 373, 374, 375, 376, 377, 378.\n\n  Mazheri, of Kachmir, quoted, II. 171.\n\n  Mazmaza, rinsing the mouth, III. 259.\n\n  Medina, town in Arabia, burial-place of Muhammed, its ancient name,\n  I. 51 and n.\n\n  Mediomah, couin to Zardusht, I. 231 n.\n\n  Mediozerem, holy oil, I. 290 n. 1.\n\n  Meftah al alum, \u201cthe key of sciences,\u201d title of a work, III. 218 n. 5.\n\n  Meiners, denies the authenticity of Zoroaster\u2019s works, published in\n  French, I. 223 n.\n\n  Merad Baigh, an enemy of Jelal eddin, the Roshenian, III. 44.\n\n  Meras\u00e9d al \u00e2nayet, \u201cObservations upon the blessed Favor,\u201d III. 294.\n\n  Mer\u00e1t ul Mohakakin, \u201cthe Mirror of the Investigators of Truth,\u201d work\n  of Shaikh Mahm\u00fad Shoster\u00ed, III. 147.\n\n  Merikh (Mars), Muhammed\u2019s arrival at it, III. 247.\n\n  Mershed (Hakim), a disciple of Kamran, III. 219.\n\n  Mertebah, \u201cdegrees,\u201d III. 266.\n\n  Mertebah ahadiyat, \u201cdegree of unity,\u201d III. 222.\n\n  Mervan, son of Hakim, son-in-law of Osman, the Khalif, III. 55.\n\n  Mervan Muhammed ben Mervan, ben Hakem, the last of the Ommiahs,\n  II. 361.\n\n  Mian B\u00e1yezid, the head of a sect, III. 26\n    \u2015\u2015his lineage, 27, 28\n    \u2015\u2015becomes the disciple of Kh\u00e1jah Ism\u00e2il, 28\n    \u2015\u2015his sayings and principles, 29, 38\n    \u2015\u2015his deeds\u2015\u2015practises highway robbery, 39\n    \u2015\u2015composes works in several languages, 40\n    \u2015\u2015said to have been an illiterate man\u2015\u2015makes war upon the Moghuls,\n      41\n    \u2015\u2015with various success, _ibid._ n. 1\n    \u2015\u2015date of his death, 42.\n\n  Mian Lal, a Vairagi, II. 196.\n\n  Mian Mir, III. 297.\n\n  Miduyzaram, the first G\u00e1h\u00e1mbar, I. 346.\n\n  Midy\u00fashaham, the second G\u00e1h\u00e1mbar, I. 346.\n\n  Mihin Farush, author of a Treatise concerning Zardusht, I. 244.\n\n  Mihr Ized (Mithra), name of an angel and of a month, I. 61, 62 n.\n    \u2015\u2015his character\u2015\u2015how represented\u2015\u2015his functions, 286 n. 1, 287, 311.\n\n  Mihrab arch attar, symbol of Venus, I. 49.\n\n  Mihrab, a disciple of the son of Farhad\u2015\u2015how he relieved an old\n  workman, I. 142, 143.\n\n  Mihran, physician, follower of the Shidab\u00edan faith, I. 207.\n\n  Mikat \u00edtin\u00e1s, place of assemblage for the pilgrims of Mecca, II. 409.\n\n  Milad, a follower of the Alarian sect, I. 206.\n\n  Milan, an Iranian, founder of a sect, his opinion, I. 204.\n\n  Milanian, a sect, I. 204.\n\n  Mimansa, explanation of the word, II. 4 n. 66 n.\n\n  Mina, a valley, near Mecca, where the pilgrims throw stones, III. 76.\n\n  M\u00edna, semen virile, I. 227\n    \u2015\u2015name of a vein, II. 132.\n\n  Min\u00fa, \u201cazure heaven,\u201d I. 150.\n\n  Minucheher, son of Iraj, king and prophet, I. 30, 88.\n\n  M\u00edn\u00faiv\u00e1n M\u00edn\u00fc, \u201cheaven of heavens,\u201d I. 152.\n\n  Minu Sar, \u201ccelestial abode,\u201d I. 151.\n\n  Miri, a Telinga word for the fig-tree, II. 80.\n\n  Mirkhond, quoted, II. 423 n. 2, 424 nn. 1, 2, 425, 427 n. 1, 437 n.\n  1, 439 n. 4, 441 n. 1, 446 n. 2, 449 n.; III. 234 n.\n\n  Mir S\u00e1id, Sharif of Jarjan (Georgia), quoted, II. 29.\n\n  Mir Said Sherif Amely, a theological disputant under Akbar, III. 90.\n\n  Mirtasi (Said), distinguished among the learned of the Im\u00e1m\u00eeyat, II.\n  379.\n\n  Mirza, the son of Nur-eddin, son of B\u00e1yezid, killed in battle, III. 47.\n\n  Mirza Haider, a noble Muselman, becomes a Vairagi, II. 193.\n\n  Mirza Khan (Mulla), III. 205.\n\n  Mirza Salah, a noble Muselman, becomes a Vairagi, II. 193.\n\n  Mishteri, \u201cJupiter,\u201d Muhammed\u2019s arrival at it, III. 247.\n\n  Mithra (Mihr), distinct and subordinate to Ormuzd\u2015\u2015his character\n  among the Chaldeans and Arabs\u2015\u2015his religion and worship in later\n  times, I. 286 n.\n\n  Mitrata, \u201cfriendship,\u201d II. 121.\n\n  Miy\u00e1n Ahd\u00e1d, son of Omar Shaikh, the son of B\u00e1yezid, III. 44\n    \u2015\u2015reduced to great straits by the forces of the Moghuls, killed in\n      the defence of a fort, 44, 45\n    \u2015\u2015heroic conduct of his daughter, 45.\n\n  Mizan, \u201cbalance,\u201d title of a book composed by V\u00e1hed, III. 16, 17.\n\n  Mizan, one of the compilers of the Testament of Jemshid, I. 195\n    \u2015\u2015a travelling merchant of the Yekanah binan sect, _ibid._\n\n  Mizumah, name of an angel, I. 231.\n\n  Moallakat, poems suspended in the temple of Mecca, III. 65 n.\n\n  Mobed, learned man, ascetic, I. 17, 18.\n\n  Moez eddin (also Jelal-eddin, and Jelal daulet) Abu \u2019l fettah\n  Malik-Shah, see Malik Shah, II. 426 n. 1.\n\n  Mohajirin, emigrants from Mecca with the prophet, III. 52 n.\n\n  Mohib eddin Abu \u2019l Valid Muhammed ben Kamal eddin, al Hanefi, known\n  under the surname of ben Shonah, III. 291 n. 1, 312 n.\n\n  Mohi eddin Ibn Arabi\u2015\u2015his work quoted, III. 91\n    \u2015\u2015the date of his death, _ibid._\n    \u2015\u2015quoted, 232 n. 1, 234 n. 1\n    \u2015\u2015his opinion upon Phar\u00e1oh\u2019s faith, 257, 265 n., 272, 285, 300.\n\n  Mohi-eddin, son of Zangui and Bib\u00ed Fatima, III. 235 n.\n\n  Mohl (Julius), translator of Mojmel al Tavarikh, I. 29\n    \u2015\u2015editor of \u201cFragments relative to the Religion of Zoroaster,\u201d 275\n      n.; III. 245 n. 1.\n\n  Mojassemian, \u201cCorporealists,\u201d a Muhammedan sect, II. 231 n. 1.\n\n  Mojmel al Tavarikh, quoted, I. 29 n. 33 n. 1\n    \u2015\u2015furnishes confirmation of Zardusht\u2019s epoch as given in the text,\n      I. 344 n.\n\n  Mokanna, \u201ccovered by a veil,\u201d surname of Hakem ben Hasham, III. 3 n. 1\n    \u2015\u2015the mode of his suicide, 26 n. 1.\n\n  Monachism, III. 18 n. 2, 274 n. 2, 275.\n\n  Monkir, an angel visiting the dead, III. 153.\n\n  Montaser, \u201cvictorious,\u201d surname of Ism\u00e2il Khalif, II. 419.\n\n  Monta\u015ber (also Moadd Mostanser Billah), receives and protects at his\n  court Hassan Sabah, II. 430.\n\n  Moore, author of the Hindu Pantheon, quoted, II. 49 n. 1.\n\n  Moses (Musi\u00e2), II. 298; III. 271 n. 1, 273\n    \u2015\u2015did not open a passage through the Nile\u2015\u2015destroyed Korah from\n      covetousness, 70\n    \u2015\u2015performed false miracles, 71.\n\n  Moses Koras, III. 207 n. 1.\n\n  Motasem (Al.), Khalif, II. 329.\n\n  Muadan Ushshaffai Iskandari, a selection taken from several medical\n  treatises, quoted, II. 46.\n\n  Mudgha-Av\u00e1tar, \u201cthe Stupid Av\u00e1tar,\u201d the meeting of Parasu R\u00e1ma and\n  R\u00e1ma Chandra, II. 26, 27, 28.\n\n  Muezin, \u201ccrier on the top of mosque,\u201d III. 261 n. 1.\n\n  Mugjifat Parsi, work quoted, I. 112.\n\n  _Muha_, \u201cignorance,\u201d II. 205.\n\n  Muhammed, the Arabian prophet, selects a class of believers for\n  salvation, II. 324\n    \u2015\u2015ascends to heaven, 339 n. 1\n    \u2015\u2015his spirit first created, 344\n    \u2015\u2015the father of all spirits, 347\n    \u2015\u2015date of his death, III. 4 n. 1, 61 n.\n    \u2015\u2015loses some teeth in battle, 54 n. 1\n    \u2015\u2015undertakes an expedition to Tabuk, 56 n. 1\n    \u2015\u2015falls in love with Zeinah\u2015\u2015marries her, 59 n. 1\n    \u2015\u2015passages in the Old and New Testament referred to Muhammed, 66\n      n. 1, 67 n. 1\n    \u2015\u2015he attacked caravans\u2015\u2015killed animated beings\u2015\u2015libidinous, 71\n    \u2015\u2015took nine, even twenty-one wives, 79 nn. 1, 2, 100 n. 2\n    \u2015\u2015his ascent to heaven allegorized, 177, 200\n    \u2015\u2015visited and accompanied by the angel Jabril\u2015\u2015bestrides Borak,\n      178, 181\n    \u2015\u2015leaves the mountains without stopping on his way, enters the\n      temple of Jerusalem, 182, 184\n    \u2015\u2015drinks a cup of milk\u2015\u2015sees prophets and angels, 184, 185\n    \u2015\u2015upon a ladder, arrives at the heaven of the universe, 186, 187\n    \u2015\u2015at the second\u2015\u2015the third\u2015\u2015the fourth\u2015\u2015and fifth heaven, 187, 188\n    \u2015\u2015sees hell, 188, 189\n    \u2015\u2015the sixth\u2015\u2015the seventh heaven, 189\n    \u2015\u2015the eighth heaven\u2015\u2015five mansions\u2015\u2015four seas, 191\n    \u2015\u2015angels, how occupied, 192\n    \u2015\u2015a sea without borders\u2015\u2015a great desert\u2015\u2015the angel Mik\u00e1il, 193\n    \u2015\u2015the heavenly tabernacle, 194 n. 2\n    \u2015\u2015passes through several thousand curtains\u2015\u2015reaches the green\n      rail\u2015\u2015receives the Koran, 195 n. 1\n    \u2015\u2015his impressions, 196, 199\n    \u2015\u2015returns to his bed, still warm, 199, 200\n    \u2015\u2015moves about in extacy, 240.\n\n  Muhammed Abu Jafar Ebn Jerir el Tabari, mentions Zardusht\u2019s\n  revelations upon parchment folios, I. 224 n.\n\n  Muhammed Ali, of Shiraz, disciple of Farzanah Bahram: his conversion\n  of a thief, I. 132.\n\n  Muhammed Akil, assumed name of Ayin Hosh, see the latter, I. 378.\n\n  Muhammed Amin Asterabadi, gives currency to the creed of the\n  Akhbarins, II. 372, 381, 391, 396.\n\n  Muhammed, son of Hassan Askeri (Im\u00e1m), still alive and\n  concealed\u2015\u2015his absence divided into two epochs, II. 383\n    \u2015\u2015also called Abu \u2019l Cassem\u2015\u2015the expected\u2015\u2015the stable\u2015\u2015and, in\n      particular, _Mahdi_, \u201cthe guide,\u201d _ibid._ n. 1\n    \u2015\u2015the duration of the two epochs stated, 384 n. 2, 399\n    \u2015\u2015his other titles, 403 n. 1.\n\n  Muhammed B\u00e1ker d\u00e1m\u00e1d (Mir), III. 205.\n\n  Muhammed ben Abdullah, Mahdi, the last of the age, II. 418.\n\n  Muhammed ben Ahmed al janaid, eminent in analogy, II. 378.\n\n  Muhammed Ebn B\u00e1b\u00fayah Alkam\u00ee, II. 380.\n\n  Muhammed Buzerg Umid, third ruler of the Alamutians, II. 442 n. 2.\n\n  Muhammed Ebn Keram, the founder of a Muhammedan sect, II. 331 n. 1.\n\n  Muhammed Doulet, successor to Barkiarok, on the throne of Persia,\n  II. 439.\n\n  Muhammed Habib, successor of J\u00e2fr Mosuddek, II. 399 n. 1.\n\n  Muhammed Hakim (Mirza), son of Hum\u00e1yun Padshah, contemporary of\n  Bayezid, III. 41.\n\n  Muhammed, son of Hassan, the fifth ruler of the Alamutians\u2015\u2015his\n  conduct, and the duration of his reign, II. 446 n. 2.\n\n  Muhammed Khan (Shaikh), minister of Sultan Abed Ullah Kateb, II. 296\n    \u2015\u2015verses of his Eulogy quoted, _ibid._\n    \u2015\u2015his death, _ibid._\n\n  Muhammed Kuli, friend of Mohsan F\u00e1ni, gives information about the\n  sect of Musaylima, III. 3.\n\n  Muhammed Kuli, a follower of Mazdak\u2019s creed, I. 378.\n\n  Muhammed Kuli Salim, his verses quoted, I. 309.\n\n  Muhammed L\u00e1heji (Shaikh), see Shems eddin Muhammed ben Yahya ben Ali\n  Lahjani.\n\n  Muhammed al mahtad\u00ed, ben Abdullah, ben Ahmed, ben Muhammed, ben\n  Ism\u00e2il, ben Jafr Sadik, Im\u00e1m, II. 418.\n\n  Muhammed, son of Malik Shah, II. 437.\n\n  Muhammed Makim (Mirza), III. 297, 298.\n\n  Muhammed Mahadi, the third Khalif of the Abbasides, subdues Mokanna,\n  the chief of a powerful sect, III. 3 n. 1.\n\n  Muhammed Mahdi, descendant from Indian parents\u2015\u2015the date of his\n  birth and death\u2015\u2015left followers in several parts of India, II. 450 n.\n\n  Muhammed M\u00e2s\u00fam (Mulla), of Kashghar, II. 348\n    \u2015\u2015also called Shaikh Hossan, _ibid._ 349, 364.\n\n  Muhammed Mokhdar, ancestor of Mansur, son of Az\u00edz, II. 422.\n\n  Muhammed (Mulla), a S\u00fafi, translator into Persian of some parts of\n  the Jog Vasishta, II. 28.\n\n  Muhammed M\u00famin, an authority adduced by the author of the Dabist\u00e1n,\n  II. 364.\n\n  Muhammed (Nur baksh), author of Sahifah al Auliya, I. 130.\n\n  Muhammed N\u00farbakhsh M\u00edr Said, III. 245 n. 1, 263, 277.\n\n  Muhammed Razai Kazvin\u00ed (Amin), quoted by the author of the Dabist\u00e1n,\n  II. 387.\n\n  Muhammed S\u00e2id Sarmed, a Rabbin, becomes a Muselman, II. 293\n    \u2015\u2015falls in love\u2015\u2015behaves like a Sany\u00e1si, 294\n    \u2015\u2015verses composed by him quoted, 295\n    \u2015\u2015his information concerning the religion of the Jews, 297\n    \u2015\u2015revises the Persian translation of the beginning of the Genesis,\n      300.\n\n  Muhammed S\u00e1id Beg, assumed name of Farhad, see Farhad, I. 378.\n\n  Muhammed Said of Isfahan, disciple of Farz\u00e1nah Bahram, I. 132\n    \u2015\u2015how he received a naked Faker\u2015\u2015his death, 133.\n\n  Muhammed Said, of Samarkand (Mulla), follower of Bahram, I. 137.\n\n  Muhammed Shariz, of Shiraz (styled Amir ul Unra), his verses quoted,\n  I. 144.\n\n  Muhammed, Sultan of Kharasm, dies on receiving the intelligence of\n  the fort Imbal having surrendered to the Moghul, wherein were his\n  mother and several women, III. 120.\n\n  Muhammad Yzedi (Mulla), his opinion, III. 92.\n\n  Muhammed ben Y\u00e1kub, compiler of the dictionary Al Kamus, \u201cthe Ocean\n  of the Arabic language,\u201d II. 377 n. 2.\n\n  Muhammed Yakub Kashmiri, a Vakil of S\u00e2id Khan Terkhan, III. 47.\n\n  Mujed eddin Muhammed Balkhi K\u00e2der\u00ed (Shaikh), III. 300.\n\n  Mujmal al Hikmet, \u201cCompendium of Philosophy,\u201d quoted, II. 45.\n\n  Mujtahid, \u201cCasuist,\u201d II. 391\n    \u2015\u2015explanation of the term, _ibid._ n. 3.\n\n  Mukasa, allotment made by the state to an individual, I. 176.\n\n  Mukayed va Kasret va bad\u00e1yet, \u201ccompass, abundance,\u201d and\n  \u201cprimitiveness,\u201d III. 283.\n\n  Mukiman, a class of S\u00fafis, III. 251.\n\n  Mukti, \u201cfinal beatitude,\u201d II. 94\n    \u2015\u2015\u201cemancipation,\u201d 127.\n\n  Mukti, \u201cliberation from the body,\u201d II. 8.\n\n  M\u00fak Zhup, \u201cfour blows,\u201d a mode of invoking God, I. 77.\n\n  Mul\u00e1dhara, one of the seven (or six) circles of the human body, II.\n  131 and n. 1, 150.\n\n  M\u00falana Sh\u00e1h, III. 286, 287, 296.\n\n  _Mula Prakriti_, the root of all, II. 9 n. 1.\n\n  Mulla, Sultan, III. 219.\n\n  M\u00famin-\u00e1b\u00e1d, or Maimun diz, a fort of the Ism\u00e2ilahs, besieged and\n  defended, II. 437\n    \u2015\u2015taken by Hol\u00e1gu, 449 n.\n\n  Mundi, a name of Vairagis, I. 196.\n\n  Munji, a sort of grass, II. 53 n. 1, 56 n. 5.\n\n  Murad baksh, son of Shah Jehan, imprisoned by Aureng zeb, his\n  brother\u2015\u2015dies in prison, III. 285 n. 1.\n\n  Murdah Khab, Murdah Khasp, particular mode of sleeping of the\n  Sipasians, I. 111.\n\n  Mumin, \u201cright faith,\u201d III. 262.\n\n  Murid, \u201che who wills,\u201d III. 224.\n\n  Murtaza, \u201cthe Chosen,\u201d title of Ali, II. 454\n    \u2015\u2015collected the Koran, for which was however substituted another,\n      compiled by Osman, 457.\n\n  Musa (Im\u00e1m), his tomb\u2015\u2015date of birth and death, I. 48 n.\n\n  Musa, a Jew, convert and disciple of Farzanah Bahram, I. 136, 137.\n\n  Musaylima, the founder of the sect of Sadikiahs, III. 1, 2\n    \u2015\u2015once a Moslim\u2015\u2015declares himself a prophet, 2 n. 1\n    \u2015\u2015his miracles\u2015\u2015his book\u2015\u2015he is killed in battle, 3, 4 n. 1, 11\n      n. 1.\n\n  M\u00fashteri, Jupiter, the director of the angels, and teacher of the\n  system of Brahma, II. 44.\n\n  Mussa, son of Jafr Sadik, head of the Saffavean monarchs of Persia,\n  II. 398 n.\n\n  Mutawakal, the tenth khalif of the Abbasides, orders Zardusht\u2019s\n  cypress to be cut down, and to be transported from Kashmar to\n  Baghd\u00e1d, I. 307\n    \u2015\u2015cut in pieces by his guards, 308.\n\n  Mutavel, \u201cCommentary,\u201d title of a work, III. 218 n. 5.\n\n\n  N.\n\n  Nabhi chakra, a region of the human body, II. 132.\n\n  Nader, the sixth Nosk of the Zand-Avesta\u2015\u2015its contents, I. 273 n.\n\n  Nafhat al Uns, \u201cthe fragrant Gales of Mankind,\u201d a work of Jami,\n  quoted, III. 96, 97 n. 1, 289.\n\n  _Nafi_, \u201cnegation,\u201d I. 136.\n\n  Nagarikot, a fortress in Lahore, II. 109 n. 1.\n\n  Nagmeddin Ali Ben Omar al Kazvini, disciple of Na\u015bir eddin, III. 217.\n\n  Nahid (Venus), represented in the form of a man, I. 38, 39.\n\n  Nakid-azar, a fire-temple, I. 47.\n\n  Najem eddin Ahu \u2019l Hassan Ali, son of Muhammed, surnamed Dabiran al\n  Katebi al Kazvin\u00ed, III. 218 n. 1.\n\n  Najem eddin Abu \u2019l Jenab Ahmed, son of Omar, III. 277.\n\n  Najf, burial-place of Al\u00ed, I. 47\n    \u2015\u2015its ancient name, 51.\n\n  N\u00e1in Javet, quoted by the author of the Dabist\u00e1n, III. 87, 89.\n\n  Nairrita, regent between south and west, II. 219.\n\n  Naisan, a Syrian month (April), also spring-rain\u2015\u2015fabulous belief\n  about it, II. 259 n. 2.\n\n  Nakd al Fa\u015bus, \u201cthe ready Money of Bezels,\u201d work of J\u00e2mi, III. 235.\n\n  Nakir, an angel visiting the dead, III. 153.\n\n  Nak shatras, twenty-seven stellar mansions, II. 83, 219.\n\n  N\u00e1ma-Karana, a rite of the Hindus, II. 55.\n\n  Namaskara, \u201crespectful salutation,\u201d II. 235.\n\n  Nan, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Nanac, founder of the Sikh religion, II. 246\n    \u2015\u2015a Kchatriya\u2015\u2015devoted to piety, 247, 248\n    \u2015\u2015his creed, 248, 249\n    \u2015\u2015favors the Moghul invasion\u2015\u2015an anecdote of him, 249, 250, 251\n    \u2015\u2015his poems, 252\n    \u2015\u2015his children\u2015\u2015where he died, 253 n. 2\n    \u2015\u2015successors, 252, 253, 254\n    \u2015\u2015supposed to have formerly been Janaka, sovereign of Mithila\u2015\u2015a\n      legend of the latter, 255, 256, 261 to 267\n    \u2015\u2015Nanak appeared successively in the four ages, 268, 269\n    \u2015\u2015for saving the former inhabitants of hell, whom he had once\n      brought up to the world, 269.\n\n  N\u00e2nak\u00ee, sister of Nanak, II. 247 n. 1.\n\n  Nanac-Panthians, or Sikhs, II. 246.\n\n  N\u00e1nac-pautras, descendants of N\u00e1nac, extant in our days, II. 252,\n  253 n. 2.\n\n  Narain Dasi, a Ramanandi, II. 194.\n\n  Nar\u00e1yana, name of God, II. 16\n    \u2015\u2015of Vichnu, 17\n    \u2015\u2015how represented, _ibid._\n    \u2015\u2015the lotus rises from his navel, 217.\n\n  Narayan\u00edan, a sect of the Hindus, II. 232.\n\n  Narmedha, sacrifice of a man, II. 83\n    \u2015\u2015practised by the Saktians, 155.\n\n  Narsinha, \u201cMan-lion Av\u00e1tar,\u201d II. 21.\n\n  Nas\u00edr eddin (Khajah), the surname of Muhammed ben Hassan, or ben\n  Muhammed al Tusi, II. 417 n. 2\n    \u2015\u2015is sent to Almut, 447\n    \u2015\u2015accompanies Rukn-eddin to the fort Maimundiz, 449\n    \u2015\u2015instigates Hol\u00e1gu to march to Baghd\u00e1d, 450\n    \u2015\u2015directs an assembly of philosophers and astronomers at Maragha,\n      in Aderbijan, III. 114.\n\n  Naseb, Navaseb, name of a sect, II. 350, 354, 366.\n\n  Naser Khusro, a poet, quoted, II. 312.\n\n  N\u00e1\u015ber Khusro (Amir), a learned poet, II. 419 n. 2.\n\n  Naser Motashem, lord of Kohistan, sends Khajah Nasir to Almut,\n  II. 447.\n\n  Nasikh, \u201cobliteration,\u201d III. 149.\n\n  Na\u015bir eddin Abu Said Abdalla ben Omar, III. 218 n. 6.\n\n  N\u00e1ska, Nosk, book, treatise, chapter of the Zand-Avesta\u2015\u2015twenty-one\n  enumerated, I. 272, 273, 274, 275 n.\n    \u2015\u2015three additional expected, 275 n.\n\n  Nasudi, \u201chusbandmen,\u201d I. 20 n.\n\n  Natik, \u201cspeaker, legislator,\u201d II. 403\n    \u2015\u2015seven Nat\u00edks enumerated, _ibid._ n. 1.\n\n  Natiri, a sect, II. 128.\n\n  Nav\u00e1gher, a fort of the Roshenian, III. 44.\n\n  _Navand_, \u201cwriter,\u201d I. 157, 174.\n\n  _Naubar_, name of a Commander\u2015\u2015his conduct on a march, I. 161.\n\n  Nauder, son of Minutheher, I. 88.\n\n  N\u00e1\u00faroz, great festival on the first six days of the year, I. 268 and\n  n. 1\n    \u2015\u2015commemorates several great events of the world and of Persia, I.\n      268 and n. 1.\n\n  N\u00e1uzodi, a rite of the Parsees, I. 289 n. 2.\n\n  N\u00e1ya, \u201cethics,\u201d II. 66 n. 1.\n\n  N\u00e1yari, a sect, II. 128.\n\n  Nazar, the eighth king of the P\u00e9shdadians\u2015\u2015its epoch, I. 52 and n.\n\n  Nazar, son of Monta\u015ber, is superseded in the succession to the\n  throne by his brother, II. 430.\n\n  Nazaratus, perhaps a name for Zoroaster, I. 277 n. 1.\n\n  Nazer Ushruf (Maulavi), editor of the printed edition of the\n  Dabist\u00e1n\u2015\u2015his epilogue, III. 315 to 319.\n\n  Nehajat alekdam fi \u00e9lm al Kelam, work of Sheheristan\u00ed, II. 323 n.\n\n  Nek Khoy, a person treated of in the Samrad Namah of K\u00e1mkar, I. 201.\n\n  Nerioseng, a genius, guardian of the germs of Zoroaster\u2019s posterity,\n  I. 281 n.\n\n  Neriosengh, a Dost\u00far, translator of the Yasna into Sanscrit, I.\n  226 n.\n\n  Nezam Thanasir (Shaikh), II. 273.\n\n  Niaram, the sixteenth Nosk of the Zand-Avesta\u2015\u2015its contents, I. 274 n.\n\n  Nicolaus, of Damascus, mentions Zoroaster\u2019s works, I. 224 n.\n\n  Nigamana, \u201cthe conclusion in a syllogism,\u201d II. 207 n. 4.\n\n  Nigraha, \u201csubjugation, termination of a controversy,\u201d II. 209 n. 5.\n\n  Nikudar Oglan, the first of Jeng\u00eds Khan\u2019s successors who professed\n  the Muhammedan faith, III. 119 n. 1.\n\n  Nim\u00e1nujas, a class of Vairagis, II. 185.\n\n  Nirang, the world of superior bodies, according to the Sipas\u00edans, I.\n  86.\n\n  Nirn\u00e9ya, \u201cascertainment,\u201d II. 208 n. 2.\n\n  Nirnudis, \u201crationalists,\u201d a sect, I. 278 n.\n\n  Nirukta, explanation of difficult words, II. 65 n. 1.\n\n  Nisarian, \u201cwarriors,\u201d I. 20 n.\n\n  Nish-Kramana, a rite of the Hindus, II. 56 n. 1.\n\n  N\u00edvah-i-chaminah, \u201cquitting and reassuming the body,\u201d I. 85.\n\n  Niyama, \u201cparticular posture,\u201d II. 125 n. 2, 126.\n\n  Niy\u00e1t\u00fas, a Greek philosopher, interrogates Zardusht, I. 277, 278,\n  279.\n\n  Niyayish, form of prayer, I. 336 and n. 1.\n\n  Nizam al Mulk Tusi, II. 424 n. 2, 425\n    \u2015\u2015his connection with Hassan Sabah, 425, 428\n    \u2015\u2015his work, called his \u201cTestament,\u201d _ibid._ n. 1\n    \u2015\u2015is assassinated by Abu T\u00e1her Adani, a Fed\u00e1yi of Hassan Sabah, 437.\n\n  N\u00f3usar\u00ed, a town in the district of G\u00fazerat, inhabited by\n  fire-worshippers, III. 95.\n\n  Nukeba, \u201cchosen,\u201d III. 265 n.\n\n  Nuniar, \u201cvision during sleep,\u201d I. 84.\n\n  Nurakhi language, the Greek, I. 278 n.\n\n  Nurakhis, a sect, I. 278 n.\n\n  N\u00far allah, of Shoster, author of Mej\u00e1l\u00edsu-\u2019l M\u00faminin, II. 451 n. 1;\n  III. 1 n. 1.\n\n  Nur eddin, son of Miyen Bayezid, III. 42.\n\n  Nur eddin Muhammed Jehangir Padshah, appoints Hindu judges for the\n  Hindus, II. 165.\n\n  Nuristan, region of light, I. 7.\n\n  Nush\u00e1d, \u201claw,\u201d I. 15.\n\n  Nushirvan, king of Persia, I. 103\n    \u2015\u2015account of his reign, 103, 104 n. 184\n    \u2015\u2015restores the aged world to youth, 266\n    \u2015\u2015praised for his justice, III. 60, 61.\n\n\n  O.\n\n  Ohod, a mountain, half an hour\u2019s distance from Medina, III. 54 n. 1.\n\n  Ohsson (D\u2019), quoted, III. 19 n., 257 n. 1, 259 n. 1, 260, 261 n. 1.\n\n  Okt\u00e1yi Khan, son of Jengis Khan, appointed Khalif, III. 115\n    \u2015\u2015the countries which he ruled enumerated, _ibid._ n. 1\n    \u2015\u2015his behaviour to his brother, who had offended him, 116\n    \u2015\u2015date of his death, _ibid._ n.\n    \u2015\u2015was liberal and generous, 117.\n\n  Olshousen, editor of fragments relative to the religion of\n  Zoroaster, I. 275.\n\n  Omar Ben al-Khetab, I. 98\n    \u2015\u2015account of his deeds, reign, and death, 99 n. 1; II. 332, 341\n    \u2015\u2015prevents Muhammed from writing a last will, III. 53.\n\n  Omar Khay\u00e1m, of Nishapur (Hakim), II. 425 n. 1.\n\n  Omar Shaikh, son of Miyan B\u00e1yezid, III. 42.\n\n  Omm Hani, daughter of Abu Thaleb, III. 177 n. 2.\n\n  Ommiah, son of Abd-ul-Shems, ancestor of the great family of\n  M\u00e2aviahs, II. 361 n. 1.\n\n  Orcha, a place in the district of Narwar, III. 93.\n\n  Ormuzd (Hormuzd), the good principle opposed to the evil\u2015\u2015statement\n  concerning both, I. 235, 236 n., 354 n. 2.\n\n  Orobio (Isaak), a learned Jew, author of a remarkable work, II. 298\n  n. 1.\n\n  Oshederb\u00e1mi, the first posthumous son of Zoroaster\u2015\u2015epoch of his\n  appearance and deeds, I. 281 n.\n    \u2015\u2015otherwise called Assar Avaster, 293 n. 1.\n\n  _Oshederm\u00e1h_, the second posthumous son of Zoroaster, epoch of\n  appearance and deeds, I. 281 n.\n    \u2015\u2015otherwise called Ozwar t\u00far, 293 n. 1.\n\n  Osman, I. 98\n    \u2015\u2015account of his deeds, reign, and death, 99, 100 n.; II. 332, 341\n    \u2015\u2015calls from banishment Hakim, the son of As, III. 54, 55\n    \u2015\u2015several blamable acts attributed to him, 55.\n\n  Osman, son of Said ul Umrul Asadi, the first Vakil of the invisible\n  Im\u00e1m, II. 384.\n\n  Onkelos, a Hebrew commentator of the Bible, quoted, II. 302.\n\n  Oweis, great Shaiks, III. 265 n.\n\n\n  P.\n\n  Padiav, P\u00e1vy\u00e1b, \u201cwater, plain water,\u201d I. 331 n. 1, 345\n    \u2015\u2015etymology of the word, _ibid._ n. 1.\n\n  Padma asan, \u201clotus-seat,\u201d a particular position in praying, I. 78.\n\n  Pajem, the seventh Nosk of the Zand-Avesta, its contents, I. 273.\n\n  Paik\u00e1r, a sage from Iran, founder of a sect, his epoch, and opinion,\n  I. 204.\n\n  Paikarian, a sect, I. 203.\n\n  Paikaristan, image-temples, I. 35.\n\n  Paikar Pazhuh, of the Paikarian sect, I. 204.\n\n  Pa\u00edman (Payman)-i-Farhang, \u201cthe code of M\u00e1h\u00e1bad,\u201d I. 33, 147\n    \u2015\u2015several translations of it, by whom made, _ibid._\n\n  P\u00e1m\u00e1rak, \u201csacrificial wood,\u201d II. 80.\n\n  Pancha-homa, sacrifice of five goats, II. 83 n. 1.\n\n  Pancha Kalushani, five failings, II. 120 n. 6.\n\n  Panchala, one of the thirty-eight divisions of central India, II. 68.\n\n  Pancha tantra, five things, II. 57 n. 5.\n\n  Pandu (Raja), the nominal father of the five Pandavas, II. 67, 68.\n\n  Pankila, the earthen vein, II. 132.\n\n  Panthi, tribe, sect, II. 128, 129 n. 1.\n\n  P\u00e1p\u00eeha, a bird, supposed to drink but rain-water, II. 259 n. 1.\n\n  Parama atma, necessary, self-existing Being, II. 96.\n\n  Param\u00e1tma, great Spirit, II. 96.\n\n  Parantarush, or Partarush, or Turbitarosh, name of a celebrated\n  magician, I. 221\n    \u2015\u2015his declaration concerning Zardusht, 221, 222\n    \u2015\u2015invited to a feast by Zardusht\u2019s father, 228, 229.\n\n  Parasara, father of Vy\u00e1sa, II. 67, 68 n. 1, 69.\n\n  Parasu R\u00e1ma, R\u00e1ma with an axe, the sixth Av\u00e1tar of Vichnu, II. 23\n    \u2015\u2015exterminator of the Kchatriyas, _ibid._\n\n  Parbatah, a class of Sany\u00e1sis, II. 139.\n\n  Pari-dokht Roshenak (Parysatis Roxana), I. 278 n.\n\n  Pariksha, \u201cevidence,\u201d II. 203.\n\n  Paristar (Mobed), son of Khurshid, disciple of Azar Kaiv\u00e1n, and of\n  Mobed Sarosh, author of _The Tap-rah-i-Mobedi_\u2015\u2015his particular\n  position at prayers, I. 123\n    \u2015\u2015his death, 124.\n\n  Parvardigar-i-gunah, name of an angel, I. 7.\n\n  Parviz (Khusro), son of Hormuz, grandson of Nushirvan, I. 145\n    \u2015\u2015expelled from Persia\u2015\u2015returns\u2015\u2015marries Mary, or Shirin, the\n      daughter of the Greek emperor Mauritius\u2015\u2015his victories, defeats,\n      death, 145 n. 2\n    \u2015\u2015his verses, addressed to the Roman emperor, quoted, 146.\n\n  P\u00e1s\u00e1yi, the name of a wind, II. 133.\n\n  Pashutan Daji (Dostur), brought the Sadder from Kirman to India,\n  I. 310 n. 1.\n\n  P\u00e1t\u00e1la loka, one of the fourteen spheres, II. 13\n    \u2015\u2015an infernal region, _ibid._ n. 2.\n\n  P\u00e1tanjala, the Yoga system of philosophy, II. 165.\n\n  Patanjali, the Sage, founder of a philosophy and of a sect, II. 165\n  n. 6, 231\n    \u2015\u2015his school and opinion, _ibid._ n. 1.\n\n  Patet Iran, a form of prayer, I. 342.\n\n  Patirasp, grandfather of Zardusht, I. 215 n.\n\n  Pavaj, a particular rite, I. 331.\n\n  Pavana bhakta, \u201cworshippers of the wind,\u201d II. 243.\n\n  Pavan\u00e1hari, \u201cwind-eater,\u201d II. 248 n. 2.\n\n  Pawn Pishna, a saint among the Tibetans, II. 290\n    \u2015\u2015singular custom of succession, _ibid._\n\n  Pausanius, mentions Zoroaster\u2019s works, I. 224 n.\n\n  Pa-Zand, a dialect derived from the Zand, I. 223 n.\n\n  Philo, quoted, I. 209 n. 1.\n\n  Pend-nameh, III. 229 n. 1.\n\n  Perah K\u00e1ivan, a Yezdanian and Vair\u00e1gi, II. 192\n    \u2015\u2015some of his speeches, _ibid._\n\n  Per\u00ed, a class of Sany\u00e1sis, II. 139.\n\n  Pert\u00e1bmal Chadah, a Jnan\u00ed, his dispute with Dav\u00e1rah, a Jat, II. 112\n    \u2015\u2015his free speeches and actions, 113.\n\n  Peshk\u00e1r (Mobed), son of Khursh\u00edd, disciple of Azar Kaiv\u00e1n, adept in\n  suppressing the breath, I. 124.\n\n  Petrus Nicolaus ex Castellaneis Faventinus, III. 207, 208 n. 1.\n\n  Phala, \u201cfruit, consequence,\u201d II. 205.\n\n  Phani, a serpent, II. 58 n. 5.\n\n  Phar\u00e2oh (Phar\u00e2un), II. 298\n    \u2015\u2015a mention made of a precept of his religion, III. 91\n    \u2015\u2015his faith and character, 272 n. 1.\n\n  P\u00ed\u00e1ra Panth\u00ed\u00e1n, a sect, II. 233, 234.\n\n  P\u00edl Azar, a merchant of the Shidrangian sect, I. 203.\n\n  Pimasidim, a name for the sixth G\u00e2hambar, I. 347 n. 1.\n\n  Pinda prad\u00e1na, a rite of the Hindus, II. 58 n. 1.\n\n  Pirah-i-Yazdan, \u201cthe ornament of God,\u201d I. 151.\n\n  Pir\u00e1nah Kohely, a Va\u00edragi, II. 194\n    \u2015\u2015his opinion, _ibid._ 195.\n\n  Pis\u00e1cha, demon, II. 72.\n\n  Pis\u00e1cha-viv\u00e1ha, a form of marriage among Hindus, II. 72.\n\n  Pitishahim, the third G\u00e1hambar, I. 347.\n\n  Pivar-asp, name of Zohak, I. 33 n.\n\n  Plato, shows a knowledge of Zoroaster\u2019s works, I. 224 n.\n    \u2015\u2015quoted, 237 n. 1, 304 n. 1; II. 374 n. 2, 402 n. 2.\n\n  Pliny (H. N.), quoted, I. 218 n.\n    \u2015\u2015mentions Zoroaster\u2019s works, 224 n.\n    \u2015\u2015quoted, 244 n.\n\n  Plutarch, I. 209, 212 n.\n\n  Pokhtanga (Afghanistan), perhaps the country of the ancient\n  Aspagani, III. 41 n. 1.\n\n  Pocock, quoted, II. 300, 323, 324, 327, 350, 351, 352, 353, 354,\n  375; III. 171 n. 1, 173 n. 2, 312 n.\n\n  Prahlada, son of Kiranya Kashipu, II. 21.\n\n  Prakriti, nature, II. 9\n    \u2015\u2015explained, _ibid._ n. 1\n    \u2015\u2015according to the Sankhya system, 119 n. 2.\n\n  Pralaya, catastrophe of the world, II. 51.\n\n  Pram\u00e1na, \u201cproof,\u201d subdivided into four parts, II. 203.\n\n  Pramiti, \u201ctrue knowledge,\u201d II. 204.\n\n  Prana, \u201cbreath,\u201d II. 133 n. 1.\n\n  Pran\u00e1y\u00e1ma, peculiar mode of breathing during prayers, II. 125 n. 4,\n  126, 135.\n\n  Prapura paroksha, \u201cabsence from the former body,\u201d I. 85.\n\n  Pratijn\u00e1, \u201cproposition in a syllogism,\u201d II. 208.\n\n  Praty\u00e1h\u00e1ra, \u201cabstraction,\u201d II. 125 n. 5, 126.\n\n  Pratyaya, \u201cevidence,\u201d I. 85.\n\n  Pravritti, \u201cactivity,\u201d II. 204 n. 8.\n\n  Pray\u00e1ga, \u201cplace of pilgrimage,\u201d II. 166\n    \u2015\u2015five principal places so termed, _ibid._ n. 2.\n\n  Pray\u00f3jana, \u201cmotive,\u201d II. 207 n. 1.\n\n  Prester John, name given by Europeans to the king Awenk Khan, or Ung\n  Khan, III. 119.\n\n  Pr\u00e9tya bhava, \u201creproduction,\u201d II. 205 n. 3.\n\n  Prithivi bhakta, \u201cworshippers of the earth,\u201d II. 243.\n\n  Puchan-i-P\u00fach, \u201cthe hell of hells,\u201d I. 153.\n\n  _Puj\u00e1ris_, worshippers of the image of a Deity, II. 213.\n\n  Pungsavana, a rite of the Hindus, II. 54 and n. 3, 55.\n\n  Puranas, II. 66 n.\n\n  Purshasp, son of Pitarasp, descended from Faridun, the father of\n  Zardusht, I. 215.\n\n  Purva, the sixteenth day of the month, II. 86.\n\n  Purusha, the divine male, Brahma himself, the embodied soul, II. 119\n  n. 1, 120.\n\n  Pythagoras, instructed by the Magi, perhaps by Zoroaster, I. 277 n. 1\n    \u2015\u2015placed in the time of Gushtasp, _ibid._ 278.\n\n\n  Q.\n\n  Quatrem\u00e8re (\u00c9tienne), quoted, II. 430 n. 2.\n\n\n  R.\n\n  Rab-un-naw, name of an angel, I. 7.\n\n  R\u00e1d G\u00fanah, founder of the Radian sect, I. 201\n    \u2015\u2015his opinion, 202.\n\n  R\u00e1dah, one hundred Asp\u00e1r, see Asp\u00e1r, I. 25.\n\n  Radh\u00e2 Vallabhis, a sect of Vaichnavas, II. 182 n. 1.\n\n  Radian, a sect, I. 201.\n\n  Raf\u00edah, poet quoted, I. 129.\n\n  Raf\u00edah Mirzah, quoted, II. 109.\n\n  Rafi\u00e2 \u2019l Kader, III. 216.\n\n  Rafs, Ravafes, name of a sect, II. 350, 353, 365.\n\n  R\u00e1ga, mental affection, II. 120\n    \u2015\u2015sensual lust, 205.\n\n  Rah beri, \u201cWay-Guides,\u201d name of occidental philosophers, III. 139.\n\n  Rahm\u00e1niah, a name of the followers of Musaylima, III. 2.\n\n  R\u00e1hu, a demon destroyed by Vichnu, II. 42 n. 1.\n\n  Rai, the most northern town of Jebal, supposed native place of\n  Zardusht, I. 264.\n\n  Rai, town of Persia, II. 172.\n\n  Raja-yogi, a superior Yog\u00ed, II. 101.\n\n  _Rajas_, passion, one of the three properties, II. 14, 146, 176, 178.\n\n  _R\u00e1is sufid_, \u201cchieftain,\u201d I. 176.\n\n  Rakshasa, explained, II. 17 n. 4.\n\n  R\u00e1kshasa-vivaha, a form of marriage among the Hindus, II. 72.\n\n  Ram, angel presiding over the twenty-first day of the month, I. 62 n.\n\n  R\u00e1ma Av\u00e1tar, II. 23.\n\n  Ramachandra, II. 23 n. 2\n    \u2015\u2015son of Dasaratha\u2015\u2015when born, _ibid._ 183 n. 1.\n\n  Ramachandra deo, raja of Orissa, causes an image of Durga to be cast\n  by a goldsmith\u2015\u2015legend concerning it, II. 161, 162.\n\n  R\u00e1madas, the third successor of Nanak, II. 253, 254 n. 3.\n\n  R\u00e1m\u00e1nanda, founder of the sect of the R\u00e1m\u00e1nandis, II. 180 n. 1.\n\n  R\u00e1m\u00e1nandis, a sect of Vaichnavas, II. 180 n. 1, 181.\n\n  R\u00e1m\u00e1nuja acharya, the founder of the sect of R\u00e1m\u00e1nujas, II. 185 n. 1.\n\n  Ramanujas, a class of the Vairagis, II. 185 n. 1.\n\n  Ramazan, a fast of thirty days, III. 261 n. 1.\n\n  Ramazastan, or Ramzsitan, of Zardusht, work quoted, I. 569; II. 136.\n\n  Ram Bhot, a Hindu, becomes a disciple of the son of Farhad, I. 139\n    \u2015\u2015his prediction, _ibid._\n\n  Ram Chand, a Kchatriya, disciple of Ram Bhot, I. 139.\n\n  R\u00e1mdais, \u201cservants of God,\u201d name given by the Sikhs to the deputies\n  of their Gurus, II. 282.\n\n  Rang, the elementary world, according to the Sipasians, I. 86.\n\n  Rang-a rang, the world of the four elements, according to the\n  Sipasians, I. 86.\n\n  Ras, the head of the dragon\u2015\u2015a demon destroyed by Vichnu, II. 41, 42.\n\n  Rasakh, \u201cfirmness,\u201d III. 150.\n\n  Rasan, a linear measure, I. 285 and n. 2.\n\n  Ras\u00e1t\u00e1la loka, one of the fourteen spheres, II. 13\n    \u2015\u2015an infernal region, _ibid._ n. 1.\n\n  Rasi, son of Muktedir Abasi, II. 384.\n\n  Rask, establishes the genuineness and antiquity of the Zand\n  language, I. 223 n.\n\n  Rash-Rast, or Rashni Rast\u2015\u2015his representation, character, functions,\n  I. 287 and n. 1, 311.\n\n  Rast yug, the age of the righteous, its duration, II. 47.\n\n  Raushib\u00e1r, name of a vein of the human body, II. 134.\n\n  Rauzat-us-safa, quoted, I. 33 n. 1, 192 n. 193.\n\n  Rauza-us-safa, work of Mirkhond, translated by D. Shea, I. 20 n.\n  quoted, 243 n.\n\n  Ravaets, correspondence between the Dosturs of Persia and India, I.\n  224 n.\n\n  Rav\u00e1k\u00edn, name of Oriental philosophers, III. 139.\n\n  Rawal Bundi, a town on the road from Panjab to Kabul, I. 203.\n\n  Ravana, sovereign of the demons\u2015\u2015of Lanka, overthrown by R\u00e1ma, II.\n  23, 183 n.\n\n  _Ravand_, \u201ccourier,\u201d I. 157.\n\n  R\u00e1z, equal to one hundred Ar\u00e1dah, see Ar\u00e1dah, I. 25.\n\n  Razi ben al Khatib, abbreviator and commentator of Avisenna\u2019s work,\n  entitled Shafa, II. 173.\n\n  Razvan, \u201cthe porter of heaven,\u201d III. 155.\n\n  Ref\u00edk, \u201cfollower,\u201d distinctive name of the Ism\u00e2ilahs, II. 436 n. 3.\n\n  Rehtisht\u00e1ran, name of the second class of the people, I. 19 n.\n\n  Reiske, editor and translator of Abulfeda (quoted with Abulfeda).\n\n  Resalah vajud\u00edah, or Resalah fel vujud, \u201cTreatise upon Existences,\u201d\n  work of Jami, III. 221 n. 1.\n\n  Resh, angel presiding over the eighteenth day of the month, I. 62 n.\n\n  Reteshtai, the eighth Nosk of the Zand-Avesta\u2015\u2015its contents, I.\n  273 n.\n\n  Reza (Im\u00e1m), son of Musa, the eighth Im\u00e1m, his mausoleum\u2015\u2015date of\n  his death, I. 48; II. 390.\n\n  _Richi_, a kind of saint, explained, II. 27 n. 2\n    \u2015\u2015seven classes of them enumerated, _ibid._\n\n  Riccioli, quoted, II. 305 n. 2; II. 305.\n\n  Richardson, denies the authenticity of Zoroaster\u2019s works published\n  in French, I. 223 n.\n\n  Rijez, a metre, III. 212 n. 1.\n\n  Rig V\u00e9da, II. 64.\n\n  Rikat, \u201cattitudes of devotion,\u201d III. 260, 261.\n\n  Roham, a painter of the Milanian sect, I. 205.\n\n  Roseus (Franciscus), III. 207 n. 1.\n\n  Roshenian, a sect, III. 26.\n\n  Rozah, \u201cfasting,\u201d III. 262.\n\n  Roz-azar, name of a fire-temple, I. 52.\n\n  Roz-gah, place of assembly, I. 182.\n\n  Rozistan, \u201cday-station,\u201d I. 168, 182.\n\n  Rozistan, a place in which the king was seated, surrounded by his\n  ministers, I. 43.\n\n  Rub\u00fabiyet, \u201cdivinity,\u201d III. 242 n. 1.\n\n  Rudbar, a fort in the province Jebal, II. 423 n. 1.\n\n  _Rudra_, a name of Mahadeva\u2015\u2015eleven of them, II. 34, 218.\n\n  Ruhen mar, name of a vein of the human body, II. 134.\n\n  Rukn-eddin Kh\u00farshah, son of Ala-eddin, the eighth ruler of the\n  Alamutians, II. 448\n    \u2015\u2015vanquished by Holag\u00fa Khan\u2015\u2015is sent to Maiku Khan (or Mangu\n      Khan), 449 n.\n    \u2015\u2015killed on his journey, 450.\n\n  Rukva, bowing the head with the hands upon the knees, III. 260.\n\n  Rupa-skandha, \u201cwhatever is perceived and understood,\u201d II. 197, 198\n  n. 3.\n\n  Rustam, a son of Zal, restores Kai Kaus to the throne\u2015\u2015his epoch, I.\n  57 and n. 1, 110.\n\n  Rustam, a disciple of Kaivan\u2015\u2015his descent\u2015\u2015fight with Farzanah\n  Khiradmand\u2015\u2015death, I. 106, 107.\n\n  R\u00faya, vision during sleep, I. 84; II. 93.\n\n  R\u00fazistar, name of the fourth class of the people, I. 19.\n\n\n  S.\n\n  Sa\u00e2dah, a tract of Arabia, II. 332 n. 1.\n\n  S\u00e2ad eddin Taftarani, III. 218 n. 5.\n\n  S\u00e2adias, a learned Jew, translator of the Old Testament from Hebrew\n  into Arabic, II. 300.\n\n  Sab\u00e6ism, worship of the heavenly bodies, I. 379\n    \u2015\u2015ancient and modern, III. 311 n. 312 n.\n\n  Sabda, \u201csound,\u201d II. 203.\n\n  Sabiah (Sab\u00e6ans), III. 310\n    \u2015\u2015derivation of the word, 310 n. 1\n    \u2015\u2015their creed, 311 n.\n\n  Sabjana (Sabjan\u00ed), III. 256, 265, 269, 270, 281, 282, 283, 299, 301,\n  302, 303.\n\n  Saber Mashedi, quoted, II. 140.\n\n  Sada, one of the six regions of the human body, II. 151.\n\n  Sada asana, peculiar mode of sitting, II. 134.\n\n  Sadah, the sixteenth night of the Persian month Bahman, I. 112 n. 2.\n\n  Sadah, a disciple of Hargovind, his character, II. 284, 285.\n\n  Sadananda, a chief of the Saktians\u2015\u2015uses daughters and wives of his\n  disciples\u2015\u2015sits naked, drinking in a burial place, II. 159.\n\n  Sad-der, \u201chundred gates,\u201d a summary of their contents, I. 310 to 351.\n\n  Sad-der nasem, in prose, I. 310 n. 1\n    \u2015\u2015the original in Pehlvi.\n\n  Sad-der nazem, in verse, I. 340 n. 1\n    \u2015\u2015by whom versified in Persian\u2015\u2015when terminated\u2015\u2015by whom brought\n      to India\u2015\u2015translated into Latin, _ibid._ n. 1.\n\n  Sadder Bundehesh, work written by a disciple of Zardusht, I. 224 n.\n\n  Sader eddin Kautivi, III. 300.\n\n  Sader Jehan, adopted the Ilahi religion, III. 104.\n\n  S\u00e2di (Shaikh), quoted, I. 108, 127; III. 126, 128, 229 n. 1, 269 n.\n  1, 301.\n\n  Sadik, true, sincere friend, or instructor\u2015\u2015whose epithet, II. 412\n  n. 1, 413.\n\n  Sadikiahs, a sect, followers of Musaylima, III. 1\n    \u2015\u2015their creed, 4 to 11.\n\n  Sad-wakshur, name of Hushang, I. 32 n.\n\n  Sad yuman (_Sapet man_), \u201cexcellent,\u201d name of an ancestor of\n  Zardusht, I. 215 n.\n\n  Safa, and Marvah, two remarkable rocks, near Mecca, II. 339 n. 409,\n  410 n.\n\n  Safandarmuz, the angel of husbandmen, I. 292.\n\n  Safiah, a name of the Ism\u00e2ilahs, II. 421 n. 1.\n\n  Safin, a plain on the banks of the Euphrates, the field of battle\n  between the armies of M\u00e2aviah and Ali, III. 60 n.\n\n  Safina, freeman of Muhammed, II. 358 n. 1.\n\n  Sag d\u00edd, \u201cthe dog saw,\u201d presenting a dog to a dying person, I. 335\n  n. 2.\n\n  Saha deva, son of Vyasa, a legend of him, II. 255, 268.\n\n  Saheban-i-kereb-i-ferais, \u201cthe masters of proximity to divine\n  precepts,\u201d a sect of S\u00fafis, III. 294.\n\n  _Sahi-din_, \u201cupright in faith,\u201d I. 180.\n\n  Sahifah al Auliya, \u201cVolume of the Saints,\u201d work of Muhammed Nur\n  baksh, I. 130.\n\n  Sahi Kesh, \u201cflourishing faith,\u201d I. 147.\n\n  Sahi Keshan, I. 241.\n\n  Sahu, \u201crecovering from ebriety,\u201d I. 85, 86.\n\n  Said, Abu-Muhammed Obaid-alla, the founder of the Fatimite Khalifs\n  in Africa, II. 401 n.\n    \u2015\u2015lays the foundation of a new capital, 418 n. 1.\n\n  Said ben Hebatallah, abridged and commented Avisenna\u2019s work,\n  entitled Shafa, II. 173.\n\n  Said (Sayyad) Cabiru \u2019ddin, a master of the Sadik\u00edyahs in India,\n  III. 1 n. 1.\n\n  Said (Saiyid) Hasan of Shiraz, quoted, I. 90, 91.\n\n  S\u00e2id Khan Terkhan, puts to death a son of Jelal-eddin, III. 47.\n\n  Saiva-Sanyasis, called also Avadutas, II. 218\n    \u2015\u2015war between them and the S\u00fafis, _ibid._\n\n  Saivas, worshippers of Siva, II. 217.\n\n  Sajud, \u201cprostration,\u201d III. 260.\n\n  Sakah, Sijah, Thegjazis, names of the wife of Musaylima, III. 8 n. 1.\n\n  Sakar, a class of Sanyasis, II. 139.\n\n  Saklapes, see Serapis, III. 112.\n\n  Sakti, power, generic name given to women by the Saktians, II. 154.\n\n  Saktians, followers of Siva, of austere manners, II. 164.\n\n  Saktian, a sect of Hindus, their belief, worship, and customs, II.\n  148 to 168.\n\n  Sakti p\u00faja, profligate intercourse with women\u2015\u2015worship of the\n  Saktians, II. 153.\n\n  Sakunat, \u201cdwelling in God,\u201d III. 29, 37.\n\n  Salaimaniyat, a branch of the Zaydiyat, II. 363 n. 1.\n\n  Salam, a numerical quantity, equal to one hundred thousand, I. 24.\n\n  Salarbar, \u201cusher with a silver mace,\u201d I. 169.\n\n  Sale (George), translator of the Koran into English, quoted, II.\n  323, 325, 328, 330, 344 n. 1, 369, 404, 405, 453 n.; III. 76 n. 1,\n  80 n. 2.\n\n  Salikan, a class of S\u00fafis, III. 251 n.\n\n  Salim, poet, quoted, I. 88.\n\n  _Sama_, tranquillity, II. 126.\n\n  Samadharanam, \u201cfortitude,\u201d II. 125 n. 8, 127.\n\n  Samadhi, deep and devout meditation, I. 85.\n\n  Samak Asur, stole the Veda, II. 18.\n\n  _Sam\u00e1n S\u00e1l\u00e1r_, \u201chead-steward,\u201d to be accompanied by two supervisors\n  and two recorders of occurrences, I. 155.\n\n  Samarah, a town in Chald\u00e6a, I. 307 and n. 2.\n\n  Samartagans, the orthodox of the Hindus, II. 53.\n\n  Sama v\u00e9da, II. 64.\n\n  Sameri, a magician, contemporary with Moses, III. 80\n    \u2015\u2015Aaron himself, _ibid._ n. 2.\n\n  Sami, sacrificial wood, II. 80.\n\n  Sampradaya, a sect, schism, particular doctrine, II. 186 n. 1.\n\n  Samrad, or Samwad, meaning of it, I. 195, 200.\n\n  Samradian, a sect, I. 195.\n\n  Samrad namah, work composed by Kamkar, I. 201\n    \u2015\u2015quoted, II. 98.\n\n  Samudras, seas, seven of them, II. 41.\n\n  Sanabad, town of Tus, there is the mausoleum of Imam Reza, I. 48.\n\n  Sanakaras, \u201cincorporeal beings,\u201d II. 237.\n\n  Sandebar, a cavern and miraculous spring, in Kachmir, II. 166, 167.\n\n  Sandhya, a rite of the Hindus, II. 61 n. 1.\n\n  Sangati, assembly of the Sikhs, II. 285.\n\n  Sanja nath, an adept in restraining the breath, lived seven hundred\n  years, II. 138.\n\n  Sanicher (Saturn), son of the Sun, II. 38.\n\n  Sanjnya-skandha, \u201cknowledge or belief arising from words,\u201d II. 198\n  n. 1.\n\n  Sanishin, peculiar mode of sitting, described, II. 135.\n\n  Sankara Acharya, a sage, I. 276 n. 1.\n\n  Sankara acharya, an author upon the Vedanta, II. 96, 102\n    \u2015\u2015maintains the universality of illusion, 103\n    \u2015\u2015preceptor of Saha diva, Raja of Kachmir, 141.\n\n  Sankara Vijaya, a work containing an account of various sects, II.\n  128 n. 4.\n\n  Sankhya (The) doctrine stated, II. 119, 123.\n\n  _Sansaya_, \u201cdiscernment,\u201d II. 206, 207.\n\n  Sanskara skandha, \u201cwhatever enters the mind,\u201d II. 198 n. 1.\n\n  Sanson (D.), traveller in the East, I. 225 n.\n\n  Santanu, ancient king, son of Riksha, II. 67 n. 3.\n\n  Santarem (viscount), quoted, II. 307 n. 1; III. 87.\n\n  Sanyal, book of the Sipasians, II. 136.\n\n  Sanyas\u00ed, one who resigned the world, divided into ten classes, II.\n  139, 218\n    \u2015\u2015battle between Sanyasis, and Jelalis and Mandaris, 231.\n\n  Sa\u00f3nos, particular mode of sleeping of the Sipasians, I. 111.\n\n  Sapta chakra, seven circles of the Yogis, II. 131\n    \u2015\u2015six chakras of Hindu philosophers, _ibid._ n. 1.\n\n  Sapt anshis, seven Richis, seven stars in the constellation of the\n  Great Bear\u2015\u2015name given to holes in a cavern, II. 167\n    \u2015\u2015names of the seven Richis, 220 n. 4.\n\n  Sarabi, author quoted, I. 9.\n\n  Sarai, royal abode, I. 42.\n\n  Saraist, a particular rite of devotion, I. 123.\n\n  Sarang, the world of human beings, according to the Sipasians, I. 87.\n\n  Sarapr\u00e9ma, a state of beatitude, II. 95.\n\n  Sarat, bridge of judgment of the Muhammedans, I. 285.\n\n  _Sardah_, \u201cprimary genus,\u201d I. 324.\n\n  Sar\u00edra, \u201cbody,\u201d II. 204, 205.\n\n  Sarosh (Mobed), son of Kaivan, son of Kamkar, his lineage\u2015\u2015conduct,\n  I. 113\n    \u2015\u2015his works, supposed miracles, 114\n    \u2015\u2015causes rain to cease, phantoms to appear, 116.\n\n  Sarsash, a descendant from Zardusht, I. 232.\n\n  Sarsati, a class of Sanyasis, II. 139.\n\n  Sarud-i-Mastan, work of the Mobed Hushyar, quoted, I. 72, 76, 79;\n  II. 136.\n\n  Sar\u00farak, or Saruregh, a tyrant, I. 314.\n\n  Sarush (Mobed), author of the Zerdusht Afshar, I. 77.\n\n  Sar\u00fash (Mobed), a Yazdanian\u2015\u2015his account of Zardusht\u2019s origin, I. 213.\n\n  Sasan, five individuals of that name, their lineage, I. 87.\n\n  Sasan, the Fifth, the last of fifteen Persian prophets, I. 105\n    \u2015\u2015account of him, _ibid._ n.\n    \u2015\u2015his commentary on the Desatir, and the code of Zardusht quoted,\n      277.\n\n  Sasan (Azar), or the first son of king Darab the Less, I. 87.\n\n  Sastra, institute, science, II. 141.\n\n  Sathrah, \u201ca Fakir,\u201d II. 109.\n\n  Satra Payah, sphere of the fixed stars, I. 289.\n\n  _Sattee_, a widow burning herself with the corpse of her husband,\n  her recompense after death, II. 75\n    \u2015\u2015in a future birth appears as a man, 76\n    \u2015\u2015not to be forced into fire, _ibid._\n\n  Satva (Satek), one of the three properties, II. 14, 149, 176, 178,\n  180.\n\n  Saturn, description of his form, I. 35, 36.\n\n  Satyam, \u201ctruth,\u201d II. 125.\n\n  Satya loka, one of the fourteen spheres, II. 12\n    \u2015\u2015abode of truth, _ibid._ n. 7.\n\n  Satyanath, a sect of Hindus, II. 128.\n\n  Satyavati, mother of Vy\u00e1sa, also called Yojana gandha, II. 67 n.\n\n  Satya yugam, the age of the righteous, II. 47 n. 1.\n\n  S\u00e1ut Mutluk, \u201cabsolute sound,\u201d I. 81.\n\n  Sayah ban, and Sayah dar, umbrella, I. 19.\n\n  Schmidt (Isaak Jacob), II. 292 n.; III. 113.\n\n  Schm\u00f6lders (doctor), quoted, II. 391.\n\n  Seer, a measure of weight, II. 223 n. 2.\n\n  Sefand, the thirteenth Nosk of the Zand-Avesta\u2015\u2015its contents, I.\n  274 n.\n\n  Selden, author quoted, I. 18 n.; III. 80 n. 2.\n\n  Selsebil, a source, sweet like clarified honey, in Gabriel\u2019s\n  heavenly mansion, III. 190 n. 1.\n\n  Serapis, the sun of autumn\u2015\u2015the Egyptian Chmun\u2015\u2015Esculapius\u2015\u2015has a\n  serpent\u2015\u2015is Osiris\u2015\u2015Helios Serapis\u2015\u2015Jupiter Serapis\u2015\u2015his temples in\n  different countries, III. 112 n. 1.\n\n  Serat ul mustakim, \u201cthe Right Road,\u201d a work composed by Mujeddin\n  Muhammed, son of Yakub, son of Muhammed Firozobadi, III. 94.\n\n  Ser\u00f3sh, Ser\u00fash, Ized, or angel, etymology of his name, I. 7 n.\n    \u2015\u2015presiding over the seventeenth day of the month, 62 n.\n    \u2015\u2015his functions, 287, 288, 289.\n\n  Serud nath, an adept in restraining the breath, II. 137.\n\n  S\u00e9sha, the king of the serpent-race, II. 16 n. 2.\n\n  Setud-yesht, the first Nosk of the Zand-Avesta, I. 272\n    \u2015\u2015its contents, _ibid._\n\n  Seven, a sacred number, principally with the Ism\u00e1ilahs, II. 400\n  n. 1.\n\n  Sevras, or Sravakas, name given to the Jains in different parts of\n  India, II. 212 n. 1.\n\n  Sewras, pious mendicants, II. 195 n. 1.\n\n  Shabdiz, horse of king Parviz, I. 112 n. 3.\n\n  _Shabistan_, \u201cnight-station,\u201d I. 168, 182, 187.\n\n  Shadbar, a Persian festival, I. 63.\n\n  Shad dars\u00e1, \u201csix objects of the six senses,\u201d II. 206.\n\n  Sh\u00e1dib, founder of a sect, his epoch\u2015\u2015opinion, I. 207.\n\n  Sh\u00e1d K\u00e9sh, a person mentioned in the Samrad namah, I. 201.\n\n  Sh\u00e1dm\u00e1n (Mirza), a chief of the H\u00e1z\u00e1rahs, III. 43 n. 1.\n    \u2015\u2015wounds Miyan Jelal eddin, 44.\n\n  Shafa, a work of Avisenna, II. 173 n. 3.\n\n  Sh\u00e1f\u00e2ya, a Muhammedan sect, II. 355.\n\n  Shafei, surname of Muhammed Ebn Edris al Sh\u00e2fei, the founder of a\n  Muhammedan sect, II. 329 n. 350.\n\n  Shah abad eddin pur, place of pilgrimage in Kachmir, II. 166.\n\n  Shah\u00e1det, its meaning in the phraseology of the S\u00fafis, III. 238 n. 4.\n\n  Shahb\u00e1b uddin Maktul (Shaikh), quoted, II. 45.\n\n  Shah Badakshi (Mawlana), III. 284.\n\n  _Shaher dar_, \u201cgovernor,\u201d I. 157.\n\n  Shah Jhuna, master of the Choharas, II. 245.\n\n  Shah Fattah ulla Shirazi (Hakim), establishes the new era of Akbar,\n  III. 99.\n\n  Shah Jehan, opposes Hargovind, II. 275\n    \u2015\u2015sends an army against Harrayi, 282\n    \u2015\u2015is imprisoned by his son Aureng-zeb, III. 285 n. 1\n    \u2015\u2015date of his death, _ibid._\n    \u2015\u2015his whole title, 296.\n\n  Shah Mir Kadar\u00ed, III. 284.\n\n  _Shahnah_, intendant of police, I. 157.\n\n  Shah-namah, poem of Ferdusi, quoted, I. 20 n. 31 n. 33 n. 50, 52,\n  55, 58, 163, 185, 189, 190, 191, 192, 193, 213, 259 n. 344; II. 52,\n  130.\n\n  Shah namah naser, composed by some of the Magi, I. 213\n    \u2015\u2015quoted, 246, 255, 284.\n\n  Shah Nasir Khusrau, poet, his verses quoted, I. 365.\n\n  Shah ristan, work of Farzanah Bahram, quoted, I. 212.\n\n  Shah rivar, name of an angel and of a month, I. 61, 62\n    \u2015\u2015gives instructions to Zardusht, 242.\n\n  Shah Sal\u00e1m \u00falla, quoted by the author of the Dabist\u00e1n, III. 137, 138.\n\n  Shah Zadah (The Dostur), author of the volume of Sad der, I. 310.\n\n  _Sha\u00ed_ or _Shayi_, \u201cGod-worshipper,\u201d I. 24.\n\n  Shai Giliv, son of Jai Al\u00e1d, assumed the government, I. 24, 25, 88,\n  185.\n\n  Shai Mahbul, succeeds to the Sha\u00edy\u00e1n empire, I. 24, 25\n    \u2015\u2015son of Shai Giliv, 88.\n\n  Shal grama, eagle-stone, II. 54 n. 2.\n\n  Shamar, a numerical quantity equal to one hundred sal\u00e1m, see Sal\u00e1m,\n  I. 24.\n\n  Shams ed-doulah (or Samsamed dulah), the tenth prince of the B\u00fayi\n  dynasty, II. 172 n. 3.\n\n  Shamsen ul mali Kabus, son of Vashamger, king of Giorgia and other\n  provinces, II. 170 n. 2\n    \u2015\u2015imprisoned by his ministers, 171.\n\n  Shamseyat, minor suns, II. 51.\n\n  Shamsiyah, the title of a work, III. 217 n. 1.\n\n  Sham-uddin, a surname of Shidab, author of a treatise entitled\n  Razabad\u2015\u2015a follower of the Akhsh\u00edy\u00e1n doctrine, I. 208.\n\n  Shanderban Shah Jehani (Munshi), III. 286 n.\n\n  Shankar bhat, a Jnanindra, II. 107\n    \u2015\u2015his conversation with a goldsmith, _ibid._\n\n  Shapur, king of Persia, contemporary of Mani, I. 205 n. 1\n    \u2015\u2015and of Azarbad, I. 305 n.\n\n  Sharf-eddin al Busiri, author of the Arabic poem _Borda_, I. 2 n.\n\n  Sharh-i-ashk, \u201cCommentary upon Love,\u201d III. 241.\n\n  Sharh-i-Gulshen-raz, \u201cCommentary upon Gulshen-raz,\u201d III. 141 n. 3.\n\n  Sharh mahta\u015ber, \u201cAbridged Commentary upon Gulshen-raz,\u201d III. 237.\n\n  Sharh mov\u00e1kef, \u201cCommentary upon the Stations (Theses of Metaphysics),\u201d\n  II. 379 n. 2.\n\n  Shat, a title of honor, I. 36.\n\n  Shat Des\u00e1tir\u2015\u2015its prayers recited by the Sipasians, I. 59, 60\n    \u2015\u2015a comparison from that work quoted, 65.\n\n  Shat Kaivan, lord Saturn, I. 12.\n\n  Shat Mah, lunar lord, I. 12.\n\n  Shat Pir\u00e1yi, name of a fire-temple in Baghd\u00e1d, I. 51.\n\n  Shedad, a fabulous personage, contemporary of Jemshid, II. 459.\n\n  Shedosh, ancient chief of poets, III. 107\n    \u2015\u2015resists the love of the queen Shuker\u2015\u2015sues a woman, adorer of the\n      sun, 108\n    \u2015\u2015is afflicted with a malady\u2015\u2015the king sends his wife to\n      him\u2015\u2015Shedosh resolves upon a self-sacrifice to the sun, 109\n    \u2015\u2015remains safe in the midst of flames\u2015\u2015recites his verses,\n      confesses his fault, but asserts his respect for the queen, 110.\n\n  Shehad eddin Omar Sohrawerdi, quoted, III. 231 n. 2.\n\n  Sheherist\u00e2ni, the surname of Al Fath Muhammed Ben Abdalkerim, a\n  doctor of the Asharian sect, II. 322 n. 1\n    \u2015\u2015date of his death\u2015\u2015two of his works mentioned, 323 n. 1; III.\n      105 n.\n\n  Shekunah, an eastern part of Kohistan, II. 356.\n\n  Shemseddin Muhammed ben Yahya ben Ali Lahjani (Shaikh), III. 141 n.\n  3, 237, 279, 295.\n\n  Sherah-fe\u015bus, \u201cCommentary upon the Bezels,\u201d work of D\u00e1us Kaiser\u00ed,\n  III. 232 n. 1.\n\n  Sheri\u00e2t, external law, III. 29, 35.\n\n  Sherif Khan Atcah, an enemy of the Roshenians, III. 44.\n\n  Shesh-k\u00e1kh, Persian prayer to the stars and to fire, I. 79.\n\n  Shi\u00e2ts, I. 101 n.; II. 324, 327, 362\n    \u2015\u2015their creed, 364, 365, 366, 368.\n\n  Sh\u00ed and l\u00e1shi, \u201cbeing and not being,\u201d III. 223 n. 1.\n\n  Shidabian, a sect, I. 207.\n\n  Shidah, one of the compilers of the Testament of Jemshid, I. 195\n    \u2015\u2015a travelling merchant of the Yekanah-binan sect, _ibid._\n\n  Sh\u00eddastan, region of light, I. 9.\n\n  Sh\u00eddayi (Mulla), an eloquent Hindu and poet, II. 107.\n\n  Shidistan, abodes of the forms of the luminous bodies, I. 35.\n\n  Shidosh, son of Anosh, quoted, II. 51.\n\n  Shid\u00f3sh, son of Anosh, recounts miracles, I. 117\n    \u2015\u2015descended from Zardusht\u2015\u2015disciple of Azar Kaiv\u00e1n, 125\n    \u2015\u2015his travels, mode of devotion, 126\n    \u2015\u2015vision, mode of life, 128\n    \u2015\u2015sickness, 129\n    \u2015\u2015his words quoted, 130\n    \u2015\u2015his death, 131\n    \u2015\u2015verses on his death by the author of the Dabist\u00e1n, _ibid._\n\n  Shidrang, founder of a sect, I. 203\n    \u2015\u2015his epoch and opinion, _ibid._\n\n  Sh\u00eddrangian, a sect, I. 203.\n\n  Shid Sh\u00eddan, effulgence of light, I. 10.\n\n  _Shikar-i-dad_, \u201cequity-hunt,\u201d I. 185.\n\n  Shir\u00e1b, a follower of Mazdak\u2019s creed, I. 378.\n\n  Shir\u00edn, wife of king Parviz, I. 112.\n\n  Shir Muhammed Khan, governor of Kalinga, II. 70.\n\n  Shis, see Hermes, III. 105 n.\n\n  Shosteri (or Tosteri), surname of Abu Muhammed Sahal ben And, III.\n  147 n. 1, 236.\n\n  Shudah band, \u201crecorder;\u201d two to be attached to every vizir, I. 155.\n\n  Shumar Afin, rosary, I. 371.\n\n  Si\u00e1t\u00edn, demons, III. 236.\n\n  Siddhanta, \u201cdemonstrated truth,\u201d II. 207\n    \u2015\u2015is fourfold, _ibid._ n. 3.\n\n  Sif\u00e1ti, \u201cbelonging to attributes,\u201d a kind of divine manifestation,\n  III. 270.\n\n  Sif\u00e1tiah, attributists, II. 324 n. 4, 330.\n\n  Sigar-ul Mutakherin, by Mir Gholain Hussein Khan, quoted, II. 289.\n\n  Sikhs, followers of the religion of Nanak, II. 246\n    \u2015\u2015their opinions, customs, character, 285, 288\n    \u2015\u2015a short account of them from 1664 to our days, 288 n. 1.\n\n  Sikshya, on pronunciation, II. 65 n. 1.\n\n  Silkh, \u201cestrangement from exterior observances,\u201d a term of the\n  Ism\u00e2ilahs, II. 406.\n\n  Silpa, \u201cmechanics,\u201d II. 65 n. 1.\n\n  Silvestre de Sacy (baron), quoted, II. 304, 390, 391, 400 n. 1, 404\n  n., 411, 421 n. 1, 432, 436, 444; III. 27, 64 n., 229 nn. 1, 2, 230 n.\n  2, 277 n.\n\n  Sima\u00ed, the universe, II. 13.\n\n  Simant\u00f3nnayana, a rite of the Hindus, II. 55 and n. 1.\n\n  Simnad, chapter of the Zand-Avesta, I. 282, 283.\n\n  Sim\u00fargh (also called Enka), a fabulous bird, I. 55 and n. 1, 191 n.\n  1; III. 237.\n\n  Sinjar, the sixth Sultan of the Seljucides, sends an army against\n  the Ism\u00e2ilahs, II. 440 n. 1\n    \u2015\u2015finds the dagger of an Ism\u00e2ilah fixed in the ground near his\n      bed, 440\n    \u2015\u2015makes peace with the Ism\u00e2ilahs, 441 n. 1.\n\n  Sipasi, \u201cadorers,\u201d I. 147.\n\n  Sipasian, sect of the Persian religion\u2015\u2015their tenets and ceremonies,\n  I. 5, 6, 32, 33.\n\n  Sir\u00e1j-eddin Ansari, an ancestor of Miy\u00e1n B\u00e1yezid Ansari, III. 27\n  n. 1.\n\n  Sir\u00e1t, \u201cthe bridge of the last judgment,\u201d its allegorical\n  signification, III. 151, 152.\n\n  Siroz, part of the Zand-Avesta, I. 225 n.\n\n  Sit\u00e1, the daughter of the king of Mithila, wife of R\u00e1machandra, II. 23\n    \u2015\u2015carried away by R\u00e1vana, recovered by her husband, _ibid._ n. 3.\n\n  S\u00edtan\u00fa, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Situd gher, the second Nosk of the Zand-Avesta\u2015\u2015contains an\n  interpretation of a tree of four branches seen in a vision by\n  Zardusht, I. 265 n. 1\n    \u2015\u2015its general contents, 272 n.\n\n  Siva r\u00e1tri, Siva\u2019s night, II. 58 n. 4\n    \u2015\u2015his followers bound to drink wine on that night, 164 n. 1.\n\n  Siva, the destroyer of existences, II. 4\n    \u2015\u2015whence he proceeded, 14.\n\n  Siyamak, king and prophet, I. 30, 31\n    \u2015\u2015a tradition concerning him, 54\n    \u2015\u2015his words quoted, 69\n    \u2015\u2015son of Kaiomors, 88.\n\n  Siya Zhup, \u201cthe three weights or blows,\u201d a mode of invoking God,\n  I. 77.\n\n  Smartas, see Samartagans, II. 53.\n\n  Smriti sastra, the written law, II. 165.\n\n  Smriti, Hindu institutes, II. 88.\n\n  Sodarshan, nephew and pupil of a great anonymous Jn\u00e1n\u00ed, II. 105.\n\n  Sohail, the star canopus, the same as Agastya, a saint, II. 34.\n\n  Solinus, quoted, I. 218 n.\n\n  S\u00f3mana, the lunar vein, II. 132.\n\n  Sonnat, Sonnites, explained, II. 324 n. 1\n    \u2015\u2015their creed, 332, 333, 334.\n\n  Sosiosh, the third posthumous son of Zoroaster\u2015\u2015epoch of his\n  appearance and deeds, I. 282 n.\n\n  Srikakul, the capital of Kalinga, II. 3.\n\n  Sri Kanta, a learned Kachmirian, II. 164, 165.\n\n  Srivaras, a class of Buddhists, II. 212.\n\n  Stephanus, I. 171.\n\n  Sth\u00fala sarira, elementary body, II. 176 n. 2, 177 n.\n\n  Stone (black), emblem of Saturn, I. 49 and n.\n\n  Strabo, author, quoted, I. 17 n. 209\n    \u2015\u2015mentions Zoroaster\u2019s works, 224 n.\n    \u2015\u2015quoted about the _barsom_, 319 n. 2, 340 n. 1.\n\n  Sva-bhavah, the self-existing, II. 13.\n\n  Sv\u00e1mi pr\u00e9ma, a state of beatitude, II. 95.\n\n  Svapna, vision during sleep, I. 84.\n\n  Svapna avast ha, the state of sleep or dream, II. 92.\n\n  Svayukt\u00ed, a state of beatitude, II. 95.\n\n  Subahani, his verses quoted, I. 195.\n\n  Suchi, purity, II. 126.\n\n  Sud (Sudi, Sudin), name of the fourth class of the people, I. 19.\n\n  Sudarhsan Kal, a Jnanindra, II. 107.\n\n  Sud bar, intercalary days of the Persians, I. 62.\n\n  Sudras, the fourth class of the Hindus, their destination, II. 49.\n\n  Sufiahs, Sufis, derivations of the word, III. 220.\n\n  S\u00fafis (Muhammedans), divided into fourteen families, their names,\n  II. 221.\n\n  Sufi uddin, the ancestor of the Safavean dynasty, their origin, I. 52\n  and n. 6.\n\n  Sugriva, chief of savage tribes, called monkeys, ally of R\u00e1ma, II. 23\n  n. 3.\n\n  Suhrab, one of the compilers of the testament of Jemshid, I. 195\n    \u2015\u2015a travelling merchant of the Yekanah-binan sect, _ibid._\n\n  Suja, son of Shah Jehan\u2015\u2015obliged by Aureng-zeb to fly to Arrakan,\n  where he dies, III. 285 n. 1.\n\n  Suidas, quoted, I. 212 n. 224 n.\n\n  Sukha, \u201csensual delight,\u201d II. 206.\n\n  Sukla pakcha, the light half of a month, II. 20.\n\n  Sukh\u00e1 sv\u00e1da, enjoyment, I. 85.\n\n  Sukshma \u015barira, rudimental body, II. 177 n.\n\n  Sultan Khajah, buried according to the old Persian mode, III. 102.\n\n  S\u00fam, \u201cfasting,\u201d how interpreted by the Ism\u00e2ilahs, II. 408.\n\n  Sumbul, town where the Kalki-Av\u00e1tar is to take place, II. 24.\n\n  Su-Meru, mountain of gold, abode of celestial beings, II. 41\n    \u2015\u2015account of it, _ibid._ n. 1\n    \u2015\u2015residence of Brahma, 260 n. 1.\n\n  Sumitra, son of the Ray of Kalinga, held _Akas_ to be space, II. 39.\n\n  Sun, description of his form, I. 38.\n\n  Sun, the issue of Ka\u015byapa, II. 38\n    \u2015\u2015twelve suns, 35, 218\n    \u2015\u2015attributes and adoration of the sun, 235\n    \u2015\u2015prayer to him, 236 n. 237\n    \u2015\u2015Muhammed\u2019s arrival at it, III. 247.\n\n  Sunai, author quoted, I. 88, 110; II. 26.\n\n  Suraj nath, an adept in mastering the breath\u2015\u2015lived not less than\n  seven hundred years, II. 138.\n\n  Sura loka, the heaven of Indra, one of the fourteen spheres, II. 12\n    \u2015\u2015one of three spheres, 13.\n\n  Suras, gods, whirl the ocean, II. 42 n. 1.\n\n  Suristar, name of the third class of the people, I. 19.\n\n  S\u00fbrwar (S\u00fbryar), a particular sect, II. 241\n    \u2015\u2015kill strangers, 242.\n\n  _Sur\u00fash manish_, seraph-hearted, I. 180.\n\n  Surya-makhan, worshippers of the sun, II. 235\n    \u2015\u2015two classes of them, 237\n    \u2015\u2015their conduct and opinion, 238, 239.\n\n  Susvapna, revelation during sleep, I. 84, 85.\n\n  Su svapna avast\u00b4ha, \u201cthe state of good sleep,\u201d II. 93 n. 1.\n\n  Sut\u00e1la-loka, one of the fourteen spheres, II. 12\n    \u2015\u2015an infernal region, n. _ibid._ 10.\n\n  S\u00fatra, thread, a rite of the Hindus, II. 56.\n\n  Swarga loka, heaven, II. 237.\n\n  Sw\u00e1dishthanam, umbilical region, II. 131 n. 1, 150.\n\n  Swetak\u00e9ta, pronounces an imprecation against adulterous women, II. 69.\n\n  Syncellus, I. 33 n. 1.\n\n\n  T.\n\n  T\u00e1bi\u00e2yah, \u201cphysiologists,\u201d III. 308.\n\n  Tabkat N\u00e1ser\u00ed, \u201cthe degrees of Na\u015ber,\u201d a work of Naser eddin T\u00fasi,\n  III. 114 n. 1.\n\n  Tabsar, window, place of observation in a lofty pavilion for the\n  king, I. 42, 43, 168.\n\n  Tab\u00fak, a place situated about halfway between Medina and Damascus,\n  III. 56 n. 1.\n\n  Taherir, writings (of Euclid), III. 218.\n\n  Tahlil, \u201cpraise of God,\u201d III. 35.\n\n  Tahm\u00faras, son of Hushang, king and prophet, I. 30, 31\n    \u2015\u2015a saying of his quoted, 73, 88.\n\n  T\u00e1j eddin (Shaikh), son of Shaikh Zakria Jondeheni Dahluvi,\n  expounder of mystic doctrine, III. 91.\n\n  Tajeli, \u201ca transitory vision,\u201d III. 269 n. 1.\n\n  Tajerid, \u201cdivestment of what is accessory,\u201d III. 218 n. 2.\n\n  Tajik, a tribe of a mixt origin\u2015\u2015their habitations\u2015\u2015enemies of the\n  Rosheniah, III. 48 n.\n\n  Takash teghin, the Atabek, or lieutenant-general of Persia, supports\n  Barkiarok, II. 438 n. 1.\n\n  Takbir, \u201cpious exclamation,\u201d III. 259.\n\n  Takwiyat m\u00e2ni, \u201cthe strengthening of sense,\u201d III. 263.\n\n  Talamites, a name of the Ism\u00e2ilahs, II. 42 n. 1.\n\n  Tal\u00e1tala loka, one of the fourteen spheres, II. 12\n    \u2015\u2015an infernal region, _ibid._ n. 11.\n\n  Talbiyat, \u201cpilgrimage,\u201d II. 409\n    \u2015\u2015the principal rites and ceremonies performed by the pilgrims at\n      Mecca enumerated, _ibid._ n. 3, 410 n.\n\n  Talkh\u00eds al Meftah, \u201cExplanation of the key,\u201d title of a work, III.\n  218 n. 5.\n\n  Tamas, darkness, ignorance, one of the three properties, II. 14,\n  149, 176, 178.\n\n  Tamlik, \u201chereditary property,\u201d III. 52.\n\n  Tamma, a Brahman, II. 67.\n\n  Tamud, a tribe of Arabs, II. 369.\n\n  Tamujin, or Temuz Khin, original name of Jengiskhan, I. 160 n. 1,\n  III. 112.\n\n  Tan\u00e1sokh, \u201ctransmigration,\u201d III. 277.\n\n  _Tanmatra_, elementary matter, II. 177 n.\n\n  Tanzil, revelation from heaven, II. 411 n. 1.\n\n  Tapa loka, one of the fourteen spheres, II. 12\n    \u2015\u2015the abode of ascetics, _ibid._ n. 6.\n\n  T\u00e1pasa, devout austerity, II. 126.\n\n  Tapasya, penitents, II. 239\n    \u2015\u2015their practices and opinion, 240, 241.\n\n  Taprah-i-Mobedi, \u201cthe sacerdotal kettledrum,\u201d work of Mobed\n  Paristar, I. 123.\n\n  Tarab, a distinguished V\u00e1hadi\u2015\u2015killed by Ab\u00e1s, III. 23, 24.\n\n  Tara lochana, a Brahman belonging to the Saktians, II. 157\n    \u2015\u2015his relations with Ahsen ulla, the governor of Kachmir, _ibid._\n      158.\n\n  Tarb\u00e1va\u015btha, the moving state, II. 94.\n\n  Tarikat, \u201creligious rule,\u201d III. 35.\n\n  Tarka, science of dialectics, II. 203\n    \u2015\u2015divided into sixteen parts, _ibid._\n    \u2015\u2015arguing, 208\n    \u2015\u2015translated into Greek by order of Alexander, 210.\n\n  Tarka-S\u00e1stra, logic and dialectics, II. 165.\n\n  Tarnak nath, a sect, II. 128.\n\n  Tarsa, a Christian, etymology of the word, II. 305.\n\n  Tasbih, rosary, III. 35, 36.\n\n  Tashah hud, \u201critual profession of religion,\u201d III. 260.\n\n  Tashbi\u00e1h, \u201cassimilators,\u201d a Muhammedan sect, II. 350, 401.\n\n  T\u00e2til, Tatilian, \u201cthe indifferent,\u201d a Muhammedan sect, II. 350, 351\n  n. 401.\n\n  Tatva, reality, truth, II. 11 n.\n    \u2015\u2015intellect, 16.\n\n  Tatwas (categories) of the Sankhya philosophy, twenty-five of them\n  enumerated, II. 122.\n\n  Tavalji Khan Beg, besieges and takes the fort Bahar, II. 164.\n\n  Tavernier (J. B.), traveller in the East, I. 225 n.\n\n  T\u00e1wil, the allegorical sense of the Muhammedan doctrine, II. 411.\n\n  Tawrit, \u201cthe Old Testament,\u201d II. 340; III. 50.\n\n  Tayir Bahader, a general of the Moghuls, besieges the fort Arak in\n  Sistan\u2015\u2015a plague among the Moghuls, III. 117.\n\n  Tazkerah, \u201ccommemoration,\u201d work of Na\u015bir eddin, III. 218 n. 4.\n\n  Tazkeret-ul awlia, \u201cThe History of Saints,\u201d a work of Ferid eddin\n  Attlar, III. 96 n. 1.\n\n  Tchechsh\u00fanesh, an ancestor of Zardusht, I. 215 n.\n\n  Thales Milesius, quoted, I. 205 n. 1.\n\n  Th\u00e1vesar (Sth\u00e1t\u00e1ras), name of Sany\u00e1sis, standing upon one leg, II.\n  148.\n\n  Theopompus, shows a knowledge of Zoroaster\u2019s works, I. 224 n.\n\n  Tholuck (F. A. D.), quoted, I. 82; III. 241 n. 2, 291 n. 1.\n\n  Tedlis, \u201cartifice,\u201d a term of the Ism\u00e2ilahs, II. 406.\n\n  Tegh Bahader, successor to the Guru Har Krichna of the Sikhs, II.\n  288 n. 1\n    \u2015\u2015put to death by the Muhammedans, _ibid._\n\n  _Temiram_, name of Mercury, I. 39 n.\n\n  Ters\u00fan Badakhi (Mulla), quoted by the author of the Dabist\u00e1n, III.\n  104.\n\n  Timar\u00ed, one appointed to protect the helpless, such as children and\n  the infirm, I. 173.\n\n  Timsar, a title of honor, I. 36.\n\n  T\u00edm\u00far, name of a year and a month, I. 28.\n\n  Tir-azar, a fire-temple, I. 47.\n\n  Tinab, vision during sleep, I. 84.\n\n  Tir (Mercury), description of his form, I. 39.\n\n  Tir, name of an angel and a month, I. 61, 62 n.\n\n  Tirah (mountains of), perhaps the district of the ancient Thir\u00e6i,\n  III. 41 n. 1.\n\n  Tirah K\u00e9sh, a person of the Radian sect, I. 203.\n\n  _Tirth_, place of pilgrimage, II. 166.\n\n  Tirthah, a class of Sany\u00e1sis, II. 139.\n\n  Tohfat ol ebrar, \u201ca present offered to the Pious,\u201d work of J\u00e2mi,\n  III. 220 n. 1.\n\n  Torru, of Bus\u00e1w\u00e1r\u00ed, a Mobed in Guzerat\u2015\u2015his opinion about Zardusht\u2019s\n  native place, I. 263, 264.\n\n  Touhid, \u201ccoalescence with God,\u201d III. 36.\n\n  Treta yugam, the second age of the Hindus\u2015\u2015its duration, II. 47.\n\n  Trikarana, three causes, the three chief deities, II. 17.\n\n  Tripujas, worshippers of the three kingdoms of nature, II. 243.\n\n  Trismegist, see Hermes, III. 106 n. 1.\n\n  Trisula, trident, weapon of the goddess Durga, II. 163.\n\n  Tuba, \u201cthe tree of heaven,\u201d III. 158 n. 1.\n\n  Tulasi, a small shrub, II. 184 n. 2.\n\n  Tuli Khan, fourth son of Jengis Khan, rules the kingdoms Khorassan\n  and Kabul\u2015\u2015dies soon after his father, II. 449 n.; III. 116 n.\n\n  Tunadil, fierce demon, I. 180.\n\n  Tundbar, noxious animals, I. 20.\n\n  Turbaratur, or Turbaraturhash, a Turk, kills Zardusht, I. 371\n    \u2015\u2015is consumed by the splendor of the prophet\u2019s rosary, 372.\n\n  Turbaraturas, or Tur-Bratur, or Turi-Br\u00e1tush\u2015\u2015variations of\n  Parantarush, the name of Zardusht\u2019s enemy, I. 314.\n\n  Turkan Khatun, wife of Malik Shah\u2015\u2015her contest with Barkiarok, her\n  step-son, for the succession of her own son, Mahmud, to the throne,\n  II. 438 n. 1.\n\n  Turner, author of \u201cEmbassy to China,\u201d quoted, II. 292.\n\n  Tus (town), by whom built, I. 52\n    \u2015\u2015two towns of that name, II. 365 n. 1.\n\n  Tutianush, a Greek philosopher, interrogates Zardusht, 227 n. 1,\n  280 n.\n\n  Tyag\u00ee, one who abandons all exterior things, II. 240.\n\n  Tyrhoot, a district in the province of Bahar, II. 261.\n\n\n  U.-V.\n\n  V\u00e1d, measure of time, I. 14.\n\n  V\u00e1da, \u201cdiscussion,\u201d II. 208.\n\n  Vahadiahs, a sect, followers of Vahed Mahmud, III. 12\n    \u2015\u2015their tenets, 14 to 16\n    \u2015\u2015their customs, speeches, traditions, 18 to 22.\n\n  Vahashtusht, the fifth additional day of the Persian year, I. 62.\n\n  Vahedet mahs, \u201cunmixed unity,\u201d III. 283.\n\n  Vahedet-i-mokam, \u201csolitariness of station,\u201d III. 222.\n\n  Vahed Mahmud, head of a sect\u2015\u2015his birth, III. 12\n    \u2015\u2015placed in perfection above Muhammed, 13\n    \u2015\u2015his system of the creation of the world, 17, 18.\n\n  Vaidya vidya, the medical science, II. 165.\n\n  Vaik\u00fanta, the heaven, or world, of Vichnu, II. 178 n.\n\n  Vairag, a sect of Hindus, II. 128.\n\n  Vairagis, a sect of ascetics, II. 184.\n\n  Vaisakha, April-May, II. 21.\n\n  Vaisya, the third class of the Hindus\u2015\u2015their destination, II. 49.\n\n  Vakam, wrong way of worship, II. 155.\n\n  Vakshur, \u201cprophet,\u201d III. 209.\n\n  Vali, \u201ca saint,\u201d III. 264 n. 1.\n\n  Valid, son of Akba Abd-ullah, son of S\u00e1d, son of Abi Serh, III. 56.\n\n  _Vamana_, Dwarf-Av\u00e1tar, II. 21\n    \u2015\u2015an account of it, 22 and n. 1.\n\n  Vans Kennedy, quoted, III. 83 n. 1.\n\n  Vanyas\u00ees, \u201cinhabitants of woods,\u201d II. 241.\n\n  Vard, a measure of time, I. 14.\n\n  Varuna, regent of the West (Pa\u015bchima), II. 219.\n\n  V\u00e1s\u00e1let, \u201cunion with God,\u201d III. 29, 36, 37.\n\n  V\u00e1\u015bilan, a class of S\u00fafis, III. 250 n. 1.\n\n  Vasishta, a holy sage, II. 27\n    \u2015\u2015his birth, _ibid._ n. 1\n    \u2015\u2015instructor to Rama, 28.\n\n  V\u00e1suki, sovereign of the snakes, II. 19.\n\n  Vattier, translator of the logic of Avisenna, III. 176 n. 1.\n\n  V\u00e1yu, regent between north and west, II. 219.\n\n  Vayu-purana, quoted, II. 14 n. 3.\n\n  Vazu, \u201cablution,\u201d how interpreted by the Ism\u00e2ilahs, II. 408; III. 259.\n\n  _Udaharana_, \u201cthe instance in a syllogism,\u201d II. 207 n. 4.\n\n  Ud\u00e1mvara, glomerous fig-tree, II. 80.\n\n  Udana, pulsation in the head, neck, and temples, II. 133 n. 1.\n\n  Ud\u00e1s\u00ees, ascetics, II. 241.\n\n  V\u00e9da, the generic term for the sacred writings of the Hindus, II. 5\n  and n. 1\n    \u2015\u2015enumeration of the four V\u00e9das, 64, 65 n. 1\n    \u2015\u2015the constituent parts of a V\u00e9da, _ibid._\n\n  V\u00e9dan\u00e1-skandha, sentiments excited by pleasing or unpleasing objects,\n  II. 198 n. 1.\n\n  Vedata, II. 65 n. 1\n    \u2015\u2015defined, 142.\n\n  Vedanta sara, work quoted, II. 10 n. 1.\n\n  Vedantians, followers of the Vedanta, II. 90\n    \u2015\u2015substance of their creed, 90, 96.\n\n  Vehest Mantsre, the third Nosk of the Zand-Avesta, its contents, I.\n  272 n.\n\n  _Vendidad_, part of the Zand-Avesta, I. 225 n.\n\n  _Vendidad Sad\u00e8_, collective name of three works belonging to the\n  Zand-Avesta, I. 225 n.\n\n  Vendidad, the twentieth Nosk of the Zand-Avesta, its contents, I.\n  275 n.\n\n  Veshap, Veshtasp, the eleventh Nosk of the Zand-Avesta, its\n  contents, I. 274 n.\n\n  V\u00e8zhahderun, \u201cinternally pure,\u201d title of S\u00fafis, III. 221.\n\n  Vichnu, the Preserver, II. 4\n    \u2015\u2015whence he proceeded, 14\n    \u2015\u2015account of his nature and character, 175, 176\n    \u2015\u2015four-armed, 217\n    \u2015\u2015his weapons, _ibid._\n    \u2015\u2015one thousand Vichnus, 218.\n\n  Vichnunath deo, Raja residing in Naranya-pur\u2015\u2015by orders of Durga,\n  sacrifices men, II. 162.\n\n  Vijnny\u00e1na-skandha, \u201cintelligence,\u201d II. 198 n. 1.\n\n  Vidura, son of Vyasa, II. 68.\n\n  Vidya-skandha, \u201cwhat is perceived by senses,\u201d II. 197.\n\n  Vilayet, \u201choliness,\u201d III. 264.\n\n  Viraf-nameh, Persian poem, by a disciple of Zardusht, I. 224 n.\n\n  Viraf-nameh, a poem, in Zand, in Pehlevi, and Persian, in verse and\n  prose, by different authors, English translation of it, I. 285 n. 1.\n\n  Viraj, the primeval and universal manifested being, II. 37.\n\n  Vispe Khirad, \u201cthe knowledge of every thing,\u201d I. 316 n.\n\n  Vispered, part of the Zand-Avesta, I. 225 n.\n\n  Vispered, a part of the fifteenth Nosk, I. 316 n.\n\n  Visvamitra, a Kshatriya saint, becomes a Brahman, II. 220\n    \u2015\u2015his speech to Rama chandra, 256 to 260, 266 to 268.\n\n  Visuddham, the hollow between the frontal sinuses, II. 131 n. 1.\n\n  Vitala-loka, one of the fourteen regions, II. 12\n    \u2015\u2015an infernal region, _ibid._ n. 9.\n\n  Vitanda, \u201ccontroversy,\u201d II. 208 n. 5.\n\n  Vitruvius, quoted, I. 205 n. 1.\n\n  Viv\u00e1hah, matrimony, II. 57\n    \u2015\u2015five forms of marriage enumerated, 71, 72\n    \u2015\u2015eight forms of Manu, 71 n. 1.\n\n  Vizhak, \u201clocal director\u201d of a king\u2019s private property, I. 155.\n\n  Ulemai Islam, work written by a disciple of Zardusht, I. 224 n.\n\n  Ulviahs, a sect of Ali Ilahians, II. 457 n. 1\n    \u2015\u2015their creed, 458.\n\n  Umaviyah, a sect, II. 356.\n\n  Umer Khakani (Hakim), quoted, II. 51.\n\n  Umer Khiyam, quoted, III. 151.\n\n  Vojud, \u201cexistence,\u201d III. 223.\n\n  _Upanaya_, \u201cthe application in a syllogism,\u201d II. 207 n. 4.\n\n  Upangas, four of them, II. 66 n.\n\n  Upanishad, II. 65 n. 1.\n\n  Upavedas, II. 65 n. 1\n    \u2015\u2015four enumerated, _ibid._\n\n  Up\u00e8ksha, endurance, patience, II. 121.\n\n  Uraman, a peculiar manner of reading Pehlavi poetry, I. 63.\n\n  Urfi, of Shiraz, author quoted, I. 6, 96, 129; II. 158.\n\n  Uria, sent to death by David, II. 298.\n\n  Vrittaya, qualities, II. 121.\n\n  Usam (Mulla), III. 219.\n\n  Ustuvar, \u201csupervisor,\u201d two of them attached to every vizir, I. 155.\n\n  Ut\u00e1red (Mercury), the son of the regent of the moon, II. 39.\n\n  Utarini, a Telinga word for a sort of sacrificial wood, II. 80.\n\n  Uweis Karni, the founder of a monastic order, III. 19.\n\n  Vyakarana, grammar, II. 65 n. 1.\n\n  Vyana, wind, expanding through the whole body, II. 133 n. 1.\n\n  Vyasa, son of Parasara, his works, II. 67 n. 2, 68, 220.\n\n  Uttara Mimansa, II. 4 n.\n\n\n  W.\n\n  Waj-p\u00e9ya, sacrifice of three goats, II. 82 n. 3.\n\n  Wakhtar, \u201cthe East,\u201d I. 323.\n\n  _Wakia naviz_, \u201cnews-writer,\u201d I. 157.\n\n  Wakshur-i-simbari, surname of Zaratusht, I. 30.\n\n  Wakt, \u201ctime,\u201d its technical signification, III. 231 n. 2.\n\n  Wali, or Shah Wali Ullah, also Shems Wali Ullah, an author of\n  Hindustan\u00ed poems, edited in Paris, 1834, II. 114, 115 n. 2\n    \u2015\u2015his Persian verses quoted, 115, 116.\n\n  Wankawish, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Warakt and Khurah-i-Yazdan, light of the Almighty, I. 290.\n\n  Ward, author of a work on the Hindus, quoted, II. 22, 27, 41, 54,\n  56, 59, 60, 61, 66, 67, 68, 72, 73.\n\n  Wasel Ebn Ata, founder of a Muhammedan sect, II. 325.\n\n  Wazda, name of a Nosk of the Zand-Avesta, I. 275.\n\n  Werka ben Nafil, cousin of Khadija, translator of the Old and New\n  Testament from Hebrew into Arabic, II. 300.\n\n  Wilson (Horace), quoted, II. 10, 11, 18, 19, 27, 34, 53, 54, 67, 68,\n  71, 80, 82, 114, 119, 122, 128, 166, 179, 180, 181, 191, 219, 223.\n\n\n  X.\n\n  Xenophon, quoted, II. 37 n. 1.\n\n\n  Y.\n\n  Yad Afraz, rosary, 371.\n\n  Yahuds, Jews, their religion, II. 293 to 299.\n\n  Yajna, sacrifice, II. 79 n. 1\n    \u2015\u2015mode of sacrificing a goat, 80, 81\n    \u2015\u2015in which months to be offered, 83.\n\n  Yajno pavita, \u201csacrificial cord,\u201d II. 57 n. 3.\n\n  Yaj\u00fash V\u00e9da, II. 64.\n\n  Y\u00e2kub (Shaikh), a grammarian of Kachmir, quoted, III. 92.\n\n  Y\u00e2kub Tarfani (Tarkhani), II. 349, 355.\n\n  Yama, religious restraint, II. 125 n. 1.\n\n  Y\u00e1ma, regent of the South (Dakshina), II. 219.\n\n  Yarshanom (for Barashnom), a sort of purification, I. 325, _ibid._\n  n. 2.\n\n  Yasan, son of Shai Mahbul, I. 24, 25, 88\n    \u2015\u2015succeeds to his father in the government, 26.\n\n  Y\u00e1san Ajam, the last king of the Yasanian dynasty\u2015\u2015etymology of\n  Yasan, I. p. 26, 181.\n\n  Yasht, a Zand word, signifying prayer, devotion\u2015\u2015its etymology, I.\n  258 n. 1\n    \u2015\u2015explanation of it, 312 n. 2.\n\n  Yasna, the Zand name of a part of the Zand-Avesta\u2015\u2015French\n  translation of it, under the Pehlvi name, Iveshne, revised and\n  commented, I. 226 n.\n    \u2015\u2015double edition of the lithographed text of this work, _ibid._\n\n  Yatha ahu virio, the three first words of a prayer, I. 272.\n\n  Yatis (Jatis), pious mendicants, II. 195 n. 1\n    \u2015\u2015a distinguished class among Buddhists and Jainas, 212, 213, 241.\n\n  Yazadian, Yazdanian, a sect of the Persian religion, I. 6.\n\n  Yazdanian, \u201cgodly,\u201d how otherwise called, I. 147.\n\n  Yazdan Sitai, disciple of Mobed Sarosh, causes rain to fall, I. 115\n    \u2015\u2015other supposed miracles of his, 116, 117, 118.\n\n  Yazid, son of M\u00e2aviah, II. 358 n. 1, 359 n. 1\n    \u2015\u2015descends from Pharaoh, III. 21.\n\n  Yekanah bin, \u201cseers of thirty,\u201d a sect, I. 123, 193.\n\n  Yeshts Sades, part of the Zand-Avesta, I. 225 n.\n\n  Yezdejird, son of Sheriar, the last of four Persian\n  dynasties\u2015\u2015duration of their reigns, I. 30, 31.\n\n  Yoga, devotion, with other significations, II. 124 n. 3, 127.\n\n  Yogi, a devotee, II. 100, 101, 127.\n\n  Yojana, a measure of distance, II. 10 n. 2.\n\n  Yojanagandha, wife of Parasara, mother of Vy\u00e1sa, II. 67, 68.\n\n  Yudisht\u00b4hira, worshipper of the sun, III. 111\n    \u2015\u2015the sun appears to him, provides him with food for twelve years,\n      by means of a miraculous kettle, _ibid._ n. 1.\n\n  Yugmakam, sacrifice of two goats, II. 82.\n\n  Yusef, a man of the tribe of Durds, a Sanyasi, III. 304\n    \u2015\u2015his vision, 305\n    \u2015\u2015his miraculous powers, 306, 307.\n\n  Yusefzei, a wild tribe in Kabul and Peshaver, III. 48 n.\n\n\n  Z.\n\n  Zab, son of Nauder, I. 87.\n\n  Zabratus, perhaps a name for Zoroaster, I. 277 n. 1.\n\n  Z\u00e1d, measure of time, I. 14.\n\n  Zafer Khan ibn Khaja, Abul Hasen Taramzi, governor of Kachmir\u2015\u2015his\n  connexion with Tara-lochana\u2015\u2015obliged to quit Kachmir, retires to\n  Kabul, and Lahore, II. 158.\n\n  Zaherah, \u201cVenus,\u201d Muhammed\u2019s arrival at it, III. 247.\n\n  Zaid, son of Ali, son of Zain el-abeddin, the founder of the\n  Zaydiyat sect, II. 363 n. 1.\n\n  Zakaria (Moulana), his conversation with B\u00e1yazid, III. 32, 33.\n\n  Zakat, \u201calms,\u201d how interpreted by the Ism\u00e2ilahs, II. 408; III. 35.\n\n  Zakum, \u201cthe tree of nature,\u201d III. 159.\n\n  Zamiad, angel presiding over the twenty-eighth day of the month, I.\n  62 n.\n\n  Zamini-Serush, terrestrial angel, I. 9.\n\n  Zanab, the tail of the dragon\u2015\u2015a demon destroyed by Vichnu, II. 41,\n  42.\n\n  _Zanadil_, \u201cbenevolent,\u201d I. 180.\n\n  _Zanar_, a thread, I. 66 n. 1; II. 53.\n\n  Zand, an ancient language, in what countries spoken, I. 223 n.\n\n  Zand-Avesta, work of Zoroaster, I. 222\n    \u2015\u2015various interpretations of this word, _ibid._ n. 1\n    \u2015\u2015translated into French, and German, 223\n    \u2015\u2015five books enumerated to which this name properly belongs, 225 n.\n    \u2015\u2015when written, _ibid._\n    \u2015\u2015quoted, 7, 18, 31, 149, 193, 213, 214, 216, 223, 232, 236, 241,\n      257, 258, 264, 265, 268, 280, 282, 283, 286, 287, 288, 289, 290,\n      297, 310, 319, 321, 325, 331, 332, 334, 335, 346, 347, 357, 358;\n      II. 26, and elsewhere, the chief authority concerning\n      Zoroaster\u2019s religion.\n\n  Zarb\u00e1d, descendant from Zardusht, disciple of Azar Kaivan, I. 125.\n\n  Zaratusht, prophet, I. 30.\n\n  Zaratusht Bahram (Mobed), author of Zaratusht-namah, his account of\n  Zardusht\u2019s birth, I. 214, 215\n    \u2015\u2015son of Pazhdu, 276.\n\n  _Zardusht_, the variations of his name in different languages\n  enumerated, I. 211\n    \u2015\u2015various epochs attributed to him, 212, 213 n.\n    \u2015\u2015his legendary origin, 213\n    \u2015\u2015various opinions about his ancestors, 215 n. 1\n    \u2015\u2015he laughed on coming into the world, 218\n    \u2015\u2015escapes destruction in all the attempts of the magicians to\n      destroy him, 219, 220, 221, 226, 227\n    \u2015\u2015his conduct in his fifteenth year, 229\n    \u2015\u2015in his thirtieth year travels towards Iran; his adventures on\n      the road, 229, 230, 231\n    \u2015\u2015beholds a vision, _ibid._\n    \u2015\u2015is visited by the angel Bahman, and transported to heaven, 232,\n      233\n    \u2015\u2015explanation of the vision, 234\n    \u2015\u2015Zardusht converses with God, 235, 236, 237\n    \u2015\u2015sees Ahriman in hell, _ibid._\n    \u2015\u2015delivers a person from hell, _ibid._ n.\n    \u2015\u2015undergoes severe trials, 238\n    \u2015\u2015receives a mission to king Gushtasp, 239\n    \u2015\u2015on his return receives a flock to be protected, 240\n    \u2015\u2015further instructions from several angels, 241\n    \u2015\u2015puts the magicians to flight by reading one chapter of the\n      Zand-Avesta, 244\n    \u2015\u2015destroys two kings rejecting his doctrine, 245\n    \u2015\u2015arrives at the court of king Gushtasp, 245\n    \u2015\u2015his access and reception, _ibid._ n. 246\n    \u2015\u2015plants a cypress before the king\u2019s palace, 246 n.\n    \u2015\u2015refutes and confounds the sages around the king, 247, 248\n    \u2015\u2015presents and reads the Zand-Avesta, 249, 250\n    \u2015\u2015scheme of the philosophers against him, at first successful,\n      251, 252\n    \u2015\u2015offers to cure the king\u2019s palsied charger under conditions, to\n      which the whole royal family submits, to adopt his faith, 253, 254\n    \u2015\u2015his innocence proved, his enemies punished, 254, 255\n    \u2015\u2015cures and converts Lohrasp and Zerir, 255\n    \u2015\u2015prays God to grant four wishes to Gushtasp, 256\n    \u2015\u2015is declared a prophet by four angels before the king, 257, 258\n    \u2015\u2015causes Gushtasp to ascend to heaven, 259\n    \u2015\u2015distributes hallowed milk to several persons, _ibid._\n    \u2015\u2015recites some sections of the Zand to Gushtasp, who orders the\n      fire-worship to be established in every city, 260\n    \u2015\u2015Zardusht explains to the king his prophetic mission\u2015\u2015equal to\n      that of Muhammed, who acknowledges it in the Koran, 260, 261, 262\n    \u2015\u2015Zardusht\u2019s native country and town, 263 and n. 1, 264\n    \u2015\u2015his request of immortality, not granted, 264\n    \u2015\u2015on tasting something like honey in heaven, he sees in a vision\n      hell, and a tree with seven branches, 264, 265\n    \u2015\u2015explanation of it, 266, 267\n    \u2015\u2015on the termination of the millenium, many evils predicted, 268,\n      269\n    \u2015\u2015mixed with some consolatory events, 270, 271\n    \u2015\u2015is killed by a Turk, 371\n    \u2015\u2015abstract of his doctrines, 379\n    \u2015\u2015principal epochs of it, 380.\n\n  Zardusht namah, a Persian poem, I. 213 n., 224 n.\n\n  Zarvam akarene, \u201cboundless time,\u201d the parent of the two principles,\n  good and bad, I. 326 n. 354 n. 2.\n\n  Zati, \u201cessence,\u201d a kind of divine manifestation, III. 270.\n\n  Zatk and fatk, \u201cthe shutting and opening,\u201d III. 169.\n\n  Zaydiyat, a Muhammedan sect, II. 363\n    \u2015\u2015divided into three principal branches, _ibid._ n. 1.\n\n  Zehel, \u201cSaturn,\u201d Muhammed\u2019s arrival at it, III. 247.\n\n  Zehir-eddin Muhammed Baber, II. 246\n    \u2015\u2015short account of him, _ibid._ n. 2\n    \u2015\u2015his Memoirs, 247 n.\n    \u2015\u2015his four expeditions towards India, 249 n. 2\n    \u2015\u2015conquers India, III. 27.\n\n  Zeinah (Zenobia), wife of Zaid\u2015\u2015enamors Muhammed\u2015\u2015is divorced from\n  Zaid and married to Muhammed, III. 59 n. 1.\n\n  Zeman baig, III. 216.\n\n  Zemzem, sacred well at Mecca, III. 14 n. 1\n    \u2015\u2015an emblem of the sun, 168.\n\n  Zena, \u201ccoit,\u201d how interpreted by the Ism\u00e2ilahs, II. 408.\n\n  Zerdusht Afshar, work of Mobed Surush, quoted concerning a position\n  of a devotee in praying, I. 77, 80.\n\n  Zerir, brother to king Gushtasp, cured of a disease and converted by\n  Zardusht, I. 255.\n\n  Zering Goash, a dog in hell\u2015\u2015his action, I. 287 n. 2.\n\n  Zik\u00e1dah, the eleventh Arabian month, I. 46.\n\n  Zilhajah, an Arabian month, III. 257.\n\n  Zindbar, innoxious creatures, I. 20.\n\n  Zohak, his epoch and empire, I. 33 n.\n    \u2015\u2015his two serpents, 55.\n\n  Zohrah (Venus), the son of Bhrigu, II. 39\n    \u2015\u2015the director of the demons, author of sciences and religions of\n      the Barbarians, 44.\n\n  Zoroaster (see Zardusht), the principal events of his life, in\n  chronological order, I. 280 n.\n\n  Zo ul narain, surname of the khalif Osman, I. 98, 100 n.\n\n  Zu \u2019l-Ulum, \u201cmaster of sciences,\u201d title of Kaivan, I. 101, 102.\n\n\n\n\n                              CONTENTS\n                        OF THE THIRD VOLUME.\n\n\n                                                                 Page\n\n                            CHAPTER VII.\n\n  Of the religion of the Sadik\u00edahs                                  1\n\n\n                           CHAPTER VIII.\n\n  Section I.\u2015\u2015Of the appearance of the individual Vahed, and an\n                  account of his person                            12\n\n  Section II.\u2015\u2015An account of some tenets of Vahed                  14\n\n  Section III.\u2015\u2015Upon some of the sayings of Vahed                  16\n\n  Section IV.\u2015\u2015On certain customs, forms of speech, and\n                  traditions of this sect                          18\n\n\n                            CHAPTER IX.\n\n                 Of the religion of the Roshenian.\n\n  Section I.\u2015\u2015Of the appearance of the lord M\u00edy\u00e1n B\u00e1yezid          26\n\n  Section II.\u2015\u2015An account of the history of the lord M\u00edy\u00e1n\n                  Roshen B\u00e1yazid                                   38\n\n  Section III.\u2015\u2015Upon the transactions of the sons of the lord\n                  M\u00edy\u00e1n B\u00e1yazid                                    42\n\n\n                             CHAPTER X.\n\n                  Of the religion of the Ilahiah.\n\n  Section I.\u2015\u2015On the appearance of the Khalifet of the All-Just    49\n\n  Section II.\u2015\u2015On the dispute of the people of different\n                  religions                                        50\n\n  Section III.\u2015\u2015Upon the virtues of the stars, according to\n                  reason, manifestation, revelation, and\n                  tradition                                       105\n\n  Section IV.\u2015\u2015Upon the sayings of his Majesty (Akbar), dwelling\n                   in the seventh heaven                          121\n\n\n                            CHAPTER XI.\n\n            Of the religion of the Wise (Philosophers).\n\n  Section I.\u2015\u2015Of the religion of the philosophers, and of some\n                    branches of their questions                   139\n                  An account of the pages of human actions and\n                    their recorders, and of the descent of angels\n                    and demons to the good and the wicked         153\n                  An account of mountains and seas, and of what\n                    occurs upon the earth at the last judgment    155\n                  Account of the tree Tuba, which is in heaven,\n                    and the tree Zakum, which is in hell          158\n\n  Section II.\u2015\u2015Of the reputation and the truth of the prophetic\n                    dignity                                       172\n                  Upon the meaning of revelation and inspiration  175\n                  Upon the interpretation of the miracles of\n                    the prophet                                   177\n\n  Section III.\u2015\u2015Of the successors of these philosophers, and\n                  the chief followers of this creed               204\n\n\n                            CHAPTER XII.\n\n                  Of the religion of the Sufiahs.\n\n  Section I.\u2015\u2015Of some of their tenets                             220\n\n  Section II.\u2015\u2015Of the prophetic office, and explanation of the\n                  public declarations conformable to the\n                  revelation of inspired persons                  241\n\n  Section III.\u2015\u2015Of some of the Saints among the moderns, and of\n                  the Sufis whom the author of the work has\n                  known                                           284\n\n       *     *     *     *     *\n\n                              EPILOGUE\n\n  Of Moulavi Nazer Ushruf, editor of the Persian text of the\n    Dabist\u00e1n, printed in Calcutta                                 315\n\n  Index                                                           321\n\n\n\n\n                             THE END.\n\n\n\n\n  ERRATA.\n\n\n\n  Volume I.\n    page\n     41, note 1, line 8, _instead of_ Venus _read_ Mercury.\n    192, l. 2                         Khusran _r._ Khusro.\n    214, n. 1, l. 1                   Runzat _r._ Rouzat.\n    265, n. 1, l. 7                   Jesht _r._ Yesht.\n   _ibidem_, l. 10                    Kechvars _r._ Kishvars.\n    271, l. 19                        Ashtawazand _r._ Asta wa zand.\n    306, n. 3, l. 1                   p. 236 _r._ 246.\n\n  Volume II.\n    page\n     27, l. 10                        Mudgha _r._ Mugdha.\n     28, l. 16                        Naryaan _r._ Narayana.\n     94, n. 3, l. 8                   \u0924\u092c\u094b\u0935\u0938\u094d\u0925\u093e _r._ \u0924\u0930\u094d\u092c\u093e\u0935\u0938\u094d\u0925\u093e.\n     96, l. 2                         Inani _r._ Jnani.\n    119, n. 1, l. 1                   Parnsha _r._ Purusha.\n    124, l. 12                        abhasayoga _r._ abhy\u00e1sayoga.\n    127, n. 1, l. 1                   \u0905\u0932\u093e\u0915 _r._ \u0905\u0932\u094b\u0915.\n    173, note 2, referring to Abu Ali\u2019s work, ought to be note 3, and\n         n. 3, referring to Jafer Kakuyah, ought to be n. 2.\n    184, l. 17                        tutasi _r._ tulasi.\n    204, n. 4, l. 1                   \u0907\u0928\u094d\u0926\u093f\u092f\u0902 _r._ \u0907\u0928\u0926\u094d\u0930\u093f\u092f\u0902.\n    215, l. 25 is transposed and should be l. 24.\n    217, n. 2, last line              \u092a\u094d\u0930\u0937\u094d\u091f _r._ \u0905\u0937\u094d\u091f.\n    220, l. 11                        Ihr _r._ Iter.\n    268, l. 11                        trut _r._ truth.\n    289, n. l. 2                      Sigar _r._ Siyar.\n\n  Volume III.\n    page\n     42, l. 8                         after Omar Shaikh, a comma.\n     47, l. 16                        Athedad _r._ Alahdad.\n     96, n. l. 2                      1 _r._ 2.\n    163, l. 4                         Run fa yakun, _r._ Kunfaya-Kun.\n    211, l. 25                        Kamzan _r._ Kamran.\n    238, l. 10                       _at the word_ things\u2015\u2015\n                                       _reference to note 1_.\n         l. 11                       _instead of reference 1 read 2._\n         l. 14                                             2  \u2015\u2015  3.\n         l. 17                                             3  \u2015\u2015  4.\n              note l. 1              _left blank, ought to be_\n                                           See pp. 223, 230, 233.\n                   l. 2              _instead of 1 read 2._\n                   l. 3                          2  \u2015\u2015  3.\n                   l. 4                          3  \u2015\u2015  4.\n                   _ibid._           \u0645\u0637\u0644\u0642\u0647 _r._ \u0645\u0637\u0644\u0642\n          265 note l.  9              Futuhat _r._ Favatah.\n                   l. 10              334 _r._ 234.\n          281      l.  8              Fatuhal _r._ Fav\u00e1tah.\n\n\n\n\nTranscriber Note:\n\nThis book was written in a period when many words had not become\nstandardized in their spelling. Words and names have multiple spelling\nvariations, inconsistent hyphenation and inconsistent accent marks.\nMisspelled words in English, German, Greek, Persian and Sanskrit were\nleft unchanged. Accent marks for transliterations of Persian and\nSanskrit were standardized with accents placed above vowels and\nthe letter s, and after the letter t; a high comma precedes aspirated\nconsonant, h. Words in italics are surrounded by underscores, _like\nthis_. Superscripts are within braces, preceded by a carat, e. g.\n1^{er}.\n\nDuplicate words were removed. Obvious printing errors, such as upside\ndown, backwards, or missing letters, and letters in the wrong order,\nwere corrected. Spaces were added or removed between words, as\nappropriate. Quotation marks and parentheses were adjusted to standard\nusage. Missing stops were added to abbreviations and ends of\nsentences. Missing commas were added between items in lists. Commas\nwere changed to stops at ends of sentences. Asterisks were used to\nindicate thought breaks.\n\nFootnotes were numbered sequentially and were moved to the end of the\nsection in which they occurred. Anchor for Footnote [91] is missing in\nthe original; it was added where it likely belonged. There are two\nanchors to Footnote [183].\n\nFootnote [220] references an internal footnote on pages 408-409 that\ndoes not exist. It may refer to footnote [222], which is on pages\n259-260.\n\nOn page 288 of the text, two lines were printed in reverse order. \u201c\u2026\nbecause there is lute freedom with those only who are united with\nbondage with those who tend towards God, and abso- him,\u2026\u201d was changed\nto: \u201c\u2026because there is bondage with those who tend towards God, and\nabsolute freedom with those only who are united with him,\u2026\u201d\n\nComments and changes pertaining to the Index:\n\n  Abd \u2019ul Khader, \u2026 Zafir Khan, II changed to Zafir Khan, III.\n  Aid Kurban, page 264 should be page 261.\n  Ali, son of Abu Taleb, entries for \u201cMuhammed\u2019s eulogy of Ali,\n   456 n. 1.\" and his poems and sayings, ibid.\u201d volume number changed\n   from III to II.\n  Garcin de Tassy, page 259 should be page 250.\n  Kerb, proximity, should be note 3, not note 1.\n  Tashbi\u00e1h, \u201cassimilators,\u201d volume number changed from III to II.\n  Krita yugam, volume number changed from III to II.\n  Sheherist\u00e2ni, the surname of Al Fath Muhammed Ben Abdalkerim,...\n    date of his death ... does not appear to be a correct page or\n    footnote reference.","title":"The Dabist\u00e1n, or School of manners, Volume 3 (of 3): translated from the original Persian, with notes and illustrations","tradition":"scripture-revelation","translated_text":null,"word_count":113451}