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diff --git a/old/63277-0.txt b/old/63277-0.txt deleted file mode 100644 index ad17cfc..0000000 --- a/old/63277-0.txt +++ /dev/null @@ -1,15856 +0,0 @@ -The Project Gutenberg EBook of The Dabistán, Volume 3 (of 3), by -David Shea and Anthony Troyer and Muòhsin Fåanåi - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Dabistán, Volume 3 (of 3) - or School of Manners - -Author: David Shea - Anthony Troyer - Muòhsin Fåanåi - -Release Date: September 23, 2020 [EBook #63277] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE DABISTÁN, VOLUME 3 (OF 3) *** - - - - -Produced by Édith Nolot, Carol Brown, Bryan Ness and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive/Million Book Project) - - - - - - - - - -THE DABISTÁN, - -OR - -SCHOOL OF MANNERS. - - - - -PARIS.――PRINTED BY M^{me} V^{e} DONDEY-DUPRÉ, - -PRINTER TO THE ORIENTAL TRANSLATION FUND OF GREAT BRITAIN AND IRELAND, - -46, rue Saint-Louis, au Marais. - - - - -THE - -DABISTÁN, - -OR - -SCHOOL OF MANNERS, - -TRANSLATED FROM THE ORIGINAL PERSIAN, - -WITH NOTES AND ILLUSTRATIONS, - -BY - -DAVID SHEA, - -OF THE ORIENTAL DEPARTMENT IN THE HONORABLE EAST INDIA COMPANY’S -COLLEGE; - -AND - -ANTHONY TROYER, - -MEMBER OF THE ROYAL ASIATIC SOCIETIES OF GREAT BRITAIN AND IRELAND, OF -CALCUTTA AND PARIS, AND OF THE ETHNOLOGICAL SOCIETY OF PARIS; - -EDITED, WITH A PRELIMINARY DISCOURSE, BY THE LATTER. - - -VOLUME III. - - - - -PARIS: - -PRINTED FOR THE ORIENTAL TRANSLATION FUND OF GREAT BRITAIN AND IRELAND. - - -SOLD BY - -BENJAMIN DUPRAT, BOOKSELLER TO THE BIBLIOTHÈQUE ROYALE, 7, RUE DU -CLOITRE SAINT-BENOIT. - -AND ALLEN AND CO., LEADENHALL-STREET, LONDON. - -1843. - - - - -THE DABISTÁN, - -OR - -SCHOOL OF MANNERS. - - - - -CHAPTER VII. - -OF THE RELIGION OF THE SA DIKÍAHS.[1] - - -These sectaries are followers of _Musaylima_. The people of _Islam_, -“the true faith,” qualify _Musaylima_ as “the Liar.”[2] These -sectaries call themselves also _Rahmáníah_; as they gave to Musaylima -the title of _Rihm_, “commiserator;” they assert, that the words: -_Bismilla hírrehma nirrehím_, “in the name of the bountiful and -merciful God,” relate to him, that is: a God is the merciful -Musaylima. Muhammed Kulí, the man so named, contracted friendship with -the author of this work in the year of the Hejira 1053 (A. D. 1643) at -the holy sepulchre.[3] After some friendly intercourse, he said: “To a -true believer, it is necessary to acknowledge Musaylima as the bringer -of the true intelligence and a prophet; and if one does not so, his -faith is not the true.” For a confirmation of this assertion, he -adduced as evidence some verses of the Koran, and said: “Musaylima was -in the divine mission a partner of the dignity of the prophetic -asylum, Muhammed, in the same manner as Harun was with Moses.” He -further maintained: “Two prophets are required as being witnesses, and -evidence wants two persons, and if there be more, so much the better.” -He then highly extolled his virtues and miracles, such as his calling -the moon until she came down and before the eyes of his companions sat -down on his lap;[4] as his going to dry trees, and praying so, that -they all became green; as having, when a newborn child, given -testimony of his prophetic gift, so that a class of noble persons -professed their faith in his divine mission. That man besides said, -that the Koran is Muhammed’s miracle, by which he bound the tongue of -emulation to all the eloquent men of Arabia; and in like manner the -Almighty God sent to Musaylima a book, which they call the first -_Fárúk_, “separator;” this also became a binder of tongues to the -eloquent; and no man, except Muhammed and Musaylima, is capable of -understanding these two books, the reading of which affords salvation -in this and in the other world; but to expound them is a great crime. -The Almighty God bestowed upon Musaylima the favor of another -necessary and venerable book, entitled “the second Fárúk” to the -commands of which it is indispensable to conform our actions. What -Muhammed had revealed is all truth, and Musaylima, too, chose his way -in that direction; if some precepts of the latter and his celestial -book are contrary to the statements of Muhammed, it is because -Musaylima survived Muhammed[5] (upon whom be peace!), and cancelled -some of them by the command of God, as in like manner, during -Mohammed’s life, some of his precepts have been obliterated. The man -quoted from the heavenly book of Musaylima the following words: “Adopt -the belief (O men!) that our God is the God of the world, and know, -that he is the Creator of the universe and of its inhabitants; that he -is above the creatures, none of whom is like him; say not, that he has -no body; for it may be that he has a body, although not one like a -body of his creatures: hand, eye, and ear of God are mentioned in the -Furkán[6] which came from Muhammed; and what is stated in the first -Fárúk, which is the book of Musaylima, is all truth; but the hand, the -eye, and the ear of God are not like the hand and foot, and eye and -ear of the creatures. Thus faith is required for an intercourse with -God, and contemplation of the Creator; yet, whatever was found -existing can be seen, but the vision of the eye, and the want of it, -ought not to be taken in a confined sense, as faith is to be -entertained that God shows himself to his servants in whatever manner -he wills.” The man further proceeded to say: “Avoid discussions about -antiquity, tradition, and duration, and the evanescence or destruction -of the world, because the world is the creation of God, and as to the -last judgment and resurrection after death, attach your faith to them, -and be confident that you shall be raised to life, and in that fix -your thoughts, that it will be with the same or another body, in this -or in another house, to heaven or to hell, to beatitude and repose, to -recompense or punishment; attach your faith to this, and avoid diving -too deep into it, whether it will be in this or in another habitation; -believe in the angels of God, but say not that they have wings and -feathers, or that, although this form be not essential to them, they -nevertheless show themselves in this form, and know that good and bad, -fine and ugly, are existing; but do not say, that this is good and -that bad; for that which you call bad may be good, and inversely: but -whatever is commanded, that do.” The man proceeded to say: “In the -time of Muhammed no Kiblah was fixed: men turned their faces sometimes -towards Jerusalem, sometimes towards the Kâbah of _Mecca_, and -sometimes towards any other place. After Muhammed, his companions -established by force that Kâbah should be the Kiblah. After Muhammed -it was ordered by Musaylima, that turning the face towards the great -altar, or any determined object, is impiety, and a sign of infidelity, -because as no figure of whatever likeness from among living beings -ought to be made a Kiblah, why should it be permitted to make a Kiblah -of a house? Further, at the time of prayer, one may turn his face to -whatever side he chooses, provided it be with this intention: I -address myself to thee, who hath neither side nor figure.” At the -three daily prayers which Musaylima has prescribed, the worshipper -turns his face to no particular side; so if he turned himself at -midday-prayer to the east, before sunset he prays towards the west; -never towards a fixed place, nor to a fixed house, because this is -infidelity. These sectaries do not call the Kâbah “the house of God,” -as the Almighty God has no house, otherwise he would have a body. They -do not use the prayers of the Sunnites, as prayer with them is that -which God has prescribed, and not that which the prophet likes. When -they feel a desire to worship God, they read the divine words, and -then reassume their work; but in their prayer, they never pronounce -the name of the prophet; because it is contrary to sound doctrine to -mix the veneration of a creature with the service of God, and in the -prayer nothing comes upon their tongue but the word of God, not even -the sayings of the prophet. Moreover, this sect prays three times a -day; for, of the five prayers _ordered by Muhammed_, Musaylima, by -God’s command, dispensed with the evening and morning prayer to -_Saháh,[7] his wife_, who was a prophetess, and sent to the people as -the reward of an excellent genius: this was one of the suitable favors -of the Lord to Musaylima, who himself was a prophet, and his mate, -also a prophetess. - -As to what is said, that God commanded Iblis to adore Adam, and that, -because he disobeyed, Iblis was expelled from the celestial -court[8]――this tale is impious; because God does not command -prostration before another object, nor induce any body to undue -worship, as he did not create Iblis for the purpose of throwing men -into error. In the second Fárúk, it is stated that Iblis does not -exist; the Almighty God gave man free choice, and the faculty of -acting well or ill: wherefore he takes account of his good and bad -conduct. - -This sect also maintains that, for marriage, neither witnesses nor -ceremonies are required; acquiescence and agreement of two persons in -a retired place are sufficient. Further, although in the time of -Muhammed (the blessing and peace of God be upon him!) it was permitted -to ask in marriage the daughter of relations, such as that of a -paternal or maternal uncle, yet, after Muhammed, it was prohibited; -likewise, connexion between consanguineous individuals, which was wont -of old, became forbidden in Muhammed’s time. By Musaylima came the -command of God to take to wife the daughter of one, between whom and -the suitor not the least relationship is known. To contract marriage -with more than one woman is not legal, but if any one wishes more, he -may take another on the condition of temporary cohabitation. - -To purify before prayer with sand or dust, when water cannot be had, -is not right. - -When one possesses a slave, male or female, who is an unbeliever, this -slave, adopting the true faith, becomes free without requiring the -leave of his master. - -Whatever animal feeds upon filth which pollutes, this to eat is not -allowable. Domestic fowls are not to be eaten, because they are winged -pigs. - -Musaylima forbade to keep the fast of Ramezan, but instead of this he -prescribed the fast at night, in such a manner that, from sunset to -sunrise, nothing may be eat nor drunk; and also abstinence from sexual -intercourse. - -Moreover, he abolished circumcision, for avoiding resemblance with the -Jews. He prohibited all intoxicating liquors, such as those produced -from the palm-tree, opium, nuts, and the like. - -Muhammed Kulî used to read much in the second Fárúk, the book of -Musaylima, which, having collected, he recited, and said: this -doctrine came to me from my father and my ancestors, who enjoyed the -noble society of Musaylima. He said and enjoined that, after the birth -of a son, the first observance is not to approach one’s wife; the -woman and man ought to turn their mind to God, and if one cannot -effect it, he ought at least not to see his wife but once a day. -According to the second Fárúk, it is allowable to have intercourse -with another woman, inasmuch as it is another sort of contract. -Muhammed Kuli said: “I saw Musaylima repeatedly in dreams, in which he -disclosed what was unknown to me, and said: When by orders of -Abu-bekr, Musaylima underwent the death of a martyr, and other Khalifs -were movers of this event, therefore the Almighty God made them suffer -the curse of mankind; in the same manner as he threw the Jews, on -account of the murder of Jesus, into error and perdition. - -“The murderers of Musaylima are liars and villains, and so are the -murderers of Sáíd Al Shahái Hamzah.”[9] - - - [1] In the before quoted Memoir of H. T. Colebrooke (_As. - Res._, vol. VII p. 342), we read, as taken from the account - of Núrukah of Shúster, what follows: “The _Sadikíyahs_ are a - tribe of the faithful in Hindustan; pious men, and disciples - of _Sayyad Cabíru ’ddin_, who derived his descent from - Ismâil, son of Imám Jáfer. This tribe is denominated - _Sadikíyahs_, by reason of the ‘sincere’ (sádik) call of - that Sayyad. Although that appellation have, according to - received notions, a seeming relation to Abú bekr, whose - partisans give him this title; yet it is probable that the - sect assumed that appellation for the sake of concealment. - However no advantage ever accrues to them from it: on the - contrary, the arrogant inhabitants of _Hind_, who are - _Hinduis_, being retainers of the son of the impious _Hind_ - (meaning Hinda, the mother of Mâviyeh), have discovered - their attachment to the sect of Shiahs, and have revived - against them the calumnies which, five hundred years before, - they broached against the Ismâilahs. They maliciously charge - them with impiety. Such is indeed their ancient - practice.…――In short, nearly thirty thousand persons of this - sect are settled in provinces of Hindustan, such as Multan, - Lahóre, Délhi, and Gujrát. Most of them subsist by commerce; - they pay the fifth part of their gains to the descendants of - _Sayyad Cabír_, who are their priests: and both preceptor - and pupil, priest and layman, all are zealous Shiáhs.…” - - It will be evident that the author of the Dabistán speaks of - a sect which bears the same name, but which owns another - founder and another Koran, although possessing some tenets - common to other sects. - - [2] Musaylima once professed the creed of Muhammed, before - whom he appeared as one of the deputies sent by the tribe - Henaifa, when they offered their submission to the prophet. - But in A. D., 631 Musaylima declared himself a prophet in - the country of Yamáma, and gained a great number of - followers; he dared even offer himself in a letter to - Muhammed, as a partner of his prophetic mission, but - received a refusal, with this address: “From Muhammed, the - Apostle of God, to Musaylima, the Liar.” - - [3] مشهد, _Mashhad_, signifies properly any place where a - martyr has been buried, and is particularly applied to the - burying places of Imáms, such as that of Kerbela, near Kufa, - before mentioned. But the town of Tús, in Khorassan, has - almost exchanged its proper name for that of _Mashhad_, - “sepulchre,” because the Imám Risa, son of Mussa al Khadem, - was buried near that place. Is it that which is meant above? - Although the author says (Vol. II. p. 364), that he was in - 1053 (1643) in Lahore, which is about 1200 miles distant - from Tús, his visiting, the same year, both towns, is far - from impossible. In the same year, we find him in Kirtpúr, - in the mountainous part of the Panjab (_ibid._, p. 416), and - in Kabul, which is on the road from Lahore to Tus. - - [4] The moon acts a conspicuous part in the prestigious - exhibitions of magicians. There appeared during the reign of - Muhammed Mahadi, the third khalif of the Abbasides, from the - year of the Hejira 158 to 169 (A. D. 774-785), in the town - of Nekhshab, in Khorassan, an impostor, called _Hakem ben - Hasham_, whose surname was _Sazindah mah_, “moon-maker.” - Having but one eye, he used to hide his deformity under a - silver veil, or mask, whence he was called _al Mokanna_, - “covered by a veil.” So concealed, he pretended nobody could - bear the effulgence of his face, like that of God himself. - At the head of a numerous party, he was not without - difficulty reduced by the ruling Khalif. Hakem’s particular - mode of suicide will be adverted to in a note at the end of - chapter VIII. - - [5] Muhammed died on the 8th June, A. D. 632; Musaylima did - not long survive him. He was killed, with ten thousand of - his soldiers, under the reign of Abu-bekr, in A. D. 632, in - a battle against Khaled, the son of Valid, who was sent with - an army against him. Although the party of the new prophet - appeared then crushed, yet we see by the account of the - Dabistán, that its doctrine maintained itself as late as the - seventeenth century of our era. - - [6] _Furkán_, separating, discriminating, is another name - for the Koran; and signifies any sacred book discriminating - the right from wrong. - - [7] Thomas Erpenius, the translator of Elmacin, calls her - Thegjazis (_Hist. Saracenica_, p. 19); her true name was - _Sijah_, the daughter of Haret, of the tribe of the - Tamimites, or Taalabites, according to Elmacin (loco - citato). She declared herself a prophetess, and gained - ascendancy in the country of Bahrein, along the - south-western shores of the Persian gulf, and in almost the - whole tract between Mecca and Bassora. She offered herself - as wife to the new prophet, in Yamáma, who married her, but - she soon abandoned him.――(See _Abulfeda_, vol. I. pp. 208, - 209.) - - [8] We find in the Koran, chap. II. v. 28, the following - passage: “When thy Lord said unto the angels: I am going to - place a substitute on earth, they said: Wilt thou place - there one that will do evil therein, and shed blood? but we - celebrate thy praise, and sanctify thee. God answered: - Verily, I know that which ye know not.――29. And he taught - Adam the names of all things, and then proposed them to the - angels, and said: Declare unto me the names of these things, - if ye say truth.――30. They answered: Praise be unto thee; we - have no knowledge but what thou teachest us, for thou art - knowing and wise.――31. God said: O, Adam! tell them their - names. God said: Did I not tell you that I know the secrets - of heaven and earth; and know that what ye discover, and - that which ye conceal?――32. And when he said unto the - angels: Worship Adam; they all worshipped him, except Iblis, - who refused, and was puffed up with pride, and became of the - number of unbelievers.――In Chapter VII. v. 11. God said unto - him: What hindered thee from worshipping Adam, since I - commanded thee? He answered: I am more excellent than he; - thou hast created me of fire, and hast created him of - clay.――12. God said: Get thee down therefore from paradise: - for it is not fit that thou behave thyself proudly therein; - get thee hence; thou shalt be one of the contemptible.――13. - He answered: Give me respite until the day of - resurrection.――V. 14. God said: Verily, thou shalt be one of - those who are respited.――15. The devil said: Because thou - hast degraded me, I will wait for men in thy strait - way.――16. Then I will come upon them from before and from - behind, and from their right hand and from their left, and - thou shalt not find the greater part of them thankful.――17. - God said unto him: Get thee hence, despised, and driven far - away; verily, whoever of them shall follow thee, I will - surely fill hell with you all, etc., etc. - (_Sale’s Translation._) - - [9] Hamzah was an uncle of Muhammed, and one of the first - abettors of the prophet; he was killed by a servant of the - Habeshi race, called Vahshi, in the battle of Bedr fought by - Muhammed against the Koreish, in the third year of the - Hejira (A. D. 624); the same Vahshi killed Musaylima with - the same spear with which he had pierced Hamza.――(_Abulfeda_, - vol. I. pp. 93, 213). - - - - -CHAPTER VIII. - -OF THE RELIGION OF THE VÁHADIÁH AND IMANÁ, - -IN FOUR SECTIONS. - - - SECTION I. Of the appearance of the individual Vahed, and an account - of his person. - - SECTION II. Upon some of the tenets of Vahed. - - SECTION III. Upon some of the sayings of Vahed. - - SECTION IV. Upon certain customs, forms of speech, and traditions of - this sect. - - -SECTION I.――Of the appearance of the individual Váhed, and an account -of his person. - - * * * * * - -Váhed Mahmúd was born in Masjuan, a village in the country of -Gilán.[10] He was learned, active, abstinent, austere, and eloquent; -he appeared in the year of the Hejira 600 (A. D. 1203-4).[11] It is -said that when Muhammed’s body had attained a greater perfection, from -it _Mahmúd_ arose: - - “We shall resuscitate thee in a place _Mahmúd_ ‘praiseworthy.’” - -The meaning of it is this: When in an elemental matter, the energy -conjoins in such a manner that by it an exuberance results in the -composition of the mineral form; then it may happen that it assumes -such a superior aptness as to invest itself with a vegetable guise; -when its faculty and fitness gains a further increase, then the animal -vest adapts itself to a suitable shape, and becomes worthy, that the -elemental matter, fitted for the dignity of a human constitution, -converges to such an excellence as to manifest itself in the -perfection of mankind. In this manner, the parts of the human body -from the appearance of Adam were progressing in purity, until they -attained the dignity of a Muhammed, who is the top of the ladder. In -this time, as the perfection and purity advanced, _Mahmúd_ appeared. -On that account it was said: - - “From Muhammed is the flight to Mahmúd: - As in the former there is less, and in the latter more - (perfection).” - -And the words which the lord of the prophetic asylum, Mohammed, -addressed to Alî: - - “I and Ali proceed from one light; thy flesh is my - flesh, and thy body is my body.” - -have this meaning: that the purity and energy of the bodily parts were -collected in the prophets and the saints; and from them the bodies of -Mohammed and Ali were kneaded, in such a manner that the chosen parts -of Mohammed’s and Ali’s bodies being conjoined and mixed together, the -person of _Mahmúd_ was formed. - - - [10] A country between the Caspian and Euxine seas. - - [11] Herbelot mentions (under the article Giogathai Khan, p. - 363) a _Mahmud_, surnamed _Tarabi_, from his native place - _Tarab_, near Bokhara, as an impostor, who by tricks and - false miracles gained so many followers as to be able to - seize upon the town of Bokhara, and to make war upon the - Moghuls, in the year of the Hejira 630 (A. D. 1232). This - date makes him a contemporary with the Mahmúd of our text, - in which, however, nothing more is to be found for enabling - us to identify the one with the other. Such was the terror - which the name of Mahmùd Tarabi inspired, that the Tartars, - being led against his camp, were seized by a panic, and took - to flight, in which many thousands of them were slaughtered - by the pursuing soldiers of Mahmúd, whilst he himself had - been killed in his camp, by a random shot of an arrow from - the Tartarian army. But his death remained concealed, and - his friends spread the rumor of his voluntary but temporary - disappearance. His brothers, Muhammed and Ali, were put at - the head of the party, which was soon after overthrown by - the Moghuls. - - * * * * * - - -SECTION II.――AN ACCOUNT OF SOME OF THEIR TENETS.――The author of this -book heard from a person who was one of the _safá_, “pure” Durvishes, -from the Durvish Bakáí Váhed, from the Durvish Ismâíl, and from Mizza -Takí, from Shaikh Látef illa, and Shaikh Shaháb, who belonged to the -Imaná, what follows: Any single person is a being which longs after -earth; but other elements also exist with an abhorrence of earth. -These sectaries consider the sun as the spirit of fire, and call it -the Kâbah of worship, the fire-temple of obedience to the holy being. -Hakím Khákani says: - - “O Kâbah of the traveller of heaven, - O zemzem,[12] sacred well of fire to the world.” - -They hold the heaven to be air, and the moon to be the spirit of -water. They agree upon transmigration in the following manner: when a -man dies and is buried, the component parts of his body manifest -themselves in the shape of minerals or vegetables, until the latter -become the food of animals, or serve as aliment to mankind. These -sectaries subjoin: in the food may reside intelligence and action; for -the dispersed ingredients of a body are in the food; intelligence and -action collect all in one place, where * they experience no -dispersion, although the conformation of the body may be disjoined; -whether in the producing of a mineral, a vegetable, an animal, or a -man. *[13] They do not agree upon the existence of a rational -unsubstantial soul. They know of no heaven without the elements, and -believe the necessary original principle to be a point of earth. -Instead of _Bísmilla hirrehma nirrehím_, “in the name of the bountiful -and merciful God,” they write _Isteâín ba ne fseg illazi la illah hú_, -“I assist myself of thy essence which alone is God;” and instead of -_láysa kamsillah shaya_, “nothing is like it;” they say _Ana merkeb -almabin_, “I am the vehicle of him who explains the truth.” - - - [12] _Zemzem_ is the name of a famous well at Mecca. - According to the Muhammedans, it was formed from the source - which God made appear in favor of Ismâil and Hagar, his - mother, whom Abraham drove from his house, and obliged to - retire to Arabia. When afterwards the patriarch came to - visit his banished son Ismâil, and built the square temple, - called Kâbah, he bestowed upon him the possession of it and - the surrounding country, since called Mecca. This place - became an object of contest between Ismâil’s posterity and - the Arabian tribe of Jorhamides. The latter, after having - possessed themselves of it, were attacked by the former, but - before yielding it, they threw the sacred black stone, with - the two gazelles of massive gold which an Arabian king had - presented to the temple, into the well, and then completely - filled it up. So it remained until the time of an ancestor - of Muhammed, called Abdal mothleb; he was admonished by an - heavenly voice to clear the well, the situation of which was - at the same time indicated to him. This was near the idols - Assat and Neilah, which were first to be removed, in spite - of their adorers, the Koráishites. The latter, having ceded - the well, claimed to share the treasure which Abdal mothleb - had found in it. The new contest was to be decided by Ebn - Sáid, a famous prophet, who lived on the confines of Syria. - Upon the way to him, through a desert, when both parties - were dying of thirst, a fountain which sprung up beneath the - foot of Abdal mothleb’s camel brought about a reconciliation - between them; the well was cleared; the treasure found was - consecrated to the temple, which in after times gained so - much celebrity.――(_Herbelot after Khondemir._) - - [13] In the translation of this obscure passage between the - two asterisks (edit. of Calcutta, p. 375, l. 17, 18) I - followed the manuscript of Oude, which reads a little - differently: وپر اکندہ نکردند اکرچہ ترکیب كالبد کشادہ شود - خواہ درنشاء جمادی خواہ نباتی خواہ حیوانى یا نشانی - - -SECTION III.――UPON SOME OF THE SAYINGS OF VáHED.――The _Mizán_, -“balance,” is a book which Váhed composed with many others; it is -distinguished by the word _naskh_ and “treatise;” and each naskh and -treatise has a particular name. In the Mízán, which is reputed among -the naskhs, it is stated, that the materials of the world existed from -the very beginning, which signifies from the first appearance of -_afrád_, “rudimental units (monades?),” which are primordial, that is -to say, the root of the before-said state, until the time when these -rudimental units, tempered together, became vegetables; thence rose -animals, which are called _dabtah ul ares_, “the reptiles of the -world.” Thus it existed until man was formed. The first mentioned -state might have extended to sixteen thousand years; so that eight -thousand years of the said number may be the period of Arabia, which -is the superior, and eight thousand years the period of Ajem (Persia), -which is the inferior period. In the sequel, when the said world, -which is the era of the first mentioned rudimental units, had been so -constituted as to admit the formation of man; then the duration of -life, comprising the period of man, was to be also sixteen thousand -years; of which eight thousand years should revolve for eight perfect -prophets of Arabia, and other eight thousand years for eight perfect -teachers of Ajem. Further, when the cycle of the two formations shall -be completed, then the turn of the fundamental units is to reappear. -After twice the said eight thousand, that is, sixteen thousand years, -according to simple computation, when a perfect cycle of mankind and -the world, in sixty-four thousand years,[14] on conditions exterior -and interior, manifest and hidden, shall have been completed, then an -entire period shall have received the seal. - - - [14] The period of rudimental units, vegetables, - and reptiles 16,000 years. - The period of mankind 16,000 ―― - ―――――― - Both periods 32,000 ―― - Multiplied by 2 ―― - ―――――― - Total 64,000 years. - - -SECTION IV. ON CERTAIN CUSTOMS, FORMS OF SPEECH, AND TRADITIONS OF -THIS SECT.――Mahmúd has treatises and rules conformable to the law of -the prophet; but he interpreted the Koran according to his own creed. -Of his established customs are the following: One living in solitude -is called _váhed_, “recluse.”[15] Praises are due to the man devoted -to this state, whose whole life is spent in holiness, poverty, and -retirement; who feels no inclination for connexion; takes little, and -no more than necessary, food; such a man will rise to perfection, and -become a “váhed,” attaining the divine dignity which leads to that of -a “teacher.” If the pious person feels himself inclined to connexion -with a woman, let him enjoy her once in his whole life; if he cannot -otherwise, once in one year; if he requires more, once in forty days; -if this be not enough, once in a month; if still more, once in a week. - -A váhed is reported to have given the following information: When one -descends from the state of a man to the state of an irrational animal, -or from that to a vegetable, or from a vegetable becomes a mineral; in -this manner, by reaction of impressions and dispositions, he receives -in each state a mark (_mahs_), which he bears from formation to -formation: - - “Fear the intelligence of the believer, because he sees - by the light of God.” - -_Mahs_[16] in the dictionary is interpreted “a computer,” but in the -idiom of this tribe it signifies (as just said) that every individual, -in his disposition and action, bears a vestige of the disposition of a -former state. It is a part of their persuasion, that, when an -individual enters for the first time in a society, the name of -whatever in the three kingdoms of nature he first brings upon his -tongue, is supposed to be the _ihśa_, or “mark,” that in a former -state he had been the very thing the name of which had fallen from his -tongue. - -These sectaries hold, that pilgrims exercise the profession of cheats, -wearing a garment marked with stripes, which they call the vest of -Kerbála; and that they practise but hypocrisy and deceit. When, -according to their low disposition, they descend to the state of -brutes, they become animals, which the Hindus call _Galharí_, -“squirrel;” and when transformed into vegetables, they become striped -pumpkins, or weak jujube-trees; when they undergo the transformation -into minerals, they are onyxes. In this sense this sect interprets the -_mahs_, or “mark.” Lawyers and governors, who wash hands and mouth, -friends of white garments, become geese, which at every moment plunge -their head into water; in the state of vegetables, they assume the -form of sticks for rubbing teeth, of reading-sticks, and of mats to -cover the place of prayer; and in the state of minerals, they figure -as hard stones, stones of sepulchres, and magnets. The glow-worms are -torch-bearers, who, descending by degrees, came to take this shape. A -dog, having been in his former state a Turk of the tribe -_Kazelbásh_,[17] and his crooked sword having become his tail, betrays -his Turkish origin by coming forth at the call _khach_: which in -Turkish means “forth.” These sectaries further say, that the iron by -which a prophet or a saint has been killed, is that which acquires -excellence. - - “Saints, when they desire the voyage to the eternal kingdom, - Desire from the edge of thy blade the _takbír_,[18] - ‘magnifying exclamation,’ of death.” - -They also hold, that the Imám Hossain from state to state descended -from Moses, and that Yezíd (his murderer) descended from Pharaoh. -Moses, in his time, drowned Pharaoh in the waters of the Nile, and -obtained the victory over him; but in the latter state Moses, having -become Hossain, and Pharaoh, Yezíd, the latter did not give to Hossain -the water of the _Ferát_, “Euphrates,” but with the water of the sharp -steel, deprived his body of life. - -These men further assert that, whatever sorts of minerals, vegetables, -and animals are black, were formerly black-faced men, and whatever are -white, were men with a white skin. - -These sectaries all venerate the sun, and profess that he is the -Kíblah; and the door of the Kâbah facing the sun refers to this -meaning, that the sun is the true Kíblah; they have a prayer which -they chant with their face turned towards the sun. - -They maintain that, when the period of Ajem takes place, men will -direct their road to God, and they venerate these men, and hold human -nature to be divine. Their salutation is: _Alla, alla_. When the -period of Ajem is completed, men will remain, and they think that the -men whom we venerate were superior in rank to those who now exist; on -which account the latter continue to form idols similar to men, and -worship them. The worship of idols will prevail, until the period of -Ajem returns, and this will be its mode of continuance. - -Mahmúd called himself a _Váhed_, and declared himself to be the -_Mahdy_ promised, whose appearance was predicted by the prophet; he -said, that the religion of Muhammed is cancelled, and that now the -true faith is that of _Mahmúd_: as was said: - - “The time is come; the accomplishment of sayings is Mahmúd: - Whatever reproach the Arab threw upon Ajem, it is over.” - -His disciples are dispersed in the four quarters the world, and in the -whole country of Iran a great number of them resides, but they dare -not make themselves known, because the King, now the inhabitant of -heaven, Shah Abás, son of Shah Khodábendah Sáfaví, put many of them to -death. The belief of the Mahmúdíán is, that Shah Abás, when he had met -Taráb and Kamál, who were perfect Váhadis, and taken information from -them, wanted to publish them as his own, and on that account killed -them both. They subjoin that, although he had great pretensions, yet -he never attained perfection; because, on account of the world and -ostentation, he had destroyed the perfect. The author of this work -heard from an Amín: “Shah Abás was a perfect Amín, and killed whomever -he did not find well founded in this creed. Thus, he admitted me to -his society, and desired me to remain in Iśfahán; when I did not -consent to it, he granted me the expenses of my journey to India.” It -is said, that in these times Shah Abás came on foot to visit the place -of _Hossein’s_ martyrdom, _that is, Kerhála_, where he said to Taráb: -“I feel pain from my foot journey.” Taráb answered: “This is owing to -the inconsistency of thy natural intellect; for if the Imám for whose -sake thou hast performed the journey joined God, why seekest thou the -nether place of his martyrdom; and if he has not joined God, what hast -thou to hope from him? Find thou a living Imám.” The Shah asked: “Who -is the living Imám?” The saint answered: “I.” The king replied: “Well, -I shall fire a ball from a gun upon thee; if it takes no effect, I -will follow thee.” Taráb gave this answer: “Your Imám, Rizá, died by -the grain of a grape; how shall I resist the ball of a gun?” At last -the Shah fired upon and killed him. As Kamál openly professed the -creed of Taráb, the king associated him with the latter.[19] - -It is reported, that one of the Imanás came to Hosséin Khan, of Shám, -and having converted him to his creed, he heard the following speech -from him: “One day, when during the Maheram they read the history of -the martyrdom _of Hossein_, and he too (Hossein Khan) was weeping, -Shah Abás said: ‘You, why do you cry, as if it were the _Shámlús_ -(that is to say, the natives of Shám) who did the action?’ The answer -was: ‘We do not cry on account of Hossein: but because from our number -also fine youths were killed.’” - - “With the same eyes with which you look on us, - With the same eyes is it, that we look on you.” - -The _Duníahs_, a particular sect, so called in the language of the -Imanahs, think slightly of Hossein. On account of their meanness, they -made no progress in the religion of Mahmúd. Azízí, one of the -Muselmans of Shiráz, told the author of this book in Lahore: “I once -reviled Mahmúd; at night I saw him in a dream; he approached me with a -lightning-flashing face, and said: ‘Hast thou perused my works?’ I -answered, ‘I have.’ He subjoined: ‘Why dost thou speak abusively of -me? If thou perseverest in this manner, I will chastise thee.’” - -It is reported by the Váhadís, that Khajah Háfiz of Shíráz professed -also this creed. As Mahmúd dwelt a long time upon the border of the -river Rúdáres, the Khájah said: - - “O zephir! when thou passest over the border of Rúdáres, - Imprint kisses upon the ground of that river, and perfume the - air with musk.” - -A person called Fakher eddin, who was one of this sect, gave the -information that, according to the report of the Duníah, Mahmud threw -himself into aqua fortis;[20] but this rumor is false, and proceeded -from rancor. A great number of learned and pious persons, who were -contemporaries of the founder of this sect, or lived soon after him, -followed and professed his doctrine. - - - [15] It is not clear whether above is meant a _hermit_, or a - _monk_ of a distinct order. Monachism is not sanctioned by - the strict rule of Islam, but it appears to be the natural - spontaneous growth of Asia. In the first year of the Hejira - (A. D. 622) forty-five citizens of Mecca associated with - forty-five inhabitants of Medina in a sort of confraternity, - and pledged themselves to community of property, and to a - regular daily performance of religious practices in a spirit - of penitence and mortification: they were called _Sufis_, of - whom hereafter. Abu bekr and Alí formed and presided over - similar congregations. The latter conferred the presidency - of it, under the mysterious name of _Khiláfet_, upon _Hassan - Baśrí_ (mentioned in vol. II. p. 389, note 1). Some of their - successors deviated from the rules of this first - establishment, and, in the course of time, a multitude of - monastic orders were founded, each headed by a chief called - _Pir_ or _Shaikh_. One of the most celebrated orders was - that founded in the year of the Hejira 37 (A. D. 657) by - _Uweis Karní_, a native of _Karn_, in Yemen. The most - distinguished in the Ottoman empire are thirty-two in - number, founded between the years of the Hejira 149 and 1164 - (A. D. 776 and 1750). Three of them descend from the - congregation of Abu bekr, and the rest from that of - Alí.――(See _Tableau général de l’Empire othoman_, tome - IV^{me}, 1^{re} partie, par _d’Ohsson_, p. 617 et. seq.) - - [16] محص _mahs_ and احصا _ihśa_, are derived from the same - root, حص _haś_, “making an impression;” _ihśa_ is - interpreted in Richardson’s Dict., new edit., “numbering, - computing.” - - [17] This Turkish word signifies “red head,” and is applied - by the Turks to the Persians, who, since the time of Ismâíl - Sofi, the founder of the present dynasty of Persia, wear a - red turban with twelve folds around it, in honor of the - twelve Imáms. - - [18] This consists in exclaiming “God is greatest.” - - [19] Shah Abbas I. has been already mentioned in a note - (vol. II. p. 146), where, according to sir John Malcolm’s - History of Persia, the duration of his reign is stated to - have been forty-three years; his age seventy; and the date - of his death A. D. 1628; somewhat differently from Herbelot, - who makes his reign forty-five, his age sixty-three, and the - date of his death A. D. 1629. Abbas I., called the Great, on - account of his magnificent buildings, and his skilful - interior policy, was very much attached to the religion of - Ali, which was always, until our days, dominant in Persia; - his taking possession of Baghdád, Nudjef, Kerbelah, Kásmín, - and Sámerah, where the remains of Ali and his descendants - are buried, was more agreeable to the Persians than the - whole of his other conquests; dressed with the mantle of the - saints of Arbeli, that is of Sofi and Haidar, ancestors of - the present Persian kings, Abbas was almost adored by his - subjects. This renders the recital above, respecting his - religious zeal, very probable. It will be remembered that - this Shah sent sir George Shirley as his ambassador to - England; and that king James I. dispatched sir Drodmore - Cotton on an embassy to Persia, in 1626. - - [20] This was the manner of death chosen by Mokanna, in the - year of the Hejira 563 (A. D. 776). This upstart prophet - (see note 1, p. 3), being pent up in a mountain-castle by - the forces of the khalif Mohadi, without hope of escape, - poisoned the garrison and his family, and then plunged into - a vessel full of aqua fortis, which consumed every part of - his body except his hair; he hoped that, from his - disappearance, he should be supposed to have been taken up - to heaven. One of his concubines, who by concealment had - escaped destruction, and had seen every thing, revealed what - had taken place; but many of his followers continued to - believe in his divinity and future reappearance. - - I shall here remark, that destroying human bodies by means - of aqua fortis is an ancient practice, mentioned in the - Desátir (Engl. transl., p. 29), and accounts for the fact of - so many funeral urns being found in Asia without ashes in - them. - - - - -CHAPTER IX. - -OF THE RELIGION OF THE ROSHENIAN: IN THREE SECTIONS. - - SECT. I.――Of the appearance of Miyan Bayezid, and some of his - sayings. - - SECT. II.――Some account of his proceedings. - - SECT. III.――Account of his sons. - - -SECTION I.――Of the appearance of the lord Míyán Báyezid. - -In the Hálnámeh, a true work from Báyezid’s pen, it is stated that the -lord _Míyán Báyezíd Ansári_ was the son of Shaikh _Abdullah_, who -descended in the seventh generation from Shaikh _Siráj-eddin Ansári_, -and that, in the latter time of the dominion of the Afghans, he was -born in the town of Jalendher in the Panjab.[21] A year after this -event, the blessed lord _Zahír-eddin Báber Pádsháh_, having obtained a -victory over the Afghans, conquered Hind. In the history of the -Moghúls it is recorded that, in the year of the Hejira 932 (A. D. -1525)[22] the blessed lord Báber Pádshah defeated _Ibráhím Khán -Afghán_. In the before-said Hálnámeh is to be found that the mother of -Míyán Báyezíd was called _Bánin_, and that the father of Banín and the -grandfather of Abd ullah were brothers, and had their residence in the -town of Jalendher. Míyán Báyezíd was born in this place. The father of -Abdullah asked Banin, the daughter of Mohammed Amin, in marriage for -his son Abd ullah. The father of Báyezíd Abd ullah resided at -Kánígaram, which is situated in Kóhistan (the hilly country) of the -Afghans.[23] When the conquests of the Moghúls began to extend, Banín -also came with Báyezid to Kánígaram. Abd ullah had no liking for -Banin, on which account he repudiated her; and Míyán Báyezíd -experienced many sufferings from the enmity of another wife of Abd -ullah, and from the son of the wife of Yâkub, besides the carelessness -of his father. - -It was the custom of Míyán Bayezíd that, whenever he went to tend his -own field, he took care also of the fields of others, and guarded -them. From his infancy he felt a disposition towards the first cause, -so as to investigate――“the heavens and the earth are here; but where -is God?” When Khájah Ismâîl was blessed in a dream by a revelation, he -devoted himself to austere practices of piety, and many persons who -partook in his exercises, derived benefit from them. Báyezíd wished to -become his disciple; but Abd ullah forbade it, saying: “It is a -disgrace to me that thou shouldst be the disciple of the meanest of -our relations; go to the sons of Shaikh _Bahá-eddín Zakaríá_.”[24] -Báyezíd replied: “The character of a Shaikh is no inheritance.” -Finally, Báyezíd was called by a mysterious influence to sanctity, and -passed through the gradations of _sheríât_, “external law;” _hakíket_, -“reality;” _mârifet_, “true knowledge;” _kurbet_, “proximity;” -_vâsalet_, “union;” and _sekúnat_, “dwelling in God.” Many men joined -him, at which the envious were vexed, and he invited to him the crowd -which had not attained the same degree. With Báyezíd lineage obtained -no respect, but only knowledge and virtue were valued, as - - “Paradise belongs to the servants of God, let them - Be _habshís_, ‘negroes,’ and hell is for the depraved, - Let them be _sáids_ of Koresh extraction.” - -He saw God manifest: - - “Peradventure you may see your God made manifest.” - -And the order was given to Báyezíd to say: - - “I have seen thee by thee; I have heard thee from thee.” - -God said to him further: - - “The disgrace of this world is lighter than the disgrace - Of thy future world; haste towards what is good; be slow - Towards what is bad.” - -And the Lord God announced to him: - - “I have established as duties the exterior and the - interior worship: the exterior worship as a duty for - acquiring knowledge, and the interior worship as a - perpetual duty.” - -Báyezíd was perplexed: “If I offer prayers I am an idolator, and if I -neglect them I am an infidel; for it is said: - - “‘The offering of prayers is idolatry, and the neglect of them - infidelity.’” - -Then the command arrived: “Perform the prayers of the prophet;” he -asked: “What prayers are these?” The Almighty God said: “The praise of -the Divinity.” Afterwards he chose this prayer, as it is said: - - “The worship of those who are attached to the unity of - God is, before men, like the worship of worshippers; - but before God, it participates in the object of - worship itself.” - -Báyezíd devoted himself so much more to secret practices of piety, -about which the prophet has said: - - “The best remembrance of God is secret remembrance, and - the best food is that which is sufficient.” - -And again: - - “Remember your God morning and evening; and be not one - of the negligent.” - -His friends saw in a night dream, and he himself heard the voice, that -Báyezíd should be called _Míyán Róshen_, and he obtained eternal life, -according to the words of God: - - “Say not of him who is slain in the way of the Lord, - that he is dead, but that he is alive; but you cannot - distinguish the deaf, the dumb, and the blind; nor can - they reply to you; for they are deaf in hearing the - truth, dumb in speaking the truth, and blind in seeing - the truth.” - -He made himself free of the crowd of such description; and frequently -divine inspiration came upon him. Now, according to the prophetic -saying: - - “Inspiration is a light which descends into the heart, - and displays the real nature of the things according as - they are.” - -And Jabríl also descended to him; we read in the Korán: - - “I send down angels and the spirit, at my pleasure, on - whomsoever I please among my servants.” - -God Almighty elected him also for an apostle, and conferred upon him -the gift of prophecy: - - “I have sent none before thee, excepting those persons - who have received revelation.” - -The lord Míyan Róshen, that is, Báyezíd, was extremely righteous in -his conduct, as it is said: - - “When God intends the good of one of his creatures, he - gives him an admonisher in his spirit, and a restrainer - in his heart; so that, of his own accord, he admonishes - and restrains himself.” - -Míyán Róshen, that is, Báyezíd, said to the learned: “What says the -confession of the faith?” The reply was: “We bear testimony that there -is no god but God;” that is: we testify that there is no god worthy to -be worshipped but God Almighty. Míyán Báyezíd said: “If one is not -acquainted with Lord Almighty, and says: ‘I am acquainted with him,’ -he is a liar; as it is said: - - “He who sees not God, knows not God.” - -Móuláná Zakaríá said to Míyán Báyazíd: “Thou sayest that thou art -acquainted with the heart, and thou proclaimest thyself the master of -opening the hearts; give me information of my heart, and if this -proves to be true, I shall then place my confidence in thee.” Míyán -Róshen Báyazíd replied: “I am the master of opening the hearts; but -there is no heart in thee; if thou hadst possessed a heart, I should -have given thee information about it.” Then Móulána Zikeríá declared -(to those about him): “Kill me first; if a heart comes forth from my -body, then put Báyazíd to death, and if none appear, then let him be -safe.” Míyán Báyazid said: “The heart which thou mentionest will come -forth if a calf, a kid, or a dog be killed; but that lump of flesh is -not the heart. The Arabian prophet says: - - “The heart of the faithful is more elevated than the - ninth or empyrean heaven; and more spacious than the - extent of the ninth heaven (the throne of God).” - -“And again: - - “Hearts bear witness of hearts.” - -Móulána Zakaríá said to him: “Thou takest thyself for a master of -opening the tombs; let us go together to a burying ground, that the -dead may converse with thee.” Míyán Báyezíd replied: “If thou didst -listen to the voice of the dead, I should not call thee an infidel.” -The author of this work observed to Míyan, who was attached to the -Roshinian persuasion: “If, instead of these words, the lord Míyan had -said: When I hear your voice, it is the voice of the dead, and -proceeds from the tomb of the corporeal members, it would have been -better.” Being pleased with this observation, the Míyán wrote down -upon the margin of the Hálnámeh, that this also is the speech of the -lord Míyán. The Mobed says: - - “Between our friends we saw and we gave - To the searchers of the road a mark without a mark.” - -Then the learned said to Míyán Báyezíd: “By what word or deed of thine -shall men believe in thee?” Míyán Róshen Báyazíd replied: “Let there -be one of your number, the best and ablest, who applies to science and -practises devotion; let him join me, and according to my direction -perform exercises of worship and piety; if he find a superior -advantage, then believe in me.” - -A person named Malik Mirzá said: “O Báyezíd, beware of arrogant -speech, and call not men detestable; whoever likes, may follow thy -path, but if he does not like it, let him remain away from it.” Míyán -Róshen Báyezíd answered: “I will propose a simile: if in a house which -should have but one door, a great number of persons had fallen asleep, -and in that house fire had broken out; if by accident one person -should be awake, ought he to awake the others, or not?” His -adversaries said: “O Báyezíd, since God Almighty has charged thee with -his orders, declare, ‘Jabriyil descended to me, and I am the Mahdi;’ -but call not the people infidels and detestable.” - -Míyán Róshen Bayazíd did not think it right to eat of the flesh of an -animal killed by a person whom he did not know, and who did not adhere -to the rule of the unity of God. Báyezíd knew that: - - “A _worldly_ wise man, before man, is living, but before - God, dead; his form is like the form of a man, but his - qualities like the qualities of beasts; whilst a man, - knowing God, is living before God; his form is like the - form of a man, and his qualities are like the qualities - of the merciful God.” - -Báyezíd said to his father Abd ullah: “The Arabian prophet has -declared: - - “_Sheríát_, ‘the law,’ is like night; _Taríkat_, - ‘religious rule,’ is like the stars; _Hakiket_, ‘the - truth,’ is like the moon; and _Mârifet_, ‘the true - knowledge,’ like the sun; and nothing is superior to the - sun.” - -Míyán Báyezíd Róshen said: “The matter of the law rests upon the five -fundamental principles of the Muselmans.[25] - -Pronouncing the words of the faith, and joining to the words the -belief in their truth; these are the actions of the law. The _tasbíh_, -“rosary;” the _tahlíl_, “praise of God;” the being constantly employed -in the verbal commemoration of the _attributes of God_; the guarding -of the heart from temptation: this is the business of _taríkat_, -“religious rule.” - -To keep the fast of the month Ramazan, and to abstain from eating, -drinking, and sexual intercourse; this is the business of _sheríât_, -“the law.” Fasting beyond the demands of duty; not filling the belly, -but training it to a scanty diet; and restraining the body from what -is bad: this is the business of _taríkat_. - -The _Zacat_, “stated alms,” and the giving of the tithe, is the -business of _sheríât_; but the distribution of food and raiment to the -fakírs and performers of fasts, and the taking by the hand the -distressed, is the business of _taríkat_. - -To perform the circuit around the house of the friend of God,[26] and -to be free from wickedness, and crime, and warring, is the business of -the _sheríât_; but to perform the circuit of the house of the friend -of God, to wit the heart,[27] to combat bodily propensities, and to -worship the angels, is the business of _taríkat_. - -To meditate constantly on the Almighty God, to place confidence in the -instructions received, to discard from the heart the exterior veil, -and to fix the view on the perfection of the celestial object of our -affection: this is the business of _hakíkat_, “truth.” - -To view the nature of God with the eye of the heart, and to see him -face to face in every mansion and on every side, with the light of the -intellect, and to cause no injury to the creatures of the All-Just: -this is the business of _mârifat_, “true knowledge.” - -To know the All-Just, and to perceive and comprehend the sound of the -_tasbíh_, “rosary:” this is the business of _kurbet_, “proximity to -God.” - -To choose self-abnegation, to perform every thing in the essence of -the All-Nourisher, to practise renunciation of all superfluities, and -to carry in one’s self the proof of the true sense of the divine -union: this is _váśalet_, “union with God.” - -To annihilate one’s self before Deity absolute, and _in God_ to be -eternal and absolute; to become one with the unity, and to beware of -evil: this is the business of _touhíd_, “coalescence with God.”[28] - -To become an inmate and resident, to assume the attributes of God -absolute, to divorce from one’s own attributes: this is the business -of _sacúnat_, “in-dwelling in God,” and there is no superior station -beyond _sacúnat_. - -The terms _kurbat_, _váśalet_, _vahed_, and _sacúnat_ are peculiar to -the style of the lord Miyán Róshen Báyezíd, who places them higher -than _sheríât_, _térikat_, and _mârifat_. - -At that time it was the custom, when friends had been separated and -met again, on meeting, their first inquiries were about the health, -wealth, and children of each other. But the friends of Miyán Róshen -Báyezid first inquired about each other’s faith, religious thoughts, -zeal, love, and knowledge of the All-Just, and afterwards about their -health and welfare. When they made inquiry about any other person, it -was in the following manner: “How is he with respect to religion and -faith? does he keep the affection of the friends of God?” and in these -things they rejoiced. The words of the prophet are: - - “Verily, God does not regard your forms nor your wealth, - But he regards your hearts and your actions.” - -Miyán Báyezíd, in his early years, used to conform to the five -fundamental principles of the Muselman faith, such as the confession -of faith, to say prayers five times a-day, and to keep the fasts; but -as he was not possessor of a sufficient estate, it was not necessary -for him to give the stated alms. He was desirous to perform the -pilgrimage, but he was then too young for it, so it was postponed -until he attained the truth of his religion. The words of God Almighty -are: - - “Verily, I am near to mankind, nearer than their own - necks; there is no separation between me and mankind; - and I am one with mankind; but mankind know it not: nor - can a man attain the knowledge of me, unless by the - means of the assiduous perusal of the sacred volume, - and not by much travel of the feet; but he may attain - the knowledge of me by ardent meditation, and, by - obedience, a man becomes perfect.” - -Thus far from the Hál-námeh of Miyán Báyazid. - - - [21] _Anśar_ signifies “protectors, defenders,” and is a - word particularly applied to the citizens of Madína who - assisted Muhammed when he was obliged to fly from Mecca. - Herbelot mentions as one of the most illustrious who bore - this surname _Abul Abbas Ahmed ben Abdallah_, without the - date of his birth or death, a Spaniard who wrote a - Commentary upon the _Moâllakat_, or poems suspended in the - temple of Mecca; another who wrote upon physiognomy; and a - third who composed a treatise upon coffee. The last was, - according to Silvestre de Sacy (see _Chrestom. ar._, t. I. - p. 441), originally from Madina, a native of Jejireh, and - wrote in the year of the Hejira 966 or 996 (A. D. 1558 or - 1587). The family and native place of the above-mentioned - _Anśari_, were in the Panjab, although his ancestors might - have come from Arabia. - - [22] This was in 1526.――See vol. II. p. 249.) - - [23] The district of Kanigaram is on the borders of - Kandahar. - - [24] This Shaikh was born A. D. 1169, in Kot-Karor, a town - in Multan. After having travelled, and acquired celebrity as - a saint, he returned to Multan, where he made a great number - of disciples. His posterity preserved the fame of their - ancestor to the times of Bayazid.――(See _Mémoire sur la - Religion muselmane dans l’Inde_, par M. Garcin de Tassy, p. - 98.) - - [25] These are: 1. the profession of the faith; 2. the - stated prayers; 3. religious fasting; 4. _Haj_, “the - pilgrimage;” 5. _Zacat_, “the stated alms.” - - [26] Abraham, the supposed builder of the Kâbah. - - [27] We find in the fifth sermon of Sádi: “He who travels to - the Kâbah on foot makes the circuit of the Kâbah; but he who - makes the pilgrimage of the Kábah, in his heart, is - encircled by the Kâbáh.――(_Transact. of Lit. Soc. of - Bombay_, vol. I. p. 151.) - - [28] We see here the fundamental ideas of that mysticism - which was formed into a particular system by the Sufis, of - whom hereafter. - - -SECTION II.: AN ACCOUNT OF THE HISTORY OF THE LORD MÍÝAN RÓSHEN -BÁYAZÍD. - -Báyazid felt himself a prophet, and invited mankind to religious -austerity; he caused them to say prayers, but indicated them no -determined quarter to which they ought to turn, as the sacred text -says: - - “Wherever you turn, you turn towards God.” - -He said, religious bathing in water is not necessary; for, as soon as -the wind blows upon us, the body is purified; inasmuch as the four -elements are equally pure. He said, whoever knows not himself and God, -is not a man; and if he be hurtful, he may be accounted to have the -nature of a wolf, tiger, serpent, or scorpion. The Arabian prophet has -said: - - “Kill a harmful creature before it causes harm.” - -If such a person is well-behaved, and says prayers, he has the -disposition of an ox, or sheep, and to kill him is lawful. On that -account he ordered his self-conceited adversaries to be killed, as -they were to be regarded as brute beasts; thus it is stated in the -Koran: - - “They are like brute beasts, nay worse.” - -He said: whoever does not know himself, and has no notion of eternal -life, and everlasting existence, is dead, and the property of a dead -man, whose heirs are also as the dead, reverts to the living. On that -account he ordered also the killing of the ignorant. When he found a -Hindu knowing himself, he valued him higher than a Muselman. He and -his sons practised for some time highway robbery. Of the wealth which -he took from the Muselmans and others, he deposited the fifth part in -a store-house, and when it was wanted, he distributed it among the -most deserving people. He and his sons kept themselves all remote from -adultery, lewdness, and unbecoming actions, as well as from despoiling -the unitarians of their property, and refrained from using violence -towards those who saw but one God. - -He composed a great number of works in the Arabic, Persian, Hindi, and -Afgháni,[29] languages. The _Makśúd al Múmenín_, “the desire of the -right “believers,” is in Arabic. They say, that the All-just God -conversed with him without the intervention of Jabril.[30] He composed -also a book entitled _Kháir-al-bíán_, “the good news, or the gospel,” -and this in four languages: the first in Arabic, the second in -Persian, the third in Hindi, and the fourth in _Pashtú_, that is, the -Afgháni language: the same purport is conveyed in the four languages. -The address is from the All-just All-mighty God to the lord Báyezíd, -and this they believe a work of divine inspiration. He is also the -author of the _Hálnámeh_, in which he has given an account of himself. - -The most astonishing circumstance therein is, that he was an -illiterate man, and yet expounded the Koran, and uttered speeches full -of truth, so that learned men were astonished at them. - -It is said that Báyezid received the divine command for the -destruction of those who know no God. Three times the all-just God had -given him the order, and he put not his hand to the sword; but when it -was repeated, unable to resist, he girt himself for the war against -the infidels. - -Báyezid was contemporary with the lord Mirzá Muhammed Hakim, the son -of the lord Humáyún Pádshah. The author of this book has heard from -Mirza sháh Muhammed, surnamed Ghazni Khán, the following account: “It -was in the year of the Hejira 949 (A. D. 1542-3), that Miyàn Róshen -gained strength and established his sect. My father, _Sháh Baighkán_ -Arghún, surnamed Khán-Dourán, said, he saw Míyán Báyezíd before his -rising in rebellion, when he was brought to the court of Mirzá -Muhammed Hakím, and the learned were confounded in the dispute with -him, wherefore they let him take his departure on equitable -terms.”[31] In the beginning of the year of the Hejira 994 (A. D. -1585-6) the intelligence of the death of the lord Mirzá Muhammed Hakim -reached from Kabul, the ear of the Lord, dwelling in the ninth heaven. -The sepulchre of Báyezid is at Bhatakpùr, in the hilly country of the -Afghans. - - - [29] Bayezid Ansari is said to have been the first author - who wrote in the _Pashtu_, or Afghan language. - - [30] بی میانجی جبریل It is by mistake, it appears, that we - find in Doctor Leyden’s translation: “The All-just addressed - him _through_ “_Miyanji Jabrayil_:” and the note referring - to this passage is not applicable to it. - - [31] Bayezid, after having obtained the adherence of several - tribes of the Afghans, established himself in _Hashtanagar_, - “eight townships,” in the middle of _Pokhtanga_, or - Afghanistan, perhaps the country of the ancient _Aspagani_, - mentioned by Pliny, and took his residence at _Kaleder_, in - the district of Omazei, where he founded a city. From - thence, under the title of _Pír roshán_, “master of light,” - he issued proclamations to increase the number of his - followers. Having become formidable to the government of the - Moghuls, _Mahsan khan ghazí_, a chief of great merit, by a - sudden irruption into Hashtanagar, seized the person of - Bayezid, and carried him to Kabul, where, although at first - subject to insult, he owed his release to the intercession - of some influential persons, favorably disposed towards him. - He then retired to the mountains of _Totee_, and further to - those of _Tirah_, perhaps the district of the ancient - _Thiræi_, mentioned by Arrian. Such was soon the new - increase of his forces, that he dared proclaim his project - to overthrow the power of the emperor Akbar. He descended - into the plains of _Ningarhar_, sacked and burnt the - country, but was overtaken by _Mahsan Khan_, and his army - routed; he himself escaped with great difficulty, and died - soon after, from the fatigues of his flight: he was buried - at Hashtanagar.――(See on the Rosheniah sect and its founder, - _Asiat. Res._, vol. XI. p. 387 et seq., by J. Leyden, M.D.) - - -SECTION III.: UPON THE TRANSACTIONS OF THE SONS OF THE LORD MÍÝAN -BAYEZÍD. - -Omár Shaikh Kamál eddin, Nur eddin and Jelál eddin were the sons of -Báyezid,[32] and he had a daughter, Kamál Khátún. After the lord Miyán -Jelál eddin succeeded to his father’s dignity, and acquired a very -great power; he never deviated from the precepts of the lord Miyán; he -was just, and an adherer to rule, and girt with energy and activity. -In the year of the Hejira 989 (A. D. 1581-2), when the standards of -majesty of the lord (now an inhabitant of the ninth heaven), that is, -of _Acbar Pádsháh_, returned from Kabul to the firm seat of government -(Delhi), he (Jelal-eddin) came to his presence, but after some days he -took to flight. In the year of the Hejira 1000 (A. D. 1591-2), _Jâfer -Baig Kazvíní Bakhshí_, who was honored with the title of Aśfakháni, -was deputed for the destruction of Jelál eddin Róshni, whom the -blessed _Jelál eddin Muhammed Akbar_ called _Jelálah_, and in the same -year the emperor’s chieftains, having taken prisoners the whole family -of Jelál eddin by the agency of a person called _Vahdit Ali_, brought -them to the foot of the throne, the seat of the deputy of God. In the -year of the Hejira 1007 (A. D. 1598-9), during the reign of the lord, -now inhabiting heaven, Jelál eddin Acbar Pádshah, Miyan Jelál eddin -took Ghizni, and cruelly ravaged this province, but could not maintain -himself in that position. Meanwhile, at the coming up of the -_Hazárah_[33] and the Afghans upon Miyan, a great conflict took place, -in which Miyàn Jelál eddin was wounded by the hand of _Shádmán -Hazárah_, and fled to the mountains of Rabáth, where _Merad Baikh_ and -some of the followers of _Sherif Khan Atcah_ attacked him and made an -end of his affairs. - -After him, _Míyán Ahdad_, the son of _Omar Shaikh_, the son of -_Báyezíd_, who is known among the illustrious persons by the name of -_Ahdád_, sat on the throne of authority. He was just, and an adherer -to rule; he kept himself thoroughly firm in the precepts of his august -predecessor; he never intended to amass wealth, but gave every one the -due reward of his labor; the fifth part of the wealth which was -collected from the wars against the infidels he deposited in the -public storehouse, and it served to reward the meritorious warriors. -In the year of the Hejira 1035 (A. D. 1625-6), under the reign of the -lord, now an inhabitant of heaven, _Nur-eddin Jehán-gír Pádshah_, he -was reduced to great straits by _Ahsan Ulla_, surnamed _Zafer Khan_, -the son of _Khájah Abu-’l Hassan Tabrízí_, and by the chieftains of -the Pádshah, and besieged in the fort _Navágher_, where, hit by a -musket shot during an attack on the fortress, he reached the term of -his life. It is said that, before the day of his death, which these -sectaries call “the day of union,” Miyán Ahdád opened the book _Kháir -al Bíán_, and, having read in it, said to his friends: “To-morrow is -my day of union:” and it happened as he had said. The author of this -book saw a pious person from Cabul, who told him: “On the day of -Ahdad’s death I rejoiced, and spoke of him in bad terms; at night I -saw in a dream my master, who forbade me to do so, and said the sacred -text: ‘_declare that God is one_,’ applies to Ahdád.” And his -disciples name him _Ahdád_, “the one.” - -It is reported that after the “uníon” of Ahdád, the Afghans, having -taken up _Abd ul Khader_, the son of Ahdád, betook themselves to the -mountains; and the Padshah’s army, who had not expected to obtain -possession of the fort, entered it. The daughter of Ahdad, who had not -found an opportunity of escaping, was wandering about the fortress; -one of the soldiers attempted to seize her; the maiden, having thrown -her veil over her eyes, precipitated herself from the wall of the -fort, and met her death: every one was astonished at the deed. - -After Miyan Ahdad, his son, Abd-ul Kader, sat upon the throne of -religious supremacy. Having found a favorable opportunity, he attacked -_Zafer Khán_, who fled with the greatest precipitation; all his -baggage, with the women of his secret apartments, fell into the hands -of the Afghans; but the wife of Zafer khan, named _Buzerg Khánam_, -alone was preserved from violence by the efforts of the chieftains, -such as Navab Sâid Khan, the son of Ahmed Baig Khan Tarkhan. The -author of this work himself heard _Perí Sultan_, a person from nature -possessed of vigor and worth, who has now received the title of _Zú-’l -Fakár khán_, say: “When, by order of Sâid Khan, I went to invite -Abd-ul Khader to submit, I brought with me a great variety of victuals -and liquors, that he might be seduced by their effect. One day, an -aged Afghan, after having tasted some sweetmeats, rose on his legs and -said: ‘O Abd-ul Khader, from the time of thy honored ancestors to this -day, never the foot of a Moghúl reached this place; he who is now come -intends to deceive thee, with garments red and yellow, and with -victuals pleasing and sweet, which are coveted by those who are slaves -of their belly, but which are abhorrent to the rule of durvishes: the -best measure therefore is to put him to death, as an example to -terrify others from coming hither.’ But Abd-ul Khader and his mother, -_Bíbí Aláí_, the daughter of Míyan Jelal eddin, would not agree to it. -On the day when Abd-ul Khader visited the camp of _Sâíd Khán_, his -horse was frightened at the noise of the kettle-drums and horns, and -dashed from amid the crowd to one side; an Afghan observed: ‘The horse -executes what the lord Miyan Róshen has ordered, but you do not; be -sure you shall suffer from the after-sickness of this debauch.’ Abd-ul -Khader asked: ‘What has Miyan ordered?’ The Afghan replied: ‘To keep -at a distance, and to beware of the Moghuls.’” When Abd-ul Khader -presented himself at the court of the lord _Abúl Mazafer Shaháb-eddin -Muhammed, Sáheb-i-Kerán sání Amír al Múmenín shah Jehan Pádshah, -gházy_, “the victorious,” he was elevated to a high rank. In the year -of the Hejira 1043 (A. D. 1633-4) he reached his last day, and was -buried at Paishaver. - -_Mirza_, the son of _Núr-eddín_, lived in the reign of the lord _Amír -al Múmenín Shah Jehán_, and was killed in the battle of Dóulet-abad. -Kerimdad, the son of Jelal eddin, was delivered up by the tribe of the -Jelalian to _Muhammed Yakub Kashmírí_, the _Vakíl_, “agent,” of _Sâíd -Khán Terkhán_, and he was put to death in the year of the Hejira 1048 -(A. D. 1638-9). _Alhedád Khán_, the son of Jelal-eddin, having been -honored with the title of _Rashíd Khán_, was appointed to a command of -four thousand in the Dekan, and ended the term of this life in the -year of the Hejira 1058 (A. D. 1648-9).[34] - - - [32] According to Akhun Derwazch (of whom hereafter) Bayazid - had five sons. _Khair eddin_ is placed between the last - mentioned above. - - [33] Jelál-eddin, although supported by many, was strongly - opposed by some of the Afghan tribes; other mixed tribes - never adopted the Rosheniah creed. Among the last were the - _Házárahs_, distinct from the Afghans and Moghuls; their - original seat is supposed to have been between _Herat_ and - _Balkh_; but they possessed themselves of a considerable - part between _Ghazni_ and _Kandahar_, in one direction, and - between _Máidan_ and _Balkh_, in the other. We find in the - before quoted Memoir of H. T. Colebrooke (_As. Res._, vol. - VII. p. 343): “The Házárahs of Kábul are an innumerable - tribe, who reside in Kábul, Ghazni, and Khandahar. Many of - them are Shíahs, and adherents of the holy family. At - present, among the chiefs of the Shiâhs is _Mirza Shádmán_, - with whom the faithful are well pleased, and of whose - incursions the _Khárejis_ of Kabul and Ghuzni bitterly - complain.” - - [34] We find in the Asiatic Researches (vol. XI. from p. 363 - to 418), a translation of this chapter, with a Memoir on the - Rosheniah sect by the late Doctor John Leyden, whose early - death in Java will ever be regretted as a great loss to - Oriental literature. In his researches relative to the - language and literature of the Afghans, he met with a work - in the Afghan or Pashtu languge, entitled _Makhan Afhganí_, - a miscellaneous compilation on the ritual and moral practice - of Islam, composed by _Akhun_ (Mulla) _Derwezeh_, a - character celebrated in Afghanistan chiefly for his - sanctity, and belonging to the tribe of _Tajek_. This word - in general signifies “peasant, or cultivator of ground;” but - is in particular applied to those who are not Arabs, and by - the Moghuls to the natives of Iran, who are neither of Arab - nor Moghul extraction, probably of a mixed origin. They - extend from the mountains of _Chetár_, in _Kashgar_, as far - as _Balkh_ and _Kandahar_, and live either under their own - chiefs, or subject and tributary to the Afghans, Turkmans, - or Usbek Tartars, among whom they reside. The Tajiks always - showed themselves adverse to the Rosheniahs, and Akhun - Derwezeh in the said work contradicts and blames the tenets - and opinions of Bayazid, whom he calls the “master of - darkness.” In the extract given by Leyden, of Derwezeh’s - account, we see that the doctrine of the Rosheniahs - coincided in several points with that of the Ismaîlahs: - Bayazid, in like manner as the latter, established eight - degrees of perfection, through which his sectaries were to - pass, and which led to an entire dereliction of all positive - religion, and an unrestrained licentiousness in manners and - practices. The account given by the author of the Dabistan - is far from provoking so severe a blame. As to the history - of Bayazid’s life and that of his son――highway robbery, - devastation, and bloodshed are evidently practised by them, - in the recital of both authors. The Memoir of the learned - Leyden abounds with curious and important information - respecting the Afghan tribes, to which the present events in - Western India can but lend a higher interest. Some reputed - followers of Bayazid are still to be found both in Paishavir - and Kabul, most numerous among the wild tribes of the - _Yusefzei_. - - - - -CHAPTER X. - -OF THE RELIGION OF THE ILAHÍAH: IN FOUR SECTIONS. - - SECTION I.――On the appearance of the Khalifet of God, and some of - the miracles, called _Burhan_. - - SECTION II.――On the dispute of the professors of different religions - and creeds in the service of the lord, the Khalifet of God, and the - Burahin of the Khalifet of God. - - SECTION III.――On the virtues of the stars. - - SECTION IV.――On the ordinances of conduct. - - -SECTION I.――ON THE APPEARANCE OF THE KHALIFET OF THE ALL-JUST. - -_An account of the lord Khalífet_, “Vicar,” _of God_.――The author of -this book heard from _Khájah Masâud_, the son of _Khájah Mahmúd_, the -son of _Khájah Mirshed al hak_, who was a pious master of worldly -concerns, what follows: “My honored father said he had heard from his -noble ancestors, that the lord of the faith and of the world will -appear; but he knew not whether that lord’s time was already come, or -will come; meanwhile he saw him one night in a dream; when he rose -from sleep, he went to the country where that august personage was -born, that is on Sunday of the month _Rajeb_ (the seventh Arabian -month), in the year of the Hejira 949 (A. D. 1543), the lord _Jelal -eddin Akbar_, the august son of _Hamáyún Pádshah_ and of the -praise-worthy _Bánú Bêgam_ was born.” The writer of this work heard -also in the year of the Hejira 1053 (A. D. 1643-4), in Lahore, from -_Mirzá Sháh Muhammed_, surnamed _Khaznín Khán_, the son of shah _Baigh -Khán_, with the surname of _Khán Douran_, a native of Arghún, who is -said to have asked from the Naváb _Azíz Kóka_, surnamed _Khán Aâzem_, -what observation he had to make upon the rumor current relative to the -Lord, the inhabitant of the ninth heaven, as to his being like the -Messiah? He answered: “What the mother said, is the truth.”[35] - - - [35] The author does not mention any particular miracle, - which we had reason to expect from the preceding title of - this section. - - -SECTION II.――ON THE DISPUTE OF THE PEOPLE OF DIFFERENT RELIGIONS. - -In the service of the khalifah were two learned persons, the one a -Sonnite, and the other a Shiâh, who both sought admittance at court. -The emperor called them, and by their desire in his presence they -endeavored to establish the truth of their respective religions. The -Shiâh said: “It is evident that the Sonnites are without faith, -because they do not acknowledge the prophet’s purity, and say that -David caused Uriá to be killed.” The Sonnite replied: “This fact is -equally mentioned in the Koran and in the _Tóurít_, ‘Pentateuch,’ -explicitly and circumstantially.” A Jew was present, and affirmed: “It -is certainly in the Pentateuch.” Upon which the Shiâh rejoined: “The -Pentateuch is altered.” The Jew retorted: “We may as well, and with a -better right, say that your book is altered, whilst there is no reason -to be urged that the Pentateuch is corrupted.” The Shiâh had no answer -to give, and the author of this book saw in the treatises of several -of the modern learned, that they have appropriated this answer to -themselves. The Shiâh again said: “The godly Ali was a very learned -and most excellent man, and never polluted his lips with wine, nor -pork, nor any thing dressed by the infidels.” To which the Sonnite -replied: “As with you the hand of an infidel is impure, and the Korésh -all drank wine and eat pork, the prophet, who associated with them, -eat the same food in the house of his paternal uncles, and so did the -lord, the godly Ali.” The Shiâh had no suitable reply to make to this -observation; he continued however: “In the _Malul_ and _Nahel_, it is -stated that the pure Fátima[36] declared, The palmgrove of _Fedak_[37] -is my inheritance, as the lord of the prophetic asylum committed it to -me as a _tamlík_ (hereditary property) during his life-time. But the -prophet has said: - - “‘We, the company of prophets, do not leave to our heirs what - has been bestowed on us as a gift or as alms.’ - -“On the strength of which Sádik (Abu bekr) rejected her claim. But -even were this tradition irrefragable, how could he reject the claim -of a _tamlík_, if that tradition, by which the rejection of such an -inheritance never takes place, be acknowledged to be right?” The -Sonnite opposed to this: “The splendid lady had no witnesses that the -law could accept; as the evidence of husband, or son, or grandson, is -not admissible.” The Shiâh insisted: “Sádik was wrong. And the burning -of the court[38] in sequel of the mortal malady of the prophet; and -the repentance which was the consequence of it? and the like, what -dost thou say about it? Moreover, Omar’s impeding the writing of a -last will in the mortal malady of the prophet, as the Imám _Ismâíl -Bokhárí_[39] has related upon the authority of _Abd-ulla_, the son of -_Abas_, that in his mortal malady the house of the prophet was full of -his companions. He said: - - ‘Make haste, let me put down a writing for your sake, in - order that, after me, you may be safe against error and - deceit.’ - -“But Omar said: ‘The prophet is overcome by the malady, and his -intellect is obstructed; the heavenly book, and the proofs of the text -of the Koran are sufficient for us.’ On which account accumulated -contradictions and conflicting discussions rose to such a height that -the prophet said: ‘Leave me.’ The Sonnite resumed: The prophet himself -declared: - - ‘I am a man like you, but I speak from inspiration.’ - -“In eating, dress, repose, affliction, health, sickness, wounds, in -life and death, his condition was that of mankind: thus, some teeth of -the venerable were knocked out,[40] and in his last malady he was -exceedingly suffering, so that in the violence of his pain he might -have said things which were not consonant with a sound mind. On that -account Omar forbade his writing.” The Shiâh remarked: “When the -prophet had left the garment of mortality, Omar drew his sword, and -threatened to kill whosoever would say that the prophet died, because -he was still living; such a declaration, how can it be reconciled with -his impeding the writing of the last will in the manner before said?” -The Sonnite avowed: “Mankind is subject to error.” The Shiâh pressed -further: “After the contention, when Osmân was appointed khalif, his -relations of the family of Omiyah practised oppression under his -authority, and he brought back Hakim, the son of Aś,[41] the son of -Omiyah, to Medina, from whence the prophet had banished him, so that -he was called ‘the banished of the prophet,’ although Sádik (Abubekr) -and Fárúk (Omar) had not called him. Further, Osman expelled Abázer -from Medina; he also gave his daughter in marriage to Merván, the son -of Hakim, with the fifth part of the spoils of Afrika, which amounted -to forty thousand gold dinárs.[42] Besides, he granted security to -Abd-ullah, the son of Serj;[43] although the lord of the prophetic -asylum had ordered his blood to be shed; and he conferred on him the -administration of Egypt; he consigned also to Abd-ullah, the son of -Aamar, the government of Baśra, where he indulged himself in all sorts -of shameful actions. Among the Umrás of his army were _Máavíah_, the -son of Abi Safián, the collector of _Shám_ (Syria), and _Sâíd_, the son -of _Alâaś_, the collector of Kúfa. Afterwards, _Abd-ullah_, the son of -_Aamer_; and _Valíd_, the son of _Akba Abd-ullah_, the son of _Sâd_, -the son of _Abí Serj_; all these trod the road of perverseness and -unrighteousness.” The Sonnite had no convenient reply to make. The -Shiâh continued: “The prophet sent three friends to fight to a place -called _Tabúk_;[44] they disagreed: after which the prophet declared: -‘Whoever causes discord in the army or service, the curse of God be -upon him.’” The Sonnite here fell in: “At the time of the prophet’s -moving, it was not advisable to undertake the expedition designed; -there was no disunion about the war among them; but only a discussion -about the fitting out of the troops and the arrangements; whence a -delay in this affair arose, on account of settling the proper order of -march and other proceedings.” The Shiâh went on: “What the Sonnites -attribute to God and the prophet, cannot be ascribed to the lowest -man.” The Sonnite asked: “What is that?” The Shiâh answered: “One of -these things, stated in the book of your traditions, is that the lord -prophet, having exhibited before Aâisha dance and disport, asked her: -‘Art thou satisfied?’ Such a thing cannot in truth be said of any body -without disgrace. Besides, there are acts unbecoming of the prophet’s -companions, such as Omar’s preventing Muhammed’s last will, and the -like, avowed by themselves in their book; and yet they hold these men -in high esteem!” Here the Sonnite observed: “What thou first settest -forth about the prophet’s exhibition of disport, is nothing shameful; -as to what thou sayest about bad customs, they belong only to thy own -vicious opinion. Deniest thou that the prophet has said: - - ‘I am sent to settle the customs and manners.’ - -“If a fact has not existed or has not happened, why should it have -been recorded?” The Shiâh called out: “It has been invented and formed -into a lie.” The Sonnite objected: “Thus, according to thy opinion, -the master of truth, Bokhari and the like, are tellers of lies, and -thus they have transmitted lies! Why then, on their authority -believest thou that Omar has prevented the making of the last will, -and other such things, which, according to thee throw blame upon the -companions of the prophet? Therefore, in whatever of all these things -according to thy opinion is unbecoming, thou shoulst believe that the -master of truth, Bokhâri, and those like him, have told lies, so -wouldst thou cease to cast reproach upon the companions and friends of -the prophet; but if they spoke truth, then reckon also to be true, -what they have attributed as praise-worthy to the prophet, and true -what they have stated of the virtues of the said companions. Further, -as to thy separating the prophet from mankind, it belongs, as it has -been revealed by the divine text, to the creed of unbelievers to say, -that the prophet should not eat nor drink.” Now the Shiâh grew warm, -and said: “Is it not enough to attach to the lord prophet the blame of -having listened to music and assisted at dancing; and now thou -pretendest to prove the purity of the two Shaikhs (Abubekr and Omar) -and of Osmán!” The Sonnite took up the controversy: “I said before -that listening to music is reasonably not blamable, and even laudable, -when a lawgiver also listens to it, and I observed, concerning customs -and manners, that thou esteemest bad what thou hast badly understood. -As thou refusest to approve dancing, what sayest thou about the -interdiction of a woman from her spouse at the desire of the -prophet?[45] If thou holdest the example of customary acts -reprehensible, there is nothing to be said about such an occurrence. -And likewise, if the two Shaikhs had not been pure, the lord prophet -would not have exalted their heads by matrimonial alliance; and the -daughter of the lord Ali and the lord prophet would never have been in -the house of the great _Fáruk_ (Omar), and of the possessor of two -lights (Osman). To open the road of contention is not laudable; and if -not so according to thy opinion, explain this to me: since the lord, -the lion of God (Ali) was informed of all the secrets of the hearts, -why did he wage war upon Mâaviah, who was a Muselmán? and why was he -the death of so many men, since causing death is by no means -right?[46] It is likewise known and admitted by you as true that, when -one day a Muselman was selling garlic and onions upon the passage of -the prophet, that venerable personage told him: ‘If thou wouldst sit -down in a corner, retiring out of my way, it would be well.’ The man -made an excuse, and the prophet passed on. Shortly after came Alí, who -said to the man: ‘The prophet dislikes the smell of onions and garlic, -therefore move out of his way.’ The man answered: ‘O Alí, the prophet -told me to rise, and I did not move.’ Alí said: ‘At the prophet’s -order thou didst not rise?’ He drew immediately his sword, and cut off -the man’s head. Such an action is reprobated by the law, as the lord -of the prophetic asylum forbade killing even the hostile unbelievers, -saying: - - “‘Do not exceed in shedding blood, even if thou be a conqueror.’ - -“And by historical accounts it is known that he has blamed Ibrahim for -having driven an unbeliever from his board. Nushírván,[47] who was not -crowned with the diadem of the right faith, is celebrated, because he -sat upon the throne of justice, and one of his most approved actions -was, that he withheld his hand from an old woman’s house, which was an -hinderance in the vicinity of his palace, and preferred to waste his -own fields; and the lord of the prophetic asylum, because he appeared -upon the field of testimony in the time of this king, exalted his fame -and glory by these words: - - ‘I was born in the time of the just king.’[48] - -“How can it be right to believe that the prophet, the last of the age, -should be pleased with the destruction of a Muselman; he who would not -disturb the people who, engaged in their trade and occupation, -obstructed his passage? he who said: - - ‘He who kills willingly a believer shall have hell for - eternal punishment;’ - -“He cannot have acted by that rule; he who declares: - - “‘God will not give to a soul more trouble than it can bear;’ - -“Such an action is not that of a virtuous man; this however is related -(of Alí) by your learned men, and likewise joking and buffooning, -which indicates a want of dignity, degraded him.” The Shiâh said: -“Nevertheless, he was certainly the most excellent of all the -companions of the prophet.” The Sonnite asked: “In knowledge or in -practice?” The Shiâh replied: “In both knowledge and practice.” The -Sonnite resumed: “This we do not hold for certain; in what respect was -he superior in practice to the chief of the believers, Omar?” The -Shiâh answered: “Alí used to pray the whole night.” The Sonnite -rejoined: “According to your own account, the lord Ali wanted a woman -every night; and his custom, (called _matâh_)[49] was to engage one -for a short time; and so many did he occupy, that he seemed an -unceasing bridegroom;[50] how could a person so employed pray the -whole night? unless in your religion you call praying what we call by -another name.” The Shiâh interrupted him saying: “You are liars from -the very beginning. Abu Hanífa, your great Imám, was a native of -Kabul, and attached himself particularly to the service of Imám Jâfr -Sádik; at last he left him, and professed openly the religion of his -fathers, who were Magi. A sign of the Magian creed was, that he -thought it right to eat three times a-day, and to lay aside all choice -of diet, as well as not to reckon the unbelievers impure, saying that -impurity resides in the interior, if any where, and the like.” - -The Sonnite remarked: “Thou thyself agreest that Abu Hanífa was a -follower of the Imám Jâfr, therefore he most likely practised what was -conformable to the religion of the Imám Jâfr. We do not admit that -your people are attached to the religion of the Imám; we rather -believe that they are Magi; for when your ancestors were conquered and -subjected, they, by necessity, joined the Islámian, but mixed the -right faith with the creed of the Magi: as it appears from the worship -called _nóu róz_, which is a custom of the Magi; according to whom -they likewise perform divine worship three times a day. They think it -right to turn the head in praying to the left, which is turning off -from the Kiblah (of Mecca); they assert that the five prayers every -day are improper, as they are not able to perform them exactly; they -maintain, however, as requisite those at midday, before sunset, and in -the evening on going to sleep. In the same manner, they took the -_matâh_, or temporary matrimonial unions, from the Mazhdakian.”[51] - -All the Shiâhs have founded their creed upon two rules: the first is -the _Bedas_ (Védas); these were promulgated with the view to surround -us with power and magnificence, or with the modes of happiness, which -brilliant prospects have not been realized; it was said that the lord -of divine majesty dictated the Veda. The second rule is godliness; by -which men are freed from all the propensities of nature. The Shiâhs -are of this persuasion; and when they are asked about the manner of -it, they say: By means of godliness we experience the non-reality of -exterior things. - -The Vedá treats of theology, and of what may appear contrary to -divinity; it explains the will[52] which on the part of the perverse -may be manifested contrary to the will of the (supreme) judge. The -Véda moreover treats of practice: when an action tends towards one -thing, and when, after or before its accomplishment, it turns towards -something else. - -The unbelievers, who are in opposition to the prophet assert, that he -has adopted the morals of Amrál Kaîs[53] and mixed them with the -Koran, that likewise he has frequently made use therein of the ideas -of other poets, and even frequently gave place in it to the usages of -paganism, with which he had been pleased. There are other -controversies current. It will be best to attend to the following -observation: What avail the doubts of the Shiâhs? They attack in their -speeches the Vicars of the prophet; when the first party (the -Sonnites) repress the answer to it upon their tongues, let the other -party too refrain from dispute. - -The arguments being carried to this point, the khalif of God dismissed -the parties. - -One day a Nazarene came to pay his submissive respects to the khalif -of God, and challenged any of learned among the Muselmans to dispute -with him. The proposal being accepted, the Nazarene began: “Do you -believe in Aisa (Jesus)?” The Muselman answered: “Certainly; we -acknowledge him as a prophet of God; our prophet bore testimony to the -divine mission of Jesus.” The Nazarene continued: “This prophet (the -Messiah) has announced that after him many will appear who will -pretend to a prophetic office; yet ‘believe not in them, nor follow -them, for they are liars; but remain you steadfast and firm in my -faith, until I come again.’ There is no mention of your prophet in the -Gospel.” The Muselman replied: “Mention of him was in the -Pentateuch[54] and in the Gospel,[55] but your principal men -obliterated it.” The Nazarene asked: “Do you possess that Gospel which -is correct?” The Muselman avowed: “We do not.” Then the Nazarene -resumed: “Hence your falsehood is evident; you deny the Gospel; for if -you did not, you would preserve it, as we, who are Christians, -preserve the Pentateuch, which is the book of Moses; but you keep -neither the Pentateuch nor the Gospel, and if there had been mentioned -in the Gospel any thing of your prophet, we would without doubt, -according to the words of Jesus, adhere to it, because, in conformity -with our faith, our desire is to obey the precepts of Jesus. But now, -whence can we know that your prophet is true?” The Muselman said: -“From his miracles, one of which is the dividing of the moon.”[56] The -Nazarene observed upon this: “If the dividing of the moon has taken -place, the inhabitants of the world must have seen it, and the -recorders of extraordinary things in all countries, and the historians -of all nations would have written it down with the pen of truth. Now -none, except Muselmans, give any information of it.” There was an -Hindú present; the Nazarene asked him: “In the Kali yug, which is the -fourth of your ages, has the moon been once divided?” And he addressed -the same question to the Persians and Turks there present; all said: -“We have not seen any thing like it, in our historical accounts.” The -Muselman remained confounded. - -Another day, a Jew presented himself; the lord khalif of God placed -the Nazarene in opposition to him for a religious discussion. The Jew -began: “In the Pentateuch, there is no mention made of Jesus.” The -Nazarene replied: “How not? Does not David say: ‘My hands and my feet -fall off, and all my bones are counted.’ This is a prediction of the -sufferings and of the crucifixion of Jesus.” The Jew remarked upon -this: “Whatever David may have said of himself, and the All-Just have -announced by his tongue, should all this be taken for a prediction of -Jesus?” The Nazarene pursued: “But the conception of a virgin was -predicted, and this virgin was Mary.” The Jew objected: “Amongst us, -the virginity of Mary is not proved, as, according to your belief, -before the birth of Jesus, she was married to Joseph the carpenter, -and Jesus is said to be the son of Joseph the carpenter.” The Nazarene -admitted: “This is true; but,” he added: “Joseph had never touched -Mary.” The Jew opposed: “How is that proved?” And this was the -question which the Jew repeated at every thing which the Nazarene -brought forward, so that the latter was reduced to silence. - -A learned philosopher came into the hall, where Hindus also were -present, and three other learned men; a Muselman, a Nazarene, and a -Jew: these were summoned, and ranged in opposition to the learned -philosopher. The latter opened the discussion in this manner: “The -divine mission of your prophets has not been proved, for several -reasons: the first is, that whatever the prophet says ought to be -conformable to reason; the second is, that he ought to be free from -crime, and not hurtful to other beings. But Moses, according to the -opinion of the Jews, was brought up by Pharâoh, and yet he caused him -by a stratagem to be drowned in the waters of the Nile, and listened -not to his repentance. What they say of the water of the Nile having -opened a passage to Moses, is an error. Nor did he attend to the -repentance of Kárún (Korah),[57] but, from covetousness of gold, he -caused him to be swallowed up by the earth. Jesus permitted the -killing and ill using of animals. And Muhammed himself attacked the -forces and caravans of the Koreish; he shed blood, nay, with his own -hand put to death animated beings. He besides exceeded all bounds in -sexual connexions, and in taking the wives of other men; so that, on -account of his gazing, a wife was separated from her husband,[58] and -the like are notorious of him. With these perverse qualities, how then -shall we recognise a prophet?” All concurred in declaring: “By -miracles.” The philosopher asked: “What are the miracles of your -prophets?” The Jew answered: “Thou must have heard of Moses’s wand, -which became a serpent.” The doctor immediately took up his girdle, -breathed upon it, and it became a great serpent, which hissed and -turned towards the Jew; but the philosopher stretched out his hand, -and took it back, saying: “Lo, the miracle of Moses!” whilst the Jew, -from fear, had scarcely any life left in his body, and could not -recover his breath again. Now the Christian said: “The Messiah was -born without a father.” The doctor replied: “You yourselves say that -Joseph, the carpenter, had taken Mary to wife; how can it be made out -that Jesus was not the son of Joseph?” The Nazarene was reduced to -silence. The Mahomedan took up the word, and said: “Our prophet -brought forth the Korán, divided the moon, and ascended to heaven.” -The philosopher observed upon this: “It is stated in your sacred book: - - “‘And they say: We will by no means believe on thee, until - thou cause a spring of water to gush forth for us out of the - earth, or thou have a garden of palm trees and vines, and - thou cause rivers to spring forth from the midst of this - palm plantation; or that thou throw down upon the earth the - heaven torn in pieces; or that thou bring down God Almighty - and the angels to vouch for thee; or thou have a house of - gold; or thou ascend by a ladder to heaven: neither will we - believe thy ascending, until thou cause a book to descend - unto us which we may read. The answer is in this way: Say, O - Muhammed, pure is God the nourisher, I am but a - man-prophet.’[59] - -“From this an equitable judge can conclude, he who could not cause a -spring of running water to come forth, how could he have shown the -miracles which are related of him? when he had not the power of -tearing the heaven in pieces, in what manner could he divide the moon? -when he was unable to show the angels, how could he see Jabrííl with -his own eyes? and his companions too did not behold him in the shape -of an Arab; when he was unable, in the presence of unbelievers, to go -to heaven with his body, how did he perform the bodily ascension -(ascribed to him in the Koran)? As he brought thence no writing, in -what way came the Koran down from heaven?” - -A follower of Zerdusht, who stood in a corner, now interrupted the -philosopher, saying: “Maintain all this, but do not deny miracles _in -general_, for our prophet too ascended to heaven.” The doctor replied: -“You admit the existence of Yezdán and Ahrimán, in order that Yezdán -may not be said to be the author of evil; but you also assert, that -Ahrimán sprung forth from the evil thought of the all-just Lord; -therefore he sprung from God, and evil originates from God, the -All-Just: you are therefore wrong in the fundamental principle, the -very root of your religion, and wrong must be every branch which you -derive from it.” - -A learned Brahman here took up the discussion: “Thou deniest the -prophetic missions; but our Avatárs rest upon these missions.” The -doctor said: “You at first acknowledge one God, and then you say that, -having descended from his solitude, he assumed a great body; but God -is not clothed with a body, which belongs to contingency and tangible -matter. In like manner, you attribute wives to your gods. Vishnu, who -according to some represents the second person of the divine triad, -according to others, is acknowledged as the supreme God, is said to -have descended from his station, and become incarnate at different -times, in the forms of a fish, a boar, a tortoise, and of man. When he -was in the state of Rama, his wife was ravished from him. He was -ignorant, and acquired some knowledge by becoming the disciple of one -among the sages of India, until he was freed from his body; in the -form of Krishna he was addicted to lust and deceit, of which you -yourselves tell many stories. You state, that in this incarnation -there was little of the wisdom of a supreme God, and much of the -corporeal matter of Krishna: thus you compel mankind, who, capable of -justice, are superior to all sorts of animals, to worship a boar or a -tortoise! And you adore the form of the male organ as Mahadeva, whom -many acknowledge to be God, and the female organ as his wife! You seem -not to know that the irrational cannot be the creator of the rational; -that the one, uncompounded, is incompatible with division, and that -plurality of the self-existent one is absurd. Finally, by the worship -of a mean object, no perfection can accrue to the noble.” By these -proofs and arguments he established his theses, and the Brahman -remained confounded. - -Afterwards the philosopher addressed the assembly: “Know for certain -that the perfect prophet and learned apostle, the possessor of fame, -_Akbar_, that is, the lord of wisdom, directs us to acknowledge that -the self-existent being is the wisest teacher, and ordains the -creatures with absolute power, so that the intelligent among them may -be able to understand his precepts; and as reason renders it evident -that the world has a Creator, all-mighty and all-wise, who has -diffused upon the field of events among the servants, subject to -vicissitudes, numerous and various benefits which are worthy of praise -and thanksgiving; therefore, according to the lights of our reason, -let us investigate the mysteries of his creation, and, according to -our knowledge, pour out the praises of his benefits; and as, by the -knowledge of the primordial omnipotence, we shall have found the -direction to the right way, we shall, in proportion to our gratitude, -be led to the reward of yon exuberant beatitude; if, by denying the -unity and disowning the benefits of God we sink into guilt, shall we -not be deserving of punishment? Such being the case, why should we pay -obedience to any person who belongs to mankind as ourselves, and who -is subject to anger and lust, and avarice and passion, and love of -rank and power, even more than ourselves? If this mortal exhorts us to -knowledge and gratitude, we may by the concurrence of our own reason -obtain this advantage; but if he urges his precepts by what is -opposite to reason, then his speech is a proof of deceit; for reason -demonstrates that the world has a wise creator, and that he, being -wise, prescribes to the creatures a worship which to their reason does -not evince itself as an evil; and whatever is proved bad, is not -ordered by him. Now the law contains particulars which reason accounts -as false or bad: such are conversations with God; the descent of -incorporeal heavenly beings in human forms or in the shape of a -tortoise; the reascension to heaven in an elemental body; the -pilgrimage to particular edifices for performance of worship; the -circuit (round the Kába), the entrance in it, the fatigue, the -throwing of stones;[60] the acquitting one’s self of the pilgrimage to -Mecca; the kissing of the black stone. If it be said that, without a -visible medium, it is impossible to worship the all-mighty Creator, -and that a place for the sake of connexion is to be fixed, it may be -answered, that one who offers praises and thanks to God, has no need -of a medium and of a place; and if a fixed place were to be admitted, -the forms of the stars above would be preferable. If it be objected, -that this cannot be free from the detestable suspicion of paganism, -whilst, certainly, a place among others having been fixed, which -place, by distinction from them all, presents itself to them as -particular, a predilection for it appeared proper. In like manner, -after a computation of dimensions, geometricians and mathematicians -determine a place which, with respect to the objects and points of a -space, bears the same relation as the centre to a circle; then, -without doubt, every portion of the circumference will have its -particular relative situation with respect to the point of the centre; -certainly, in consequence of this arrangement, all places so -determined become referable to this particular place, and among the -other places, shall be worthy of predilection.” _To this may be -answered_: “This opinion agrees not with the ideas of many -distinguished persons; for a great number confers upon the site of -another place the attribute of being the middle, and distinguish it as -such; which is evident from the books of the institutes of Brahma and -of others, and by the necessity of pronouncing benedictions there. -This also cannot be free from the suspicion of paganism: because one -may suppose that God, the All-Just, is represented in the house, or is -a body, on which account people call it ‘the house of God.’ If it be -so, or if the Kábah be situated in the midst of a country, other -prophets may have chosen another place, such as the holy house (of -Jerusalem), and the like; but this is but by error; thus it -happened――that, at first, the lord Muhammed did not offer his prayers -at the Kâbah. Since therefore the detestable suspicion of paganism -rests upon all the worship of stone, earth, and bodies, then water, -fire, and the planets, are objects more proper to be honored; and if a -centre be desired, let it be the sun in the midst of the seven -heavens. In like manner objectionable is the sacrifice of animals, and -the interdiction of what may be proper for the food of men, and the -admitting thereof by one prophet to be lawful what is forbidden by -another. Thus, if it be not right to eat pork, why was it permitted by -Jesus? if it was interdicted on account of pollution in consequence of -the animal’s feeding upon unclean and nasty things, so the cock is -objectionable for the same reasons. Similar to these are most other -commands, and contrary to the precepts of reason. But the greatest -injury comprehended in a prophetic mission is the obligation to submit -to one like ourselves of the human species, who is subject to the -incidental distempers and imperfections of mankind; and who -nevertheless controls others with severity, in eating, drinking, and -in all their other possessions, and drives them about like brutes, in -every direction which he pleases; who declares every follower’s wife -he desires, legal for himself and forbidden to the husband; who takes -to himself nine wives,[61] whilst he allows no more than four to his -followers; and even of these wives he takes whichever he pleases for -himself;[62] and who grants impunity for shedding blood to whomsoever -he chooses. On account of what excellency, on account of what science, -is it necessary to follow that man’s command; and what proof is there -to establish the legitimacy of his pretensions? If he be a prophet by -his simple word, his word, because it is only a word, has no claim of -superiority over the words of others. Nor is it possible to know which -of the sayings be correctly his own, on account of the multiplicity of -contradictions in the professions of faith. If he be a prophet on the -strength of miracles, then the deference to it is very dependent; -because a miracle is not firmly established, and rests only upon -tradition or a demon’s romances: as the house of tradition, from old -age, falls in ruins, it deserves no confidence. Besides, by the -regulation of divine providence, occult sciences are numerous; and the -properties of bodies without end or number. Why should it not happen -that such a phenomenon, which thou thinkest to be a miracle, be -nothing else but one of the properties of several bodies, or a strange -effect of the occult art? As with thee, the dividing of the moon, of -which thou hast heard, is a miracle, why shouldst thou not admit, as -proved, the moon of Káshgar?[63] And if thou namest Moses, ‘the -speaker of God,’ why shouldst thou not so much the more give this -title to Sámerí,[64] who caused a calf to speak? - -“But if it be said that every intellect has not the power of -comprehending the sublime precepts, but that the bounty of the -all-mighty God created degrees of reason and a particular order of -spirits, so that he blessed a few of the number with superior -sagacity; and that the merciful light of lights, by diffusion and -guidance, exalted the prophets even above these intellects. If it be -so, then a prophet is of little service to men; for he gives -instruction which they do not understand, or which their reason does -not approve. Then the prophet will propagate his doctrine by the -sword; he says to the inferiors: ‘My words are above your -understanding, and your study will not comprehend them.’ To the -intelligent he says: ‘My faith is above the mode of reason.’ Thus, his -religion suits neither the ignorant nor the wise. Another evil -_attending submission to an incomprehensible doctrine_ is that, -whatever the intellect possesses and offers by its ingenuity, turns to -no instruction and advantage of mankind, whilst the prophet himself -has said: - - ‘God imposes upon a man no more than he can bear.’ - -“And whatever the understanding does not comprise within the extent of -reason, the truth of this remains hidden; and to assent thereto is -silliness; because the doctrine of other wise men may be of a higher -value than the tradition or the book of that prophet. Besides, if the -maxim were inculcated that prophets must be right, any body who chose -could set up the pretension of being one; as silly men will always be -found to follow him, saying: ‘His reason is superior to ours, which is -not equal to such things.’ Hence have arisen among the Muselmans and -other nations so many creeds and doctrines, as well as practices -without number. - -“Another defect is that, when the religion of one prophet has been -adopted, and when his rule has been followed in the knowledge and -worship of God, after a certain time another prophet arises, who -prescribes another religion to the people. Hence they become -perplexed, and know not whether the former prophet was a liar, or -whether they ought to conclude that in each period mankind is to alter -the law according to circumstances. But the knowledge of truth admits -no contradiction; yet there exists a great number of contradictions in -the four sacred books:[65] hence it appears that, in the first times, -the true God has not made himself known, and that the first creed with -respect to him had been wrong; thus, in the second book, something -else is said, and in like manner in the third and in the fourth. - -“In the sequel it became evident to wise men, that emancipation is to -be obtained only by the knowledge of truth conformably with the -precepts of the perfect prophet, the perfect lord of fame, _Akbar_, -‘the Wise;’ the practices enjoined by him are: renouncing and -abandoning the world; refraining from lust, sensuality, entertainment, -slaughter of what possesses life; and from appropriating to one’s self -the riches of other men; abstaining from women, deceit, false -accusation, oppression, intimidation, foolishness, and giving (to -others) opprobrious titles. The endeavors for the recompense of the -other world, and the forms of the true religion may be comprised in -ten virtues, namely: 1. liberality and beneficence; 2. forbearance -from bad actions and repulsion of anger with mildness; 3. abstinence -from worldly desires; 4. care of freedom from the bonds of the worldly -existence and violence, as well as accumulating precious stores for -the future real and perpetual world; 5. piety, wisdom, and devotion, -with frequent meditations on the consequences of actions; 6. strength -of dexterous prudence in the desire of sublime actions; 7. soft voice, -gentle words, and pleasing speeches for every body; 8. good society -with brothers, so that their will may have the precedence to our own; -9. a perfect alienation from the creatures, and a perfect attachment -to the supreme Being; 10. purification of the soul by the yearning -after God the all-just, and the union with the merciful Lord, in such -a manner that, as long as the soul dwells in the body, it may think -itself one with him and long to join him, until the hour of separation -from the body arrives. The best men are those who content themselves -with the least food, and who sequestrate themselves from this -perishable world, and abstain from the enjoyments of eating, drinking, -dress, and marriage. The vilest of the people are those who think it -right to indulge the desire of generation, the passion for wine, and -banquetting with eagerness, as if it were something divine. As the -mode which the perfect prophet and apostle, Akbar the Wise, has -prescribed to his followers, is difficult, certainly the demons excite -the spirit of brutish passion against his regulations; so that there -are prophets who, captivated with lust, anger, pleasures of eating and -drinking, costly garments, beautiful women, and engaged in oppression -towards the children of one race, whom they call infidels, consider -these practices not only as legal, but even as laudable, and tend -towards them. So it happens that many learned men and their followers, -who, for the sake of the world have chosen to obey these prophets, but -in their heart deny them, and are aware of the falsehood of this sect, -wait for an opportunity, with prudent regard to circumstances and a -favorable hour, to adopt the regulations _of Akbar_”.――Nobody in the -assembly had an answer to give to the learned philosopher, who, after -the effort which he had made, left the hall.[66] - -The lord vicar of God said to his disciples, that, it is an -indispensable duty to worship God, the all-just, and that it is -necessary to praise those who are near him; among mankind, said he, -none is higher in rank than the planets, to the station of which no -man can attain. None except God, the all-mighty, is the wish of the -godly man, that is, whatever the godly undertakes, the object of his -wish in it is God; for instance, he takes some food, that he may be -able to perform the service of God; performs that service, that he may -not be slack and deficient in his duties to God; desires a wife, that -he may give existence to a virtuous son, worshipper of God; pays -veneration to the lights of the stars, because they are near God the -all-just; and abandons himself to sleep, that his soul may ascend to -the upper world. Finally, the godly man is at all times in the service -and obedience of the all-just, and at no moment is he negligent in -pious practices. Moreover, he thinks himself bound to abstain from -hurting living beings, and he respects all the creatures of God. He -does not cut grass and green trees without necessity, nor pollute the -ground wantonly, except on a particular place; he throws neither water -nor fire upon vile spots; he blesses the stars; further in this -disposition he accustoms himself to abstinence in speaking, eating, -and sleeping; he constrains himself to many occupations: one of them -is to close with his fingers the exterior organs; he dwells with -veneration upon the image of the lord of fires (the sun), until he had -carried this exercise so far that, by merely covering his eyes, the -great object is present to him; then, whichever of the illustrious and -mighty personages of Hind, or Iran, or Greece, or any other place, he -wishes to see, that person presents himself to his view, and he sees -lights, explores many ways, and makes himself master of the temporary -and the eternal. The lord vicar of the all-just is called _Ilahí_, -“divine,” by his followers, because in all their actions the object of -their wishes is God; and the lord has received the divine mission to -establish the worship of the stars, which are to be the Kiblah of the -pious. In the ancient books of the Hindus and Parsis, without number, -the excellence of the constellations is affirmed. - -Náin Javet gave the information that, in the reign of the lord (Akbar) -the learned assembled, and Makhdúm ul mulk gave the decision, that in -this age it is not required to make the pilgrimage to Mecca; but that -whoever makes it deserves punishment; for this reason; namely, because -the road to Mecca by land passes through the middle of Irak, and by -sea through Guzerat and the ports of the Farangis; by land it is -unavoidable to hear unseemly speeches from the Kazel báshan; and on -the voyage by sea to suffer much impropriety in the transactions and -communications with the Farangis; because they have represented upon -their papers[67] the image of Jesus and the picture of Mary, which -bear a resemblance to idolatry. - -His majesty Akbar said one day that he heard from Shaikh Abdul Nabí, -that one of the chief lawyers of the Sonnites declared the taking of -nine wives to be legal, whilst other learned men denied it, and quoted -the passage of the Koran: - - “Take in marriage such women as please you, two, or three, or - four.”[68] - -As even eighteen wives were said to be legal, then the learned gave -the decision that it may be admissible, by the mode of _matâh_, “a -temporary agreement,”[69] by means of which the obtainment of women is -facilitated for a certain price; and this is permitted pursuant to the -creed of the Imám Málik. The sect of the Shíahs assert, that a son -begotten in consequence of _matâh_, is preferable to all others. Nakib -Khan followed the footsteps of the Imám Málik, who at last declared -the matâh legal by a public patent. The sect of the Shíáhs quote, in -support of this, the following passage of the Koran: - - “Your women are a field for you: approach your field as you - may like.” - -By which they pretend to show that any mode of coition is -permitted.[70] Náin Javet said that, when the era of the Muselmans was -fixed, the people had a bad opinion of the companions of the prophet, -and wise men called all the laws “prisons,” and declared the centre of -faith rests upon reason. Nobody disputed with them. Then arrived -learned Farangis, and argued in their speeches. _Shaikh_ Bhavan, so -was called a learned Brahman from the country of Dekan, having -conceived hatred towards his relations, became a Muselman, and -obtained this name: he had the fourth Véda in his possession, and -interpreted some precepts of this book, which contains many beauties, -and a sentence like that of the Koran: “There is but one God;” and it -was also stated therein, that whoever does not make this confession -will not obtain salvation. In another place it was said that to eat -cow’s flesh was, under certain conditions, allowable; and elsewhere it -was ordained to bury, and not to burn, a corpse. Thus, the beforesaid -Shaikh was triumphant over the Brahmans. But Náin Javet related that -he has requested him to interpret this passage; when he had translated -it, its meaning was completely contrary and opposed to the sentence: -“There is but one God,” and the restriction to eat cow’s flesh also -was contrary to the custom of the Muselmans; and concerning the -burying of the dead he gave a different account from that which is -lawful by the faith of the Muselmans. His Majesty (Akbar), with all -those present, laughed at the Brahman, and said: “Look at these -Muselmans and Hindus, who among many conflicting arguments did not -think to ask what was the meaning of the passages in question, and -have praised me exceedingly.” - -Mír Sáíd Sherif Amely came to the place of Daibálpúr, and waited on -his Majesty (Akbar), who was then taking part in a public dispute -between a number of young men with some theologians, about Mahmúd, and -he reduced them to silence. The Emperor conferred also many favors -upon the said Mir, and the controversy in religion went so far that -even doctors in law were accused of infidelity; learned men and Sufies -declared in the celestial court (Akbar’s), that wise and capable men -existed in all religions: where then is the superiority and -preponderance? More than one thousand years have not elapsed since -this faith was established. - -In like manner, a number of children were put in a place called -_Gangmahel_, where every thing necessary was furnished to them; but -none could articulate a letter; having remained there to their -fourteenth year, they were found to be dumb; which made it evident, -that letters and language are not natural to man, that is, cannot be -used unless they have been acquired by instruction, and it is then -only that the use of conversation becomes possible. From this the -conclusion was drawn, that the world is very ancient, and language of -a long date, whence the Brahmans derive arguments founded upon reason -and testimony for the truth of their religion and the futility of -others. - -The crown of the pious Shaikh Táj-ed-din, the son of Shaikh Zakríá -Jondehení Dahluví, explained the exterior rites of the mystic -doctrine; the system of the unity of the real being; and the precepts -of the religion of Pharâoh, which is the _Feśus ul hikem_, the “bezels -of philosophers,”[71] and the superiority of hope over fear. His -Majesty Akbar liked the mode in which the Kings of Ajem performed -worship; the Sufis, acknowledging holy personages as representing the -Khalífs of the age, used to prostrate themselves before them, touching -the ground with their foreheads; this was intended to mark the secret -meaning that the angels had once adored Adam. The truth is, that the -wise are the terrestrial angels, who worship an holy personage as a -_Khalífah_, “vicar,” of God; and for having attained to this dignity, -they venerate him under a similar character, and call him also their -_Kabâh_ and _Kiblah_: because the heart of a just man is the heart of -the all-just God, and it is to its door that they turn in the worship -of God; in that sense Yâkúb and his sons prostrated themselves before -Yúsef. - -Shaikh Yâkúb, a grammarian of Kashmir, who was a spiritual guide of -the age, related, as from _Aín alkasa Hamdání_, that Muhammed is the -manifest name of a guide, and Iblis the manifest name of a seducer. -Mulla Muhammed Yzedí blamed the three khalifs, and reviled the -companions of the prophet and their followers; he seduced people to -the faith of Shíâhs, and, having brought forth chapters of the Gospel, -he drew from them a proof of the third person of the Trinity as being -true, and confirmed the religion of the Naśaránains. - -As his Majesty (Akbar) showed himself a friend of all men, he gave -orders to the Nawab, the wise _Shaikh Abu ’l Faźil_,[72] who -frequently witnessed the prodigious deeds of the emperor, to interpret -several _foreign works_, and instead of the common sentence, -“_Bismilla_,” etc., he adopted another, viz.: - - “Thy name is a fortress, and thou art its foundation, - Thou art holy, and there is no God but God.” - -The Rájah Birber conceived in his mind that the sun is an object all -comprehensive; that he causes the ripening of the grain, of the sown -fields, of the fruits, and of all vegetables; and gives splendor and -life; likewise, fire and water, and stones and trees, all are -manifestations of God; he gave the mark on the forehead and the zunar. -The learned brought it nearly to certainty that the sun, the great, -the exalted luminary, is the benefactor of the world, and the -protector of monarchs. The Yezdánian said, that the sun is the world -of spirits, the self-existent being; and the sun of the world of -bodies is a luminary (a soul)[73] which is the Khalifah, “the vicar,” -of God. A sect of the fire-worshippers stated also that the learned -entertain conflicting opinions about the existence of spirits, of -unity, and the self-existing being; and other sects denied this; but -no denial is possible about the existence, the splendor, and the -beneficence of the sun. His Majesty, Akbar, as he was ordered by God, -used to read prayers, containing the praise of the sun, in the -Persian, Hindi, Turkish, and Arabic languages, among which all was one -prayer which is proper to the Hindus, and which they sing at midnight -and at sun-rise. Besides, the emperor forbade his subjects to kill -cows and to eat their flesh because medical men have declared that -cow’s flesh causes itch, dry scab, leprosy, elephantiasis, and the -like diseases, and is difficult to digest. The Hindus say also that, -as many advantages are derived from the cow, it is not right to kill -it. The Yezdánian maintained that it is tyranny to kill harmless -animals, and a tyrant is an enemy of God, the Almighty. But the -learned of the time showed in the book _Serat´ ul mustakím_, “the -right road,” composed by the Imám _Majeddin Muhammed_, son of _Yàkub_, -son of _Muhammed_, _Fírózábádí_,[74] that what is known - - “The most excellent meat of both worlds is flesh.” - -This has not been firmly established, and in the subject of the -excellence of _hersiah_, a kind of pottage, nothing appeared, nor on -the subject of the virtues of the white cock;[75] and on the subject -of bastards it is known: - - “The illegitimate son has no access to paradise.” - -This was not firmly established, and is futile. His Majesty, the -khalífah of the all-just, proclaimed himself the joyous tidings, that -cows ought not to be killed. - -In like manner, the fire-worshippers, who had come from the town of -Nóusarí, situated in the district of Gujerát, asserted the truth of -the religion of Zoroaster, and the great reverence and worship due to -fire. The emperor called them to his presence, and was pleased to take -information about the way and lustre of their wise men. He also called -from Persia a follower of Zardusht, named Ardeshir, to whom he sent -money; he delivered the sacred fire with care to the wise Shaikh Abu -’l Faźil, and established that it should be preserved in the interior -apartment by night and day, perpetual henceforth, according to the -rule of the Mobeds, and to the manner which was always practised in -the fire-temples of the Kings of Ajem, because the _Ití set_ was among -the sentences of the Lord, and light from among the lights of the -great Ized. He invited likewise the fire-worshippers from Kirman to -his presence, and questioned them about the subtilties of Zardusht’s -religion; and he wrote letters to Azer-Káivan, who was a chief of the -Yezdáníán and Abádáníán, and invited him to India; Azer-Káivan begged -to be excused from coming, but sent a book of his own composition in -praise of the self-existing being, of reason, the soul, the heavens, -the stars, and the elements; as well as a word of advice to the King; -all this contained in fourteen sections: every first line of each was -in Persian _pure derí_; when read invertedly, it was Arabic; when -turned about, Turkish; and when this was read in reversed order, it -became Hindí. The Nawab, the wise Shaikh Abu ’l Fazil placed a full -confidence in Azer Káivan; he called the inhabitants of Ajem and -Arabia “infestors of roads,” and the people of Islám “accursed.” The -wise Shaikh Abu ’l Fazil said in Fatah púr to Abd ul Káder Bedávaní: -“I have to complain of the authors of books for two reasons: the first -is, that they have not explicitly enough written the account of -ancient prophets, similar to that of their own prophet; the second is, -that nothing remained of the industrious men whose name is not -mentioned in the _Tazkeret-ul-awlía_, ‘the Story of the Saints,’[76] -and the _Nafhát alúns_,[77] ‘the fragrant Gales of Mankind,’ and the -like; and the family of the prophet, what was their guilt that their -names were not admitted into them?” Abd ul Káder gave no satisfactory -answer. Ghází Khán Baddakshi, who had not his equal in logical -science, treated explicitly and laboriously in sections of the just -Imám (Alí), and established by investigation his superior merit in -other treatises; and other learned men exercised their sagacity upon -this subject. - -In the month Rajeb of the year of the Hejira 987 (A. D. 1579), the -Emperor Akbar was ordered (by Heaven) to fix the sentence: “There is -but one God, and Akbar is his Khalifah,” to be used. If the people -really wished it, they might adopt this faith; and his Majesty -declared, that this religion ought to be established by choice, and -not by violence. In this manner, a number of men, who were more pious -or wise than those of their times, chose this creed according to their -conscience. The command came from God, that the attachment to the -cause of the Lord God and to one’s master has four degrees, which are: -sacrifice of property, life, reputation, and religion. The command of -the _Ilahi_, “divine,” faith means that, in case of an indispensable -conflict, if one does not sacrifice all he possesses, he must renounce -these four degrees. Further, it is the divine command, that one may -relinquish something of the four degrees, but never make an -abandonment of his God. - -The Emperor further said, that one thousand years have elapsed since -the beginning of Muhammed’s mission, and that this was the extent of -the duration of this religion, now arrived at its term. - -Another of his ordinances abolished absolutely the obligation of -bathing after pollution _by spermatic emission_. The sages said that -the most exquisite and best part of a man is _maní_, “sperm,” and that -the seed of creation is pure. What sense is there that, after the -common natural secretions bathing be not required, whilst the release -of a quantity of delicate matter is subject to an entire ablution? Yet -it is suitable to bathe before indulging sexual propensity. - -It is equally absurd to prepare food for the spirit of a corpse, which -then belongs to minerals: what sense is there in it? Yet the birth-day -of a person is justly made a great festival, and called “the banquet -of life.” Moreover, when one’s soul has attained the full knowledge of -the primitive cause, and has left its mortal garment, this day also is -devoted to rejoicing, and named “the day of union.” - -On account of the difference between the era of the Hindus and that of -the Hejira used by the Arabs, the Emperor introduced a new one, -beginning from the first year of the reign of Hamáyún, which is 963 of -the Hejira (A. D. 1555-6); the names of the months were those used by -the Kings of Ajem; and fourteen festivals in the year instituted, -coinciding with those of Zardusht, were named “the years and days of -_Ilahí_.” This arrangement was established by _Hakím Sháh Fattah ulla -Shírází_. On account of hearing so many disputes of the learned in the -midst of the multitude, the custom of reading the comments on the -Koran and the science of religion and law, were laid aside, and in -their place astronomy, physic, arithmetic, mysticism, poetry, and -chronology became current. The people of Ajem used to repeat -frequently these verses: - - “By living upon milk of camels and upon lizards, - The Arabians raised their fortune; - So that they now covet Ajem: - Fie upon thee, O revolving world, fie!” - -Khaja abd ul látíf,[78] who was one of the distinguished personages of -Maverah ul naher, gifted with the talent of subtile distinctions, -raised doubts upon the truth of the saying: - - ‘The neck of the lord Muhammed is similar to the neck of an - idol.’ - -If that prevailed, then idolatry would be laudable. In like manner, -the tradition about the she-camel straying far off,[79] which is -published in the _Sír_, “acts and deeds;” then the assault upon the -caravan of the Koraish, in the beginning of the Hejira;[80] also -demanding nine wives,[81] and the interdiction of women from husbands -according to the pleasure of the prophet, and this taking place;[82] -the companions giving up their body; which is to be known by reading -the book _Sír_; further, the appointment of the three first -khalifs;[83] the affair of Fadek;[84] the war of Safín;[85] the -victory of the Shiâhs; and the defeat of the Sonnites: _all these -topics are subject to reflection_. - -At a convivial meeting on the new-year’s festival, a Kási and a Mufti -were inclined to drink cups of wine. Shaik Abu ’l Fazil, as a -counterpart to the explanation of the verse of the Koran, called “the -throne,”[86] composed a sermon in two parts. He also translated the -Mahábharat, which is the history of the wars of the ancient Hindu -chiefs. Some learned men denied absolutely the affair of Muhammed’s -marriage night with _Sidíkáh_,[87] and blamed the deed of David -concerning Uriah’s wife. - -When the Sultán Khajah, who was one of the Ilahian, was about to leave -this world, he said to the emperor: “Let not your Majesty bury me as -if I had been an adorer of Divs.” On that account he was placed in a -tomb with lamps, like a person of distinction, and a lattice was left -towards the great majestic luminary, the splendor of which purifies -from of all sins. Further, orders were issued that, in imitation of -the kings of Ajem, low people may be prevented from reading the books -of the wise, and from the pursuit of sciences. By other ordinances, -the affairs of the Hindus were to be decided by learned Brahmans, and -those of Muselmans by their own Káśis. Likewise the followers of other -religions and persuasions received orders, that the head of a corpse -may be laid in a tomb towards the east, and its feet towards the west; -and that persons, even in their sleep, may dispose themselves in that -direction. It was further ordained, that the Ilahian may not apply to -any other sciences of the Arabs but to astronomy, arithmetic, physic, -and philosophy, and not spend their life-time in the pursuit of what -is not reasonable. The interdiction of slaying cows was confirmed. It -was also regulated, that a Hindu woman is not to be prevented from -burning with her dead husband, but that the sacrifice ought to take -place without violence used towards, or abhorrence shewn by, the -widow. Another regulation was that, whoever eats with one whose -profession is the slaughter of animals, should have his hand cut off; -but only a finger, if he belong to the people of his house. - -Again, a woman who is going about in narrow streets or in -market-places, without having at that time her face veiled, ought not -to be approached by her husband; and a woman of improper conduct, who -quarrels with her husband, ought to be sent to the place of -prostitutes, whose business it is to offer themselves for sale. In -addition to this, in times of distressing famine, a father and a -mother may happen to sell their children under age; when they find -themselves in better circumstances, they must be allowed, by giving -money, to rescue their offspring from the bonds of servitude. -Moreover, a Hindu who, in his infancy, without his will, has been made -a Muselman, if later he chooses to return to the faith of his fathers, -is at liberty to do so, and is not to be prevented from it; also every -person is permitted to profess whatever religion he chooses, and to -pass, whenever he likes, from one religion to another. But if a Hindu -woman, having fallen in love with a Muselman, wishes to adopt his -religion, she can be taken by force and delivered up to her family. -And likewise a Muselman woman, if she has fallen in love with an -Hindu, and wishes to adopt his faith, is prevented from it, and not -admitted in his caste. Finally, the erection of a temple of idols, of -a church, of a fire-temple, and a sepulchral vault, ought not to be -impeded, nor the building of a mosque for the Muselmans. - -Sader Jehan adopted the Ilahi religion. Acbar called the harmless -animals the beasts of peace, and showed abhorrence to their slaughter. -He mixed the best and purest part of every religion for the formation -of his own faith. Mulla Tersún Badakhshi, who was a Muselman of the -Hanifa creed, informed me, in the Hejira 1058 (A. D. 1648-9), that one -day he went on a pilgrimage to visit the sepulchre of Akbar, the -inhabitant of heaven; there, one of his friends, having hurt his foot -in climbing up the holy tomb, set about reviling the khalifah of God. -The companions said: “If the blessed Emperor, now in heaven, have any -power, that man will certainly come to some misfortune.” Soon after, -indeed, he broke a toe of his foot by a stone which had fallen down -from a crevice of the wall. In one of Akbar’s works we find, that it -is indispensable to worship God, the all-just, and necessary to praise -the beings near him; that none of mankind rise to the rank of stars, -as men are not equal to the dignity of celestial luminaries. The -Emperor inculcated on his followers, that a godly man ought to know no -other object of his wishes but God, the Almighty; that is, whatever -business the godly undertakes, his wish in that business ought to tend -towards God. - - - [36] According to Muhammed’s sayings, no more than four - women obtained perfection, to wit: _Asia_, the wife of - Pharaoh; _Mary_, the daughter of Imran (the blessed Virgin); - _Khadijá_, the prophet’s wife, and _Fatima_, his daughter. - - [37] _Fedak_, according to Abulfeda (I. 133. 273), is a - castle near the town of _Khaibar_; this is a place fertile - in palm-trees in the Arabian province of _Hejaz_, four days’ - journey distant from Mecca. It was given to Muhammed by the - faithful, under the name of alms. After the prophet’s death, - Fátima claimed it as a patrimony: but Abubekr refused it to - her, setting forth the above mentioned saying of the - prophet. Abulfeda, whom I follow, gives it as follows: - - نحن معاشر الانبیاء لانورث ماتر کناہ صدقة - - The words لانورث are not in the quotation of the Dabistán, - edit. of Calcutta, nor in the manuscript of Oude. Thus was - Fedak taken from the race of Alí and fell into the hands of - Mervan, in whose family it remained until Omar declared it - again to belong to alms, and assigned the usufruct of it to - the Alides. But _Mamun_, the seventh khalif of the - Abbasides, who reigned from Hejira 198 to 218 (A. D. - 813-833), gave it formally over to _Muhammed_, son of - _Yahia_, son of _Hassan_, son of _Zaid_, son of _Ali_, son - of _Hassan_, son of _Ali_, son of _Abu Taleb_.――(_Abulfeda_, - II. p. 167). - - [38] Muhammed had scarcely expired, when a vehement contest - about the succession to his dignity arose between the - _Mohajirin_, “the emigrants from Mecca with the prophet,” - and the _Ansar_, “the protectors (see note, p. 27): both - claimed the right of nomination. Abubekr was proclaimed by - both. To crush the resistance of Alí, who was the legitimate - competitor, Omar, sent by Abu-bekr, burnt the gate, and was - about to set on fire the house of Alí――scarcely restrained - from the act by the reproach of Fátima, Muhammed’s daughter - and Ali’s wife, who from that moment till her death never - spoke to any of the enemies of her husband. The prophet, - according to authentic traditions, said: “Whoever gives - offence to Fatimah gives offence to me; and whoever offends - me, offends God.” - - [39] Muhammed, son of Ismáil al Jisfi, called _Bochárí_, - from his native town in Mazinderan, lived from the year of - the Hejira 194 to 256 (A. D. 809-869). He is chiefly - celebrated by a work composed, as he says himself, at the - prophet’s tomb at Madína, from six hundred thousand - traditions, and called _Masnad es sahih_, the sincere - (just) Masnad. “Masnad” signifies a collection of - traditions, each of which is accompanied with the name of - the traditionist by whom it was handed down. - - [40] This happened in the battle of Ohod (so is called a - mountain half an hour’s distance from Madína, on the route - of Mecca). Muhammed fought with seven hundred men against - more than three thousand Koreish from Mecca, in the third - year of the Hejira (A. D. 624). Otba, the son of Vaccasi, - and brother of Sâd, who fought on the prophet’s side, hit - him with a stone, so as to knock out four incisors of his - inferior jaw. - - [41] The edition of Calcutta and the manuscript of Oude have - erroneously: “Hakim, the son of _Mervan_,” instead of _Aś_, - which I substituted for Mervan, according to Abulfeda, I. p. - 271. Elmacin (_Hist. Sarac._, p. 38) reads “Hakim, son of - _Abúl-Aś_.” - - [42] Abulfeda (I. p. 271) says 500,000 gold coins. Elmacin - (_loco cit._, p. 39) states five talents of Africa, said to - be worth 504,000 gold pieces. - - [43] Abulfeda (I. p. 261) mentions _Abdalla_, son of _Sâd_, - son of _Abu Sarh_, Amerite, a foster-brother of Osman - (_ibid._, p. 154). Elmacin (_loco cit._, p. 39) calls him - _Abdalla_, son of _Sáid_, son of _Abu Jerh_, who had been a - writer of revelations, and who, because he had apostatised - from Islamism, would have been put to death by the prophet, - after the taking of Mecca, in the eighth year of the Hejira - (A. D. 629), if Osman had not interceded for him. - - [44] This relates to an expedition which Muhammed undertook, - in the ninth year of the Hejira (A. D. 630), towards - _Tabúk_, a place situated about half-way between _Madína_ - and _Damascus_, beyond the limits of Arabia; it was in the - midst of the summer heats, at a time of great drought and - scarcity; besides the fruits were then just ripe, and the - people had much rather have remained to gather them. But the - first cause of discontent was the exaction of a tribute for - covering the expense of the expedition. Abubekr, Omar, - Osman, Alí, Talha, Abder rahmen, contributed largely to it; - others declined their pecuniary and personal aid; three of - the _anśars_, friends above alluded to (see p. 27), were - permitted to remain. Alí staid at Madína as lieutenant of - the prophet, who moved with an army of thirty thousand men - to the frontiers of Syria, which were defended by an equal - force of Greeks. He encamped during twenty days near Tabúk, - and then thought it necessary to retreat. - - [45] If I am not mistaken, allusion is here made to _Zeinah_ - (Zenobia), the wife of Zaid. Muhammed, having gone one day - to the house of the latter, who was not at home, found - Zeinah in a dress which permitted him to remark her - beauties, with which he was so smitten, that he could not - refrain from an exclamation betraying his sensation. Zeinah - did not fail to apprise her husband. Zeid then thought he - could not do less than to place his wife by a divorce at the - disposition of his master and benefactor, whose slave he had - once been, and by whom he was not only affranchised, but - adopted as a son. On that very account, Muhammed was - prevented by law from marrying Zeinah; but he procured to - himself an authorization from heaven, in a verse of the - Koran (chap. XXXIII. v. 36), and after the term of Zeinah’s - divorce, took to wife the object of his desires, at the - latter end of the fifth year of the Hejira (A. D. 626). - - [46] During the contest between Alí and Moaviah, the armies - of both chiefs were in the year of the Hejira 37 (A. D. 657) - encamped opposite to each other in a plain on the banks of - the Euphrates, called by the Greeks _Barbelissos_ or - _Barabrissos_, and by the Arabs _Safin_; and in ninety - engagements, which took place between them in a hundred and - ten days, on the side of Moaviah fell forty-five thousand, - and on that of Ali twenty-five thousand men. In the night - which preceded the decisive day of Safin, Ali is said to - have killed with his own hand four hundred - enemies.――(_Abulfeda_, vol. I. pp. 305-313.) - - [47] See vol. I. pp. 103-104, note 1. - - [48] Muhammed, according to his traditions, was born in the - twentieth year of Nushirvan’s reign, which, as this king - began to reign A. D. 531, would be in 551. This does not - agree with the date of the prophet’s death in 632, at the - age of sixty-three years, about which the best historians - are unanimous. For the same reason, the date of his birth, - as stated by Silvestre de Sacy, on the 20th April, 571, - cannot be true. According to Weisi, Muhammed was born in the - thirty-eighth year of Nushirvan’s reign, on the 1st of - April, 569, which was a Monday, and it was on a Monday he - was born and died (see _Gemäldesaal Mosl., Herrsher I^{ter} - Band, Seite 22_, note). - - [49] متعه. - - [50] کہ لنک او حشک نشدی “ut membrum ejus nunquam siccum - esset.” - - [51] See vol. I. p. 377. - - [52] ارادة _irádet_, “will” (upon this word see an - explanation hereafter); it is one of the names of the first - minister, or of the universal intelligence in the mystic - language of the Druzes (see _Chrestom. Ar._, tome II. p. - 243). This sect belongs to the Ismâilahs, who appear to have - borrowed much from the Indian philosophy. - - [53] Amrál Kais, son of Hajr, king of the Arabs of the tribe - of _Kendah_, according to Herbelot, of _Asad_, was, - according to Sale, one of the greatest poets before - Muhammedism, and one of the seven, whose compositions were - suspended upon silken stuff in golden letters in the temple - of Mecca, and therefore called _moallakat_, “suspended.” His - poems, translated by Sir W. Jones (vol. X. of his Works), - are amatory, and have nothing of religion which Muhammed - could borrow. Amrálkaís was one of the adversaries of the - prophet, and wrote satires and invectives against him, which - were answered by _Labíd_, another of the seven poets, but - who ranged himself on the side of Muhammed. The Arabian - prophet certainly took many tenets and customs from former - times and religions: thus he confirmed the holiness of the - temple of Mecca and its environs, which were held in - veneration long before him; thus he adopted from Judaism - several laws relating to marriages, divorces, etc., etc. - - [54] As the Arabians descend from Ismail, the brother of - Isaak, they take to themselves the blessing which God, in - Genesis (XVII. 20), pronounced upon him and his posterity; - and in the twelve princes who, according to the same verse, - were to issue from him, they see their twelve Imáms, Alí and - the rest (see vol. II. p. 367). They believe also that the - prophet, who, as God announced to Moses in the Pentateuch - (Deuteronomy, XVIII. 18), would rise from the Ismailites, - was Muhammed. According to Abul Firaj (_Specimen Hist. - Arab._, 14.17), the Muhammedans find in a passage of the - Pentateuch (Deuter., XXXIII. 2) indicated the descent of the - law to Moses upon mount Sinai; that of the Gospel to Jesus - upon mount Sair; and that of the Koran to Muhammed upon - mount Pharan, near Mecca. Further, in Psalm L. v. 2. they - imagine that in the words: “Manifestavit Deus e Sione - coronam laudatam, _actilan mahmudan_,” by _actilan_, - “crown,” is to be understood “kingdom,” and by _mahmudan_, - “praised,” the very name of Muhammed. But this passage is - translated in our Bible: “Out of Sion hath God appeared in - perfect beauty.” They find also passages applicable to their - prophet in Isaiah XXII. 6. 7. 9: XLII. 1. 7. 16. 17.; and - the whole chapter LXIII. 1. 6. etc.: moreover in Habacuc, - III. 3. etc. Besides, the town of Medina, being inhabited by - a tribe of conquered Jews, who were expecting a promised - Messiah, Muhammed presented himself as one for all nations; - and the credulous easily confounded him who was expected by - the Jews with the upstart Arabian prophet. - - [55] The Moslims have a Gospel in Arabic, attributed to - Saint Barnabas, in which, it is said, they have inserted the - very name of their prophet _Muhammed_, _Ahmed_, _Mahmud_, as - being the translation of the Greek word περικλυτος, - periclytos, “famous, illustrious,” which they have - substituted for παρακλητος, paraclètos, “comforter, called - upon, _advocatus_;” which is found in St. John’s Gospel, - XIV. 26; XV. 26; XVI. 7.; and by which is designated Jesus, - or the Holy Ghost (see Sale’s _Koran_, Prel. Disc., p. 98). - The interpretation of the word _periclytos_ might also have - found place in the Arabian translation of the Bible, made by - Werka, the cousin of Muhammed’s first wife. Whatever it be, - we read in chap. LXI. v. 6. of the Koran: “And when Jesus, - the son of Mary, said: ‘O children of Israel, verily I am - the apostle of God, sent unto you, confirming the law which - was delivered before me, and bringing good tidings of an - apostle who shall come after me, and whose name shall be - _Ahmed_.’” - - [56] This miracle has perhaps no other foundation but the - atmospheric phenomena of a double moon which was seen in - Mecca, four or five years before the Hejira. Some ascribed - it to Muhammed on the infidels demanding a sign of him; the - moon then appeared cloven in two; one part vanishing and the - other remaining: it was affirmed that the mount Hara was - seen interposing between the two sections. To this the - believers refer chapter LIV of the Koran, entitled _the - moon_, which begins by these words: “The hour approacheth, - and the moon hath been split asunder.’ The most intelligent - expounders understand in the first word the hour of - judgment; others think, that in the rest the preter tense is - used, in the prophetic style, for the future; and that the - passage should be thus rendered: “The moon shall be split - asunder:” for this, they say, is to happen at the - resurrection.――(See Sale’s _Koran_, vol. II. p. 405). In the - subsequent section, “upon the interpretation of the - prophet’s miracle,” this subject is particularly treated. - - [57] According to Richardson’s Dict., edit. of F. Johnson: - “Kárún is supposed to be the same person called Korah - (Numbers, chap. XVI) whom the Muhammedans describe as the - cousin of Moses. He is frequently alluded to by the poets - and moralists, not only as being extremely handsome, but as - possessed of immense wealth, acquired by his skill in - chemistry, and the discovery of the philosopher’s stone; - whilst his avarice is represented as so remarkable, that his - name is proverbially applied to all misers. They add, that - it was on account of his refusal to pay Moses a tithe of his - possessions for the public use, that the earth opened and - swallowed him up.” - - [58] See p. 59, note 1, relative to Zaid and Zeinah. - - [59] Koran, chap. XVII. v. 92-95. The Dabistán gives the - Arabic text and the Persian translation, which last I have - followed. It agrees, except in a few words, with the English - version of Sale, and the French of M. Kasimirsky. - - [60] The principal ceremonies performed by the pilgrims of - Mecca have been touched upon in vol. II. p. 409, note 3; the - throwing of stones takes place in the valley of Mina, where - the devotees throw seven stones at three marks or pillars, - in imitation of Abraham, who, meeting the devil in that - place, and being disturbed by him in his devotions and - tempted to disobedience, when he was going to sacrifice his - son, was commanded by God to drive him away by throwing - stones at him; though others pretend this rite to be as old - as Adam, who also put the devil to flight in the same place, - and by the same means.――(Sale’s _Koran_, Prel. Disc., p. - 160.) - - [61] Herbelot says that, according to the Muhammedans, their - prophet had twenty-one wives, six of whom he repudiated, and - five died before him; therefore ten remained. - - [62] Chapter XXXIII. v. 47. has the following passage: “O - prophet, we have allowed thee thy wives unto whom thou hast - given their dower, and also the slaves which thy right hand - possesseth, of the booty which God hath granted thee, and - the daughters of thy aunts, both on thy father’s side, who - have fled with thee from Mecca, and any other believing - woman, if she give herself unto the prophet, in case the - prophet desireth to take her to wife. This is a peculiar - privilege granted unto thee above the rest of the true - believers.” - - [63] This reminds of Hakem, the moon-maker.――(See p. 3, note - 1.) - - [64] The name of a magician said to have been contemporary - with Moses. He is mentioned in the Koran, chap. XX. v. 87. - Sale observes (vol. II. pp. 145. 146. N. 9.) that he was - not, as the Muhammedans believe, one of the Samaritans, who - were not then formed into a people, nor bore that name till - many ages after. Selden is of opinion, that this person was - no other than Aaron himself, called _al Sameri_, from the - Hebrew word _shamar_, “to keep;” because he was the keeper, - or guardian, of the children of Israel during the absence of - his brother, Moses, on the mount. - - [65] The Pentateuch, the Psalter, the Gospel, and the Koran. - - [66] In the Transactions of the Literary Society of Bombay, - vol. II. pp. 242-270, is to be found: “A Notice respecting - the religion introduced by the Emperor Akbar, by Captain - Vans Kennedy, written in 1818,” with an elegant, but in - several places abridged, translation of the just-given - disputes, between the doctors of the different religions, in - form of a dialogue, accompanied with valuable remarks - respecting the author of the Dabistán, of which I availed - myself in several quotations in the Preliminary Discourse, - as well as in this place. - - [67] This refers principally to papers, such as passports, - of the Portuguese, who, as I have been informed by Viscount - Santarem, used to represent St. Catherine upon them, this - saint being the patroness of Goa and of one of the principal - confraternities; and the above-mentioned images are besides - often used as ornaments of books and printed papers. - - [68] Others translate: “two, and three, and four,” - consequently nine wives; as the conjunction _va_, in Arabic, - may mean _or_ as well as _and_.――(See _Transact. of the Lit. - Soc. of Bombay_, vol. II. p. 268.) - - [69] The passage of the Koran favorable to temporary - marriage is in chap. IV. v. 28: “For the advantage which you - receive from them, give them their reward (assign them their - dower), according to what is ordained: but it shall not be - criminal to make any other agreement among yourselves, after - the ordinance shall be complied with.” In this passage the - word _matâh_ occurs. This sort of marriage is also admitted - in the _Hédaya fil forú_, “the Guide in the Branches of the - Law” (translated into English by Charles Hamilton, 1791). - - Nevertheless it was a subject of great contest among the - Muhammedan doctors whether such a connection be legitimate - or not. The Imám Abu Hanifah and others declared it - abrogated, according to the universal concurrence of the - prophet’s companions, on the authority of Ebn Abbas - Abdallah, who died Hej. 68 (A. D. 687). This Imám adduced - the information received from Ali, who, on the day of the - combat of Chaibar (A. D. 630), heard the prophet declare - that such marriages are forbidden. Moreover, a strong - opposer to their legitimacy was _Yahia_, the son of Aktam, - son of Muhammed, son of Katan, a celebrated judge, who died - in the year of the Hejira 242 (A. D. 856). Living during the - reign of Mamun, he succeeded in persuading the Khalif to - prohibit by a decree temporary marriage, which he had before - permitted.――(See _Abulfeda_, vol. II. pp. 195-199). - - [70] قبل و دبُر, antè vel retrorsum. - - [71] This is a work of Mohi eddin Ibn Arabi, who died in the - year of the Hejira 638 (A. D. 1240), of whom hereafter. - - [72] Abu ’l Fazil, the wise minister of Akbar, is generally - known by his work entitled _Ayín Akbarí_, “the Institutes of - the Emperor Akbar,” translated from the original Persian, by - Francis Gladwin, in two volumes. This work contains the best - statistical account hitherto given respecting India of those - times. Abu ’l Fazil was the first Muhammedan who bestowed - attention upon the history and religion of the Hindus, and - drew his information regarding them from their own books. It - was by him, or under his eyes, that the Mahabharat was - translated from Sanskrit into Persian. The tolerance and - liberality of the Emperor Akbar towards all religions, and - his attempt to establish a new creed, are generally ascribed - to the influence of his enlightened minister, who paid it - with his life: for Jehangir, Akbar’s fanatic son, hired - assassins who murdered the excellent man, near Orcha, in the - district of Narwar, on his return from the Dekan, during the - life of Akbar, who, except his utmost indignation, had no - punishment to inflict upon the heir-apparent of his empire. - - [73] افتاب, _aftab_, signifies sun and soul. - - [74] Majeddin Abu Thaher Muhammed ben Yakub is the compiler - of the celebrated Arabic Dictionary, called _Al kamus_, - already quoted, which from a work of sixty-five volumes was - reduced to two. He is the author of several works besides - the above-mentioned. He died in the year of the Hejira 817 - (A. D. 1414). - - [75] I am not acquainted with the subjects above alluded to, - nor does the text appear connected. - - [76] Composed by Ferid eddin Attlar. - - [77] This is a work of the celebrated _Abd-al rahmen Jámi_; - its whole title is: كتاب نفحات الانس من حضرات القدس - _Kitab-u-nafhát-i ’l uns-i, min hazarat-i ’l Kades_, - translated by Silvestre de Sacy, “_les Haleines de la - familiarité, provenant des personnages eminens en - sainteté_,” “the breathings of familiarity proceeding from - personages eminent in sanctity.” Baron von Hammer rendered - the title by: “_Die Hauche der Menshheit_,” “the Breathings - of Mankind;” _Nefhát_ being interpreted in the Dictionary, - by “a breath of wind, a fragrant gate, perfume, - (metaphorically for) good fame,” I prefered the version - given in the text. - - [78] Abdul latif Khan, son of Abdalla, prince of the - Usbecks, died in the year of the Hejira 948 (A. D. 1541). - - [79] This appears an allusion to the following occurrence: - _Ayeshá_, Muhammed’s favorite wife, accompanied the prophet - on an expedition against the tribe of the Mostalek, in the - sixth year of the Hejira (A. D. 627). During the - night-march, according to her own statement, she alighted - from her camel, in order to search for a valuable necklace - which she had dropped. On account of her light weight, her - absence was not perceived by the drivers, who went on and - left her alone on the road. There, having laid down and - fallen asleep, she was the next morning found by Safwan Ebn - al Moattel, and brought, at noon, on his own camel to - Muhammed’s next resting-place. This occurrence raised - suspicions respecting Ayesha’s virtue; Muhammed found - necessary to inveigh against slander in the Koran (chap. - XXIV), and to punish the free-speakers as slanderers: but he - could not silence the severe reflections of some respectable - men, among whom was Alí.――(_Hammer’s Gemäldesaal_, _I^{ter} - Band. Sexte_, 144-145. - - [80] Muhammed made, in the beginning of the Hejira, several - unsuccessful attempts to intercept the caravans of the - Koreish, his enemies; at last, in the second year of the - Hejira (A. D. 623), took place the battle of _Bedr_, in the - valley of the same name, near the sea, between Mecca and - Medina. Muhammed, with 319 combattants, had marched to take - a caravan of the Koreish, which, richly laden, returned from - Syria; apprised of it, the inhabitants of Mecca sent 950 men - to succour the caravan: this force was attacked and routed - by Muhammed’s inferior number, _assisted by angels_, and a - rich booty fell into his hands. - - [81] See vol. III. p. 79. - - [82] See vol. III. p. 59. - - [83] See vol. I. pp. 99-100. - - [84] See vol. III. p. 51. - - [85] See vol. III. pp. 59-60. note 2. - - [86] This is the 256th verse of chapter II. It is justly - admired by the Muhammedans, who recite it in their prayer, - and some of them wear it about them, engraved on an agate or - other precious stone. Here it follows, as translated by - Sale, who remarks that his translation must not be supposed - to equal the dignity of the original (vol. I. p. 47): “God! - there is no God but he; the living, the self-subsisting; - neither slumber nor sleep seizeth him; to him belongeth - whatsoever is in heaven and on earth. Who is he that can - intercede with him, but through his good pleasure? He - knoweth that which is past, and that which is to come to - them, and they shall not comprehend any thing of his - knowledge, but so far as he pleaseth. His throne is extended - over heaven and earth, and the preservation of both is no - burthen unto him. He is the High, the Mighty.” - - [87] _Sidíkáh_, “the true,” is a surname given by the - Muhammedans to the blessed Virgin, and to _Ayishá_, daughter - of Abu-bekr, and wife of Muhammed. At nine years of age, her - mother took her down from a swing suspended between two - palm-trees, where she childishly slept, and placed her upon - the lap of the prophet, a bridegroom of fifty-two years. She - was but eighteen when he died. She then became the head of a - party hostile to Ali. She never forgot the austere judgment - which he had passed upon the occurrence related in the - preceding note (p. 100 note 1); not satisfied with having - discarded him more than twenty-three years from the - khalifat, she led in person a strong army against him, to - wrest it from his hands; but was taken in battle, generously - treated, and sent to Medina, where she died in the year of - the Hejira 58 (A. D. 677), having attained the prophet’s age - of sixty-three years. - - -SECTION III.――UPON THE VIRTUES OF THE STARS, ACCORDING TO REASON, -MANIFESTATION, REVELATION, AND TRADITION. - -_Aghátho démón_,[88] or _Shís_, and _Hermes al hermes_, or -_Idris_,[89] and the philosophers said, that the Almighty Author -created the celestial bodies and the stars in such a manner that, from -their movements, effects may be manifested in the nether world, that -is to say, the events below are subject to their motions, and every -constellation, and every degree of altitude has its particular nature; -which being known by experience, and information having been collected -about the qualities of the degrees, the celestial signs, and their -influences, it is in this manner evident that they are near the -all-just; and that the house of prayer, the Kâbah of truth, and the -Kiblah of conviction is heaven. The wise men believe, that every -master of fame worshipped one of the stars: thus Moses worshipped -Saturn, as Saturday is holy to the Jews, and Moses vanquished the -magicians and enchanters who are subservient to Saturn; Jesus -worshipped the sun, on which account Sunday was sanctified by him, and -finally his soul united with the sun; Muhammed worshipped Venus, -wherefore he fixed upon Friday as a sacred day: as he would not reveal -this meaning to the common people, he kept it secret; but it is -evident from the prophet’s customs that he held Venus in great -veneration; one of these was his passion for perfumes and the -like.[90] We find in the histories of the Persians, that Ferhósh was a -king in the time of Abád, and had poets without number about him; out -of them all he chose seven; each of them, on one day of the week, -recited his verses to the king. On Sunday, which was consecrated to -the great luminary, the monarch used to go to the _Kermábah_[91], and -on his return from thence, having approached the august image of the -great fire, and there performed his worship, he betook himself to his -palace. The chief of the speech-adoring bards, called Shedósh, came -then into the royal presence. As the King professed the religion of -the Yezdáníán, who never hurt an harmless animal, they brought, on -this day sacred to the sun, _Sirdín_, that is “rice,” and _Perdín_, -called in Hindostan _pahatí_, before the King, and peas in the shell, -which were then stript of their integuments. The King asked Shedósh: -“For whom is this food?” The poet answered: “For the friend who, for -the sake of retirement, is naked from head to foot.” The monarch, -being pleased with this answer, filled the poet’s mouth with precious -pearls of the purest water. The Queen, named Shuker, averting her -heart from the King her husband, attached it passionately to the sweet -composer of melodious speeches. When night came on, Shuker, believing -that the King slept, went out by stealth. The King too followed her -steps. When Shuker arrived at the house of Shedósh, many words -occurred between them. Then the poet said to her: “A woman fears -nobody; on that account she ought to be feared. Thou hast left -Ferhosh, the King, and wilt devote thy affections to one like me!” -Upon these words, the woman returned home without hope, and Shedosh -turned his face to the image of the sun. But his looks fell upon one -of the maids who were adorers of the sun, and desired her to converse -with him; the maid, indignant at such a proposal, having approached -the image of the sun, said: “I am thy worshipper; and this is not the -time for associating with men: this poet of the King addressed to me -an improper speech.” When Shidósh came to the image of the sun, he -found himself afflicted with a malady, and returned ashamed. -Afterwards he went to the King, who, having seen him the night before -in company with Shuker, said: “Shidósh, if thou speakest not the -truth, thou shalt be put to death: what didst thou mean by saying that -a woman fears nobody?” Shidosh replied: - - “A woman is a king; her strength is that of an ocean; - It opens its passage, and has fear of nobody.” - -The King was pleased with this speech, and bestowed Shuker on him as a -gift; whatever excuses Shidosh offered, the sovereign did not listen -to them; wherefore the poet brought the king’s wife to his house. But, -from disease, his flesh began to diminish, and he was so far reduced -as to be unable to leave his house. Thus it was, until the son of the -king came to visit his father, and requested to see the royal poets. -The King, having convoked six of them, ordered that Shidosh should -recite his verses sitting behind a curtian. Shidosh, having heard this -order, demanded at the very moment that a fire should be kindled, and -in the midst an iron chain adjusted to suspend a seat above the -flames. He resolved to himself from thence to address his praises to -the majesty of the great fire, the sun; if he received them with -favor, so much the better; if not, to throw himself into the fire, and -so to obtain his due. He then got upon the seat, and began to chaunt -the verses which he had composed in honor of the sun: at this very -time his leprosy disappeared. But, before he had ended his poem, his -followers thought the great luminary would not grant his wish; and the -poet, from fear of his life, would not throw himself into the fire; -therefore, pulling the chair by means of the chain, they precipitated -it into the flames. But after falling, he felt the fire had no effect -upon him, and although dejected, remaining in his seat, he terminated -his praise; then coming forth, he approached the King, and recited the -verses which he had composed for the occasion; he subjoined: “O King, -I have not been guilty of any vile deed on this occasion; but on the -same day, at the time when the women approach the image of the sun, I -also went there, and the guards did not know me. But the rebellious -spirit had his play with me, so that, supposing a virtuous woman I -beheld to be unmarried, I spoke improper words to her; on that account -I was punished; but at the same time I held Shuker as a mother.” - -Hóshang, the King, in the work _Bahín ferah_, “the highest dignity,” -which is written to inculcate the duties towards the sanctity of the -stars, states great miracles of every luminary. We read likewise, in -the Mahábharat, that the Rája Jedeshter (Yudhishthira)[92] attained -the fulfilment of his wishes by worshipping the sun. As the Mahábharat -is all symbolic, we also find there that the sun, having appeared to -him in the form of a man, announced to him: “I am pleased with thee; I -will provide thee with food during twelve years, then for the space of -thirteen years thou wilt obtain a wonderful empire.” And the sun gave -him a kettle, saying: “The property of this kettle is, that every day -all sort of food in such quantity as thou wishest, comes forth from -it, under the condition that thou first distributest it among Brahmans -and Fakirs, and then among thy valiant brothers, the Kshatriyas.” -Herodetes, the author of the history of the Yúnán (Greeks), stated -that in a town of Rúmí there was in a temple an idol in the shape of -Iskalápíús, which was known under the image of _Apú_, that is “the -sun,” and that, whatever question they addressed was answered by -him.[93] The raiser of this figure was Iskalápíús. In the opinion of -the Magians of Rúmi, it rendered oracles, because, having been made in -strict dependency on the observation of the motions of the seven -planets at the most suitable moments, it was constituted in such a -manner that one of the spirits of the stars descended into it; and -therefore answered any question asked from him. The name of this -figure was _Saklapes_.[94] - -The _Sabeans_ believe that in some of their idols a white hand -appears. Further, the wise men of Persia, Greece, India, and the -Sabeans, all acknowledge the stars as the Kiblah, and the blessed -Emperor (Akbar) also received divine commands with regard to them. - -In the histories of the Turks is to be found that _Jangiskhan_[95] -worshipped the stars, and several things of wonderful meaning were -connected with his person. In the first line was that which they call -the state of _washt_. Some of the spirits of the stars were his -assistants. During several days he was in a swoon, and in this state -of senselessness all that the world-conquering Khan could articulate -was _Hu_, _hu_! It is said that on the first manifestation of this -malady, he obtained union with spirits, victories, and revelations of -mysteries. The very same coat and garment which he first put on were -deposited in a wardrobe, there sealed up, and kept by themselves. -Every time that the illustrious Khan fell into this state, his people -dressed him in that coat, and every event, victory, purpose, discovery -of enemies, defeat, conquest of countries, which he desired, came upon -his tongue; a person wrote down every thing, and put it into a bag -which he sealed. When the world-seizing Khan recovered his senses, -every thing was read to him and he acted accordingly, and every thing -he had said took place. He possessed perfectly the science of -divination by means of combs, and having burnt them, gave his -decisions in a manner different from that of other diviners who paid -attention to combs. It is said that, when this conqueror of the world -fell into the hands of his enemies, he recovered his liberty by the -assistance of Amír Shír Khán, who, having given him a mare of Kirang, -enabled him to join his men, who had already despaired of his life. -Tulí Khán, who was then in his infancy, said one day: “My father, -sitting upon a mare of Kirang, is coming near.” On this very day, the -Khan returned in that manner to his camp. When the Turks saw the -wonders of his acts, they opened freely the road of their affection to -him. Such was his justice and equity, that in his army nobody was bold -enough to take up a whip thrown on the road, except the proprietor of -it; lying and thieving were unknown in his camp. Every woman among the -Khorásánián, who had a husband living, had no attempt upon her person -to fear. Thus we read in the _Tabkat Náśeri_, “the degrees of -Naśer,”[96] that when _Malik Táj-ed din_, surnamed the King of Ghór, -returned with the permission of Jangis Khan, from the country of -Tálkán to Ghór, he related the following anecdote: When I had left the -presence of Jangis Khan, and sat down in the royal tent, _Aghlán -herbí_, with whom I came, and some other friends, were with me, a -Moghul brought two other Moghuls, who the day before had fallen asleep -when on the watch, saying: “I struck their horses with the whip, -rebuking them for their guilt in sleeping, yet left them; but to-day I -have brought them here.” Aghlan faced these two Moghuls, asking them: -“Have you fallen asleep?” Both avowed it. He then ordered one of them -to be put to death; and that his head should be tied to the hair lock -of the other the latter then to be conducted through the camp, and -afterwards executed. Thus it was done. I remained astonished, and said -to Aglan: “There was no witness to prove the guilt of the Moghuls; as -these two men knew that death awaits them, why have they confessed? If -they had denied, they would have saved themselves.” Aghlan Herbí -replied: “Why art thou astonished? You, Tají Khan, you act in this -way, and tell lies; but, should a thousand lives be at stake, Moghuls -would not utter a lie.” - -Jangis Khan raised _Oktáyí Khan_ to the rank of a _Khalif_, -“successor.”[97] _Châtayi Khan_, who was his elder brother, in a -drunken fit dashed his horse against Oktáyi Khan, and then hurried -away. When he became sober, he reflected upon the danger which would -ensue from his act, and that the foundation of the monarchy might be -destroyed in consequence of it; therefore, presenting himself as a -criminal, he said to his brother: “How could a man like me presume to -measure himself with the King, and dash his horse against him! -Therefore I am guilty, and confess my crime. Put me to death, or use -the whip against me: you are the judge.” Oktáyi replied: “A miserable -like myself, what place should he take? You are the master: what am -I?――that is, you are the elder, I the younger, brother.” Finally, -Chengháyi, presenting him nine horses, said: “I offer this as a -grateful acknowledgment that the King did not exercise his justice -towards me, and that he forgives my crime.” - -When _Oktáyí Khan_ dispatched _Jermághún_, a commander of a district -furnishing ten thousand men, with an army of thirty thousand warriors, -to reduce the sultan _Jelal eddin_,[98] king of Khárazim, at the time -of the breaking up of the army, he said to one of the Omrás, who was -subordinate to Jermaghún: “The great affair of Jelal eddin in thy hand -will sufficiently occupy thee.” Finally, this Amir, having fallen upon -the Sultan Jelal-eddin in Kurdistan, destroyed him completely. The -liberality and generosity of Oktáyikán was as conspicuous as the sun. -When _Tayir Baháder_, in the year of the Hejira 625 (A. D. 1227) moved -the army of the Moghuls from _Abt´al_ to the country of _Sístán_, they -besieged the fort _Arak_; at that time the plague manifested itself -among the Moghuls, so that, at first, a pain was felt in the mouth, -then the teeth moved, and on the third day death ensued. _Malik -Sálakín_, the governor of the fort, fixed upon the stratagem that -seven hundred young men should lie in ambush: who, when they should -hear the sound of the war-drum from the eastern gate, opposite which -they were placed, were to break out from the ambush, and fall on the -back of the enemies. Conformably with this plan, in the morning the -eastern gate was opened, and the Muselmans were engaged in the -assault; but when the drum was beaten, nobody came forth from the -ambush: after three watches, a man was sent to bring intelligence from -that quarter, but he found them all dead. - -The world-conquering Jangiz Khan, at the time of his wasting away, -said to his sons: “Never deviate from your faith, nor lend your -powerful support to other religions; because, as long as you remain -firmly rooted in your faith, your people and companions will -acknowledge you as the chiefs of their faith, and count you as the -leaders of worship; but he who changes his religion for that of -others, being a chief of the faith, may be still considered as a chief -by the people of the new religion; but in the eyes of his own people -will lose that dignity: because he who passes over with you to another -faith will esteem as chiefs those of the new faith; besides, he who -remains attached to my faith will also be displeased with you for not -having continued in the religion of his fathers.” To sum up all, as -long as they conformed themselves to the last will of the Khan, they -were powerful; but when they deviated from his counsel, they sunk into -distress and abjection. The stars were favorable to them in every -thing.[99] - -It is related: Kík Khan, who was of the family of Chaghaty Khan, was -one day walking with noblemen of his suit in the plain, travelling -about in the desert. At once, his looks fell upon bones; at the same -moment he became thoughtful, and then asked: “Do you know what this -handful of bones says to me?” They replied: “The King knows best.” He -resumed: “They demand justice from me as being oppressed.” He demanded -information about the history of these bones from Amír Hazárah, who -held this country under his dependence. This governor inquired of Amir -Sadah, who administered this district under him; and after reiterated -investigations, it became clear that, nine years before, a caravan had -been attacked at this place by a band of highwaymen, and plundered of -their property, a part of which remained still in the hands of the -guilty. At last it was recovered from the murderers, and restored to -the heirs of the slain who were in Khorásán. - -It is said that, when an army of the Moghuls was occupied with the -siege of the fort of _Imbál_, in which were the mother and several -women of the king of Khárarem, nobody had ever given information that -the garrison was distressed for want of water. Although a quantity of -rain-water was collected in the reservoirs, so that during years they -had no need of spring-water, yet at the time when the Moghuls were -encamped before the place to reduce it, no rain had fallen, and one -day not a drop of water remained in the reservoirs; the next day the -women of the Turks and Naśer eddin, with thirsty lips, compelled by -necessity came down to surrender; but at the very moment that they -arrived at the foot of the fort, and the army of the Moghuls entered -it, a heavy rain began to pour down, so that the water ran out from -the ditches of the fort. When this intelligence was brought to the -Sultan Muhammed, sovereign of Khárazem, he become insensible, and when -he recovered his senses, he died without being able to utter a word. - -Upon the whole: as long as the Sultans of the Moghuls preserved the -worship of the stars, they conquered the inhabitants of the world; -but, as soon as they abandoned it, they lost many countries, and those -which they kept were without value and strength.[100] - - - [88] According to Sheristání, there is a sect called - _Hernânites_, or _Herranites_, disciples of a certain - _Hernán_, a branch of the Sabeans, of whom hereafter; these - sectaries designate, as authors of their scientific - treatises, four prophets, among whom are Agatho démon and - Hermes. - - _Agatho démon_, that is to say, “the good genius,” was an - Egyptian god. According to general belief, this denomination - is the approximative translation of _Knef_, or “the good - principle,” and in that acceptation it was applied to other - deities, as for instance, to the Nile, and typified as the - emblem of wisdom, prudence, life, health, youth, eternity, - and infinitude, in the _inoffensive serpent_; now and then - this form is combined with that of other animals. According - to some authors, Agatho demon was the Egyptian _Chetnuph_; - and to him are attributed a number of works, a list of which - is given by Fabricius in his “Bibliotheca græca.” - - [89] The first Hermes of the Orientals lived one thousand - years after Adam, in the beginning of their second solar - millenium, and was no other but Idris, or Enoch; the second - in the third solar millenium, was the _Trismegist_ of the - Greeks. According to Abu ’l farage, the second was the - third; and between these two intervened a Chaldean or - Babylonian Hermes, who lived a few centuries after the - deluge, and to whom the principal notions of astronomy are - referred. A disciple of the first Hermes, or of Idris, was - Esculapius, of whom hereafter. - - [90] Muhammed used to say: “I like of your world but women - and perfumes, and God has placed the refreshment of my eyes - in prayers.”――(Baron Hammer.) - - [91] This word, not in the Dictionary, means perhaps - “assembly of the nobles.” - - [92] Yudisht’hira, according to the Vichnu-purena (Wilson’s - transl., pp. 437-459), was the son of _Kuntí_, also called - _Prithá_, and of the deities Dharma, Vayu, and Indra. He was - the half-brother of Karna, whom his mother conceived by - _Aditya_, “the sun.” - - [93] In the History of Herodotus, if this be meant above, - the name of Esculapius does not occur. The denomination of - _Rumí_ may be applied to Asia Minor, Turkey, the whole - ancient and modern empire of the Greeks and Romans; in so - vast a space there was certainly more than one town with a - temple and an oracular statue of Esculapius. One - circumstance is singularly true in the above account of - _Apu_, to wit: that Esculapius was formerly called _Apius_, - Αρωγὸν αὐδήσουσιν Ἠπίου γόνον: adjutorem invocabunt - Æsculapii filium――(see _Lycophron_, v. 1054); and that he - was often confounded with the sun, as son of Apollo, who - also was the sun, and of the nymph Coronnis, who was the - daughter of _Phlegyas_, that is, “the heat of the sun.” - - [94] _Saklapes_ probably stands for _Serapis_. It is known - that Serapis and Bacchus were the sun of autumn and the sun - of spring. Serapis bore sometimes the character of the - Egyptian Chmún, surnamed Esculapius. To predict and to - resuscitate were powers attributed to _Apollo-Esculapius_. - As the latter, so had Serapis a serpent. He was also - _Osiris_. _Helios-Serapis_ and _Jupiter-Serapis_ are read - upon bronzes. Temples of Serapis were numerous in Asia, - Thracia, Greece, and Italy. I shall only mention that of - Antium, and that at Rome, on an island of the Tiber, beyond - the pons Palatinus. - - [95] Jangís khan, originally called Tamujin, was, according - to Chinese and Moghul authorities (see _Geschichte der - Ost-mongolen von Isaak Jacob Schmidt_, _Seite_ 376), born in - the year of the Hejira 558 (A. D. 1162), in _Dilun Jalún_. - It was in the year 1206 of our era that he received, in a - general assembly of submissive Tartars, the name of - _Jangis-khan_, “Great Khan:” his own tribe, which was that - of _Moghuls_, before him called _Bida_, he raised to - pre-eminence over all the Tartars. - - [96] This is a work of _Naśer eddin Túsi_ (about whom, see - vol. II. p. 417, note 2, and p. 449). He was the favorite - minister of Hulagu Khan, whose arms he had successfully - directed against Baghdad and the Khalif. The Khan, after his - conquests, took up his residence at _Maragha_, in - _Aderbigan_; there he assembled philosophers and astronomers - to cultivate science, under the direction of Nâśer eddin. In - our days the place is still shown where the observatory of - this astronomer was situated, and where he compiled the - astronomic tables, known under the name of _Jal-khanní_. - - [97] Jangis Khan had four sons, whose rank of seniority is - differently stated by different authors, and among whom he - divided his vast empire. _Octáyi_ was to rule all the - countries of the Moghuls, Kathayans, and others extending - towards the East. He died in the year of the Hejira 639 - (A.D. 1241). _Châtayí_ was to possess Mawer ul nahir, - Turkistan, Balkh, and Badakhshan. He died in the year of the - Hejira 638 (A.D. 1240). _Jují_ was to reign over Desht, - Kapchak, Kharizm, Khizer, Bulgaria, Lokmin, Alan, As, - Russia, and the northern countries. He died in Hejira 624 - (A.D. 1226), during his father’s life. _Tuli Khan_ received - for his share Khorassan, India, and Persia; he died soon - after his father; but his sons, Manjuka, Koblai, and Hulagú - became celebrated in history. - - [98] Jangis Khan, during his terrific career, in the - fourteenth year of slaughter, devastation, and conquest, - fell upon the empire of Kharism and Ghazni. Muhammed of the - Seljuks was driven from all his possessions, and died a - fugitive. He had before divided his empire between his four - sons, to one of whom _Jelál eddin_, he had assigned - Kharizm, Khorassan, Mazinderan, Ghazni, Bamian, Ghor, Bost - Takanad, Zamigdand, and all the Indian provinces. This - prince, retiring before superior forces towards Ghazni, - gained two battles over the Moghuls, but was at last obliged - to fly to the banks of the Indus. There, closely pressed by - the enemies, who murdered his captive son seven years old - before his eyes, he threw his mother, wife, and the rest of - his family, at their own desire, into the water, and then - swam, with a few followers, across the river, before his - admiring pursuers, who followed him no further. - - [99] Jangis Khan died in the year of the Hejira 626 (A. D. - 1228), in his sixty-sixth year. He left an empire which - extended from the Indus to the Black sea; from the banks of - the Wolga to the remote plains of China; and from the arid - shores of the Persian gulf to the cold deserts of Siberia. - Having, in his early age, been driven by his subjects from - his home, he passed several years under the protection of a - Christian prince, _Awenk Khan_, or _Ungh Khan_, known to - Europeans under the name of _Prester John_; and was - therefore supposed by some to have adopted the Christian - religion: thus much is true――he and his successors protected - the Christians and persecuted the Muhammedans, until - _Nikudár Oglan_ professed the Muhammedan faith, in A. D. - 1281, and drove the Christians out of his empire. - - [100] The duration of Jangis Khan’s dynasty reckoned from - the year of the Hejira 599 (A. D. 1202) extended by fourteen - princes to 736 (A. D. 1335), comprising 137 lunar, 133 - solar, years. It does not appear that change of religion, by - itself, had any influence upon the decline and fall of this - dynasty. - - -SECTION IV.――UPON THE SAYINGS OF HIS MAJESTY (AKBAR), DWELLING IN THE -SEVENTH HEAVEN. - -First, the ordinances of conduct which the Nawab, the wise and learned -Shaikh Abu ’l Fazil wrote, with the pen of accuracy, by orders of his -Majesty, dwelling in heaven, in order that the governors of the -countries occupied by his sovereignty, and the clerks, may pay -attention to their execution. - -This is “God is great;” this is the patent of the Ilahí faith: and the -ordinances of conduct are a work of instruction, which sprung from the -fountain of benevolence, and the mine of kindness of sovereignty, and -according to which the regulators of the royal offices, the managers -of the Khalifa’s court among his fortunate sons, the gentle-minded -princes, the Omrahs, high in dignity, all men of rank, the collectors -of revenues and the Kótwals may settle their practices; and in the -arrangement of important affairs in great cities and in villages, and -in all places maintain their authority. - -The principal point is summarily this: that, in all transactions, they -may endeavor to deserve the divine favor, by their usages and pious -practices; and that, humbly suppliant in the court of God, without -partial complacence to themselves and to others, they may execute the -law in their proceedings. Another point is, that they may not too much -like their private apartment; for this is the manner of the -desert-choosing durvishes; that they may not accustom themselves to -sit in the society of common people, nor to mix in large crowds; for -this is the mode of market people; in short, that they may keep the -medium between the two extremes, and never forsake the just -temperance; that is, avoid equally excess in dissipation and -retirement. Besides, they are enjoined to venerate those who are -distinguished by devotion to the incomparable God; to take the habit -of vigilance in the morning and evening, and particularly at midnight; -and at all times, when they are free from the affairs of God’s -creatures, to occupy themselves with perusing the books of the masters -of purity and sanctity, and the books of moral philosophy, which is -the medicine of spirituality and the essence of all sciences; such as -_Ikhlák Naseri_, “the Ethics of Naśery;”[101] and _manjíat wa -mahelkat_, “the Causes of Salvation and Perdition,” _Ahyáyí âlúm ál -dín_, “the Revival of the Sciences of Faith;”[102] the _Kimíáyi -Sâadet_, Alchymy of Felicity;”[103] and _Masnaví_, “the poetical -compostion of the Máulavi of Rúm,”[104] so that having attained the -highest degree of religious knowledge, they may not be liable to be -moved from their station by the fictions of the masters of deceit and -falsehood; as in this state of dependence the best sort of worship is, -after all, the most important concern of creatures; that, without -being influenced by friendship or enmity, without regard to relations -or strangers, they may with an open forehead raise themselves to a -dignified rank; further, that they may, to the extent of their power, -confer benefits upon the religious mendicants, the miserable and -indigent, particularly upon the pious recluse in a corner, and upon -the saints, who, straitened in their expense and income, never open -their lips for a demand; that, being in company with the pious hermits -seeking God, they may beg their benediction; besides that, having -weighed the faults, errors, and crimes of men in the balance of -justice, they may assign to each his proper place, and by the balance -of well-founded appreciation bestow retribution upon each; that by the -judgment of sagacious men they may find out in the crowd him whose -faults ought to be concealed and passed over, and him whose guilt is -to be examined, proclaimed, and punished; for there are faults which -deserve greatly to be repressed, and others which are to be treated -with great indulgence; it is required that, to show the right way to -the disobedient, they use advice and gentleness, harshness or -mildness, according to the difference of rank and season; when advice -remains without effect, then imprisoning, beating, maiming of members, -and capital punishment may be inflicted, according to the diversity of -cases; but in putting a man to death they ought not to be too rash, -but rather employ an abundance of considerations: - - “A head once severed cannot be refitted to the body.” - -Whenever practicable, they ought to send the delinquent worthy of -death to the King’s court, and there represent his case. If keeping -him be likely to occasion an insurrection, or (sending him to the -King’s court) become the cause of trouble, in this necessity he may be -executed; but flaying alive, or throwing a man under the feet of an -elephant, which is practised by violent kings, ought to be avoided. -The treatment of every man is to be conformable to his rank and -condition; because to a high-minded man a severe look is equivalent to -death, whilst to an abject person, even flagellation is nothing. -Besides, remission is to be made to any body who, by his genius, -knowledge, and virtue should have acquired consideration, and when the -magistrates observe in his conduct any thing unbecoming in their -opinion, they ought to tell it to him in private. If one of the -historians of the times relates something wrong, they are not to -rebuke him severely for it; for a rebuke is a barrier upon the road of -truth-speaking; and he upon whom the incomparable God has conferred -the aptness of speaking truth, deserves to be accounted precious: for -men are excessively weak, and those who are of a mean origin and -depraved, have no inclination to speak truth, but choose to submit to -every sort of abjectness. He who is of a good disposition is cautious -that nothing in his speech may be disagreeable to the ears of his -master, and that he may not incur disgrace. But the man of noble -sentiments, who prefers his own loss to the advantage of others, -possesses the science of the philosopher’s stone. Administrators ought -not to be fond of flattery, as many affairs are left undone on account -of flatterers; nor ought they, on the other hand, to ill treat those -who are not flatterers, as a servant may also be obliged to say -unpleasing things. - -The judges should attend personally, as much as possible, to the -examination of the plaintiff (_verse of Sâdi_): - - “Throw not his complaint to the diván (tribunal), - As he may possibly have to complain of the divan itself.” - -The plaintiffs ought to be examined in the order in which their names -are inscribed on the list, in order that he who came first may not be -subject to the inconvenience of waiting. The disposal of precedence or -delay is not to rest with the first registrars of the court. If a -person be accused of acting criminally, the judges ought not to -precipitate his punishment; for there are many eloquent slanderers, -and few well-intentioned speakers of what is right. During the period -of anger, they ought not to let the bridle of reason slip out of their -hands, but act with calmness and reflexion. It becomes them to grant -privileges to some of their friends and servants, who are -distinguished by great wisdom and devotedness. At the time of -overbearing grief and affliction, when the wise abstain from speaking, -let them not exceed either in words, silence, or imbecility. They -should be sparing with their oaths, as much swearing raises a -suspicion of lying. They ought not, to accustom themselves to offend -an interlocutor by evil surmises or by bad names: for these are vile -manners. Finally, it is their duty to show solicitude for the -promotion of agriculture, the welfare of the cultivator, and the -assistance of tenants; in order that, from year to year, the great -cities, the villages, and towns may rise in prosperity, and acquire -such facility of improvement that the whole land may be rendered fit -for cultivation, and consequently the increase of population be -carried to the utmost. - - * * * * * - -These ordinances, separately written, are to be communicated to every -agent of government, that they may apply their minds to the execution -of them; in short, having given notice of them to all subjects small -and great, the magistrates ought not to deviate from them under no -circumstance nor in any manner: and to prevent the soldiers from -entering the houses of the inhabitants without their permission; -besides, in their proceedings, they should not rely upon their own -judgment, but ask the advice of those who are wiser than themselves; -not obtaining this, they ought nevertheless not to desist from seeking -advice; as it happens frequently that even the ignorant may indicate -the road of truth, as it was said (_by Sadi_): - - “Now and then, from the aged sage, - Right advice is not derived; - Now and then, the unmeaning ignorant - By accident hits the butt with his arrow.” - -Moreover, advice is not to be asked from many persons: for, right -judgment in practical life is a particular gift of God; it is not -acquired by reading, nor is it found by good fortune. It may also -happen, that a set of ignorant men opposes thy endeavors, and causes -irksome embarrassment in thy way, so as to retain thee from the -dictates of thine own reason, and from the right-acting men, whose -number is always small. - -The magistrates are also directed never to charge their sons with a -business which belongs to servants; and never to be a guarantee for -what is done by their sons; as thou canst easily find amends for what -passes between others; but, for what occurs to thee a remedy is -difficult. It may become thee to listen to excuses, and to look with -half-shut eyes at some faults; for there is no man without guilt or -defect; rebuke sometimes renders him but bolder; sometimes depresses -him beyond measure. There are men who must be reprehended at each -fault; there are others in whom a thousand faults must be overlooked; -in short, the affair of punishment does not suit the dignity of the -important concerns of royalty, and is to be carried with calmness and -judgment to its proper aim. A governor ought to grant all facilities -to God-fearing and zealous men, and to inquire from them the good and -the bad, never ceasing to collect information: for royalty and command -borrow security from vigilance. He ought not to oppose the creed and -religion of the creatures of God: inasmuch as a wise man chooses not -his loss in the affairs of this perishable world, how in those of -religion, which is permanent and eternal, should he knowingly tend to -his perdition? If God be with his faith, then thou thyself carriest on -controversy and opposition against God; and if God fails him, and he -unknowingly takes the wrong way, then he proves to himself a rule of -erroneous profession, which demands pity and assistance, not enmity or -contradiction. Those who act and think well, bear friendship to every -sect. Besides, they avoid excess in sleeping and eating, without -deviating from the measure of what is necessary, so that, rising above -the relinquished step of brutishness, they attain a distinguished rank -of humanity. Let it be recommended to watch by night as much as -possible; never to show violent enmity towards any man; and to beware -of making one’s bosom the prison-house of rancour; should it -nevertheless take place from the infirmity of human nature, let it -soon be stifled: for, in the interior of our soul resides the true -agent, the unparallelled God, and raises tumultuous strife for the -sake of provoking the investigation of truth. - -A governor should disdain laughing and joking: he should always be -informed of every occurrence by spies; but never rely upon the -information of one of them, because truth and disinterestedness are -rare among them; therefore, in every affair, let him appoint several -spies and intelligencers, who are not to know each other; and, having -written down separately the account given by each of them; compare -them with each other. But the notorious spies are to be dismissed and -discarded from his presence, nor access granted to persons of mean -birth and depraved habits, although this sort of people may be -usefully employed against other bad men; but he should never let the -account-book slip out of his hands, and always entertain in his heart -suspicion against this class of men, that they may not perhaps, under -the guise of friendship, usurp the place of honest men. Let him -observe those near him and his servants, that they may not, on account -of their approaching him, oppress others. He ought to be on his guard -against the flattering-tongued liars, who in the garb of friendship -act the part of real enemies, as disorders are occasioned by their -agency. Great personages, on account of abundant occupations, have -little, but these malefactors have a great deal of leisure; therefore, -from all sides and quarters, precautions against the latter are -required. To cut short all prolixity, a governor ought to find men -worthy of confidence, and pay the greatest attention to the promotion -of knowledge and industry, so that men of talent may not fall off from -their high station among men. He ought besides to favor the good -education of the old families of the royal court. - -The warlike requisites and arms of the soldiers are by no means to be -neglected. Further, the expenses must always be less than the -revenues: this last is of the most essential concern, for it is said: -Whoever spends more than he receives is a blockhead; he who equals his -expense and income is to be accounted neither wise nor stupid; but he -lays no foundation of any establishment; he is always subject to -service, expecting favor, and dependant upon promises. A commander is -bound to be true in his words, particularly with the functionaries of -government. Let him constantly practise shooting with arrows and guns, -and exercise the soldiers in arms; but not be passionately devoted to -hunting, although he may sometimes indulge in it for the training of -troops, and the recreation of the mind, which is indispensable in this -world of dependencies. He is never permitted to take corn from the -class of the Rayas, with the intention to hoard it up for selling it -at a high price. Let him attend to the beating of the kettle-drum at -the rising of that luminary which bestows light upon the world; and at -midnight, which is properly the beginning of sunrise, and during the -progress of the great majestic light from station to station, let him -order small and great guns to be fired, so that all men be called up -to offer thanks to God. - -Somebody ought to be placed at the gate of the court, for bringing all -petitions before the high presence of the King. If there be no -_Kútwál_,[105] he ought, observing well the parts and rules of it, to -apply himself to the performance of this office, and not on account of -considering it rustic (low) business, say to himself: “How can I do -the business of a Kútwál?” but from piety acknowledging the greatness -of God, he ought to submit to this charge. - -To explain clearly its duties, the first of all is, that the Kútwál of -every city, town, and village write down, with the agreement of the -people, their houses and buildings; as well as register in a book the -inhabitants of every part of a place from house to house, and, having -taken security from house to house, grant them free intercourse with -each other; having determined the divisions in each of them, a head -man of the division is to be appointed, so that the good and bad men -may be under his superintendence; he must also appoint spies, by whose -means every occurrence by night and day, the arrivals and departures -in each quarter, are to be recorded. He ought to establish that, -whenever a theft is committed, fire breaks out, or any other mishap -takes place, at the very moment succor be given by the neighbors, and -likewise all householders tender their services: if they be absent -without necessity, they are to be held guilty. Nobody can undertake a -journey without giving information of it to his neighbor, the head man -of the division, or the recorder of news. No man of bad character is -to be received in any quarter of the place, and all those who have not -given security, are to be kept separate from the other inhabitants in -the great public house, to which a head man and a recorder of news are -to be attached. The Kútwal ought to be perpetually informed of the -income and expense of every individual, for the sake of survey and -precaution, and fix his attention on it: for, any body whose income is -small and expense great, cannot certainly be without guilt. It is -incumbent on him to follow an indication, and never to be remiss in -attention to persons of good birth and right intentions. This inquiry -is to be understood as a measure of order, and not as the means of -rapine and oppression. Further, the Kútwal’s business is to establish -in the bazar, “market,” brokers of all sorts, after having taken -security from them, that he may receive notice of whatever is bought -and sold. He ought to declare that whoever buys or sells anything -without notice, is subject to a fine. The names of the buyer and -seller are to be entered into a daily register, and nothing is to be -bought or sold without the consent of the head man of the division. -Moreover, the Kútwál must appoint guards for watching at night in -every quarter, every street, and in the whole district of the town, -and endeavor that in the quarters, bazars, and streets no stranger be -found; he must apply to the search and pursuit of thieves and -pickpockets, and other delinquents, and leave no trace of them. -Whatever is purloined or plundered he must bring forth, together with -the pilferers, and if not, by returning the equivalent, he must make -good the damages. It is his duty to ascertain the property of -strangers and deceased persons, in order that, if there be heirs, he -may remit it to them, and if not, deliver it to the Amín, -“superintendant,” and write an explanation thereof to the Royal court, -so that at any time when the true proprietor is discovered, he may be -put in possession of it. In this transaction too, he ought to manifest -his right principles and his good origin, so as, perhaps, to come up -to what is customary in the country of Rúm. The Kútwal is further -bound to endeavor that there be no trace of wine-drinking to be found, -and to reprehend, with the concurrence of the judge, the buyer and -seller, the abettor and perpetrator thereof; so that the people may -take an example from it; nevertheless, if any body, of high character -for prudence for the sake of relaxation of mind, makes use of wine as -a medicine, no opposition is to be made to his usage. - -The Kútwal must be sollicitous for the cheapness of provisions, and -not allow rich men to buy and to hoard a large quantity to sell it -dear afterwards. Let him take care of providing the requisites for the -_Náúroz_, “new year,” this is a great festival, the beginning of which -is the time when the great world-illuming luminary enters the sign of -Aries, at the commencement of the month _Farvardin_ (March). Another -feast is on the 19th of the said month, which is the day of the most -glorious sun. Other feasts are as follows: the 3rd of _Ardíbihest_ -(April); the 6th of _Khórdád_ (May); the 10th of _Abán_ (October); the -9th of _Azar_ (November), in the month of _Dáí_ (December) are three -festivals, viz. on the 8th, the 15th, and the 23rd; besides, the 2nd -of _Bahman_ (January), and the 15th of _Isfendármend_ (February). The -known festivals are to be celebrated according to regulations; and the -nights of the _Náú-róz_ and _Sherif_, “glorious,” are to be -illuminated by torches, in the manner of the night _Bharát_, in the -8th Arabian month, called _Shâabán_, “consecrated to the memory of -forefathers;” and in the first night which is followed by the morning -of a festival, the kettle-drum is to be beaten, which is also to be -done on an elephant’s back on all festivals. A woman ought never, -without necessity, to appear on horseback. The Kútwál is enjoined to -separate the fords of rivers for bathing from those for fetching -water, and to assign particular fords to women. - -The emperor inhabiting the seventh heaven, Akbar, wrote a book of -advice for the King Ahás Safaví, and this was also penned by Shaikh -Abu ’l Fazil. Some precepts from this book are as follows: The high -personages of the people, who are the depositors of the divine -secrets, are to be considered with eyes of benign admiration, and kept -with zeal in our conciliated hearts. Acknowledging that the bounty of -the incomprehensible God embraces all religions, let us entirely -devote ourselves to the culture of flowers in the rose garden of the -perpetual spring of peace, and unceasingly attend to the _Nas eb ul -âyín_, “establishment of the thing itself,” as to the study of -promoting one’s happiness; as the Almighty God, opening the door of -his bounty to the different religions[106] in their various means of -salvation, maintains them; so, in imitation of him, it is incumbent on -the powerful Kings, who are the shades of divine providence, never to -desist from this rule, because the Creator of the universe confided to -them this vast population for the sake of directing the state of the -apparent world, and of watching over all mankind, not without -preserving the good name of exalted families. - -In Multan, we saw the Shah Salám ulla; he was a man unmarried, -attached to the unity of God, and to sanctity; having retired from the -world, he said: “I was often in the society of Jelál eddin Akbar; I -heard him frequently say: ‘Had I possessed before the knowledge which -I now have, I would never, for my sake, have taken a wife; for to me -the elder matrons are mothers, women of my age sisters, and the -younger ones daughters.’” One of my friends heard this speech, which -has just been attributed to the blessed emperor, from the mouth of the -Nawáb Abu ’l Hassen, surnamed Lashker Khán Mashhedí. Shah Salam ulla -related also that he heard the lord khalífah of God say, weeping: -“Would to God my body were the greatest of all, that the inhabitants -of the world might take their food from it, and not hurt any other -living being.” A proof of the extensive views of this celebrated King -was, that he employed in his service men of all nations――Firangis, -Jews, Iráníans, and Turáníans; because, if they were all of one -nation, they would be disposed to rebellion, as it was the case with -the Usbéks, and the Kazel báshan, who dethroned their sultan; but the -King Abás, son of sultan Khodabendah Safaví, who succeeded him, -reduced the Kurjís to order. He also paid no attention to the wealth -of heritage, but without showing partiality to lineage or religion, he -promoted the skilled in science and laws. - - - [101] A work of Naśir-eddin Tusi, upon whom see vol. II. p. - 417. - - [102] This is a celebrated work of Ghazáli.――(See vol. II. - p. 350, note.) - - [103] A work of the same author. - - [104] _Rumí_ is the surname under which _Ali Ebn Abbas_, an - illustrious poet, is most known. He was of Turkish origin, - but born in Syria. He composed several works, which Avisenna - used to read with delight, and the most difficult passages - of which he commented. He died in the year of the Hejira 283 - (A. D. 896)――(see Herbelot). But the poet above alluded to - is _Mawlana Jelal eddin Rumí_, whose proper name is Muhammed - of Balkh, who derives his origin from Muhammed, son of Amam. - He is praised as the greatest mystical poet of the Orient, - the oracle of the Súfís, the nightingale of contemplative - life, the author of the Masnavi (a double-rhymed poem), the - founder of the Mawlavis, the most celebrated order of mystic - Durvishes. He died in the year of the Hejirah 661 (A. D. - 1262). We shall quote hereafter a specimen of his - poetry.――(See upon him _Schöne Redekünste Persiens_, by - baron von Hammer, pp. 163 _et seq._) - - [105] Police officer or inspector. - - [106] The original means _masháreb_, “drinks, drinking - vessels,” above rendered by “religions.” - - - - -CHAPTER XI. - -OF THE RELIGION OF THE WISE (PHILOSOPHERS), - -IN THREE SECTIONS. - - - SECTION I. Of the religion of the philosophers, and of some branches - of their questions. - - SECTION II. Of their reputation. - - SECTION III. Of the wise men, and of late philosophers, and of those - of that class who existed among all the nations of the children - of Adam, and still exist; named in Persian _Zirek_, and - _Farzanah_; in Hindi _Budhvan_, _Badisher_, _Set mat_, _Set - pati_, _Kianisher_, _Chater_, _Pah danter_, and _Jami_; in Greek - _Filsofi_; and in Arabic _Hakim_. - - -SECTION I.――OF THE RELIGION OF THE PHILOSOPHERS, AND OF SOME BRANCHES -OF THEIR QUESTIONS. - -The distinguished men of that class divide themselves into two sorts: -the one are the Oriental, the other the Occidental. As to the -religious customs of the Orientals, let it be known, that they are -also called _Ravákín_, and in Persian _Keshísh_, “the religious,” -_Pertaví_, “the splendent,” and _Róshendil_, “the enlightened,” and in -Hindí _Ner mel men_ and _Jókísher_: these names relate to sanctity. -The Occidentals are called in Persian _Rah berí_, “way-guides,” and -_Joya_, inquirers;” in Hindí _Tárkek_. - -As to their tendency and opinions――whatever relates to the creed of -the Orientals has already been stated in the chapter on the -_Yezdáníán_, who are also entitled _Azarhóshangían_, but all that is -attributed to the two sects is symbolical. The ancient philosophers of -Greece, down to _Aflátún_ (Plato), were Oriental; it was Araśtu -(Aristotle), his disciple, who then took the lead in the doctrine, the -centre of which with this class is the argumentative reason. Both -sects, by means of their discussions, cannot explain the nature of the -self-existing being; the essence, unity, particularity, and all -attributes are inherent in his holy nature, as I have said in the -account of the religion of the Hoshanganíans. They have said besides: -God is the world in its universality, but in its particularity mutable -conformably with the whole, as it has been stated in the doctrine of -the Yezdánían. They maintain, the work of God is according to his -will; he does; if he wills not, he does not; but a good work is -conformable to his nature: because all his attributes are perfection, -in which sense they draw necessary conclusions with regard to the -nature of God. - - “The year of God is that which passeth away; and thou shalt - not find a change in the years of God.” - -Their creed is: God is not the immediate actor; as it would not be -suitable to the dignity of royalty and sovereignty to perform himself -every business; but it is proper that he should appoint some one of -his servants who, on account of his great knowledge and power, is -qualified for business, for the execution of the royal orders and the -protection of the subjects. The latter also may, by the Sultan’s -order, name another as Vizir or Nawab, for the affairs; every one of -these chiefs may instal functionaries or agents; so that the whole -administration may be firmly established according to the desire and -the order of the sovereign. On that account, God created a first -intellect, called in Persian _Bahman_, that is, “supreme soul,” or -_Barósú_, or _Ferósu_, or _Serósh seróshán_, and “the science of -truth;” he who produced something “new;” he is also entitled “the -true man: ‘_God created man according to his image_;’” that is to -say, pure, uncompounded, like reason, betwixt necessity and -possibility,[107] in the centre between both; necessity is on his -right side, possibility on his left; the perfect spirit rises from the -left, which is the side of possibility. With respect to truth, the -image of man is _âkl_,[108] “spirit of wisdom, the holy spirit, and -the image of Eva a perfect spirit: on that account it was said that -the forthcoming of Eva took place from Adam’s left side. The Sofis -also agree with this, as we find it explained by Shaikh Muhammed -Láhají,[109] in his work _Sharah-i-Gulshen_, “the Commentary of the -Rose-bower.” Jesus, the son of God, proceeds from this “holy spirit.” -When wisdom manifests itself through somebody, it is called his -“spirit of wisdom;” and when impressions of sciences in all creatures -have penetrated through its mediation, it is named “arrow;” and as the -perfection of the lord of the prophetic asylum is a ray of that jewel, -it bears the name of “Muhammed’s light.” - - “If not for thee, I would not have created the worlds.”[110] - -These are the attributes of its nature, and besides these it has many -names. By the intervention of the first intelligence came forth the -second intelligence, the spirit and body of “the crystalline heaven;” -and the soul of the heaven above the crystalline firmament is called -“_haváyi mânavi_, “the true soul.” By the intervention of the second -intelligence, the third, and the spirit and body of the heaven of the -fixed stars were produced. In this wonderful way, intelligences and -spirits were formed, until the spirits of the tenth class;[111] among -these ten bringers of good news (Evangelists) are distinguished; -likewise nine heavens were brought into existence, that they may -correspond to nine prophets. From the tenth class of intelligences -came forth the matter of the elements, and bodies, and the spirits of -elemental existence. The philosophers said, that ten kinds of -intelligences are enumerated, not because there may not exist any -more, but because these are required; and likewise we want the number -of nine heavens, without its being prohibited to add any other. The -Eastern philosophers however declare themselves against numbering the -kinds of intelligences, because, with them every kind of thing has its -god, whom they call “the god of the species,” in Persian _Dára_, the -angel of rains, the angel of rivers, to which the following sentence -relates: - - “Each thing has its angel to whom it is confided, and an - angel descends with every drop.” - -The Oriental philosophers hold the bodies to be shadows of the -uncompounded lights. - - “Seest thou not that God has spread his shadow over me?” - -According to the sages, the kinds of intelligences and spirits of -heaven are the heavenly angels, who have no body nor any thing -corporeal, neither feathers nor wings. When an effulgence of the -luminous attributes of the self-existing Being falls upon them, it is -by the mediating power of this ray, that deeds of wonderful purity -proceed from them; and in this production there is no need of a -motion, nor of an instrument, in like manner as in the forthcoming of -a work of God his will is sufficient. This meaning has been made -intelligible to the understanding of the vulgar by saying, that an -angel with feathered wings traversed the distance of a road which -could not be travelled over in a thousand years. They say also that -Isráfíl is one of the powers of the sun; the angel of death proceeds -from Saturn; Míkáil from the moon; and Jebríil emanated from the tenth -power of intelligence. As often as, on account of the revolution of -the heavens or the motion of the stars, something suitable manifests -itself in the elemental matter, compounded and uncompounded, it issues -into existence by way of emanation from the superior wisdom; and the -revelation of the prophet, and the instruction of the perfect to -mankind, takes place by the intervention of the last-mentioned angel. -On that account there is an intrinsic connexion between the souls of -the prophets and this by-standing angel. According to the Eastern -philosophers, Jabríil is a god of a kind similar to human nature, and -called in Persian _Wakhshur_, “prophet,” and _Serósh pajám sipár_, -“Serosh, the message-bringer.” In the opinion of the philosophers, the -crystalline heaven is the ninth heaven, and the heaven of the fixed -stars the throne of God. The exalted rational spirit is without an -habitation, and, without being in the body, is connected with it, in a -manner similar to that of a lover with his mistress. This doctrine is -very ancient with the Orientals, as has been stated in the account -about the Azar Hóshangían, but with the first master among the -learned, Aristotle and his followers, it is a tradition. According to -general consent, the soul is eternal. - - “Believe not that those who were killed in the way of God are - dead; on the contrary, they are living and nourished at the - side of their Lord.”[112] - -To unite the soul with the body is as much as to drive Adam from -heaven; to long for the body is to bear the commands of Eva; and to -perform bad actions is to eat of the forbidden tree; anger is the -serpent; lust is the peacock. They hold that Iblis represents the -power of imagination which guides us, and the sensual influence which -denies the knowledge of words and things consentient with reason, and -contends with the power of reason; that what is stated in the law, -that all angels prostrated themselves before Adam, except Iblis, -signifies that all bodily powers, which are the angels of the earth, -are obedient to the soul of Adam, except the power of imagination, -that is Iblis, which is rebellious, and sometimes gets the better of -judgment. Reason says, that a corpse is to be accounted a mineral, and -no wise to be feared; but imagination says: “this is true; -nevertheless we “must fear;” and when one finds himself in a house -alone with a dead man, it may happen that his mind experiences an -agitation of terror. The Súfis too agree with this, as we find it -expressed by the venerable Shaikh Mahmúd Shósterí[113] in a chapter of -the _Merát ul Mohakakín_, “the mirror of the investigators of truth.” -It is stated in the _Akhván ús afá_, “the companions of purity,” of -Mullá Alí, that there were intelligences and spirits which were not -ordered to adore Adam, as being of a higher rank, as it is written in -the Koran, that God, the All-just, addressed this speech to Iblis: - - “Thou art proud; believest thou thyself to be one of the more - exalted beings?”[114] - -And this was the occasion on which the angels of the earth were -ordered to adore Adam. - -The Orientals maintain that when the soul realises, as it ought to do, -the conditions of its primitive origin, it obtains emancipation from -the bodily bonds, and joins the intelligences and spirits: this -exalted dignity is Paradise. - - “O peaceful soul, return to thy lord willingly and readily; - and whoever desires to meet his lord, let him perform good - works.” - -In this high state it is possible to behold the face of God. There is -another sect which asserts, that the All-Just is visible; they say -right; because the rational soul sees with interior eyes: another sect -which denies the seeing of God is also right; because he cannot be -seen with bodily eyes, - - “The eyes attain him, and attain him not.” - -But the soul which has left the narrow prison of the body, but has not -attained the field of its beatifying residence, unites, for taking a -seat, with the body of any one of the celestial spheres with which it -has some relation; it finds rest in the higher or lower heavens, -according to order and distinction; it is engaged in the contemplation -of beauteous forms, and the noble endowments of one who praises God in -the delight of that sphere, which, with some, means the fancy of a -particular kind, and is blessed by the enjoyment of delightful -imaginations and representations. What is stated in the code of law, -that the souls of the vulgar among the believers are in the first -heaven; this is founded upon the words of the prophet. - - “His acquisition is but a known place.” - -The meaning of this relates to the different degrees of merit. - -By “Paradise” is understood one of the heavens, eight of which are -counted, and these are beneath the ninth, which is the roof of the -Paradise, as it is stated in the traditions. But, when the souls not -yet come forth from the pit of the natural darkness of bodily matter, -are nevertheless in a state of increasing improvement, then, in an -ascending way, they migrate from body to body, each purer than the -former one, until the time of climbing up to the steps of the -wished-for perfection of mankind, yet according to possibility, after -which, purified of the defilement of the body, they join the world of -sanctity: and this final migration (death) is called _nasikh_, -“obliteration.” - - “The verses which we have abrogated, we have replaced by - others.” - -Some call this state _Aâráf_,[115] “boundary;” which means a wall -between heaven and hell, behind which shall be those who in their -conduct fell short of goodness, until the time of being permitted to -enter into heaven. If the iniquities of the souls predominate, then, -descending, they assume the forms of animals corresponding to their -prevailing character: thus, the souls of the powerful malefactors and -of the furious enter into the bodies of lions; the proud become -tigers; the formidable, wolves; and the crafty and covetous appear as -little ants; in this manner they are all ravenous, grazing, flying, -creeping; and this state of things is called _masakh_, “metamorphosis.” - - “As often as their skin is burnt we renew it with another, - in order that they may taste punishment.” - - “There is no kind of beast on earth, nor fowl which flieth - with its wings, but the same is a people like unto you.”[116] - -Sometimes, descending, the souls are united with vegetable bodies; and -this is entitled _rasakh_, “firmness.” - - “Under the form which thy master wills.” - -Sometimes they enter into mineral bodies, as for instance into metals; -and this is named _fasakh_, “fracture.” - - “We let you grow according to your acts.” - -The learned Umer Khíyam says: - - “Endeavor to acquire praise worthy qualities: for, in the - field of destiny, - Thy resurrection shall be in conformity - with thy qualities.” - -This threefold division they call “hell.” The number of the stories of -hell, according to the followers of the law, is seven; that of the -simple elements, four; and that of the compound elements, three: -altogether seven. Every soul, on leaving the elemental world, enters -into one of the stories of hell. According to the _Masháyíns_, -“Peripatetics,” the human soul which, during its connection with the -body has contracted bad habits, becomes afflicted and distressed by -the impurity of such human attributes as are accounted defects of the -mind: on account of the extinction of sensual pleasure which had grown -into a fixed habit, the soul is bewildered, and its base customs and -qualities bear manifestly upon it under the guise of a serpent, a -scorpion, a burning fire, and by all the torments which are recorded -in the law-book, whilst, on the contrary, the noble habits of the -virtuous shine under the guise of _Huris_, _Kásurs_, sons, and youths, -and in all the blessings of heaven. - -_Sirát´_, “the bridge of the last judgment,” signifies nothing else -but the temperature of power; as it has been established in the -doctrine of Ethics: for instance, the excess of courage is temerity, a -deficiency in it is cowardice; a medium between both is valour and, as -to keep the middle tenor, is very difficult, this has been -emblematized by something which is finer than a hair and sharper than -the edge of a sword, and by three arches, which indicate the due -mixture of three powers, viz.: knowledge, courage, and lust. Under -hell is meant elemental nature. - -We shall pass to the interpretation of the gates of heaven, the number -of which is eight; that of the gates of hell, seven. It is established -that there are five external senses and five internal; but all of them -are not apt to perceive without the assistance of inference and -imagination; because it is imagination which perceives the forms, and -inference completes the perception of sensible things. The two -internal with the five external senses, make seven. If they attend not -to the commands of reason, each of them goes for imprisonment to that -hell which is under the heaven of the moon, and if they listen to -these commands, they reach with the ninth rank of intelligence the -eight gates of heaven for salvation and emancipation, as well as enter -the Paradise which is among the heavens. - - “As to him who disobeyed, and preferred the worldly life, - hell shall be his abode; and as to him who feared the being - of the Lord and refused to give up his soul to - concupiscence, Paradise shall be his abode.” - - * * * * * - -UPON THE ANGELS OF PUNISHMENT.――It is to be known, that there are -seven rulers of the world over the seven stars which revolve within -the twelve signs of the zodiac; seven and twelve make nineteen, and -over these nineteen rulers, that is, managers of the world, are other -nineteen inspectors. In the space of the nether earth are seven powers -of vegetation, viz.: that of nourishment, watering, birth, retention, -attraction, mildness, and repulsion. There are twelve powers of animal -life, viz.: five external, five internal senses, and two powers of -movement, namely, lust and anger. Mankind, as long as they remain in -prison beneath the heaven of the moon, and not severed from sensuality -and its ties, is indispensably and continually subject to the -impressions of the upper and nether rulers, and to sufferings; but if -it rids itself of these conditions, it enjoys freedom in this and in -the other world. - -_Nakir_ and _Monkir_ point to our praise-worthy or blameable conduct. -The body is a tomb, and so is the belly of the mother, and the -interior part of the heaven of the moon. - - * * * * * - - AN ACCOUNT OF THE PAGES OF HUMAN ACTIONS AND THEIR RECORDERS; AND OF - THE DESCENT OF ANGELS AND DEMONS TO THE GOOD AND THE WICKED. - -Know that, of every speech or action which is said or done, a mark is -made by them; and when, in any one of them a repetition occurs, the -mark becomes permanent, as it may be assimilated to what takes place -in acquiring a knowledge or learning an art. As the marks of good and -bad actions of mankind are determined, so every body shares -accordingly pleasure or pain. Words or deeds, one by one, being -revealed and described, establish conviction; so that disavowal -becomes impossible. This is the office of two recorders, the one of -whom stands to the right and the other to the left; whatever of one’s -speeches and actions is praise-worthy, this is called “angelic;” and -whatever is blameable is named “satanic.” This is what the prophet of -Arabia said: “_From goodness arises an Angel, from badness a Satan._” -The balance typifies the rule of justice in the retribution of -conduct, so that there may not be any disparity; the basins of the -balance contain the good and bad actions; if the basin of the first -descends heavy, everlasting heaven is bestowed; if it ascend light, -hell. - - “He whose weight is heavy, shall be admitted to a delightful - life; and he whose weight is light, shall fall into hell.” - -Praiseworthy speeches and actions are the properties of dignity, -steadfastness and peace of mind; blameable words and deeds belong to -perturbation, doubt, and want of conviction; he who acquires composure -and dignity of mind, obtains the grace of God; this grace is the -treasurer of paradise, who is _Razvan_, “the porter of heaven;” but -doubt and perturbation are the leaders to misfortune and to disdain; -and disdain is the treasurer of hell, who is called _Málik_, “the -keeper of hell.” - - * * * * * - - AN ACCOUNT OF MOUNTAINS AND SEAS, AND OF WHAT OCCURS UPON THE EARTH - OF THE LAST JUDGMENT. - -It should be known, that a mountain can be the emblem of a body, which -is as overgrown with wool, and the seas can signify the elements; or -it may be proper to call the mountains “elements, which are opaque,” -and the seas “the skies.” Besides, from a mountain, bodies can be -desired; as it may be the station of angels, and from the sea angels -proceed. Attempting to investigate the nature of God we meet with a -veil, and this veil is darkness. The only light we find is, that -whoever travels over the stages of materiality and spirituality, -attains rest in the seat of purity, - - “Near the mighty King.” - -The veils of darkness are like colored wool raised up. - - “The mountains shall become like carded wool of various colors - driven by the wind.”[117] - -He lifts up the immense veil before the light, as then the -contradiction, the mutual opposition, and the unsuitableness of -conduct which arises from the sensuality of the body, vanish at the -passing away of the body; conformity and concord, which belong to -unity and harmony, manifest themselves; certainly nothing of -repugnancy and no sort of apprehension remains; the poison of serpents -and of scorpions is no more; the wolf associates with the sheep, the -falcon with the little partridge, and confidence between those who -feared each other, appears; - - “When the animals will unite.” - -When there is no body, there is no death. This is what the prophet -declared: “On the day of resurrection death will be summoned and -annihilated;” he likewise said: “On the day of the last judgment hell -will be made visible: - - “Hell manifests itself to whosoever looks.” - -On no other day but this, hell, as it is, can be seen; because one who -is plunged in the ocean, how can he see the ocean? It is when he rises -above the waves that he can distinguish them: - - “A spirit appears better on the border of an expanse.” - -I have now given an explanation about the streams of heaven and hell; -the pleasures and pains during the time of the soul’s progress and -regress. The running streams signify life, which the celestial -community enjoys; milk is the cause of nourishment in early infancy, -and is more excellent than water; because, although its use be at -times salutary for all, yet, in different circumstances, it is not so -for all. Rivers of milk signify rivers of knowledge for noble persons; -they proceed from the origin and development of sciences, and from -these rivers is derived the enjoyment of the celestial beings, whose -state may be compared to that of infancy. Honey is the cause of -recovery to the sick and afflicted, and is more excellent than milk, -because its advantage is reserved to a certain number only; and rivers -of honey in heaven are emblematical of rivers of noble sciences; and -the enjoyment of the select in heaven is derived from these rivers. -Wine is the cause of the removal of terror, and fear, and sadness; and -is more excellent than honey, because it is prohibited to the people -of the world, and permitted and legal to the inhabitants of heaven; -and it is a purifying draught of the water of Paradise: - - “Their lord made them drink a purifying beverage.” - -And rivers of wine in heaven signify rivers of knowledge, for the -nobles, among noble personages, and their enjoyment in heaven is -derived from these rivers: - - “There will be rivers of limpid water, and rivers of milk, - The savor of which shall not be altered; rivers of wine - Will be a delight to those who drink of them; - And there will be rivers of purified honey.” - -For the inhabitants of hell are four rivers, in opposition to those in -heaven; they are called “that of heat; that of water, blood, and -matter; that of liquid pitch: and that of poison;” that is to say: -death, ignorance, simple ignorance, and compound ignorance; for it is -said: - - “These are the similes which we propose to men; the wise only - understand their explanation.” - - * * * * * - - ACCOUNT OF THE TREE _TUBA_, WHICH IS IN HEAVEN, AND THE TREE - _ZAKUM_, WHICH IS IN HELL. - -It is to be known that _Túba_[118] is a celestial tree which sends -branches into every corner of heaven; and this is an emblem of the -tree of wisdom, from which branches extend to every corner――to any -body, whether it be elemental or imaginary; that is to say, to every -mind which is illumed and warmed by a ray of the sun of wisdom; it is -by this light that his speech and conduct answer the exigency of -wisdom, and that he considers well the end of his actions; so that he -has never to repent of any one of his words or deeds, which is a sign -of knowledge. - -The tree _zakúm_[119] represents the tree of nature, a branch of which -extends to every corner, that is to say, whatever power a man -(actuated by it) exerts, he never considers the end of the action -which he does, and has therefore always to repent of his words and -deeds, which is a sign of ignorance. - -As to an explanation about the Har and Kasur, it is to be known that -both names relate to secrets of hidden things and sciences, which are -concealed from the eyes of the profane by a veil, or by the pavilions -of sublimity: - - “The Hur and Kasur are concealed in the pavilions.” - -The hand of men with an elegant and fanciful conception has never -reached, nor shall ever reach, them. - - “Nobody has ever touched them before, neither men nor genii.” - -For these Hur and Kaśur belong to men endowed with sanctity and truth; -as often as these perfect personages approach them, they find also -virgins, and enjoy each time a pleasure such as they never had before; -because each time they meet with the beginning of a new meaning, finer -than the former, although they obtain these objects before their -death. - -It has been stated by some sages that, when they were intent upon some -high undertaking, they declared after its conclusion: “How can -emperors and their sons enjoy such a happiness, which is still to be -increased when all impediments will be removed.” Know, men attached to -exterior evidence said, that whatever is commonly believed of the last -judgment, and what is connected with the soul of the world, implies -nothing else but that, from the time when the Almighty God brought -forth out of nothingness into existence, the heavens, the stars, the -material bodies, the three kingdoms of nature, and the essences, the -duration of the world shall extend to that period when he will again -plunge the whole into non-existence, and this shall be “the other -world.” - -The learned say besides, that the composition of the human body, and -its conjunction with the soul, make but one period of time, although -birth and life appear two distinct periods; the one comprising the -sensible and perceptible world, the other the rational and -intellectual world: for - - “Whoever is not born twice, shall not enter at the same time - into the kingdom of heaven and that of the earth.”[120] - -This is the speech of the Lord Jesus, and with him the present and the -future world have also a twofold signification, also both a particular -and a common one. As to the particular――there is something external -and internal in every one; body and soul in every one; this is his -present and future world. As to the common signification――there is an -external and an internal world, that is, the material world is the -present, and the future is the internal world. As to what is stated in -the ostensible law, that the earth has seven stories and the heaven -also seven, the interpretation of this is, that the earth is divided -into seven regions, whence is concluded that the heaven also is -divided into seven, separate from which they account the _Kersi_ or -_Arsh_, that is the ninth heaven. As to what is said, that on the day -of resurrection the heaven will be folded together, - - “On the day on which we shall fold the heavens, as the angel - folds the book (of good and bad actions of men), we shall - replace them as they were formed at the beginning of the - creation. The heavens will then be folded by his grace, - power, and strength,” - -And the earth changed into another. - - “One day we shall change this earth into another earth.” - -And after this change the earth and heaven will be annihilated; the -earth will be like pure silver, and upon this earth no sin whatever -will be committed: in all this, the day of resurrection, heaven, and -hell are rendered present. As to what is asserted that this earth will -be changed into another――the Orientals say, this is meant to relate to -a vision which is called the region of symbolic truth. And the -rendering present heaven and hell; this also refers to an attribution -of good and bad. Whoever assumes the form of Hur or Kásur, serpent or -scorpion, is rendered happy or miserable. As to the transmutation of -the earth――this needs no interpretation: what wonder is it that the -culture of a region passes into that of another country; and the -passage from the region of the sensible into that of allegory is -evident in the transformation of the folded heavens. It has also been -maintained that “the book of God” is one thing, and “the word of God” -another: because the word is derived from the world[121] of commands, -which has its purport from the invisible and rational world; whilst -the book is from the world of creatures; that is, the material world; -the word, when written down, becomes a book; a command which is -brought to pass becomes an action; and this is, with these believers, -the meaning of the words: _Run fa yakun._ - - “(God said) ‘Let it be,’ and it was.” - -The world of command is devoid of contradiction and multiplicity; it -is pure in its essence but the world of creatures contains -contradiction and multiplicity, and no atom of all atoms of beings is -out of the material world. - - “There is nothing fresh or dry but in the true book (the - Koran).” - -Besides, the world of forms and of perceptible things is to be -considered as the book of God, and every thing as a _Surah_, “a -chapter,” of the Surahs of this book; the alternation of days and -nights, the changes and alterations in the horizon and in the -phenomena are the vowel points of this book; the days and nights of -this book, Surah after Surah, verse after verse, letter after letter, -follow each other, as in writing the lines are read in succession; -thus thou proceedest, from line to line and from letter to letter, -until thou findest the meaning which is hidden in the subject of the -words and expressions, until thou knowest and renderest evident to -thyself the purport of the book: - - “We shall show our verses (of the Koran) in the horizon (every - where), and in their souls, until it become evident to them - that it is the truth.” - -And when thou understandest the book and hast satisfied thy desire, -certainly the book is then closed and put out of thy hand. - - “On the day on which we shall fold the heavens, as the angel - folds the book――the heavens will then be folded by his - grace, power, and strength.” - -And it was said, “On the right hand,” that it may be manifest, that -those who are at the left can have no share in the possession of -heaven. - -The change of the earth is thus interpreted, that mankind has two -states: at first a terrestrial body and a heavenly nature, subject to -the dictates of passion and of lust; and in this state all creatures -are in the troubles of imagination, and pride, and conceitedness. Then -takes place the first blast of the trumpet for the sake of rest, in -order that the terrestrial, who are subject to the qualities of the -body, and the celestial, who possess those of a higher nature, may -both of them become dead to the troubles of imagination, pride, and -conceitedness, unless a few of the qualities of the former state -remain alive; as this, on account of these very qualities, may be -indispensable by the power of necessity. - - “And the trumpet was blown, and all the beings who were in - heaven and upon earth were troubled, except those whom God - willed (that they should not). - -The second blast of the trumpet will be for recalling all men to life, -so that the terrestrial, who are endowed with the qualities of nature, -may resuscitate from the death of ignorance and the sleep of -heedlessness, and rise up; that they may avert their face from -material objects and bodily pleasures, which are understood under the -name “world,” and devote themselves to reasonable pursuits and -spiritual enjoyments, which are essential, so as to know every thing -in its real nature: which is - - “Then the trumpet shall be blown, and instantly they shall - resuscitate, and see.” - -In this state, the body, world, and the nature of reason and law, are -broken. - - “The earth was illumed by the light of his Lord; he placed - the books, and he brought the prophets and the witnesses.” - -Then the earth of darkness shall be changed into the world of light, -and the heaven of nature into the sphere of spirits: - - “On the day on which the earth shall be changed for another - earth, as well as the heavens; and it shall then be known - that there is but one God, the Almighty.” - -The obscuration of the stars, and the extinction of the sun’s and the -moon’s light are interpreted, that the stars signify the external and -internal senses, each of which is in its corresponding sign in heaven; -the spirit of animals and the light of the moon are referred to the -light of the soul; as the human soul has in fact no light of its own, -but solicits an abundant loan of it from the sun of reason, and -diffuses it according to its own deficiency. It is said, that when the -human soul manifests itself, then sensuality remains out of its action; - - “When the stars shall be obscured;” - -And when the light of reason breaks forth, then the human soul also is -dismissed from its action, and when the benefitted unites with the -benefactor, then an incomparable form shows its face; - - “He reunited the sun and the moon.” - -And when the light of God shines forth, that is, when “knowledge is -infused,” which is equivalent to revelation, manifesting itself, then -reason and sight are removed from the action, which they call - - “When the sun shall be folded up.”[122] - -There are fifty stations in the field of judgment: - - “Present is the Creator and the master; - At every station another question; - Whoever gives his answer with justness - Shall reach his station with rapidity.” - -The stations are in their order as follows: five external and five -internal senses; seven powers of passion and lust; three spirits of -nature, that is, of minerals, vegetables, and animals; four humors; -three kingdoms of nature; four elements; eight temperatures; seven -forms of imagination; the other four will be stated on another -occasion. - -The book of God signifies knowledge. As to the last judgment and the -resurrection of bodies, intelligent men said, that each atom of the -atoms of a human body, which are dispersed, will be all collected on -the day of resurrection, and restored to life, and at this hour there -will be no question put about any thing done, but what is come to us -from the prophets and saints, this we must believe. The learned say -besides, that the question is here about the soul, which on the day of -resurrection returns (to its origin), and this substance is pure, and -does not require to be suitable to any dimension, color, or place, but -is independent of all these, and on that account fit for sciences and -knowledge of all things; its extreme excellence is to be able to -collect for review all things from the first origin to the last -extremity, and to know that whenever it attains that degree of -perfection, it has returned to the place of its origin; and this is -the knowledge of purity, which is remote from the defilement and -mixture of what is material. The learned assert besides, that _the -night of power_, “the night on which the Koran was sent down,” refers -to the beginning, and the day of resurrection to the place to which -one returns; because the nature of night is to conceal things of which -few may have information, and the nature of day is to bring to view -things of which all may take notice. Further, the whole of the notions -and powers of primitive creation is contained in the knowledge of God, -who is understood under the name of “primitive, permanent, and -predestinator.” Every body possesses not this knowledge; it was then -on account of the belief that the predestinations were concealed in -it, that “the night of power” was said to be “primitive,” and as in -the place to which one returns (that is at the resurrection) every -thing concealed shall become manifest, and every one be informed of -it, on account of this belief, this place was referred to “day.” As on -this day, all are to rise from the tomb of the body, and to awake from -the sleep of heedlessness, it was called “the resurrection.” - -According to the learned, Kâbah (the square temple at Mecca) is an -emblem of the sun, on which account it is right to worship it; and the -well _Zem zem_[123] signifies likewise “the great luminary,” as _Hakím -Khákání_ said relatively to both: - - “O Kábah, thou traveller of the heaven! - O Zem zem, thou fire of the world!” - -_Hajer ul ásvad_, “the black stone at Mecca,” represents the body of -Venus, which on the border of the heavens is a star of the planets. -Some have interpreted the resurrection of the bodies in the sense of -the learned, who referred it to the revolution of the heavens, and to -the influences of the stars upon the terrestrial globe. - - “Every external form of things, and every object which - disappeared, - Remains stored up in the storehouse of fate; - When the system of the heavens returns to its former order, - God, the All-Just, will bring them forth from the veil of - mystery.” - -Another poet says: - - “When the motion of the heavens in three hundred and sixty - thousand years, - Shall have described a minute about its centre, - Then shall be manifest what had been manifest before, - Without any divergence to the right or to the left.” - -The great revolution with them, according to the word of _Berzasp_, -the disciple of Tahamúers, is of three hundred and sixty thousand -solar years: that is, as the motions of the heavens take place in a -circle, their positions are necessarily determined; when, according to -that revolution, the positions of the heavens manifest themselves so -that from the contiguities, the _adwár_ and _ikwár_,[124] “the -cycles,” the _zatk_ and _fatk_, “the shutting and opening,” from the -conjunctions of the whole and from the unions, all parts of the -phenomena show the very same necessarily determined position, in its -reality without increase and decrease. In the books of the Persian -sages is stated that, as the motions of the heavens are circular, -certainly the compasses return to the same point from which the -circumference began to be drawn, and when at a second revolution the -compasses run over the same line upon which the former circumference -was drawn, undoubtedly, whatsoever has been granted in the former -circumference, shall be granted again; as there is no disparity -between two circumferences, there will be no disparity between their -traces; because the phenomena, having returned to that order in which -they were found in the beginning, the stars and heavens, having made -their revolution about the former centre, the distances, contiguities, -appearances, and relations having in no aspect been contrary to the -former aspects, certainly the influences which manifested themselves -from yonder origin shall in no manner be different. - -This is called in Persian _mahín cherkh_, “the great circle;” and in -Arabic _dawrah-i kabra_. - -Fárábi[125] says: the vulgar form to their own sight their belief -according to the shape of their imagination, and will continue to form -it so, and the place of their imaginations will be a body of the -heavenly bodies. The venerable Shaikh Maktul tends to establish in his -demonstrations, that the heavenly bodies are places of imaginations of -the inhabitants of heaven, and that beneath the heaven of the moon, -and above the globe of fire is a spherical body, without motion, and -this is the place of the imaginations of the inhabitants of hell. - -It is to be known, that this sect hold the world to be eternal, and -say that, as the sun’s light is to the heaven, so is the world to God. -Nothing was that had not been, and nothing will be that is not. -Further, according to the expounders of theological law, the world is -a phenomenon of time. The philosophers assert, the meaning of that -phenomenon is “procreation;” and the phenomenon of procreation is not -contradictory to “permanency;” infinite permanency coalesces with time. - - - [107] امكان _imkan_, “possibility,” signifies that, the - existence or non-existence of which, is the necessary - consequence of the essence of a thing. The philosophers - distinguish by name four sorts of possibility: 1. _imkan - zati_, “possibility with respect to essence;” 2. _imkan - istidadi_, “possibility by disposition,” also called - _mokúni_, “eventual;” 3. _imkan khaz_, “special - possibility;” and 4. _imkan âam_, “general - possibility.”――(See on this subject _Jorjani’s Definitions, - Notices et Extraits des MSS._, vol. XI pp. 82-83.) - - [108] The word _âkl_ has a manifold and therefore often - vague meaning; it corresponds sometimes to Holy Ghost. I - thought it right to translate it hereafter by - “intelligency,” in the double acceptation of “unbodied - spirits” and “wisdom;” and also by “reason.” - - [109] His whole title is _Shemseddin Muhammed ben Yahja, ben - Ali Lahjáni_, a native of Lahjan, a town in the province of - Gilan. He wrote in A.D. 1474 a work under the title - _Mefat-i-hul âjaib fi sherh-i-Gulshen-raz_, “the Key of - Marvels, in explanation of the Mystery of the Rosebower.” - The latter work was quoted vol. I. p. 82. - - [110] See vol. I. p. 2. note. - - [111] I shall attempt to sketch, in the smallest possible - compass, the fundamental ideas of Asiatic cosmology, which - are rather confusedly stated in the text. - - According to the Dasatir, God created primitively, - immediately, and singly, _the supreme intelligence_; this - produced the _second intelligence_, with the primitive soul - and body; the second intelligence brought forth the third, - and the corresponding heavenly sphere, with soul and body; - and so down to the tenth intelligence, to wit that of _human - reason_. The modern Orientals kept the first-born supreme - intelligence, which to the Muhammedans was sanctified by the - verse of the Koran, saying: _The first being which God - created was intelligence_, and established a double series - of descending intelligences and ascending heavenly spheres, - as follows, according to the ancient and modern system: - - COSMOLOGY - - OF THE DASATIR. OF THE MODERN ORIENTALS. - - _Intelligences._ _Spheres._ - - The Ist - intelligence. - II The Ist The IXth The uppermost - intelligence. heavenly sphere. Heaven. - III II VIII That of the zodiac, or - of fixed stars. - IV III VII That of Saturn. - V IV VI Jupiter. - VI V V Mars. - VII VI IV the Sun. - VIII VII III Venus. - IX VIII II Mercury. - X IX I the Moon. - XI X The human. the Earth. - - The difference between the system of the Dasatir and the - latter consists only in this: that the first enthrones the - first supreme intelligence, or reason, above all nine - heavenly spheres, and assigns to the second intelligence - with its soul and body the ninth sphere, in which the latter - system places the first intelligence, and the third - intelligence corresponds to the eighth sphere, and so on; - each intelligence is placed in the first system, one sphere - higher than in the latter; so that the numbers of - intelligences and spheres, counterparts of each other, do - not form a perfect _Dekas_, which mutually meets in the - sacred number _five_, but they make an Endekas. Besides, the - Muhammedan philosophers call the soul of the second - intelligence “the truth of truths,” and identify it with - Muhammed, who is said to have declared: _The first being - which God created_ _was my light._――(See upon this subject - _Heidelberger Jahrbücher der Literatur_. 1823. _Erste - Hälfte_, pp. 313, etc.) - - [112] Koran, chap. III. v. 163. - - [113] _Shosterí_, or _Tosterí_, “native of the town of - Shoster or Toster,” is the surname of Abu Muhammed (above - Mahmud) _Sahal Ben And_. He is reputed as one of the - principal chiefs of the Sufís; he was a disciple of Zu al - nun, and condisciple of Jionaid. He died in his eightieth - year, in the year of the Hejira 283 (A. D. 896). - - [114] See pp. 8-9, note 2. - - [115] _Aâráf_, the plural of _ârf_, from the verb _arafa_, - “to distinguish between two things, or part of them:” some - interpret it as above, “a wall; any thing that is high - raised, as a wall of separation may be supposed to be.” In - the Koran, chap. VII. entitled _Al Aâráf_, v. 44, it is - called “a veil,” to wit: “Between the blessed and the damned - there shall be a veil, and men shall stand on _Al Araf_, who - shall know every one of them by their mark, and shall call - unto the inhabitants of Paradise, saying: ‘Peace be upon - you:’ yet they shall not enter therein, although they - earnestly desire it.” It appears a sort of purgatory for - those who deserve neither hell nor heaven. In this sense it - is taken above. Others imagine it to be a state of limbo for - the patriarchs and prophets, or for the martyrs and saints, - among whom there will also be angels in the form of men. - But, on the day of universal judgment, all those who are - confined in this place shall prostrate themselves in - adoration before the Lord, and hear these words: “Enter ye - into paradise; there shall come no fear upon you, neither - shall ye be grieved.”――_Ibid._, v. 47. - - [116] Koran, chap. VI. v. 38. - - [117] Koran, chap. CI. v. 4. - - [118] _Túba_, says Herbelot, according to the Commentators - of the Koran, is a word derived from the Ethiopian language, - and means properly “eternal beatitude.” The Tuba, as the - heavenly lotos tree, or tree of life, occurs in all - mythologies, in the Chinese, Indian, Persian, Egyptian, and - Scandinavian. This tree is represented upon the coffin of a - mummy which exists in the imperial cabinet of Vienna; a - deity pours out from its branches the paradisiacal fountain, - which, according to the Muhammedans, issues from the roots - of the tree of life.――(See _The Mines of Orient_, vol. V.) - - [119] This tree is imagined to spring from the bottom of - hell. There is a thorny tree, called _zakúm_, which grows in - Tahâma, and bears fruit like an almond, but extremely - bitter; and therefore the same name is given to this - infernal tree.――(See Sale’s _Koran_, pp. 104, 310.) - - [120] This seems an incorrect quotation from St. John’s - Gospel, chapter III. verse 3, which is as follows: “Jesus - answered and said unto him (Nicodemus): Verily, verily, I - say unto thee, except a man be born again, he cannot see the - kingdom of God.”――Further, v. 5: “Verily, verily, I say unto - thee, except a man be born of water and of the spirit, he - cannot enter into the kingdom of God.”――V. 6: That which is - born of the flesh, is flesh; and that which is born of the - spirit, is spirit.”――V. 7: “Marvel not that I said unto - thee, you must be born again.”――V. 8: The wind bloweth where - it listeth, and thou hearest the sound thereof, but canst - not tell whence it cometh and whither it goeth: so is every - one that is born of the spirit.” - - [121] The word _âalem_, “world,” has here (as it occurs with - the corresponding Sanskrit word _loka_) the meaning of - state, “condition.” - - [122] Koran, chap. LXXXI. v. 1. - - [123] A well at Mecca, see this vol., p. 14-15, note 1. - - [124] ادوار و اكوار are the cycles or revolutions of years, - according to which the astrologers pretend to prognosticate - the accidents of human life. Every _adwár_ consists of 360 - solar years, and the _ikwár_ of 120 lunar years; the whole - art consists in finding the combination of these years, and - their respective relations. - - [125] _Abú Naśr Muhammed Ebn Turkhan al Fárábí_, a native of - _Farab_, a town situated on the occidental confines of - Turkestan, afterwards called _Otrar_. He is esteemed as the - greatest philosopher among the Muselmans, and at the same - time the most detached from the world. To him is attributed - the translation of Aristotle’s Analytics, under the title of - _Anoluthica_. Avisenna confessed to have derived all his - science from him. Ghazali counts Fárábi and Avisenna among - the philosophers who believed the eternity of the world, but - not without a first mover, which doctrine is believed by the - Muselmans to be atheistical. Fárábi died in the year of the - Hejira 339 (A. D. 950), according to Ebn Chal and Abulfeda, - quoted by Pococke (p. 372); according to Herbelot in Hejira - 343 (A. D. 954). - - - SECTION II.――OF THE REPUTATION AND THE TRUTH OF THE PROPHETIC - DIGNITY. - -Know that, when individuals of mankind want to associate in the -concerns of life, they find it indispensable to have recourse to -customs, regulations, and religious faith, in order that they may be -concordant, and that oppression may be excluded from their -transactions and associations, and the order of the world preserved. -It is requisite to refer the customs and regulations to God, and to -proclaim that they proceed from God, in order that all may adopt them. -On that account the necessity of theology and of a prophetic mission -became evident, in order that the institutes for the government of the -creatures may be established, and, by means of mildness and severity, -men might be induced to be concordant, and the different conditions of -the world arranged. And such an institutor is named “illustrious -sage;” his precepts are likewise celebrated; among the eminent -moderns, his title is that of “prophet,” or “legislator,” and that of -his precepts “the law.” But his deputy, who is a judge, ought to be a -person distinguished by divine grace, that he may promote the -instruction and arrange the affairs of mankind; such a man is called -by the wise “an universal ruler,” and his precepts are entitled “the -practice of the empire;” the moderns gave him the name of _Imám_, and -to his precepts that of _Imámet_. The unusual customs, which are -called _mâjazát_,’ “miracles,”[126] and _kirámát_, “prodigies,”[127] -have been submitted to investigations from which it results that the -vital spirit, or soul, is the cause of the accidents which are -manifested in our body, such as anger and violent emotion. It may be -that the vitality attains such a force in every manner, that its -relation to this world of depravity becomes of that nature as is our -relation to our own bodies: then its desire proves the cause of the -accidents; it brings about what it wishes in this world. On that -account, all the learned agree on this point, that, in every respect, -the soul is of an extreme ingenuity and sagacity, so that, of -whatsoever kind the knowledge may be to which it turns its attention, -it renders itself master in one day of the whole science, and the -power of its memory is such, that it recollects whatever it has heard -but once, and, to whatsoever object it directs its look, the soul will -give an account of it, of the past as well as of the present. Another -power of the soul is to know, either in a dream or by _ilhám_, -“inspiration,”[128] an event before it takes place. A further power of -the soul is, to discover the purport of whatever it sees. All this -together is the attribute of the soul. When, on account of pious -austerity and struggles in the cause of God, one’s sensual spirit is -kept in due temperature, it becomes like an essence of heaven, and his -rational soul borrows as much as possible from the heavenly spirit, in -the same manner as a polished mirror receives the image from a painted -surface. Whatever comes forth from the rational soul in the way of -generality, of that the rational soul gives an account by means of -images in the way of particularity, and brings it home to common sense -by way of allegories. And when comprehended by common sense, it -becomes evident, and there is no difference between what comes to -common sense from the exterior or from the interior; on which very -account some have entitled it the _common_ sense, as being sensible -from both sides. Further, he whose constitution is better tempered, -and whose power of imagination and common sense is brighter, he, after -being freed from worldly dependencies, will possess a righter -fore-knowledge, such as that in sleep: for sleep also is suitable to -prescience, and the revelation of some prophets was received during -sleep. - - * * * * * - -UPON THE MEANING OF REVELATION AND INSPIRATION. - -Some of the novices who feel themselves in this state, comprehend at -once something which they did not understand before; they suppose they -are as if hearing something from within, and this they call “a voice -from an invisible speaker.” It has been said that, in miracles and -supernatural events, there is no doubt of our spirit being the -phenomenon――which manifests itself in the human body from men, tal -excitement and exultation; then it may happen that the spirit receives -such a force and perfection, that its relation to the world of -corruption be like our relation to the body whence its desire may be -the mover in this exterior world. - -There is another wonderful science and property of things. The lord -Shaikh Abu Alí[129] says in his book, “the Ascent to Heaven:” All the -spirits are subject to more perfect intelligences, except “the Holy -Ghost,” who is the mediator between the self-existing Being and the -first intelligences, and this is “the command;” and the word of God -means “the revelation,” which the Holy Ghost makes by the intervention -of perfect intelligences, and which is manifested by the prophetic -spirit; whence, whatever is the speech of the prophet, all is the -expression of the word of God, and his word is futile by itself, and -the name of holiness comes from God alone. - - -UPON THE INTERPRETATION OF THE MIRACLES OF THE PROPHET. - -The learned possess a great number of versions on this subject, but -the best of all interpretations is that of the lord raís, the wise Abu -Alí Síná, who declares: “So said the prophet of God, Muhammed, the -selected (peace be upon him):[130] “One night I slept in the house of -my father’s sister;[131] it was a night of thunder and lightning; no -animal uttered a sound; no bird was singing; no man was awake; and I -slept not, but was suspended between sleep and waking: the secret -meaning of this might have been, that it was a long while before I -became desirous of understanding the divine truth. Under the shield of -the night, men enjoy greater freedom, as the occupations of the body -and the dependence of the senses are broken. A sudden night fell then, -and I was still between sleep and waking; that is, between reason and -sensuality. I fell into the sea of knowledge; and it was a night with -thunder and lightning, that is, the seven upper agents prevailed, so -that the power of human courage and the power of imagination sunk from -their operation, and inactivity manifested its ascendancy over -activity. And lo! Jabrííl came down in a beautiful form, with much -pomp, splendor, and magnificence, so that the house became -illuminated; that is, the power of the holy spirit came upon me in the -form of the command, and made such an impression upon me, that all the -powers of the rational soul were renewed and enlightened by it. And -what the prophet said in the description of Jabrííl, “to have seen him -whiter than snow, with a lovely face, black hair, and on his forehead -the inscription: ‘There is no God but one God;’ the light of his eyes -charming, the eyebrows fine, having seventy thousand curls twisted of -red rubies, and six hundred thousand pearls of a fine water,” that is, -he possessed so many beauties in the eyes of pure reason, that if an -impression of these beauties was made upon a sense, it was able to -perceive those which have been described, and the purport of the -words: “there is no God but one God,” appeared in a determined light: -that is he whose eyes fall upon his perfections is removed from the -darkness of infidelity, and doubt, and worldly connection; and in such -a manner he feels himself fortified in the certitude of the Creator, -and attains such a degree of virtue, that hereafter, upon whatsoever -creature he looks, his faith in God’s unity will be enhanced by it. -And such were the charms of the angel that, if one possessed seventy -thousand curls, he would not attain to his beauty; and such was his -rapidity, that thou wouldst have said, he was flying with six hundred -wings and arms, so that his progress knew neither space nor time.” -“What he said came upon me, and he took me to his bosom, and gave me -kisses between the eyes, and said: ‘O thou sleeper, how long sleepest -thou? rise!’ That is, when the power of holiness came upon me, it -caressed me, opened the road of its revelation, and exalted me; a -certain delight which I cannot describe diffused itself in my heart, -and transported me to devotion. The angel then continued: ‘How long -sleepest thou?’ that is ‘why indulgest thou in the delusions of -falsehood? thou art attached to the world, and, as long as thou -remainest in it, and before thou awakest, knowledge cannot be -obtained; but I, from compassion towards thee, shall be thy guide on -the road. Rise.’ I trembled at his words, and from fear jumped up from -my place: that is, from timid respect for him no reflection remained -in my heart and mind. He further said: ‘Be calm, I am thy brother, -Jabrííl;’ thus, by his kindness and revelation, my terror was -appeased. But he unfolded more of his mysteries, so that fear returned -upon me. I then said: ‘O brother, I feel the hand of an enemy.’ He -replied: ‘I shall not deliver thee into the hand of an enemy.’ I -asked: ‘Into whose?’ He answered: ‘Rise, and be glad, and keep thy -heart within thyself:’ that is, preserve thy memory clear, and show -obedience to me, until I shall have removed the difficulties before -thee. And as he spoke I became entranced and transported, and I -proceeded on the footsteps of Jabrííl; that is, I forsook the sensual -world, and by the aid of natural reason I followed the footsteps of -holy grace.” What the prophet said: “I saw “Borák upon the footsteps -of Jabrííl,” signifies, the practical reason which triumphs by means -of the power of sanctity, and by its assistance gains the ascendancy -over this world of corruption: for from the heavenly intelligences -proceeds practical reason, which is the supreme king and assistant of -the soul, at any time when it may be required. It is to be compared to -Borak for this reason, because it was the illuminator of the night, -and the vehicle of the protector, who on that journey wanted it: on -that account the prophet called it _Borák_. And as to what he further -said: “It was greater than an ass “and smaller than a horse;” this -means, it was greater than human reason, but smaller than the first -intelligence. And “Borak’s face was like that “of a man,” signifies, -he had a propensity for human order and much kindness for men, as a -family by its manner and likeness among men has a bearing to kindness -and arrangement. What the prophet stated of “a long hand and long -foot,” means that his benefit extends to all places, and that his -bounty keeps all things new. What he stated: “I wanted to mount Borák, -but he resisted until Jabrííl gave assistance; then he became obedient -to me;” this implies, I was under the influence of the corporeal -world; I desired to associate with reason; but this was refused until -the power of sanctity washed off by a bath the entanglement of -ignorance and the hinderances of the body, so that I became pure, and -by such means attained the bounty and advantage of practical reason. - -What the prophet further said: “When I proceeded on the way,[132] and -had left the mountains of Mecca, I saw a wanderer following my steps, -who called out: ‘Stop!’ But Jabrííl said: ‘Hold no conversation; go -on.’ I went on.” By this the power of the imgination is indicated; -that is: when I became free of the sight of my limbs and every thing -belonging to me, and yielding no more to sensuality, and thus -proceeded, the power of imagination, upon my steps, called out to me -to stop; for the power of imagination is dextrous, and certainly is -great, exerting itself in all affairs, and serves in lieu of intellect -to all animals; but it is not right to allow imagination too much -liberty, because it then descends to an equality with animals, and -disorders its noble nature; further, whoever is assisted by the grace -of God, follows not, on all occasions, the imagination. As to what the -prophet said: “Behind me called out a woman, deceitful and beauteous: -‘Stop until I join thee!’ Jabrííl also said: ‘Go on, and beware of -stopping:’” this means the power of imagination, which is deceitful -and bedecked, resembling a woman, to whom most natures are inclined, -and who keeps men in her bondage; besides, whatever she does, is all -art, without foundation, and contaminated by fraud and deception; nay, -the very business of women is artifice and fiction: the power of -imagination is not otherwise seductive. To continue: the lies and -false promises of women being so many lures, they render mankind their -slaves with their show, and never keep their faith; so that all they -affect turns out to be futile. Thus, when a man follows the steps of -imagination, he never attains true intelligence, as he always remains -upon the track of outward ornament and in the bondage of corporeal -appearance, without reality. - -“And as to what the prophet stated: When I went on, Jabrííl said: ‘If -thou hadst waited until she had joined thee, thou wouldst have become -a friend of the world,’” this means: that worldly affairs are without -reality, brittle and soon decaying, and that worldly occupations have -a value but in conjunction with the views of a future state; inasmuch -as occurrences and appearances are a deception, and are esteemed as -adjuncts to the secrets of a high intelligence; and whoever devotes -himself to the former rests behind the higher intelligences, and, in -the illusion of vanity, rests imprisoned in the pitfall of ignorance. - -And what Muhammed said: “When I left the mountains and these two -persons behind me, I went on until I reached the house of sanctity -(_Jerusalem_); and as I entered it, a person came to me, and gave me -three cups――the one of wine, the second of water, and the other of -milk. I wished to take that of wine, but Jabrííl forbade it, and -pointed to that of milk, which I took and drank:” the meaning of this -is: When I freed myself from sensuality, and knew the state of -imagination and deception, and resolved in myself to enter the world -of spirits, then I saw three spirits in the house of sanctity――the one -was that of animal life, the second that of nature, and the other that -of rationality. I wished to proceed on the footsteps of brutishness, -and compared it to wine, the power of which is seducing, clouding, and -ignorance-increasing, like passion and lust, and wine is the darkener -of the two other powers. And he compared nature to water, because from -it is derived the support and stability of a person, and man depends -upon the temperament of the agents which act in the body;[133] water -is also the vital strength of animals, and the promoter of growth and -increase. And the rational spirit he compared to milk, as being a -salutary and agreeable nourishment, and promoting welfare. And as to -what he said: “I wished to take the wine; but he forbade it, that I -might take the milk:” is in allusion to most men, who, being badly -disposed, do not desist from obsequiousness to two spirits, those of -nature and brutishness; and whoever is badly disposed demands what is -material, and the pleasure and enjoyment of these two spirits are of -this kind. - -“The Prophet said farther: When I arrived there I entered the mosque, -and the crier called to prayer; and I stepped forward, I saw an -assembly of prophets and angels standing to the right and the left; -every one saluted me, and made a new covenant with me.”[134] This -means: When I became freed from all converse and concern with -brutishness and nature, I entered the mosque, that is, I retired into -the inmost of the soul; by “crier of the mosque” is understood the -power of remembering and praising God; by “one’s Imám,” meditation; -and “the angels” mean the powers of the inmost soul, such as -abstraction, memory, praise of God, and the like. Further, “saluting -them” refers to the comprehending of all the mental powers. Thus, when -one wishes to mount up to the terrace of a house, he must first have a -staircase by which he may, step after step, ascend, until he attains -the summit of the terrace; in like manner also are these refined -powers to be considered as ladder-steps, upon which, the one after the -other, a man ascends until he arrives at his aim. - -“And what the prophet said: When I became free, I raised my face -upwards, and I found a ladder, one step of which was of silver and the -other of gold:”[135] this means, from the external to the internal -sense; “gold” and “silver” denote the superior value of the one over -the other.[136] - -“And what he said: I arrived at the heaven of the universe; the gates -yielded and I entered. There I saw Ismâíl seated upon a throne, and a -crowd before him, with their eyes fixed upon his face. I made my -salute, looked at him, and went on.” By “heaven,” is understood the -moon; by “Ismâíl,” the body of the moon; and by “the crowd,” those -whose conditions are under the influence of the moon. - -“What Muhammed said: I entered the second heaven;[137] there I saw an -Angel excelling all others; by his perfect beauty, he captivated the -admiration of the whole creation; one half of his body was of ice and -the other half of fire; and yet there was no counteraction nor enmity -between them. He saluted me, and said: ‘Be welcome! All things and -riches are thine.’” This means: it was the heaven of Mercury; and the -import of this is, that every star has a determined influence, either -auspicious or inauspicious; but Mercury acts in both ways; with an -inauspicious connection inauspiciously, with an auspicious one -auspiciously; so that one half is good and the other half bad.” The -“welcome,” and the gift of “prosperity and riches,” mean: the power of -the mind, and the multiplicity of sciences which the star bestows. - -What the prophet said: “When I arrived into the third heaven,[138] I -there saw an Angel, equal to whom in excellence and beauty I had seen -none; placid and joyful, he was seated upon a throne; and a circle of -angelic effulgency was diffused about him.” This was the heaven of -Venus, and it is not necessary to comment its beauty: it denotes -gladness and festivity. - -Further: “When I entered the fourth heaven,[139] I there saw an Angel, -surrounded with royal pomp, seated upon a throne of light; I made my -obeisance, to which he replied with entire haughtiness, and, from -pride and majesty, he bestowed neither word nor smile upon any body -about him. When he answered my salute, he said: ‘O Muhammed, I see all -things and riches in thee: glory and happiness to thee.’” That is, -“the fourth heaven,” the residence of “this angel,” means the sun; he -represents the conditions of kings and great personages; his “smile” -is his influence upon good fortune; and his “congratulation” signifies -his bounty for any body’s prosperity. - -“In continuation: When I arrived at, and entered, the fifth -heaven,[140] I happened to have a view of hell; and I saw a black -region, and, on its borders was seated a terrific and dark Angel, who -was engaged in the business of punishing bad men.” That is “the fifth -heaven, with its angel,” signifies “Mars;” this planet denotes the -state of criminals and of blood-shedding men; and by “hell” is -understood any account and description of the conditions which are -appropriated to them. - -“Moreover, When I entered the sixth heaven,[141] I saw an angel -sitting upon a throne of light, occupied with counting his prayers by -beads, and with uttering benedictions; he had wings, and curls set -with jewels, pearls, and rubies. I bowed before him, to which he -returned blessings and congratulations, and wishes of joy and -prosperity, and said: ‘I give thee perpetual blessing.’” That is, “the -sixth heaven,” and “its angel,” signifies “Jupiter;” and he relates to -persons of rectitude, abstinence and knowledge; his “wings and curls” -signify his light and rays; and his “blessings,” his auspicious -influence; for he bestows great felicity, and all sorts of good -prooceed from him.” - -“To proceed: When I attained the seventh heaven,[142] I saw an angel -seated upon a throne of red rubies; not every one had access to him, -but he who approached him found a kind treatment. I made my reverence, -and he returned an answer by blessing me.” This is understood to be -“the seventh heaven,” and “that angel” was Saturn. He is averse to -greatness; but, whatever impression he makes is perfect and entire; -and when he shows favor it is greater than any other; “every one -cannot approach him:” that is, it happens seldom that one falls in -with a fortunate situation, but, if it occurs, the happy result is -such as to surpass all others. - -“In sequel: When I proceeded,[143] I arrived at the heavenly mansion -of the angel Jabrííl; I saw a world full of light and splendor, and -such was the effulgency that my eyes were dazzled. To the right or -left, to whatever side I turned my looks, they met with angelic -spirits, engaged in devotion. I said: ‘O Jabrííl, who are this class -of beings?’ He answered: ‘these know of no other fixed business but -praying, counting their beads, and visiting churches.’” - - “There is for him, on the other side, but one place known.” - -“By the ‘eighth heaven’ is understood the heaven of the fixed stars, -and there are the constellations; “the churches” mean the twelve signs -of the zodiac; each community of them inhabits a determined side; they -do not combat each other, as the southern have no business with the -northern, and each has his fixed situation: some of the constellations -are in the zodiac, some to the south, and others to the north. - -“Besides, the prophet said: I saw five mansions greater than any thing -else, which spread their shade over earth and heaven.” He denotes here -the great heaven, which in its interior incloses all the other -heavens, and is the greatest of all spaces. - -Again, saying: “When I proceeded, I saw four seas, the waters of each -being of a different color,” he implies an account of essentiality, -corporeity, materiality, and exteriority; inasmuch as this account is -generally perplexing, the idea of every one being conceived in a -different way, and each way interpreted by every one. - -And what the prophet said: “I saw angels much occupied with beads and -prayers and all taken up with the precious sentence, _There is no God -but one God_:” this refers to pure spirits who are free from matters -of desire, and spotless; and every man who is remote from the world, -wise, pure, and disengaged from all ties, when he separates from the -body, is transported by God Almighty to the place and mansion of -angels, and invested with everlasting beatitude. And the prophet -assimilated him with angels, because they are seats of purity and -devotion; that is, remote from corruption and perdition, and from the -disturbance of sensuality, intent upon avoiding anger, and raised to -the dignity of angels, perpetually engaged in the exploration of -secret knowledge; they likewise never look upon the nether world, -because, the body being in conjunction with mean and noble spirits, -when a person fixes his sight upon low stations, he becomes liable to -feel the attaint of necessity, and to search for expediency among -circumstances; but when he effects his separation from them, he -attains the noble perfection of himself, he becomes beatified, and -immersed in delight and tranquillity, in such a manner that he never -throws a look upon the inferior world, because, this bodily form being -taken off from him, he then, by increase of knowledge and -comprehension, acquires dignity and nobleness. - - “Some are upon their knees, and some prostrate themselves.” - -Some are spiritual, some praisers of God, some bent before him, some -holy, and some purified cherubim, conforming in customs, lords, and -princes. - -“Still more: When I left this assembly, in my progess I arrived at a -sea without borders; howsoever I strained my sight, I could not -perceive any boundary or shore; and at this sea I saw a river, and an -angel who was pouring the seawater into the river, and from thence the -water ran to every place.” By “the sea,” he implies the first -intelligence; and by “the river,” the first spirit. - -“Likewise: On the level of that sea, I perceived a great desert, -greater than which I had never seen any space, so that, in spite of my -endeavor, I found neither the beginning nor the end of it.” That is: I -could not assign a limit to what was more extensive than any thing -else, as the comprehension of a pure being belongs only to a perfect -intelligence. - -“In continuance: On the level of the sea and the desert, I saw an -angel surrounded with every grandeur, splendor, and pomp, who guarded -both halves with facility; he called me to him, and having joined him, -I asked: ‘What is thy name?’ He answered: ‘_Mikáil_: I am the greatest -of all angels; whatever is difficult, ask it from me; and whatever -thou desirest, demand it from me: I will satisfy all thy wishes.’” -This means: When I had learned and considered all this, I understood -the first command. And the Angel represents what is called “the Holy -Ghost,” and is said to be “a cherub.” Whoever has access to him and -receives his assistance, evinces himself as wise, and participates in -spiritual enjoyments. - -“And also: When I had set myself free from saluting and questioning, I -said: ‘To arrive at this place I experienced much trouble, and my -purpose in coming here was to attain knowledge, and the sight of God -Almighty. Grant me guidance, that I may satisfy my desire, and then -return home.’” That is: by the pure command, which is the holy word, -he wished that, as, after the study of nature, his inward sight was -opened to clear evidence, he might behold every thing such as it was; -he wished that he might find the absolute Being, the first cause, the -self-existing necessary Being, the supreme good; and that he might -know his unity so that in him multiplicity cannot exist.[144] - -“What the prophet further said: That angel took me by the hand,[145] -and gave me a passage through several thousand curtains into a world, -where I saw nothing like what I had seen before, until he brought me -at last near the Lord of glory; then the command came to me: -‘Approach.’”[146] This means: that the holy God is exempt from body, -substance, and wants, which are found in this world. - -“Again: In that majesty I immersed my sense and motion, and found -entire relaxation, contentment and tranquillity.” That is: I acquired -such a knowledge of his purity and of his beneficence, as no living -being can comprehend with his sense: for he may have a clear -perception of bodies, and observe forms and images; a substance -_endowed with_ a memorial intelligence conceives ideas; but the -self-existent, necessary Being is out of this category, and cannot be -understood by sense, imagination, and memorial power; in his majesty -there is no motion, because motion is a change of existence; but the -self-existent necessary Being is such as to be the mover of all -things. - -“The prophet said further: From fear of the Lord I forgot all things I -had seen and known before, and I felt such an exaltation, inspiration, -and inward delight, that thou wouldst have said: ‘I am intoxicated.’” -That is: When my intelligence found access to the knowledge of unity, -I considered and investigated the parts, and from this study the -rational soul derived such enjoyment, that all the powers of -brutishness and nature desisted from their action, and such an -immersion into unity manifested itself, that there remained no -consideration for the science relative to substance and bodies. - -“Again: I felt some impressions of God’s proximity, so that I was -seized with trembling; and I heard the command: ‘Proceed,’ and I -proceeded. Then came the word: ‘Fear not nor be disquieted.’” This -means: When I was initiated in the mystery of unity, I learned that -the self-existent necessary Being is without the divisions of this -world; I trembled at the boldness of my journey, which had attained -such a height and distance; and I apprehended failing in the proof of -the unity; but I heard the words: “Come nearer;” that is: dismiss thy -pondering, fear, and terror; for such is the proper state of a -believer in the unity of God, to be continually immersed in a -spiritual ecstacy, so that he may never fall back into the disgrace of -brutishness, and fear and hope belong to the state of brutishness. - -“Moreover: I drew nearer, and upon me came the blessing of the Lord, -such as I never had heard before;” that is: I received the revelation, -the true words of the self-existent, necessary Being: and his speech -is not like that of creatures by letters and sounds; no! his speech is -evidence of knowledge, by itself pure, communicating to the spirit -what he wills in a universal not a particular way. - -“Further: The command came: ‘Say thy prayer:’ I replied: I cannot; for -thou art thyself such as thou hast said.” This means: When he was able -to perceive the excellence of the belief in the unity of God, he found -the truth of the words of the self-existing necessary Being; he then -felt such delight as he had never experienced before; he knew that the -self-existing necessary Being is worthy of all prayers, but he felt at -the same time that he could not express his prayers with the tongue, -because an arrangement of letters is required for every thing which -falls from the tongue, but that which has no connection except that of -parts and the whole, is not suitable to the true, necessary, and -self-existing Being, as he is not conceivable, either in parts or in a -whole. The prophet knew that his prayer could not properly come from -the tongue, as it is no business of the senses, but belongs properly -to reason; but reason knew that an object highly deserving to be -praised requires a praiser worthy of it, one whose knowledge may be -adequate to the power of the being to be praised, so that the speech -may prove suitable to the intention. The self-existent necessary Being -is an object of unity without an equal, therefore the praise of any -one will never be worthy of him. Besides, the prophet trusted also to -God’s knowledge, for he is all knowledge, and the knowledge of him is -the theme of prayers to his being without letters and sound, and not -by reason: he himself is his own ornament; he himself is his -eloquence. - -What the prophet further said: “The word came to me: ‘What dost thou -wish?’ I said: ‘Leave to ask whatever comes into my mind, so that my -difficulties may be removed.’” This means: that when God asked: “What -dost thou wish,” and I said “leave,” it was knowledge I wished: -because in this journey no other consideration but that of pure reason -had remained, which was to approach the majesty of the self-existent -Being, and to understand his unity, which cannot be obtained but by -the gift of knowledge. The prophet wished to be rendered worthy of -him, and by full knowledge to acquire the dignity required, that he -might then exhibit every difficulty that occurred, and receive a -categorical answer. For the guidance of mankind, he composed the rules -of the law in words which came suitably to the ears of men, so that at -the same time the meaning of them was fixed, and the veil of advice -remained upon such things as are not required _to be known_; what -proved also an assistance to that knowledge, was the journey, -consequently to which the law was given, and the account of which was -drawn up for publication in such a manner, that the sense of it was -obvious to none but to the investigators of truth. - -The prophet also said: “When I had performed all this, and returned -home, on account of the rapidity of my journey, I found the -bed-clothes still warm.” That is: he performed a journey of -reflection, and travelled with his mind; the purpose of this voyage -was, by the consideration of the created beings to attain at the -self-existent necessary Being; and when he had completed his mental -task, he returned back into himself; he needed not a day for this -business, but in less than in the twinkling of an eye recovered his -former state; whoever knows, understands why he went; and whoever -knows not, looks in vain for an expedient. It is not right to -communicate these words to an ignorant or low person, because the -enlightened alone can enjoy this fruit.” - -So far the words of the example of the wise, the Shaikh Abú-âlí Sína. - -In the book of the investigators of truth is to be found, and from the -tongue of the intelligent the information has been received, that the -moon is one of the archangels, and cherubim of God. Being a celestial -body, he cannot be cleft, and the supremacy of his power is not -subject to absurd changes of form, nor does he undergo them. -Conseqently, the fissure of the moon, which is mentioned in the Koran, -is an evident allegory, the sense of which is obvious; because every -star and sphere has an internal foundation, called “reason,” so that -of the moon among all bears the title of “superior wisdom.” It is also -established in the fundamentals of the philosophers among this sect, -that the utmost dignity and perfection of man, attributable to -corporeity, is that which unites and coalesces into one, “with -superior wisdom;” whoever attains that degree, comprehends also any -other to which he may proceed, without any new study for it; and no -degree of human perfection and no knowledge is excluded from it. -Hence, whenever this matter is understood, the fissure of the moon -typifies nothing else but renunciation of the external for the -internal, which is the “superior wisdom.” As the lord prophet (the -peace of God be upon him!) is the master of the lunar sphere, to -cleave (or divide) the moon means to attain to the innermost recess of -the moon. But this creed belongs to the learned of the _Masháyin_, -“peripatetics;” the _Ishrákían_ say, the true solution of this enigma -is contained in their fundamental science; viz.: light is the type of -the primitive creation of the world, and they divided whatever is -contained in it, in two parts: the first is a light, in which there is -not the least mixture of obscurity and darkness, proper to corporeal -matter; the second sort of light can be mixed with some material -darkness. The first sort of light, pure in a general and real -acceptation, originates from primitive matter, and, according to their -showing, emerged absolutely free from parts; but the second sort of -light is mixed with obscurity, and throws rays on all sides; its -knowledge can be comprehended by generalities and particularities, -whence by its power it passes into action. In their metaphysics it is -also settled, that the furthermost stretch and connection of beings, -and the utmost term of completion, consist in this, that knowledge, -may become manifest in the whole by generalities and particularities, -so that nothing may remain deficient in any degree of power. Whenever -this matter is settled, then the moon in their language signifies a -mixed light, with this property, that it brings into action all the -knowledge hidden in its efficacy, and by means of the reflection of -rays elicits perfection. - -Whoever is well founded in these notions acquires the faculty that all -sciences, whatsoever they may be, come forth from him. It is then the -moon which signifies mixed light, and the rending asunder of it means -the arising of sciences and excellence, and their manifestation; that -is, bringing forth all that is within, by means of breaking its -exterior form. - -As to fixing the seal of the prophetic office, and to completing the -apostleship, so that after the prophet of Arabia no other may appear, -they said what follows: The seal of the prophetic office means the -acquisition of _âkl fâal_, “superior wisdom;” that is: whoever obtains -it, and makes the proper use of it, possesses the seal of the -prophetic office: because the first prophetic dignity is his -intelligence, which is the _real (intrinsic) Adam_, “man.” The -prophetic seal is the tenth rank of intelligences,[147] and that which -is reared up by superior wisdom renders the prophet’s knowledge vain, -and takes his color: that is to say, if one hundred thousand prophets -like himself realise in themselves the person of superior wisdom, they -are possessors of the seal, the last prophets, because it is superior -wisdom, which is the seal, and they know themselves to be _mahu_, -“effaced,” and superior wisdom to be existing. - -But the Ashrákían say, that the first prophet is the majesty of the -_cherubic light_, that is the first intelligence, and _the possessor -of the prophetic seal_ is the Lord God of the human race, that is, the -intelligence which legislates the human race. Further, whoever found -grace with the Lord of mankind, and became his near attendant, his -_Káim makám_, “vice-regent,” although the authority of such a person -be vain by itself _as delegate_, yet he, too, is called _the possessor -of the prophetic seal_ (the last prophet): so, as Azizi said: - - “From head to foot, my person became my friend: hence, if I - wish - To see the friend, I place the mirror before me.” - -Kásam Khan said: - - “I will in such a manner make myself one with thee, that if - one day - Thou seekest thyself, thou mayest find me within thy tunic.” - -As to the interpretation of what they say, that the prophet had no -shade――this refers to an able son: as after Muhammed (the peace of the -Highest be upon him!) the prophetic mission did not devolve upon a son -of his: hence the saying that he had no shade. It is also said, that -never a fly sat upon the body of the prophet; which means that he -never was tainted by avarice. - - - [126] معجزة, _mâjezet_, is an extraordinary thing, operated - by prophets for the confirmation of their prophecy. - - [127] كرامة, _kerámet_, signifies a prodigy, or sign, - manifested by any pious person without his claiming - prophetic dignity.――(See Pococke, _Specim. Hist. Arab._, p. - 186. 1st edit.) - - The Asiatic Doctors admit that extraordinary things may be - operated by men who pretend to be _deities_, _prophets_, - _Valis_ (Saints, of whom more hereafter), and _magicians_, - who are supposed to command demons. Thus they quote Pharaoh, - who arrogated divinity to himself, and performed miracles, - and thus it shall be with the Antichrist. Celestial favors - granted to Valis are believed by the orthodox Muhammedans, - upon the strength of the Koran and authentic traditions. To - these are added innumerable tales accredited among the - superstitious, some of which are ingeniously combined with a - moral lesson. Jâmi, in his _Lives of Sufis_, quotes the - following words of another illustrious personage, whom he - does not name: “The principle on which all is comprised is, - that, when a man performs an extraordinary action, - renouncing something which other men are wont to do, or - which he himself was wont to do, God also, on his part, by a - sort of compensation, changes, in that man’s favor, - something in the ordinary course of nature. It is that which - the vulgar call _Kerámet_. But distinguished men understand - by this word the divine favor which gave a man aid and force - to renounce the things to which he was accustomed. This is - what we understand by _Keramet_.” This explanation differs - from that given above. The whole doctrine relative to this - subject is united with that of Sufism, which is hereafter to - be developed.――(See _Notices et Extraits des MSS._, vol. - XII. pp. 357-369.) - - [128] الهام, _ilhám_, means what is thrown in a man’s mind - by way of _emanation_, or with the exclusion of diabolical - suggestions; that is, not by way of thought and reflection. - It is also explained, a knowledge which rises in a man’s - heart and excites him to action without his demanding a - prodigy, or the investigation of a proof for believing the - truth of what is so revealed to him.――(See _Definitions of - Jorjáni, Ext. et Not. des MSS._, vol. X. pp. 76-77.) - - [129] Avisenna. (See, upon this celebrated personage, vol. - II. pp. 168-175.) He and Al Fárábi, before-mentioned (p. - 170, note 1) are, according to the concurring opinions of - the Arabs, the most distinguished chiefs of the Arabian - philosophers, properly so called. The logic of Avisenna has - been translated by Vattier, 1658. - - [130] The ascent of Muhammed to Heaven has been mentioned - (vol. II. p. 339). The prophet gave no explicit account of - it in the Koran, yet traditions of what he himself had - related of it, although not without various versions, are - preserved, and believed with equal faith as the verses of - the sacred book themselves, in which frequent allusions - occur to the circumstances and events of which Muhammed’s - voyage to Heaven is composed. These, indeed, however absurd - they may appear to unbelievers, contain the fundamentals of - the Muhammedan mysticism. On account of this importance, I - shall add to the notice given above, by Avisenna, some - particulars contained in the narration published from - original sources by the Baron of Hammer Purgstal - _Gemäldesaal moslimischer Heersher. III^{ter} Band. 1837, - Seite 81, etc._) - - [131] Muhammed was sleeping in the house of Omm Hani, the - daughter of Abu Thaleb, in the sanctuary of the Kâba, when - Jabríl awakened him; the angel called Mikail to bring him a - cup full of water from the sacred well Zemzem (see vol. III. - pp. 14-15. note 1). Jabríl cleft Muhammed’s breast, drew his - heart out, washed it, and, with three cups from the sacred - fountain, infused into him faith, knowledge, and wisdom. He - then conducted him out of the sanctuary to a place between - Safa and Merva, where he made the prophet bestride Borak - (see vol. II. p. 339), which, as the Angel said, was mounted - by Abraham. - - [132] The ride proceeded to Jerusalem; a troop of Angels - surrounded them on all sides. On the way Muhammed was called - to successively by two men, the one of whom was a Jew, the - other a Christian, and by a seductive female; the prophet - did not stop at the voice of either. - - [133] This obscure passage appears to allude to a glose - found in the Desátir, English transl., p. 183. After having - said that there are four elements, the Commentator subjoins: - “The water is of the shape of a ball, the half of which - being broken, is filled with water, so that the water and - earth together compose one ball. And as the elements - penetrate into and affect each other, a sort of middle - nature is produced, which is called _constitution_ or - _temperament_. If a body that is united with a temperament - has the probability of subsisting for a protracted time, and - of retaining its compound substance, it is called - ‘permanent,’ or ‘perfect;’ if not, ‘imperfect,’ or ‘wanting - permanence.’”――Lower down: “And there can be no temperament - so equalised that the elements in it should be exactly of - the same quantity and mode. And in proportion as a - temperament more nearly approaches equality, the soul - bestowed on it by the Originator of being is more perfect.” - - [134] In the temple of Jerusalem, Muhammed was saluted by - choirs of angels and prophets, as the first of interceders - before God, the last of prophets, and as one who will - assemble the people on the day of judgment. - - [135] From the temple, the prophet was conducted by Jabrííl - to the rock upon which Abraham was ready to sacrifice his - son Isaac. From them rose a ladder to heaven; not only were - the steps alternately of gold and silver, but also, on one - side shone edifices of emerald, and on the other palaces of - ruby. - - [136] Here Jabrííl took Muhammed upon his wings and flew - with him to the gate of Paradise, which was guarded by a - legion of Angels. In the first heaven he saluted Adam, who - sat between two gates, and was looking now to the right, now - to the left; when to the right, he laughed, when to the - left, he wept; for the right hand led to heaven, the left to - hell: the first father’s joy or sadness followed his - children going to either side. - - [137] In the second heaven, Muhammed saw Jesus and St. John - at his side. They returned his salute. - - [138] In the third heaven was Joseph, the ideal of beauty. - - [139] In the fourth heaven was Idris (Enoch). - - [140] In the fifth heaven resided Aaron. - - [141] In the sixth heaven appeared Moses. - - [142] In the seventh heaven, Muhammed saluted Abraham, as he - saluted the holy persons before-named, who returned his - salute. - - [143] Jabrííl then conducted Muhammed to his own usual - residence. There was the heavenly lotus tree (the tree of - knowledge), around which a divine light was diffused, and - legions of angels were ranged. Beneath the roots of the tree - four sources were flowing: the first, _Kawser_, spirituous, - like wine; the second, _Selsebil_, sweet, like clarified - honey; the third, _the source of mildness_, like the purest - milk; and the fourth, _the source of mercy_, like liquid - crystal. Jabrííl offered to the prophet three cups, made of - diamond, saphir, and ruby; the first filled with honey, the - second with milk, the third with wine. The prophet tasted - the first, drank the second, and declined the third, in - which he was approved by the angel. - - [144] I followed here the manuscript of Oude, which reads: و - شناسد وحدت او چنانکہ دروی کثرت نکنجد - - [145] From the mansion of Jabrííl they proceeded to the - heavenly tabernacle, called _baitúl mâmur_, “the house of - delightful culture,” and formed upon the model of the - ancient Kâba, which, during the deluge, was carried by - angels up to heaven and placed perpendicularly above the - modern sanctuary of Mecca. Seventy thousand angels were - always going out and in to worship. In entering it, Jabrííl - gave the precedence to the prophet; they arrived at a golden - veil, which the angel touched. Here the Angels sang: “There - is no God but God; and from behind the veil the voice of God - answered: “I am God, and no God exists but me.” The Angels - added: “Muhammed is the prophet of God;” and God confirmed - it by the words: “My servants say the truth; I have sent - Muhammed as my apostle.” Now, Muhammed was raised up by - angelic hands; Jabrííl remained behind. The prophet - proceeded through seventy thousand veils of light and - darkness; each veil had the opacity of a thousand years, and - as many years separated the one from the other. - - [146] Now he had attained the green rail with green - cushions, illumed with a green light clearer than that of - the sun. Muhammed was then called to approach; he adored; - saw the Lord in the most beauteous form; and received the - revelation of the Koran; before all three objects: 1. the - five daily prayers; 2. the final verses of the second Sura - of the Koran; 3. forgiveness of all sins, except that of - idolatry, for his people. Here the Almighty pronounced the - words: “If it had not been for thee, the world would never - have been created.”――(See vol. I. pp. 2-3). A drop flowed - from the throne into the mouth of the prophet, who by it - imbibed all the knowledge of the anterior and posterior - world. All the Angels joined in a chorus, singing: “There is - no God but one God, and Muhammed is his prophet;” and the - great concert terminated with the words of the Koran, (chap. - II. v. 285): “The Apostle believeth in that which has been - sent down unto him from his Lord, and the faithful also. - Every one of them believeth in God and his Angels, and his - Scriptures, and his Apostles. And they say: ‘We have heard - and do obey; we implore thy mercy, O Lord! for unto thee - must we return.’” - - [147] See page 143 of this volume. - - -SECTION III.――OF THE SUCCESSORS OF THESE PHILOSOPHERS, AND THE CHIEF -FOLLOWERS OF THIS CREED. - -Of this class, several learned men were personally known to the author -of this book, but he will give an account of those only who were well -founded and skilled in this creed. First, the doctor in theology, -Hírbed, whom the author visited in Lahore. This doctor was a -descendant from the family of Zardúsht, the prophet of God; he was -conversant with Persian, showed great proficiency in Arabic, and in -other sciences, in Shiraz, and held intercourse with learned Frangis. -At last he came to India; always devoted to austerity, he led a pure -and holy life. He composed hymns in Persian, Hindi, and Arabic, to the -majesty of the light of lights, the powerful luminaries, and the -stars. He acknowledged as a Kiblah the splendor-shedding bodies, and -made his own, in spirit and word, the work of the lord Shaikh Maktul. -Secondly, the doctor Manír was met by the writer of this work, in the -year of the Hejira 1053 (A. D. 1643-4), in Kabul; he was one of the -Sáíds of Shiraz, but entered the elemental world in Irâk Ajem; he was -skilful in sciences, and lived as a chaste independent and pious man; -like Hirbed, he abstained from all sorts of animal food, and sang the -hymns which go under the name of Shaikh Maktul, in praise of the -luminaries, and venerated the stars; and both these persons paid -homage with the sun, refulgent with light. The third was _Hakím -dostúr_, who in 1054 of the Hejira (A. D. 1644-5) came to Lahore. He -drew his origin from Ispáhan, but was born in Balkh; he studied in the -service of the followers of Mulla Mírza Khan; then, having gone to -Iran, he held intercourse with Mír Muhammed Báker dámád, with Shaikh -Baháv-ed-din Muhammed, with Mír Abúl Kásem Kandersaki, and with other -learned men and Ulamá of Shiraz, not without great profit to himself; -he attached himself to the rule of the _Masháyín_, “peripatetics,” and -repeated the prayers which were written by the chief of this -persuasion in praise of the self-existent Being, the intelligences, -and spirits, and stars; and he was very zealously addicted to the -worship of the heavenly bodies; although without pious austerity, yet -he abstained from wickedness, and kept the way of moderation; -according to the custom of merchants, he travelled a great deal. A -fourth was _Kámrán_, of Shíraz. He also followed the creed of the -Masháyín; he possessed the natural and revealed sciences; and after -having acquired excellence, he happened to find himself at the -mountain which is near the sea-ports of the Frangis; he took a great -liking to their society, and was attracted by the religion of the -Nasáreans: on that account he studied the Gospel, and derived great -profit from their doctrines. Afterwards he went to India, where he -contracted friendship with some Rájas; he became fond of their -religion; read, with learned Brahmans, the sástras of the Hindús, that -is, their scientific books, and in these also he became a master of -art among the learned of India. Although ostensibly he adopted the -said faith, yet he remained attached to the religion of the ancient -philosophers. He showed great aversion to lying, thieving, debauchery, -and unnatural love; and, according to the custom of the wise, forbore -from killing animals; but now and then he indulged in a draught of -wine, saying that it is very salutary. He was wont to sing hymns, -which are in use among the Yúnian philosophers, and are now -translated, in praise of God, the high intelligences and spirits, and -the stars. He accepted no gift from any body; he was employed in -trade, but he contented himself with a competent capital. Mír Abú ’l -Kásem Kandarsakí called him “a brother dear as life,” nay, wrote to -him as to an “elder brother.” In the year of the Hejira 1050 (A. D. -1640-1) he retired to solitude at the _Serai Fargh_, “the fortunate -palace,” near the heaven-built town of _Akbarabad_. It is said that, -in his malady, he bestowed all he possessed in gift upon the -Durvishes, and the ready money upon the Brahmans of Vichnu, and the -like, who never hurt a living being. He delivered garments into the -care of one named Muhammed, that this man might distribute them among -the poor upon the road of Kachmir and Kabul, where the cold is severe, -which Muhammed did; he there collected forage and provisions, which -were given to cows, asses, to travellers, and the indigent, because -they carry loads; he also confided scientific books to one called -Húshíar, that he might give them to doctors devoted to science, and -Húshíar so disposed in Agra of the works which he had received, and -sent them to his friends. During his mortal malady he was constantly -engaged in reading the _Alhíyát shafá_, “the hymns of recovery,” and -in translating the _Asúlújía_,[148] “Theologia,” and he sang -cheerfully: “I believe in the divinity of the most high Creator, the -prophecy of intelligence, the Imámet of the spirit, the heaven as a -Kiblah, and the liberation of philosophy, and I detest the -free-thinkers, and other religions.” At the moment of death, he -pronounced the names of the self-existent Being, of the intelligence -and spirit, and of the stars, and the by-standers also joined him in -chorus, until he had left the mortal garment. His life exceeded one -hundred years, and he had preserved his strength and his faculties -entire. He gave these directions to Húshíar, that after death to be -burnt would be preferable, but, if the people prevented it, Húshíar -should bury him with his feet to the West, as all distinguished -personages, such as Aristotle and his followers, repose in the same -way. Húshíar executed his will, and also, according to his direction, -burnt at the head of his tomb, during a whole week, every day and -every night, a lamp to the honor of the star which at that time ruled -over him, and distributed the food and raiment which are appropriated -to that star among the Brahmans and necessitous, who all prayed to -render the star propitious, in order that the soul of Hakím Kámrán -might be united with the pure spirits. Húshíar went afterwards to -Agra, and I saw a book in the hand-writing of Húshíár, in which was -stated, that he, after Kámrán’s death, saw him in a dream clothed in a -fine garment, and sitting by the side of the lord _Mashterí_, -“Jupiter.” Húshíar asked him: “How camest thou to this place?” He -answered: “The pure spirits, when they saw me free from worldly -desires, drew me to them, and by the aid of their intercession, I was -made one of the angels.” - -The creed of the Hakíms Hírbed and Manír, with regard to the reality -of inspired persons, was, that these celebrated men were perfect -sages, and masters of an excellent condition; by their words and deeds -they reached the state of perfection, on which account they treated -mysterious questions relative to theoretical and practical wisdom with -the confidence of pure truth; but for the sake of the vulgar, they -used a typical and allegorical language, leaving it to other sages, -the able chiefs and saints of their persuasion, to explain the law and -the religion: this is the creed of philosophers. - -The prophets of Persia, such as Abád, Zardusht, and the like, are -called _Vakhshúr_; the apostles of the _Yonán_ and of Rome are _Aghásá -daimún_ (Agatho demon);[149] _Hermes_, and the like, whom they name -“possessors of fame;” the prophets of the Hindus, such as Ráma, -Krishna, and the like, are entitled _Ava társ_; and the prophets of -the Turks, such as _Aghríres_ and _Aghúrkhan_, are distinguished by -the name of _Abulmas_. The prophets of Islám, from Adam, the father of -mankind, to Muhammed, are called _resul_. In like manner the prophets -of other nations were distinguished by titles such as _buzerg_, -“great,” or _sádik_, “pure.” They said: it is right that no other -prophet should come after the one: which is signified by the _seal of -the prophetic mission_, that is, “the utmost dignity of mankind.” _Ibn -Makanâ Sáheb-i-Mah Kashgher_,[150] also was reckoned among the -prophets, and such was the controversy which arose about the -head-khaláfet, the distinction, precedence, and rejection of the lords -among each other, that it has not yet been brought to a satisfactory -conclusion. They said that there were four celebrated doctors; if a -controversy arose, this is nothing less than what is proper to -mankind, as no man can be free from the attributes of his race; on -that account they abstained from reviling the case of Môávíah, but -they said that he was a great personage. But the creed of the Hakím -Dostur was, that the prophets of the Persians, Hindus, Yonans, Turks, -and Arabs, and such people, were promoting the establishment of a sort -of knowledge and of some sorts of sciences; the philosophers, exerting -themselves by the aid of the reasoning faculty, become founders of -theoretical schools, and also lend their assistance with respect to -theology. The scope of an _Hakím_ is, that his reason may direct its -laborious efforts towards all quarters, and, inasmuch as may be in its -power, to bear a resemblance to the Lord God, the self-existent Being. -The utmost endeavor of the prophets is, that the order of the world -may be evident to them, so that they may, according to this order, -arrange the affairs of society. But this order of affairs cannot be -exempt from the excitement of desire, terror, and dubiousness; -although, certainly, whatever the masters of law and religion have -combined into a system, may be explained by what certain eminent -philosophers have exhibited. Among other things it is said, that the -world is very ancient, and its eternity without beginning and end -indubitable. In the sequel, a learned Hakím raises pretensions to -inspiration, excites others to the adoption of a creed which he -endeavors to render firm. But Hakím Kámzán assented to no inspiration, -he said:――In ancient times, sages established customs and regulations -for the order of the world, and, as long as the inhabitants conformed -to them, there was not the least oppression in their doings; until -finally they collected into a nation, worshipping pleasure and bent -upon worldliness; then arose concealment of truth from the people, -union by the strength of parentage, combination by fraud, and -enveigling by means of enchantment and the like, by which idiots were -drawn into a net. When those who implored protection were seized by -the oppressors, helpless, the prudent among them bent down their -heads; because when the strong become masters of the day, men submit -to them on account of their being superior to the weak people, who -have timid souls; thus they accepted their dominion by force, and -contention ensued in the world. Moises was held to be an enchanter, -and called _rabí Moises_; rabí being the name given by the Jews to the -learned; Jesus was accounted a physician, and entitled _Hakím Jesus_, -son of Joseph, the carpenter; Muhammed bore the name of “the prophet -of God, the king of the Arabian poets;”[151] Krishna went under the -name of _Avátar chahnál_,[152] that is, the “incarnation of the lewd, -and devoted to women.” And thus the celebrated prophets were -distinguished. The intelligent know well that the most high Creator -does not articulate words, but the sacred dictates which the vulgar -receive are to be thus considered――that, if those books which they -call “heavenly,” such as the Koran, were really the words of God, -which were delivered in time past to our ancestors, such as to Adam -and Noah, it would be right that they should be also communicated in -time to come to future generations, expressing, viz.: that in such a -time and year, and month and week, on such a day, at such an hour, a -person shall appear, in such a town and such a street, tribe sprung -from such a one, with such a name, and such an aspect. But such an -account is not to be found in the Koran; it is only by the -interpretation of his followers that many traditions about Muhammed -are current. The same may be said of other prophets. For if it were -stated in the book of Jesus, that at the determined time, as we have -just shown, there shall appear a person whose name in Arabia shall be -Muhammed, sprung from the father Abd ’ulla and the mother Amíná, from -the children Hashem and Korésh, inhabitants of Mecca; and he shall be -the last prophet of the age; all the Christians should acknowledge and -believe in him. And in the same manner there should have been, in the -book of Moses, a prediction of Jesus, and a further account of events -which took place at his appearance. But this is not the case, except -that the followers of Jesus seize, in figurative language, on whatever -may suit their persuasion. Thus it happened that one of the Afgháns -applied the words: “Say, there is but one God,” to himself. - -He further said: “If I agree to their prophetic mission, whence was it -shown that this people were prophets? for, if pursuant to their claim -to prophetic office and legislation, we adopt what at every time is -held out as legal, why are their fundamental articles of faith in -contradiction to each other with respect to the knowledge of the -self-existent Being? Thus, in the Pentateuch of the Jews, God has a -body, and corporeity; and the Christians believe Jesus a son of God, -and the Muhammedans according to the Koran believe God to be without -an equal, and not to be described. If God be similar to what he is -represented in all these books, he is not unlike a man who does not -know himself, and at each time gives an account of himself, which he -varies, and of which he repents. If they say, the real sense is the -same, the figurative expression and interpretation only change, it is -not less evident, that the books and the prophets have been sent for -the purpose of leading men to God, and not to instigate them to rebel; -or, after having proclaimed his word, to combat each other by -controversy. He commands the sacrifice of their blood and property for -the common good. And if they say, the servants cannot disagree about -the knowledge of God, why then is it written in the books that they -must know him in that, and in no other way? and why do we perceive -such a contradiction in the deeds, and frequently in the words, of the -celebrated prophets? The intelligent man can no longer recognise them -by their noble actions. - -Somebody said to the Hakím Kámrán: “Give me in substance the belief of -the Sonnites and the Shíâhs.” He replied: “The creed of the Sonnites -is, after the praise of God the most high, and the attributes of the -prophet, blessing and mercy of God upon all transgressors and sinners, -men, and women; and the creed of the Shíâhs is after the praise of -God, and the attributes of the prophet, the curse of God upon all -believers, men and women; and Muselmans, men and women.” And he had -much to say about this subject. - -_Abu ’l Hassan Taheraní_, surnamed _Isfahán_, son of _Gháib báig_, -surnamed _Iâtimad eddoulah_, became a follower of Kámrán, by the -persuasion of the friends of the latter, as the author of this book -perceived in a letter, written by _Rafiâ ’l Kader_ to Hakím Kámrán, in -which the former declared himself the disciple of Kámrán, whom he -called his master, and addressed in a suitable style. Thus was also -Zemán Baig born, in Arghún, his father, a native of Kabul, was -surnamed Mahábet Khán, who, by his gravity, bravery, and wisdom, -acquired a high rank among the Omras of the Indian Sultans. He was in -a friendly connection with Kámrán, and in the letters which the mighty -khan wrote to Hakím Kámrán, he showed him great respect, and professed -himself his disciple. It is said that, at a banquet, Mahábet Khan -declared the saying of the prophetic asylum―― - - “I was a prophet, and Adam in water and mud――” - -to be without sense. Further, whoever acknowledges the prophetic -mission of Muhammed accounts it to begin after the prophet’s fortieth -year, and whoever does not acknowledge it, is free in this opinion. -Muhammed said: “_I was a prophet, and Adam in water and mud._” Kámrán -went seldom into the houses of this sect, and kept himself at a -distance from them. When, yielding to a thousand entreaties, he -visited them, he changed his usual dress, sat only a moment with them, -and rose immediately; he never ate with them, nor accepted he any -thing from one of this sect. When asked upon his keeping himself at a -distance from them, he said: “The spirit of brutishness and savagery -holds its mastership over you, and I cannot always associate with -brutes and beasts of prey.” He remained even a long time without -seeing them. But _Abd ul rasul_ frequented him, and, conformably to -Kámrán’s advice, detached himself from worldly desires, and crushed -anger and lust in his mind. On that account Hakím Kámrán, having -conceived friendship for him, taught him first the rules of grammar -and etymology, then the _Sherah Shamsíyah_, “Commentary upon -Shamsiyah;”[153] besides the physiological part of the Commentary upon -_Hedáyah al hikmet_, “the Guide to Science,” composed by _Hossain_, -son of _Mâyin eddin Maibedí_;[154] further, matters relating to the -Commentary upon _Hikmet al âin_, “the Science of what is -“essential,”[155] and afterwards the Commentary upon _Tajeríd_,[156] -“Divestment of what is accessory,” with marginal notes; also the -physiological part of the Commentary upon _Isháret_,[157] “Indications -(allegorical, symbolical, and others);” and, finally, the _Ilahyat -shafa_, “the Hymns of Recovery.” Thus also, Mulla Yacúb read with him -the _Taherir_, “Writings” of Euclid, and a Commentary upon -_Tazkerah_,[158] “Commemoration;” and was attached to him. Likewise -Mír Sheríf, having read the _Mutavel_,[159] “Development,” and the -_Tafsir_, “Explanation,” of Baízavi,[160] resolved to follow his -school; and, what is more astonishing, Mulla Usám read with him the -illustrations and demonstrations which are in the fundamentals of -Hanifa’s religious law, and adopted his faith. But Mulla Sultan, -although he acknowledged his high rank of excellence, never adhered to -him. And Hakím Kámrán said: “What is not understood, becomes a subject -of dispute.” Thus Mulla Sultán followed with intense application the -study of the soul, and the chain of demonstrations relative to it, but -he said: “I am not able to understand its nature, and am, in that -respect, like a parrot.” Among the able disciples of Hakím Kámrán was -Hakím Mershed, who passed through all degrees of science before him, -and possessed his entire confidence.[161] Hakím Kámrán was wont at -that time, when he gave lessons of science, to wash his head, hands, -and feet, to burn sweet perfumes, and to turn his face towards the -sun, in which his disciples imitated him. He did not confer his -instruction upon every body, but refused it to the depraved, the -oppressors, and the voluptuous; nor did he hold intercourse with low -persons. - - - [148] اسو لوجي is supposed to be one of Aristotle’s works, - which is said to have been translated by _Abenama_, a - Saracen, from Greek into Arabic. This translation was found - in the library of Damascus, by _Franciscus Roseus_, and at - his request rendered into Latin, by _Moses Koras_, a Jew, - but in a very barbarous style. This interpretation has - perhaps never been published. Soon after, or about the same - time, _Petrus Nicolaus ex Castellaneis Faventinus_, a - medical man and philosopher, translated the same work from - Arabic into Latin; this new version was published with a - dedication to Leo X., in 1718, by the above-said Franciscus - Roseus. As it did not appear a sufficiently neat - composition, _Jacobus Carpentarius Claromontanus - Bellovacus_, a Parisian philosopher, who was ignorant of - Arabic, published, in 1571, an emendated edition, or rather - a meta-phrase of this work, under the title: _Aristotelis - libri XIV de secretiore parte divinæ sapientiæ secundum - Ægyptios_. Some preferred to the latter the more exact - although less elegant version of Petrus Nicolaus, new - editions of which appeared in 1591 and 1593――(see upon this - subject the _Bibliotheca Græca_ of _Fabricius_, edit. of - Harles, vol. III. pp. 278-279, and the preface of the - edition of Carpentarius). The Arabic text of the work is in - the Royal library of Paris, under the title ثيو لوجيا. - - [149] See pp. 105-106. - - [150] See pp. 3 and 80. - - [151] ملک اشعرای عرب. This is not quite correct: Muhammed - introduces in his Koran (ch. XXXVI. v. 69) the Lord saying: - “We have not taught Muhammed the art of poetry; nor is it - expedient for him to be a poet. This book is no other than - an admonition from God, and a perspicuous Koran.” The - Arabian prophet, according to the best accounts, liked to - hear poetry read, but never perused any himself, although he - frequently spoke in the metre called رجز _rijez_. The only - Arabic verse which he often repeated was the celebrated one - from the poem of Lebid: - - _Is not every thing, except God vain?_ - - Aisha, his favorite consort, declares in the traditions, - that he hated verses, and never recited one correctly. One - day he attempted to quote the known verse of an Arabian - poet: - - _The days bring to thee news that thou dost not know; - And some man brings news the spirit of which he doth not - understand._ - - But he altered somewhat the order of the last words. - “Prophet of God!” said Abu bekr, “the verse runs not so.” - Muhammed answered: “I am no poet.”――(_Gemäldesaal Mosl. - Herrscher, I^{ter} Band, Seite 230._) - - [152] छलन _chhalana_, “tricking, deceiving.” - - [153] _Shamsiyah_, “the sun’s course, ecliptic,” is the - title of a treatise composed upon logic by _Nagmeddin Ali - Ben Omar al Kazvíní_, who was a disciple of Nusir-eddin - al-Túsí. The said work is dedicated to _Khogiah Shams-eddîn - Muhammed_, perhaps one of the twelve princes called - _Sarbedarian_, who reigned thirty-five years in the town of - _Sebzvar_, in Khorassan, and in other places which they had - conquered.――(Herbelot.) - - [154] _Maibed_ is a town of Persia, the native place of - _Kází Mir Hossaín Ibn Mâyin eddin_, above-mentioned. He is - one of the commentators of the work above quoted, which is - divided into three parts, comprising logic, physiology, and - theology, and was composed by the Shaikh _Asir eddin - Mifazzel_, son of _Omar al Abheri_. The author died in the - year of the Hejira 660 (A. D. 1261). - - [155] The author of _Hikmet al âin_ was _Najem eddin Abu ’l - Hassan Ali_, son of _Muhammed_, surnamed _Dabiran al Katebí - al Kazvíni_. He was a disciple of the celebrated Nasir-eddin - Tusi, and died in the year of the Hejira 675 (A. D. 1276). - - [156] We find, in the Bibliographical Dictionary of _Haji - Khalfa_, several titles of books beginning by the word - _Tajerid_. - - [157] There exists a work entitled _Isháret_, composed by - _Asir-eddin Mifazzel_, before-mentioned. - - [158] The _Tazkerah_ was written by Nasir-eddin Tusi. - - [159] The _Mutavel_ denotes a Commentary, the author of - which is _Sâad-eddin Taftarani_ (or “Tagtarani,” according - to Herbelot), upon the work _Meftah al alúm_, “the Key of - Sciences,” and which is entitled _Talkhís al Meftah_, - “Explanation of the Key.” - - [160] Baizaví is the surname of _Nasir eddin Abu Said - Abdalla Ben Omar_, a native of the town _Baizah_, in the - province of _Fars_, about forty-five miles distant from - _Shiraz_. He was a _Kází_, “judge,” of the last-named town, - from which he passed to _Tauris_, where he died in the year - of the Hejira 685 or 692 (A. D. 1286 or 1292). He composed a - literal Commentary in two volumes upon the Koran. - - [161] Here a play upon a name is omitted: جون كامران بہ تجرد - کامران است: as Kámrán, in business, is _Kámrán_,“fortunate.” - - - - -CHAPTER XII. - -OF THE RELIGION OF THE SUFIAHS,[162] CONTAINED IN THREE SECTIONS. - - SECTION I.――Some of their tenets. - SECTION II.――The open interpretation of their open confessions. - SECTION III.――Some individuals among them. - - -SECTION I.――OF SOME OF THEIR TENETS. - -These sectaries, like other philosophers, always were, and are, -scattered among all nations of the world, and are called in Persian -_vèzhahderún_, “internally pure,” or _róuchen-dil_, “enlightened -minds,” or _Yékána-bín_, “seers of unity;” in the Hindu language, -_Rakhísher_ (Rakshasas) and _Tapísher_ (Tapasis), _Gyanisher_ and -_Gyáni_ (Jnánis), or _Atma-jnánis_. The lord _Maulavi Jámi_, in his -work entitled _Resálah-i-vajudíah_, “treatise upon existence,”[163] -states, that the universal Being is distinct from any intellectual and -exterior existence, inasmuch as every individual from among the -intellectual and exterior beings belongs to some class of beings; but -the universal Being is not subordinate to the condition of any thing; -he is absolute and sovereign, and not general, not partial, not -special, not common, and not one by (the number of) unity; for, it is -neither a substance nor an accident, but by itself one, and not a -multiple. These things however are necessary in the sovereign being, -according to their degrees and stations,[164] but the real Being, -under the condition of no substance whatever, is distinguished by the -name _martibah-ahadiyat_,[165] “degree of unity,” and all names and -attributes are (as it were) consumed by this degree, which the Yogis -express by the title _hakiket al hakáyek_,[166] “reality of -realities.” But the real Being, under the condition of all things -which are necessarily himself, according to generalities and -specialities, is called by names and attributes of the divine degree, -and this degree is entitled _Vahedet-i-mokam_,[167] “solitariness of -station,” and _jamah_,[168] “union.” The real Being, under no -condition of “a thing” (_shí_),[169] and under no condition of -“nothing” (_láshi_),[170] is called _húvíyat_,[171] “essence, absolute -being, objectivity,” and it is manifesting itself[172] in all -existences, and under the condition of “a thing and nothing,” is the -form of the universe.[173] - -Some of the sagacious have stated that, in the same manner as the sun -is radiant, so the real Being manifests himself at once for in -opposition to it is _âdem_, “non-entity,” and from the superabundance -of manifestation the tongue and language (in the effort) to express -and to describe, to define and to explain, become dumb. The final -explanation of the two words, _vojud_, “existence,” and _âdem_, -“non-entity” may be, that existence is the negation of non-entity, and -non-entity the negation of existence; and the Lord of unity is the -grand origin of the multiplicity of names and attributes. The first -attribute, which emerged into manifestation by this Lord from within, -was intelligence; and in this degree all _aâyán sabitah_, “fixed -realities,”[174] were under intellectual forms, and in this degree the -Súfís give to the true highest and absolute Being the name of -“All-Wise.” The impulsion of divine wisdom to procure to his fixed -ideals the superiority over non-entity is by them entitled -_irádet_,[175] “providence,” and the name of _murid_, “he who wills,” -attached to God. As often as the divine knowledge becomes joined to -accomplishment and victory, as having given to the existence of -knowledge the superiority over contingencies, in this degree they call -this victory _kadaret_, “might;” and in this degree originated the -name of _Kadir_, “Almighty.” With respect to the seeing of God, as the -meaning of knowledge is his presence in face of the existing external -figures of contingencies, in this degree, the name of _Básír_, “the -All-Seeing,” offered itself. Likewise, the meditation upon God, by -those who, praying, recite his emblematic attributes, is the time of -propitiating; and the granting of these prayers is called _samíâ_, -“hearing:” whence proceeded the name samíâ, “hearer.” Further, the -will of God, the Highest, becoming concentrated in this state, having -joined the letter _kaf_ (k) to the letter _nún_ (n), so as to manifest -by action _kun faíkun_,[176] “Be, and it is:” this state they called -_kalám_, “the word,” and the name of _mutkalem_, “speaker,” was -produced on this account. - -The lord Shaikh Muhammed Shosterí,[177] in his treatise _Hak al -yakín_,[178] “the truth of conviction,” has stated, that the action of -choice prevails with the self-existent Being over necessity, because -choice is presupposed in the nature of might, and provident choice, as -well as vicissitudes and excitement, are parts suitable to a purpose, -and providence came to succour every one of the necessitous crowd, by -procreating remedies against the evils without number which are -determined by necessity, in opposition to that necessity whence pure -procreation proceeds. When the free agent is straightened in his -choice, then choice assumes the nature of necessity. Thus _Ibn Mâyín -eddin Maibedí_[179] relates, in his _Favátah_, “Prolegomena,” that the -Súfis say: The wished for, but never-found Being proceeds from the -field of pure non-entity, and the bare negation puts no foot into the -station of evidence and habitation of bodily existence, in the same -manner as the wished-for but never-found Being never assumes the color -of bodily existence; certainly, the real Being also does not take the -color of non-entity. The substance of any thing cannot be caused to -vanish into non-existence; thus, if thou consumest a stick in the -fire, its substance is not annihilated although its form changes, and -becomes manifest in the form of ashes. The self-existent Being is an -essence which is stable in all conditions, and in the accidents of -existence, in the forms and states which undergo changes, the divine -procreation of the world is the manifested light of his absolute -reality, under the shape of divers combinations which thou beholdest. - - “Certainly God made the heaven and earth to shine.” - -In the book of the sagacious is found that the beautiful of this world -enjoys the advantage of his beauty, when he beholds and considers its -reflexion in a looking-glass; on that account, the absolute Being, -having been revealed in the mirror of existences and appropriate -places, and having seen his beauty in various mirrors, and in every -one of them being exhibited under a shape worthy of himself, become -manifest in a series of multitudinous appearances. - -The Súfis further say: God is pure, conformable to his essence, above -all purity and comparison, and in the gradations of names and -attributes praised in both ways. Whoever dispenses with the comparison -of something which has no equal, does not know that, declaring God to -be without an equal, is comparing him with pure beings. The friends of -God say that his name is of three kinds, viz.: he is _itlák_, -“absolute,” by his essence, or considered as an unsubstantial -(abstract) thing;[180] and they give him the name of _zát_, “essence,” -like that of _kadus_, “pure, holy;” that is, considered as a -substance, he is the Being the meaning of which is not dependent upon -the meaning of another; they call him _sifet_, “excelling in -attributes,” and _háí_, “living;” that is, considered as a substance, -he is a Being whose meaning is dependent upon that of another. They -name him _fâl_, “action,” like _khálik_, “Creator,” which is the -general name of God, as well as _rahmen_, “mercy;” but the great name -is at last _khafá_, “the concealed (mysterious).” A person asked the -lord Shaikh _Bayezíd Bastámí_:[181] “Which is the great name of God?” -The Shaikh answered: “Communicate thou to me his least name, that I -may give thee in return his greatest:” that is to say, the names of -God are all great. - -The sagacious say: Every era is the epoch of the fame and dominion of -a name, and when this epoch expires, it becomes concealed under the -name which it had at the epoch of its flourishing state.[182] - -They say, the names of the Deity contain the distinct forms in the -divine science, and these are called _aâyan sábitah_, “fixed -substances,”[183] whether general or partial, and these intellectual -forms received existence in eternity without beginning,[183] by -_fayz_,[184] “emanation,” from the essence of God endowed with most -holy emanation. Further, the intellectual forms rise into evidence -with all dependencies and necessary consequences of the most holy -emanation. The fixed substances have a relation to the names of -bodies, and to the external substances[185] of spirits, and between -all beings there arises an interposition dependent on the degree of -excellence which it has with respect to God. All the reality of -accidental beings lies in the external existence; the reality of -individuals is dependent upon fixed times, and every one emerges into -existence at his time.[186] - -The Súfis maintain that all attributes of perfection are necessarily -inherent in the supreme holy essence; that is, are fixed by the purity -of his essence. What in the accidental substance is fixed by -properties, for instance, thy substance, is not sufficient for the -revelation of thyself; as long as the attribute of God’s essence, -which is the principle of that revelation, has not taken firm hold of -thee, this revelation cannot be obtained. On the contrary, God, the -most High, stands not in need of that revelation of things, on account -of the purity which is inherent in him; but his essence is the -principle of that revelation; that is, his essence and attributes are -one. On this account, the Amir of the believers, Alí, said: - - “The perfection of the belief in the unity of God consists in - the negation of attributes.” - -The lord Shaikh Dáud Kaiśerí says in the _Sherah-fes us_, “Commentary -upon the bezels:”[187] the knowledge of God the most High, in his -essence, is the identity of the essence, and the knowledge of this -world is that of the forms of things in it, whether generally or -partially; and if one essence is _said to be_ the receptacle of -manifold things, this _acceptation_ is not to be feared, as the things -are identic with God according to the acceptation of “existence,” and -in truth are different _only_ according to the acceptation of being -either involved or manifested. Further, in reality, there is neither -state nor place, but there is one object exhibited under forms of -decoration and portraiture by external appearances. _Kasá_, “God’s -universal judgment or decree (predestination)” is the summary decision -of the conditions of existence, as the decision for the death of all -mankind; and _Kadr_[188] is “the interpretation of that decision by -determined means, and in consequence of results conformable to the -faculties;” for instance, the decision of the death of Záid, on such a -day, by such a malady. _Kas a_, “predestination,” is the eternal -knowledge concerning existences, and this knowledge is dependent on -the _âyán sábitah_, “fixed substances.” Each thing demands, by -disposition,[189] a peculiar emanation of God. - -The Súfis say, according to the sacred text: - - “God created man according to his image.” - -We have the power of acting on account of our being the mirror of the -supreme essence; if we say: “The action is ours,” it may be right; and -if we say: “It is of God,” it is equally true. The master of the -rose-bower says: - - “_Masnavi._ Recognise the mark of God in every place, - Never place the foot without its own limit. - Whoever has a faith other than that of Jabr[190] - Is, according to the word of the prophet, to be accounted a Guéber. - In like manner as that Guéber said: ‘Yezdán, Aherman,’ - So was it as if that ignorant blockhead had said: ‘He and me;’ - The actions have but a metaphorical connection with us, - A connection with him in reality is a ludicrous play. - How came it, O man without intelligence, that, from eternity, - This man should be Muhammed, and the other Abú Jehel?” - -It is written in the glorious Koran: - - “If any thing good happens to them, they say: ‘It comes from - God;’ and if any thing bad, they say: ‘It comes from me,’ - say: ‘Every thing comes from God.’” - -The Súfis say that the whole heaven is a body, the first intelligence -its soul, the breath of the whole his heart, and the spirits of the -seven planets, of the fixed stars and the rest, are his power. - - “Your creation and your resurrection are as those of one man.” - -The Shaikh Mohí eddin[191] says in his _Faś hawdí_, “chapter of -repentance:” The world is the image of God, and he the soul and -governor of the universe, further he is the great mankind. The lord -Maulavi Jámí, in the _Nakd-al faśus_, “the ready money of bezels,” -states, that there are two divisions of the beings of the universe: -the first consists of those who on no account have any sort of -connection with the bodily world, in conformity to office and -direction; these, called _Cherubim_, are divided into two classes: the -one take not the least notice of the world and its inhabitants, and -are named “the great Angels;” the other, although not connected with -the bodily world, are yet entranced in astonishment as witnesses and -valuers _of God’s power_, standing at the curtain of the divine court, -and being the ministers of the supreme bounty; before them is an angel -entitled “the great spirit,” greater than whom no angel exists. -According to another interpretation he is said to be “the highest -secretary and first intelligence.” This great spirit (the blessing of -God be upon him!) holds the first rank of this class. The spirit, who -is called _Jabríil_, follows after him in this legion. - - “The rank which he possesses is a place known.” - -Another division is composed of those who have connection with the -bodily world according to order and office; these are named “spirits,” -also divided into two classes: the one are spirits who perform their -office in the heavens, and these are entitled “the high angels;” the -other class are those who perform their office upon earth, and these -bear the name of “lower angels.” Many thousands of them are appointed -to the human race, and many thousands to minerals, to plants, and the -animal kingdom. The people of the revelation (prophets) say: “There, -where seven angels are not assembled, not a leaf can germinate from a -branch;” the seven angels are meant to be seven divine powers. Thus, -the spirits of fire, who are called _Jin_ and _Siátín_, “genii and -demons,” belong to the kind of lower angels, and _Iblis_ is their -chief and ruler. The lord Shaikh Mahmúd Shósterí says, that Iblis is -the power of imagination, which the learned call “the material.” The -Súfis give it the name of “the foundation of material substance,” or -_Enka_.[192] According to the Súfis, _matter_ is _mâdum_, “not -eternally existent.” They call the absolute body “the universal body.” -The Súfis say, as is found in the _Favátah_, that the spirit of -mankind is the absolute spirit of the divinity; thus the spirit of -mankind, for the sake of elocution――that is, excellence――expresses -itself by sound; and sound, for the sake of elocution, by various -distinct modulations, which in utterance are made sensible, becomes a -word, and by the combination of words a language acquires reality. The -Shaikh Muhammed _Láhaji_[193] says, in his Commentary on _Gulshen -raz_,[194] “the Mystery of the Rosebower,” that the meaning of the -expression “the divine spirit,” is “the revelation of truth in the -circus of multiplicity,” and in the _Sharh mahtaśer_, “abridged -Commentary (epitome)” on _Gulshen_, is found that, in like manner as -the spirit of mankind becomes sound, and sound a word, so also the -divine spirit becomes _jawher_, “substance,” and substances become -spirits and forms; thus human nature is determined in a manner that -its hidden conditions proceed from the interior to manifestation. - -The presence of the universal deity, which is expansive in the divine -spirit and soul), is fivefold. The first is _hazeret ghaib mut´lak_, -“the presence of the absolute mystery,” and this is one with the -_aâyían sábatah_, “the invariable prototypes (realities of things).” -The second is the _hazeret ghaib muśáf_,[195] “the presence of the -relative mystery,” which is nearest the absolute mystery, and this -belongs to pure intellects and spirits. The third is the _hazeret -musáf ghaib_,[196] “the presence of the mysterious relation,” which is -nearest the absolute evidence; this is the world of similitude, or -dream. The fourth is the _hazeret shahádet mut´lak_,[197] “the -presence of the absolute evidence,” which reaches from the centre of -the earth to the middle of the ninth empyrean heaven. The fifth is the -_hazerát jámâh_,[198] “the presence of the vest,” and this is the -universe in an extensive, and mankind in a restricted, acceptation.[199] - -The Súfis besides say: The world is life and intellect, as far as the -mineral kingdom; but the manifestation of intellect in every body is -determined by the temperature of the human constitution. Sometimes -bounty attains an excellence which is uttered with ecstacy, and -becomes a modulation more powerful than that which strikes the ear: -and this is the mode of the prophet (blessing upon him!). Thus is it -commonly related that Jabrííl brought to the blessed prophet the happy -news, that his poor followers will enter heaven five hundred years -sooner than the rich. The prophet, full of joy, said: “Can none of you -recite a verse?” A person proffered these distichs: - - “The serpent of desire bit my heart: - There is, to cure me, neither doctor nor magician, - If not the friend whom I adore: - He alone possesses the theriac and the amulet suitable to my cure.” - -Upon this the lord prophet, with his companions, moved about in -ecstacy, with such a violence that the cloak fell from his -shoulder.[200] - -Further, the sagacious say that the forms of the sensible world are -shades of seeming forms. The Súfis also maintain that a spirit cannot -exist without a body;[201] when it breaks forth from a body, it -obtains, according to its deeds and actions, an apparent body, which -they call _acquired_. - - - [162] Several derivations are given to the word _Sufí_; it - may be here sufficient to adduce the three most specious of - them. Some derive the name from the verb صفا, _Safá_, “he - was sincere, pure;” this derivation is claimed by these - sectaries themselves, who frequently call themselves اصفيا, - _Asfíá_, “pure,” as may be seen in Jami’s work, _Tohfat ol - ebrar_, “a present offered to the pious:” and in - _Gulshenraz_ (work quoted). To this etymology is objected, - that a substantive derived from the said verb should be - صفى, and not صوفى. Others deduce it with grammatical - strictness from صوف _súf_, “wool,” and _sufí_ signifies - therefore “wool-dressed.” But the fact is, that not all - wool-dressed persons are Súfis, and not all Súfis are - wool-dressed: a Súfi may wear a Durvish’s patched coat, or - satin, as it was said by a true Súfi. If, of the two - etymologies quoted, the first does not answer the - grammatical construction, the second does not render the - meaning to be expressed. The latter appears to me so much - more important, that I am disposed to pass over an anomalous - construction, which in other names is not without numerous - examples. Nor would I be averse to derive the word, with - other etymologists, from the Greek σοφος, “wise,” or σαφες, - “pure;” notwithstanding the general use of representing in - words of Greek derivation the _sigma_, Σ, by a _sin_, س, and - not by a _sad_, ص, if I did not perceive a great difference - between the doctrine of a _Sofos_ and that of a _Súfi_, - which latter bears most especially an Asiatic character, and - the origin of which remounts to the kings Mahabad and - Jemshid (_Dasá tir_, Eng. Transl., pp. 23, 97). Our author - says: “Súfism is to be found among all nations.” The first - Muhammedan Súfi is said to have been _Abu Hashem_, a native - of Kufa, who died in the year of the Hejira 150 (A. D. - 767).――(See _Notices et Extraits des manuscrits de la - bibliothèque du Roi et d’autres bibliothèques_, vol. X. p. - 290.) The origin of such a character among Muselmans, if not - in name, yet in fact, may be traced further back to the - first century of the Hejira.――(See note 2, p. 18.) - - [163] The more correct title of this work is _Resalah fil - vujud_.――(See _Geshichte der Schönen Redekünste Persiens von - Joseph von Hammer, S. 314_). - - [164] بحسب مراتب و مقامات. - - [165] مرتبه احديت. - - [166] حقيقت الحقايق. - - [167] وحدت مقام. - - [168] جمع. - - [169] شيء. - - [170] لاشى. - - [171] هويت, a substantive formed from هو, _hu_, “he is” - (_Yahu Yehovah_). - - [172] I interpret in this place the word _sárí_ in the sense - which is given to it by the commentator of the Gulshen Raz, - in a passage of that work which will be quoted hereafter. - - [173] The above _shí_ and _láshí_ is evidently the _sad - asat_, “being, not being,” of the Hindus, an attribute of - the divinity, combined with its unity. “For,” says the - author of Gulshen Raz (see German Transl., p. 17), “unity - exists in non-existence as well as in existence; - multiplicity proceeds but from relation; difference and - variety of things proceed from the change of the possible: - as the existence of both is but one, they furnish the proof - that God is but one.” - - [174] اعيان الثابته. _Aâyan_ signifies “substances:” these - are things which maintain themselves by themselves; or - realities, which occupy a space by themselves, without their - existence in space depending upon the concomitant existence - of another thing. This is the contrary of accidents, the - existence of which depends upon the concomitant existence of - the substance which serves to support them, or which is the - place by which they are supported. _Aâyán sabitah_, that - is, “fixed substances,” are realities of things inclosed in - the science of God, that is to say, the figures of realities - of divine names in the _scientific presence_. They are - posterior to God only as to essence, and not as to time; for - they are eternal, as much on the side of the past as on the - side of the future. When it is said, that God produces them - by emanation, the posteriority which is thereby expressed, - refers but to essence, and is not true in any other - sense.――(See _Jorjani’s Definitions in Ext. et Not. des - MSS._, vol. X. p. 65.)――We may, in a language more familiar - to us perhaps, express them by “eternal ideals,” or - “prototypes of realities.” Silvestre de Sacy adds to - Jorjani’s explanation, that the question is here about - divine names, that is, attributes of God as emanating from - his essence, and residing in him, but not yet produced - externally by any action. _The scientific presence_ - mentioned in this explanation appears, to him, to signify - the divine majesty, inasmuch as manifesting its presence to - beings which have no other existence but in the science of - God. - - [175] ارادت, “inclination, design, will,” According to - _Jorjáni’s Definitions_ (see _Ext. et Not. des MSS._, vol. - X. p. 37), _iradet_ is a quality which produces in a living - being a state, the effect of which is that he acts in one - manner rather than in another. In its exact sense, it is a - faculty which has no other object in view but that which - does not exist; for “the will” is an attribute, the special - object of which is to give existence to any thing, and to - produce it conformably with the words of the Koran: “_When - he wills a thing he says to it: “Be,” and it is._” _Iradet_ - is also interpreted an inclination to any thing which - follows the opinion of utility, and in this sense I have - translated it above “providence.” - - [176] كن فيكون. - - [177] I think it ought to be _Shabisteri_ instead of - _Shosteri_, as I find in Baron von Hammer’s _Gulshen-raz_ - (pp. 27-32) a treatise entitled _Hak ol yakin_, as above, - attributed to the before quoted Mahmud Shebisteri (vol. I. - p. 82), of whom more hereafter. The whole title of the - above-mentioned work is _Hak ol yukin fi mâarifet-i-rebbil - âalemin_, “the truth of conviction in the knowledge of the - Lord of the world.” - - [178] The word _yakin_ signifies “an intuitive certainty,” - produced by energy of faith, and not by arguments and - proofs. - - [179] See page 217, note 2. - - [180] The original text has here باعتبار امر ادمى _ba - itibár-i-amr âdemí_. _Itibar_ has in the Dictionary, among - other significations, that of “reasoning or computing by - comparison; considering with attention; calculating - properly,” which appears to me the only meaning applicable - in this place; _ba itibar_ may perhaps here be better - interpreted by “in the acceptation (assumption) of.” This - word occurs twice with امور, _amur_ (the plural of _amr_), - in the following important passage of _Gulshen raz_: - - وجود اندر كالش حويش ساريست - تعينها امور اعتباريست - امور اعتبارى نيست موجود - عدو بسيار و يكجيزست معدود - جهانرا نيست هستى جز مجازي - سراسر حال او لهوست و بازي - - Baron von Hammer interprets _amúri itibarí_ by “Gegenstande - der Erscheinung,” that is “objects of appearance;” I dare - differ somewhat in the expression, but not in the meaning of - these words: “Existence manifests itself (see p. 222, note - 9) in its own place; things perceived by senses are mere - objects of acceptation; things of acceptation are not real. - There are many numbers, but one only is numbered (that is, - numbers are only one unit, repeatedly employed). The world - has no existence but as a metaphoric image: its state is - entirely a farce and a play.” - - [181] Bastam is a town of Khorassan, the native place of - _Abu Yezid Taifer ben Issa_, one of the most celebrated - Súfis of Persia. He had inherited the frock of another - mystical personage, called Habib Ajemi. Bastami attained the - supreme degree of spirituality――perfect union with God. He - occasionally branched out into all the enthusiasm - imaginable, saying that God was with him and near him, nay - in the sleeve of his garment; and then again he came at - times into the regular order of piety and devotion, hoping - that God would forgive him his sins, and let his latter end - be that of the righteous. It is said of him (see the third - _Majalis_, “conference,” of Sâdi) that, having once called - out to God for union with the supreme Being, he heard the - voice from above: “Abu Yezid, thy _thou_ is still with thee; - if thou wilt come to me, abandon thyself and come.” He died - in the year of the Hejira 261 (A. D. 874).――(See Transact. - of the Lit. Soc. of Bombay, vol. I. p. 100; Malcolm’s Hist. - of Persia, p. 395; _Pend nameh_, edit. and transl. by - Silvestre de Sacy, p. 231.) - - [182] Silvestre de Sacy, in the translation of a part of the - Definitions of Jorjáni, gives the following note as - translated from the Persian (see _Notices et Extraits des - MSS._, vol. X. p. 67): “The Súfis declare that every time is - the turn of the manifestation of a name (divine); when the - turn of this name is terminated, it conceals itself under - another name, for which the turn of denomination is arrived. - The periods of the seven planets, each of one thousand - years, are attached to it; and the words of the Koran, - speaking of God: “_Every day he is in action_, indicate it; - _because one day of thy Lord is equivalent to one thousand - years of yours_. Verse. _O thou whose light manifests itself - in the vest of the world, thy names are manifested in the - nature of man; thy science shows itself by the science of_ - (Muhammed) _the seal_ (of prophets); _thy bounty is - manifested by the bounty of khatem_ (the seal). The divine - names are distinct forms, which are called _aâyan sabitah_, - “fixed realities.”――Extracted from the Diván of Alí.) - - [183] The word in the text is ازل, _azl_, which means - duration of existence during a series of _finite_ times, and - _infinite_ on the side of the _past_, as ابد, _abad_, - signifies duration of existence during a series of _finite_ - times, and _infinite_ on the side of the _future_.――(See - Definitions of Jorjáni, in _Not. et Ext. des MSS._, vol. X. - p. 39.) - - [184] فيض is translated by Silvestre de Sacy “emanation;” - and فيض اللقدس _fayz al kudis_, by “émanation très sainte” - (see _Ibid._, p. 66). In common acceptation, _fayz_ - signifies “plenty, abundance, bounty, grace;” _fayz-al - akdes_ means also “communication of divine grace made to - angels, prophets, and other superior intelligences without - the intervention of the Holy Ghost.” - - [185] اعيان خارجيه, _aâyan kharjíah_. The scholastics have - distinguished fixed and external substances; the Súfis - distinguish substances in and without God. - - [186] The word وقت, _wakt_, “time,” has a technical - signification.――According to Jorjáni, it means: “Your state, - that is, that which is required by your actual disposition, - and is not produced by design.” _Shehab eddin Omar - Sohrawerdi_ (who died A. D. 1234) says: “_Time_ is what - dominates man; man is not dominated by any thing more than - by his _time_; for time is like a sword, it executes its - decrees and cuts. By _time_ is therefore meant what comes - forcibly upon a man without being the fruit of his action; - so that, subject to its power, he is constrained to conform - to it. It is said: ‘_Such a one is under the dominion of - time_,’ that is, he is retired from things which are his - own, and transported to things which belong to God.” - - [187] _Feśuś ol hikem_, “the bezels of philosophemes,” is - one of the most celebrated works composed by Mohi eddin Ibn - Arabi, upon whom see a subsequent note. This work was - commented, not only by the above-mentioned Daúd Kaiśieri (of - Cæsarea), but also by Anif-eddin Telmesani, and others.――See - Baron von Hammer’s _Geschichte des Osm. Reiches, II^{ter} - Band, Seite 657._) - - [188] Upon Kaśa and Kadr see vol. II. pp. 352-353, note 1. - - [189] استعداد, _istidad_, “disposition,” that is, when a - thing possesses the near or remote quality for - action.――(Jorjáni’s Definitions.) - - [190] The name of _Jabr_ is common to several doctors of - Muselmanism. The most ancient of them is _Abu Abd-allah Jabr - Ben Abd allah al Ansari_, a native of Medina, as it is - indicated by his surname. Jabr, according to Mirkhond, first - a pagan, after having examined the sacred books of all other - nations, Jews and Christians, was vanquished by Muhammed’s - eloquence, and adopted his faith. - - Another Jabr is _Abu Mussa Jabr Ben Haíían al Sufi_, author - of the book _Kitab al Jafr_, and of many other, some say - five hundred, works upon the philosopher’s stone. He lived - in the middle of the third century of the Hejira (about A. - D. 864). - - A third Jabr, an Andalusian, is surnamed _Shems-eddin_. - - [191] _Mohi-eddin_, “he who makes religion revive and - flourish,” is a surname borne by several Muselman doctors. - The above-mentioned is _Mohi-eddin Ibn al Arabi_, born in - Kordua, in Spain, of an Arabian family, called _Tayí_, in - the year of the Hejira 560 (A. D. 1164). He studied in the - academy of Seville, and then visited Asia Minor, Syria, and - Egypt, where he heard the most distinguished Shaikhs of his - time. He became the founder of a mystic school from which, - among other remarkable disciples, the great _Maulana - Jelal-eddin Rumí_ issued; he is called “the Pole of the - mystic world.” He died in the year of the Hejira 638 (A. D. - 1240), in his seventy-sixth year, and was buried at the foot - of mount Cassius, near Damascus, where his sepulchral - monument is still well preserved. He left thirty-three - works, which are enumerated by Baron von Hammer, the - illustrious historian of the Ottoman empire.――(See vol. II. - pp. 490. 657 of the German work.) - - The Muselmans in India revere, under the name of Mohi-eddin, - a saint, son of Zangui and Bibí Fatima, called also Shaikh - Saddo. He lived at Sambhal, in Rohilkunt, according to - others, at Amroha, in the province of Delhi, where his tomb - still exists. There the devotees assemble every year, on the - 11th day of the 2nd Rabiâ (the 4th month of the Arabian - year) and celebrate the saint’s memory, by particular - fatihas, “prayers,” addressed to him, and other acts of - devotion.――(See _Mémoire sur les particularités de la Relig. - Muselm. dans l’Inde, par M. Garcin de Tassy_, pp. 46-54.) - - [192] See hereafter an explanatory note upon Enka. - - [193] See page 141, note 3. - - [194] A work already quoted (vol. I. p. 82) composed by - _Mahmud Shebisterí_. His native place was _Shebister_, - distant eight parasangs (about twenty-eight miles) from - Tabriz, near which place he was buried in A. D. 1320. He - wrote the _Gulshen-raz_ three years before his death, as an - answer to fifteen questions addressed to him by the great - Shaikh Hussein, of Khorassan, who died A. D. 1318, one year - after the composition of the just-mentioned most celebrated - didactical work upon the doctrine of the Súfis. - - [195] حضرت غيب مضاف. - - [196] حضرت مضاف غير. - - [197] حضرت شهادت مطلقه. _Shahádet_, interpreted in common - acceptation by “testimony, attestation, witnessing, - confession, evidence,” is translated by Silvestre de Sacy, - in a note of Jorjáni (see a subsequent note), by - “assistance.” It takes in the terminology of Súfis, a - meaning varying according to the particular opinion of their - sects; thus it coincides sometimes with “presence,” whether - with the qualifications of attentive expectation, whether - with that of perfect intuition. - - [198] حضرت جامعه. - - [199] This is a very abstruse doctrine. To throw more light - upon it, I shall subjoin the explanation given by Jorjáni - upon this subject, according to the French translation of - Silvestre de Sacy (see _Not. et Ext. des MSS._, vol. X. p. - 66): “The five divine presences are: 1. _the presence of the - absolute absence_ (or mystery); its world is the world of - _the fixed substances in the scientific presence_ (see pp. - 223, 224, note 2). To the presence of the absolute mystery - is opposed:――2. _the presence of the absolute assistance_; - its world is that named _Aalem al mulk_ (that is, the world - of the throne or seat of God, of the four elemental - natures); 3. _the presence of the relative absence_; this is - divided into two parts: the one, 3. _nearer the presence of - the absolute mystery_; the world of which is that of - spirits, which belong to what is called _jabrut_ and - _malkut_, that is, of intelligences and of bare souls; the - other: 4. _nearer the presence of the absolute assistance_; - and the world of which is that of models (images), called - _Aalem al mulkut_; 5. the presence which comprises the four - preceding ones; and its world is the world of mankind, a - world which reunites all the worlds, and all they contain.” - This statement differs somewhat from that of our text; to - exhibit and to develop, in all their variations, the systems - of Súfism is far beyond the compass of these notes, and - would require a separate work. - - [200] Such a tradition existing, we cannot wonder that, from - early time to our days, among the religious practices of - Durvishes, Súfis, and monastic congregations, there are - different kinds of dances, accompanied by song, with or - without instrumental music. - - [201] The celebrated Leibnitz entertained a similar opinion - in consequence of his great principle of “_the sufficient - reason_,” he was persuaded that all souls, after death, - remain united to an organic whole: “Because,” says he, in - his _Théodicée_ (§ 90), “there is no appearance, that there - be, in the order of nature, souls entirely separate from any - sort of body.”――(See on this subject _La Palingénésie - philosophique, par C. Bonnet_, tome II. p. 24 _et seq._) - - - SECTION II.――OF THE PROPHETIC OFFICE; AND EXPLANATION OF THE PUBLIC - DECLARATIONS CONFORMABLE TO THE REVELATION OF INSPIRED PERSONS. - -The Súfis say: The prophet is a person who is sent to the people as -their guide to the perfection which is fixed for them in the -scientific presence (of God) according to the exigency of the -dispositions determined by the fixed substances, whether it be the -perfection of faith, or another. The Shaikh Hamíd eddin Nagóri[202] -states, in his _Sharh-i-ashk_, “Commentary upon Love,” that -_Abúdíyet_, “devotion,”[203] and _rubúbíyet_, “divinity,”[204] both -attributes of God; as often as the manifestation of divinity came to -seize the lord of the prophetic asylum (Muhammed), and the quality of -devotion became effaced in him, in this transitory state,[205] -whatever he proffered was the word of God. The Máulaví Mânavi says: - - “As the Koran came from the lips of the prophet, - Whoever asserts, he said not the truth is a Kafr (infidel).” - -And when he arrived at the quality of divinity, what he then uttered, -this is called by them _hadís_, “sacred saying;” further, what he said -with the tongue of divinity, was a _hadís_. The meaning of the words -“from _Jabríil_” is this, that between these two qualities (devotion -and divinity), is a mind which in the manifestation of divinity is -giving information from divinity, but in the quality of divinity there -is nothing intervening between itself:[206] hence it is said: - - “In love there is no message intervening: - It was itself which acted as its own messenger.” - -The sagacious Súfís say, that what causes the revelation of the -original Being in the gradations of divinity and in the wisdom of a -book, and his appearance in whatever form, is the manifestation of his -perfection, and this is of two kinds and in a twofold degree. The -first degree is manifestation and exhibition in such a manner that -whatever exists may prove complete, and this can take place only in -the completeness of form; it is man who, according to the terminology -of this sect, is indicated by it, that is, _essentiality_, which is -the union of universalities and particularities: it is said -accordingly: - - “There is nothing moist――there is nothing dry, that be not - in the manifest book (the Koran).” That is: Every thing is - contained in the Koran. - -Without him (God) there is no strength; it is by him that every thing -enters into the area of form and evidence. - - “Without thee is nothing in the world; - Ask from thyself, if thou desirest to know what thou art.” - - (ARABIC SENTENCE.) - - “Every thing has an advantage, which, at the junction of its - parts, has been placed in it.” - -The second degree is in the perfection of the existence of -forth-bringing and exhibiting; so that every thing which exists, as it -exists, is made to appear complete. - -_The seal_, or “the last prophet,” in the terminology of this sect, is -a person, to whom this office can be appropriated, and from whom the -great business may proceed; but, in forthcoming it is not allowed to -him to be, in form,[207] all-sufficient in dignity, and in showing -this form in the world; this is not confined to a single person; but -if this excellence is manifested around, it is acknowledged as _the -seal_ of dignity in this age. When this condition is established, -then, by the before-said interpretation, the moon is said to be the -symbol realised in this form, because, in the style of eloquence, it -is generally usual to interpret the form of perfection by that of the -moon, and “to divide the moon,” means in figurative language to elicit -thoroughly the sense from this form, without taking into consideration -the instruments of imitation and the arrangement of artful -contrivances. Thus was it with regard to the promised lord of the -prophetic asylum. The lord Imâm Muhammed _núrbakhsh_,[208] “the -light-bestower,” in his treatise upon the ascent to heaven, stated: -“Know that the lord Muhammed, the Selected (peace be with him!) -ascended to heaven with a body, but this body was light, like that -assumed in a dream, with which he went into a state of trance, which -is an intermediate state[209] between sleeping and waking, and on that -account it is said in the first tradition of the ascent: - - “I was between sleeping and waking.” - -And further: - - “God directed thee in the explanation of things revealed to - the prophets and saints, upon whom be peace!” - -That his being carried from the mosque of Mecca to the mosque of -Jerusalem, is an image of the migration of the terrestrial angels from -one place to another. To keep the Imámate (or presidence) during -worship is to the prophet an image, that in his religion there are -many heirs of the prophet, who are the saints and learned men of the -age. - -_Borák_, the vehicle of devotion, is like an image of prayer; the -saddle and bridle represent the ready mind and the perfect union of -religion. The members of Borák, of precious jewels, typify purity, -candor, affection, submission, humility, and perfect love of God, -rejecting all other desire except that tending towards the supreme -Being in prayer. The restiveness of Borak, and the aid given by -Jabríil in mounting Borák present a similitude of the reluctance of -the human mind to the wisdom of its knowledge of God, and Jabríil -figures the science of divinity. - -The _travelling by steps up to heaven_, means the gradual elevation by -steps, which are remembrance, rosary-beads, praising and magnifying by -exclamation, God and the like, by which the heart arrives from this -nether world of sensuality to the upper world. - -By _the first heaven_, which is that of the moon, is understood the -arrival at the station of cordiality. The opening of the heavenly door -by an angel, and the appearance of Jabríil, is figuratively the -victory of the heart over remembrance, as will be explained in the -sequel. The arriving at the heaven of _Aĺ áred_, “Mercury,” is the -image of elevation on the regions of cordiality on account of -meditation on the knowledge of God, as―― - - “One hour’s meditation is preferable to seventy years of - exterior worship.” - -The arrival at the heaven of _Zaherah_, “Venus,” signifies elevation -of the upper angels, on account of the delight and beatitude which are -produced in the interior by the love of God. The arrival at the heaven -of the _sun_ is to be interpreted as the elevation in the inner sense, -on account of accomplishing the precepts of the faith, and the -promulgated orders, which are derived from it. The arrival at the -heaven of _Meríkh_, “Mars,” denotes the elevation which may have taken -place in consequence of the war made upon the spirit of fraud. The -arrival at the heaven of _Mishterí_, “Jupiter,” offers an image of the -elevation on account of purity, piety, and abstinence from any thing -doubtful, which are manifested by these steps. The arrival at the -heaven of _Zehel_, “Saturn,” is to be understood as the elevation from -the state of spirituality to that of mystery by the blessing of -exertion and sanctity, by choice or by force, which means overcoming a -difficulty. - -The arrival at _Falek sábetab_, “the heaven of the _fixed stars_,” is -an image of the elevation by the blessing of firmness in the faith, -and evident proof of diligent permanency in good practices, and -fidelity in the love of God and of the people of God. The arrival at -_Falek atlas_, “the _crystalline sphere_,” is to be interpreted as the -elevation to the utmost boundary of the angels by the blessing of -interior purity, and a heart free from all desire except that after -God. - -The _remaining behind of Borák_, the _arch_, and _Jabríil_, in each -station indicate the meaning, that in the worlds of the upper spirits, -and the empyreal heaven, there are certain extents of spiritual -faculties, and limits of imagination, so that no body can deviate from -the station of comprehension, and - - “The place of his acquisition is a place known.” - -The explanation of this is, that, as the elemental body cannot deviate -from the elemental world, and the soul, however composed it may be, -cannot make a step out of the nether dominion, as well as the heart -cannot leave the outer skirts of the upper angelic courts, so that the -mystery never comes forth from the middle of the upper dominion, and -the spirit cannot make a step out of the extreme ends of the upper -regions into the _âalem-i-jabrút_, “the highest empyreal heaven,” and -the hidden cannot transgress the empyreal world. Hence proceeds the -sense of _ghaib al ghaiyûb_, “evanescence of evanescences,” the -_mysterious_ hidden. - -The _Enka_, upon the mount _Kâf_,[210] is divinity, and there is -annihilation into God. He does not allow plurality nor partnership of -eternal beauty and strength, and from that exalted station there is no -descent. When a bird or man is annihilated, a name is always without a -designate object. _Vás el_, “the perfect master of union,”[211] finds -in this station by annihilation into God emancipation from the -confinement of visible existence, and acquires with an eternal mansion -the intimate connection with God, and an exit from the garment of -servitude, and becomes endowed with divine qualities. In the station -of transition into God, Jabríil is the image of wisdom and of manifest -knowledge, on which account it has been declared―― - - “There are moments when I am with God in such a manner that - neither angel nor archangel, prophet nor apostle, can attain - to it.” - -When at the time of transition, science, comprehension, knowledge, and -all qualities are cancelled and vanish, then transitory knowledge -unites with the perfect science, the dangers of mankind are carried -off and disappear, before the rays of light of the supreme Being. And -this is the kind of knowledge which Jabríil revealed. Above this -station resides the absolute Being. Again, ascent and descent, and -letter and sound denote the meaning that mankind comprises all -qualities――the high and the low; by the exigency of its united -properties, at times drowned in the ocean of unity, man is bewildered; -and, at times, yielding to this prevailing nature, he associates with -women. Know what Shaikh Aziz Nasfy says: Men, devoted to God’s unity -declared, regarding the expression _táí asmavat_, “the folding up -heaven,” that “heaven” signifies something that is high and of a -bountiful expansion[212] with respect to those who are below it, and -this, causing a bountiful communication, may take place either in the -spiritual or in the material world; the bestower of the bountiful -communication may be from the latter, he may be from the former, -world. Further, any thing may be either _terrestrial_ or _heavenly_. -If thou hast well conceived the sense of the heavenly and terrestrial, -know that mankind has four _nishá_, “stages,”[213] in like manner as -the blasts of the trumpet are four times repeated: because death and -life have four periods. In the first stage, man is living under the -form of a thing; but, with respect to qualities and reason, he is a -dead thing. In the second stage, under the form of mind, he is a -living thing, but, with respect to qualities and reason, a dead thing. -In the third stage, under the form of mind, qualities he is a living -thing, but, with respect to reason, a dead thing. In the fourth stage, -under the form of mind, qualities, and reason, he is a living thing. -In the first stage, he is entirely in the sleep of ignorance, -darkness, and stupidity, as - - “Darkness upon darkness――――” - -In this stage he awakes from the first sleep; in the second stage, -from the second; in the third, from the third sleep; in the fourth -stage, from the last sleep; and in this awaking of the heart he -becomes thoroughly and entirely awake, and acquires perfect possession -of himself, and knows positively that all he had known in the three -preceeding stages was not so: because truth, having been but -imaginary, was falsehood; and that heaven and earth, as they had been -understood before, were not so. Further, in this stage, earth will not -be that earth, and heaven not that heaven, which men knew before. This -is the meaning of the words: - - “On the day when the earth shall be changed into something - else than the earth, as well as the heaven, and when all - that shall be manifested by the power of God, the only one, - the Almighty.”[214] - -And when they arrived at that station and possessed positively the -form of mind, qualities, and reason of an individual, certainly they -knew by means of revelation and inspiration, that except one there is -no being, and this being is God, the glorious and sublime; they were -informed of the real state of things from the beginning to the utmost -extremity. In the account concerning the obscuration of the moon, and -sun, and stars, they said: that stars have their meaning from the -beginning of the light, which is produced in the hearts of the -intelligent and select; that the sun denotes the utmost fulness and -universality of light; and that the moon, a mediator between the sun -and the star,[215] from all sides, spreads their tidings. Then the sun -is the universal bestower of abundant blessings; the moon is in one -respect “a benefactor,” in another respect, “benefitted.” As often as -the sun’s light, which is the universal light, manifests and spreads -itself, unity of light comes forth; the light of the moon and that of -the stars is effaced by the light of the sun. From the beginning, the -prophet says, that―― - - “When the stars shall fall, - -And in the midst, - - “When the moon shall be obscured,” - -And when the select associate with the bestower of abundant blessings, -that - - “When the sun and moon shall unite,” - -there remains no trace of _istifáset_, “diffusion,” nor of -_afáset_,[216] “profusion.” - - “When the sun shall be folded up.” - -It was said that the earth of the last judgment signifies that earth -on which the creatures of the world will be assembled, and that earth -is the existing mankind, because the permanence of all beings is not -possible upon any other earth. Further, there will be the day of the -last judgment, and the presence of the inhabitants of the world is not -intended, nor possible, upon any other earth but the actual earth of -mankind. Moreover there will be Friday,[217] and truth will be -separated from falsehood upon no other earth but upon the earth of the -actual mankind. Then, there will be the day of the last judgment, and -no mystery among mysteries will be manifested upon any other earth but -that of actual mankind. Afterwards, there will be the day of ripping -open the secrets, and upon no earth will a retribution be given to any -body but upon the earth of the actual mankind. Finally, there will be -the day of faith. - -The lord durvish Sabjány gave the information, saying: With the Súfí’s -heaven is beauty; certainly the other world of objects of beauty is to -be referred to the beauty of God; and in hell there is majesty;[218] -necessarily the other world of objects of majesty is referrible to -that of God; and the _Jelálían_, or “those to whom majesty applies,” -will be satisfied in like manner as the _Jemálian_, “those to whom -beauty appertains.”[219] Further, it is said, hell is the place of -punishment; this means that if an object of beauty be joined to -majesty, it becomes disturbed; in like manner majesty is made uneasy -by beauty. From the lord Sabjáni comes also the information that the -sagacious declare: Phârâoh was worthy of the name of God, and in him -the establishment of divinity gained predominance, as well as in Moses -the establishment of divine mission. On that account the lord Imám of -the professors of divine unity, the Shaikh _Mahí-eddin_ gave in -several of his compositions the proof of Pharáoh’s faith, and declared -him to be a worthy object of _veneration_, as well as Moses. It is -said also, that the land of Arafat[220] signifies the land, which is -sought by those who made a vow, and conceived the desire, of -pilgrimage, and with their face turned towards this land, with the -utmost effort and endeavor proceed upon their way and journey; if in -this country they meet with the day of _Arirfah_, that is, “the ninth -day of the moon,” and accomplish the pilgrimage, they are then -considered as having become pilgrims, and to have found the fruit of -their journey, and fulfilled their desire, as is said: - - “He who reaches the mount Arafah has accomplished the - pilgrimage.” - -If they have not arrived in this land on the said day, they have not -accomplished the pilgrimage, they have not become pilgrims nor -fulfilled their desire. If this matter be well understood, it -necessarily follows that the land of Arifát signifies the actual earth -of mankind, because all beings, heavenly and earthly, are upon the way -of travelling, until they arrive at the dignity of mankind, and when -they arrive at it, their journey and voyage is accomplished. If on -this earth, which is that of the actual mankind, they arrive on the -day of Aráfat, which means the knowledge of God, they have attained -their wish at the Kâbah, they have accomplished their pilgrimage, and -become pilgrims. - -_Haj_, in the Dictionary, is interpreted _kaśed_, “aspiring to,” and -_kaśed_, in the law, means the house which Ibrahim the prophet (the -blessing of God be upon him!) built in Mecca, and, in truth, this -means the house of God, according to these words: - - “Neither the earth nor the heavens can contain me, but only - the heart of the believing servant.” - -Besides, the Mobed says: - - “At the time of prayer the dignity of man is shown; - Profit by this time, as perhaps fate may seize it.” - -The sagacious Súfís said: Every action of the actions commanded by law -denotes a mystery of the mysteries. _Ghasel_, “bathing,” means coming -forth by resignation from foreign dependence. _Waśu_, “ablution,” -indicates abandonment of great occupations. _Mazmaza_, “rinsing the -mouth,” refers to the rapture caused by the sweetness of remembrance. -_Istinsak_,[221] “washing the nostrils three times, by inhaling water -out of the palm of the hand,” denotes inhaling the perfumes of divine -bounty. _Istinsar_, “drawing up water through the nostrils and -discharging it again,” signifies throwing off blameable qualities. -_Washing the face_, has the meaning of turning our face to God. -_Washing the hand_ is withholding the hand from prohibited things. -_Washing the feet_ has reference to giving precedence to diligence -upon the carpet of devotion. _Standing upright_ signifies experience -in the earthly station. _To be turned towards the Kiblah_ is a sign of -offering supplications to the divine majesty. _Joining both hands_ -denotes the bond of an obligatory engagement. _Keeping the hands open -during prayers_ means holding back the hand from all except what -relates to God. The _Takbír_,[222] “pious exclamation,” signifies -respect to divine commands. _Kerát_, _chanting_ (the Koran or -prayers), is perusing the divine signets upon the tables of fate, -preserved in the heart by means of the interpretation of the tongue, -and the renewal of information upon the boundaries of commanded and -prohibited things. _Rukuâ_, “bowing the head with the hands upon the -knees,” represents the state of resignation and submission. _Sajúd_, -“prostration,”[223] indicates investigation of the divine Being, and -dismissal of all pretension. _Tashahhud_, “ritual profession of -religion,” refers to the state of resignation and humility. _To sit -down and to stand up before God five times_ means understanding and -appreciating the five majesties, which are: divinity, grandeur, -dominion, power, and love of humanity. _Two rikâts_,[224] “attitudes -of devotion in “the morning,” are indicative of God’s absolute being -and of reality. _Four rikâts_ relate to four effulgencies, which are -impressiveness, agency, inherence of attributes, and substantiality. -_Three rikâts_, imply separation, union, and union of unions, viz.: -_separation_, in viewing the creatures without God; _union_, in -viewing God without the creatures; and _union of unions_, in viewing -God in the creatures, and the creatures in God; so that the view of -the one may not to the heart be a veil to the view of the other. -_Keeping the fast_ refers to the purity of the interior. _The sight of -halál_, “the new moon,”[225] is seeing the eye-brows of the perfect -spiritual guide. _Aíd_, “a feast,” is the knowledge of God. _Kurban_, -“sacrificing”[226] (killing victims), denotes annihilating the brutal -spirit. _Rozah_, “fasting,”[227] has three degrees. The first degree -is guarding the belly and the sexual organs from what is improper; the -second degree is guarding one’s self from unbecoming words and deeds; -the third degree is guarding the heart from whatever is contrary to -God. _Jahad_, “holy war upon unbelievers,” signifies combating the -spirit of deceit. _Múmen_, “right faith,” implies adherence to -whatever is essential to the true worship of God, and tendency to it -by any way which God wills, for―― - - “The road towards the idols is formed of the great number of - sighs of the creatures.” - -The lord _Aín ul-Kazat_ said, he has learned upon his way, that the -essence of all creeds is God, and that of all creeds of the sophists -is this: - - “All shall perish except his countenance (that is God’s); all - that is upon the earth is perishable.” - -And the meaning of the verse of the merciful is, that at a certain -time he will be nothing, because on that very day all is nothing and -this very opinion is the principal part of the creed of sharp-sighted -men. In the _takwiyat mâni_, “the strengthening of sense,” the lord -_Aín ul Kazat_, _saheb-i zúkí_, “possessor of delight,” said that the -mood of the verbal noun is in progressive efficiency at all times, -whilst perdition of all things at all times is also constant, but has -no determined future time: consequently this perdition, which is an -indetermined tense, does not imply that the contingent efficiency is -perdition in a future time. - -The Imám _Muhammed Núr bakhsh_ stated, that all those who are reckoned -to have seen God as particular servants near to him, have said the -truth; because the rational spirit, which means that of mankind, is -pure and uncompounded; on that account it is not prevented from seeing -God, and those who speak against the sight are also right, because the -eye cannot see the mysterious blessed Being on account of his -solitude. An investigator of truth has said: Those who assert the -solitude of God are right: because the blessed Being is solitary. And -those who speak of his corporeity, and consider God as one of the -bodies, such as fire, air, water, or earth, say right, because he is -in every sort of beings. Likewise, those who hold him to be good or -bad, are not wrong; because nothing exists without him, so that what -happens can happen but by his order. And those who ascribe the bad to -themselves are right, because in practice they are the movers of their -works. So it is with other opinions, such as those who consider God as -a Father with regard to all existing beings, and this opinion is true. - -The Sonnites recognise Abu Bekr (may God reward him), as a khalif on -the strength of his perfection: this is sufficiently founded. But the -Shíâhs oppose that on the supposition of his deficiencies. Besides, -every body may, conformably to his own conceptions, have some -objection to Abu Bekr. In the same manner, concerning the future -state, there are contradictory creeds of nations, and histories of -their princes in the world adopted as certain. All these -contradictions of the inhabitants of this world are to be considered -in this point of view――that they are _more or less_ belonging to -truth. - -The Súfís maintain that _vilayet_, “holiness,”[228] in the Dictionary -signifies vicinity (to God), and in the public circle to be chosen by -the people of God, is evident prophetic mission, and interior faith is -incitement to prophecy; the prophet is its faith, and the incitement -of the faith of a saint is the mission of a prophet, and the faith of -an apostle is the completion of the apostleship. Inspiration takes -place without the intervention of an angel, and revelation with the -intervention of an angel is the revelation appropriate to the prophet. -Inspiration is also appropriate to him. - -The pious Sajan Sajání says, the perfection of sanctity is the period -of a _Mahdí_’s time; hence all those among the saints who claimed the -dignity of a Mahdi, were divine. In the same manner as every malady of -the body has a curative medicine, so every malady of the spirit has -also its means of cure. Thus, as the pulse and the urine are -indicative of the state of bodies, so dream and vision indicate the -state of the spirit. On that account, the devotees relate the visions -to their Shaíkh, who is the doctor of the soul. - -The Súfís say, that upon the way of pilgrimage there are seven -_mertebah_, “degrees.” The first degree consists of penitence, -obedience, and meditation, and in this degree the light is, as it -were, green. The second degree is _the purity of the spirit_ from -satanic qualities, violence, and brutality; because, as long as the -spirit is the slave of satanic qualities, it is subject to -concupiscence, and this is the quality of fire. In this state Iblis -evinces his strength, and when the spirit is liberated from this, it -is distressed with the quality of fierceness, which may be said -_flashing_, and this is conformable to the property of wind. Then it -becomes insatiable,[229] and this is similar to water. After this it -obtains quietness, and this quality resembles earth.[230] In the -degree of repose, the light is as it were blue, and the utmost reach -of one’s progress is the earthly dominion. The third degree is _the -manifestation of the heart_, by laudable qualities, which is similar -to red light, and the utmost reach of its progress is the middle of -the upper dominion; and in this station the heart praises God, and -sees the light of worship and spiritual qualities. With the pure -Súfís, “the heart” signifies the form of moderation which keeps the -mind in such dispositions that it may not at all be inclined to any -side towards excess and redundancy, and the possessor of his mind -whose fortunate lot is such a station, is praised as “the master of -the heart,” or “the lord of the mind.” The fourth degree is the -_applying of the constitution to nothing else but to God_, and this is -similar to yellow light, and the utmost reach of its progress is the -midst of the heavenly _malkut_, “dominion.” The fifth degree of the -soul is that _which resembles white light_, and the utmost aim of its -progress is the extreme heavenly dominion. The sixth degree is _the -hidden_, which is like a black light,[231] and the utmost reach of its -progress is the _âálemi jabrút_, “the world of power.” The seventh -degree is _ghaiyúb al ghaiyúb_, “the evanescence of evanescence,”[232] -which is _faná_, “annihilation,” and _baka_, “eternal life,” and is -colorless; this is absorption in God, non-existence, and effacement of -the imaginary in the true being, like the loss of a drop of water in -the ocean; and “eternal life” is the union of the drop with the sea, -and abstraction from all except the proper view of the heart, or -separation from the idle images which prevented the _salik_, -“traveller,” in the midst of existence from distinguishing the drop -from the ocean. _Faná_, “annihilation,” is of two kinds: partial, and -universal. The partial consists in this: that a traveller is effaced -at once, or that, by gradation, several of his members are effaced, -and then the rest of his members. The senses and faculties pass first -through the exigency of _sukr_, “intoxication,” and, secondly, through -that of _sahu_, “recovery from ebriety.” The universal annihilation -consists in this: that all existences belonging to the worlds of -_malik_, _malkut_, and _jabrút_, “of the angels, of dominion, and -power,” are effaced at once, or by gradation: first, the three -kingdoms of nature are effaced; then the elements; further the -heavens; afterwards, _malkut_, “dominion;” finally, _jabrut_, “power.” -Proceeding, the traveller experiences first the exigency of a sudden -manifestation[233] of majesty, and, secondly, that of beauty. - -The author of this book heard from the durvish Sabjání, that what the -prophet has revealed, viz.: “_that earth and heaven will go to -perdition_,” signifies “annihilation,” not as people take it in the -common acceptation, but in a higher sense, “annihilation in God;” so -that God with all his attributes manifests itself to the pious person, -who becomes entirely annihilated. Eternal life, which is the opposite -of annihilation, has also four divisions. The first degree is eternal -existence with God, when the pious person from the absorption in God -returns, and sees himself _âyin vajud_, “a real being,” endowed with -all qualities―― - - “Who has seen himself, saw God.” - -If in absorption he keeps consciousness, there remains duality behind. - -In the abridged commentary upon _Gulshen raz_, it is stated, that -there are four kinds of manifestations. The first is _ásárí_, -“impression,” by which the absolute being appears under the form of -some corporeal beings, among which the human form is the most perfect. -The second kind is _Afâalí_, “belonging to action,” when the -contemplative person sees the absolute being endowed with several -attributes of action, such as creator, or nourisher, and the like, or -sees himself a being endowed with one of the attributes. The -manifestations are frequently colored with lights, and exhibit all -sorts of tints. The third kind is _sifátí_, “belonging to attributes,” -when the contemplative person sees the absolute being endowed with the -attributes of his own essence, such as science and life, or sees -himself a real being, endowed with these attributes. The fourth kind -is _zatí_, “essence,” in which, on account of manifestation, -annihilation takes place, so that the possessor of this manifestation -participates in a condition in which no trace of himself remains, and -no consciousness whatever is preserved. It is not necessary that the -manifestation be colored in a vest of light, or that every light be a -light of manifestation. It may happen that a light proceeds from a -prophet, a saint, or a creature. The symptom of manifestation is -annihilation, or the science (that is intimate knowledge) of the -object manifested at the time of manifestation. The evidence for the -truth of manifestations is derived from the Koran, or from traditions. - - “I am God, the Lord of creatures.” - -Moses heard the voice from a bush,[234] and the chosen prophet said: - - “I saw my Lord under the most excellent form.” - -The writer of these pages heard from the durvish Sabjáni that the -Hindus and other nations, having formed and adored as Gods various -different images, this is founded upon the fact, that eminent persons -among them were impressed with manifestations; and in such a manner -the ten ávatárs became the counterfeits of these manifestations; some -of the ávatárs held themselves to be divinities; because they have -been the masters of these manifestations; that the Jews and other -nations acknowledge God under bodily forms proceeds from the like -manifestations. Besides, that Pharâoh declared himself to be a God, -comes from a like manifestation:[235] because Pharáoh, under his own -form had seen God; on that account the lord Imám Múheddín Shaikh -Mahí-eddín, in some of his compositions, exhibited proofs of Pharâoh’s -religion, and rendered this personage illustrious. Moses saw God under -a bodily form, and did not find himself like that (exalted) being; but -it was under his own form that Pharâoh saw God, and found himself like -that being. Jesus declared himself the son of God; because he found -himself the son of God Almighty, in a like manifestation. - -_Hajab_, “the veil,[236] is of two kinds: the one, of darkness, is -that of a servant, like morality and exterior occupations and the -other is the veil of light which comes from God; because traditions -are veils of actions; actions, veils of attributes; and attributes, -veils of the essence of revelation, which relates to mystery, -dependent either upon exterior form or inner sense. The first kind of -truth is called _Kashef surí_, the “exterior revelation;” the second -kind is the _Kashef mâní_, “inner revelation.” The exterior revelation -takes place by means of sight, hearing, touch, smell, or rapture, and -is dependent upon temporal traditions; this is called _rahbániyet_, -“way-guarding,” because the finding of truth according to -investigation is contemplation, and some reckon this investigation -among the sorts of _istidráj_,[237] “miracles permitted by God for -hardening the hearts of sinners,” and of _makr Ilahí_, “divine -fascination.” - -Some derived the commands relative to the other world from the -revelation, and confined their desires to _faná_, “annihilation, and -_baká_, “eternal life.” The author of this book heard from Sabjana -that the exterior revelation concerning temporal actions is called -“monastic institution,”[238] because monks belong to the exterior -people; and its worship is, according to rules, relative to every -thing exterior; and its purpose, on account of service, directed to -the retribution of deeds, reward of heaven, adherence to a particular -prophet, and the like. Further obedience is an indication which bears -towards temporal actions; on that account its revelation is connected -with temporal concerns. The devout Muselman follows also the rule of -monastic life, and the Christian is not without participation in -absorption and eternal life. - -It is to be known that in the service of a king there are two -confidential Amirs, who are not friends, but entertain enmity against -each other. They may bring their own friends before the king. So are -the prophets appointed at the court _of God_; if not so, how would the -absolute Being have divided the extent of his empire by religion, if -this were to be confined to one person? Another opinion is that of a -pious philosopher, who contemplates the light of God in all objects of -this and the other world, and turns not his regard from the least -atom; he raised this belief to a high estimation; and to him remained -no rancor of creed or religion; whoever, in the service of faith and -morality is not freed from duality, and whoever says, the state of -Muselmans is in dignity higher than that of Christians, knows nothing -of the real Being. Whoever said of himself: “I attained a height of -knowledge equal to that of _Mâruf Kerkhi_,[239] said nothing else than -this: the variety and multitude of the rules of prophets proceed only -from the abundance of names, and, as in names there is no mutual -opposition or contradiction, the superiority in rank among them is -only the predominance of a name.” - -The Súfis say: The spirits of the perfect men[240] after separation -from their bodies, go to the world of angels. The saints are directed -by the interpretation of the Korán, and the vulgar people by the -commentary upon both. Some maintain that the Saints do not subject -themselves to it, but are tenacious only of this verse: - - “Adore God, thy Lord, until attaining certitude (himself).” - -The Shaikh Nájem eddin Kabra[241] said: When distinguished persons -abandon the ceremonies of the worship, this means that these -ceremonies which are performed by prescription, are contrary to them, -because in worship no difficulty or inconvenience is to take place, -but only joy and pleasure to be derived from it. - -The lord Saíd Muhammed Nurbakhsh says, in the account of apparitions: -The difference between _baroz_, “apparition,” and _tanásokh_, -“transmigration,” is this: that the latter is the arrival of the soul, -when it has separated from one body to take possession of another, in -the embryo which is fit for receiving a soul in the fourth month, to -be reckoned from the moment when the sperma fell and settled in the -womb; and this separation from one body and junction with another is -called _maâd_, “resurrection.” An “apparition” is when a soul -accumulates excellence upon excellence and an overflow takes place; so -that by beatific vision it becomes visible; that is, it may happen, -that a perfect soul, after its separation from the body, resides years -in the upper world, and afterwards, for the sake of perfecting -mankind, joins with a body, and the time of this junction is also the -fourth month to be reckoned from the moment of the formation of the -body, as was said upon transmigration. - -It is stated, in the abridged commentary upon Gulshen-raz, that the -soul cannot be without a body. When it is separated from the elemental -body, it becomes a shadowy figure in the _barzakh_, that is, in the -interval of time between the death and the resurrection of a man;[242] -this is called “the acquired body.” The barzakh, to which the soul is -transported after its separation from this world, is another place -than that which is between the spirits and the bodies. The first is -called _ghaib imkaní_, “the possible disappearance,” and the second -_ghaib maháli_, “the illusive disappearance.” All those who experience -the possible disappearance, become informed of future events. There -are many contradictory opinions about the illusive disappearance, -which is the annunciation of the tidings of an extraordinary death. -The lord Shaikh Muhammed Láhejí stated, in his commentary upon -Gulshen-raz, that in the histories and accounts before-said is to be -found, that _Jábilká_ is a town of immense magnitude in the East, and -_Jábilsá_ a town of the utmost extent in the West, opposite to the -former.[243] Commentators have said a great deal upon both. According -to the impressions which I, an humble person, have received upon my -mind relative to this subject, without copying others, and conformably -with the indications, there are two places; the one, _Jábilká_ is -_âalemi-misal_, the “world of images,” because on the east side the -spirits emerge into existence. Barzakh (another name for it) is -between the invisible and the visible, and contains every image of the -world; certainly there may be a town of immense greatness, and -_Jábilsá_ is “the world of similitude.” Barzakh is there the world in -which the souls reside after their separation from the worldly -station, all suitably to their deeds, manners, and words, good or bad, -which they had made their own in the worldly station, as is to be -found in the sacred verses and traditions. This Barzakh is on the west -side of the material world, and is certainly a town of immense -greatness, and opposite to it is Jábilká. The inhabitants of this town -are gentle and just, whilst the people of Jábilsá, on account of the -wicked deeds and manners which they had made their own in the worldly -station, well deserve to be distinguished by the title of oppressors. -Many entertain the opinion that both Barzakhs are but one; it should -however be stated, that Barzakh in which the souls will abide after -their separation from the worldly station is to the right of that -Barzakh which is placed, between the pure spirits and the bodies: -because the gradations of the descent and ascent of beings form a -circle, in which the junction of the last with the first point cannot -be imagined but in the movement of the circle, and that Barzakh which -is prior to the worldly station, with regard to the graduated descent, -has a connection with the anterior worldly station; and that Barzakh, -which is posterior to the worldly station, with regard to the -graduated ascent, has a connection with the posterior worldly station. -Further, whatever be the form of manners of the souls in the posterior -Barzakh, this will also be the form of deeds, consequences of manners, -actions, and qualities which had been owned in the worldly station, in -opposition to the former Barzakh. Then the one is a stranger to the -other; however, as both worlds, inasmuch as spiritual essences of -light, being different from matter, are comprised in the visionary -forms of the universe, they may be taken for synonimous. The Shaikh -Dáúd Káíśerí relates that Shaikh Mahi-eddin of Arabia (may his tomb be -purified!) has stated in the _Fatúhál_, “revelations,” that _Barzakh_ -is different from the first; and the reason that the first is -distinguished by the name of “possible absence,” and the latter by -“illusive absence,” is, that every form in the first Barzakh is -contingent, and depends upon exterior evidence, and every form in the -last Barzakh, is inaccessible _to the senses_, and admits of no -evidence but on the last day of the world. There are many expounders -to whom the form of the first Barzakh appears evident, and who know -what takes place in the world of accidents; however, few of these -expounders are informed of the news of death. - -The author of this book heard from Sabjáni, the learned in the -knowledge of God; that the belief of the pure Súfis is the same as -that of the _Ashrákían_, “the Platonists;” but the Súfis have now -mixed their creed with so many glosses, that nobody finds therein the -door to the rules of the prophet, and the ancient Saints. Sabjáni gave -the information that the essence of God Almighty is absolute light, -absolute brightness, and mysterious life; that he is pure, and free -from all colors, figures, shapes, and without a prototype; that the -interpretation of the eloquent and the indications of the learned are -deficient in the account of that light which is without color and -mark; that the understanding of the learned and the wisdom of the sage -is too weak for entirely comprehending the pure essence of that light, -and as, conformably to these words: - - “I was a hidden treasure; but I wished to be known, and I - created the world for being known.” - -The essence of God the most High and Almighty showed his existence, so -that, except him, there is no real being. In this employment of -manifestation, he entered into contemplation, whence the sage calls -him the first intelligence; because this lord of expansive creation -considered every being according to the scope of propriety; and when -the Almighty Being of expansive creation had examined every form -inasmuch as by his power it was possible that such a form might -appear, he fixed his contemplation in this employment of -manifestation, so that what is called “the perfect spirit” is nothing -else but himself. From Sabjana the information has been received and -found in books that Abul Hassen Surí said: God Almighty rendered his -spirit beauteous, then called it “truth,” and made revelations, and -brought forth names to the creatures; the absolute being has two -heads: the first is _itlák sarf_,[244] “absolute excellence,” and -_vahedet mahs_,[245] “unmixed unity;” the second is _mukayed va kasret -va badáyet_,[246] “compass, abundance, and primitiveness.” This, -according to the greatest number, relates to unity. Further is -_âkl-kulli_,[247] “the universal spirit,” which incloses all realities -which are (as it were) concrete in him, and this is called -_ârsh-i-majíd_,[248] “the throne of glory” (the ninth or empyrean -heaven); he is the truth of mankind, and between him and the majesty -of divinity there is no mediator according to the wise, although some -admit a difference. Sabjání said, this indicates that they wish no -separation from the Lord of grace may ever take place. Moreover, the -universal spirit, which embraces all realities in the way of -expansion, they call _ârsh-i-Kerim_,[249] “the throne of mercy,” and -_lawh-i-mahfúz_,[250] “the tables of destiny.” Besides, there is the -universal nature, penetrating all material and spiritual beings, and -this is called _âikáb_,[251] “vicissitude.” With the philosophers -nature is the noble part of bodies, and Sajani stated, the penetrating -nature in spirits indicates and signifies that there is one divine -Being, and the rest nothing else but shadows. Finally, there is an -essence of life, which the philosophers call _hayúli_, “the first -principle of every thing material,” and the Súfis call it _enka_. - - - [202] In Herbelot’s _Bibl. Orient._ we find _Hamid eddin_, a - celebrated doctor, surnamed _al Dharir_, “the Blind,” - disciple of _Kerdori_, and master of _Nassafi the Younger_. - The latter died in the year of the Hejira 710 (A. D. 1310). - Baron von Hammer, in the catalogue of the literature of the - Súfis, annexed to his _Gulshen raz_ (p. 32), mentions an - _Ishk-namah_ “Book of Love,” composed by _Ferishte-oghli_. - - [203] عبوديت means also “servitude, submission, pious - fervour;” it is reckoned one of the most essential qualities - of a saint in general. An عبد, _âbid_, is a person continually - occupied with religious practices, and all sorts of - supererogatory pious acts, with the view of obtaining future - beatitude. It may be asked, how can devotion, as said above, - be an attribute of God? The answer is that, according to - Súfism, God is every thing which appears praise-worthy to - man, who can never forsake his own nature. Thus says Sâdi in - his fifth Sermon: “A hundred thousand souls, alas! are the - devoted slaves of the shoe-dust of that Durvish (God).” He - who prays from the inmost of his soul, grants his prayers to - himself; he no more prays, but is the God who, at the same - time, offers and accepts prayers.――(See _Sufismus_, by F. A. - D. Tholuck, p. 155.) - - [204] ربوبيت signifies a participation in the nature and - excellence of God, attainable by a mortal. There is a school - of Súfis, called الحوليت _Alhulíyat_, who think that deity - may descend and penetrate into a mortal’s mind. Muhammed is - supposed to have possessed this eminent quality of a Súfi. - - [205] Two technical words occur (among many others) of the - Súfis حال _hal_, and مقام _makám_, which require a - particular explanation. _Hál_ signifies a feeling of joy or - of affliction――of compression or dilatation――or of any other - condition, which takes hold of the heart without any effort - being made to produce or to provoke it, and which ceases - when the soul reverts to the consideration of its own - qualities. It is so called whether the same state be - repeated or not. I generally render it by “state,” above by - “transitory state.” If it persists and is changed into an - habitual faculty, it is then called _makám_; I render it by - “station.” The _hals_ are pure gifts of God; the _makáms_ - are fruits of labor. The first proceed from God’s pure - bounty; the second are obtained by dint of efforts. Both - words may sometimes be rendered by extasy, or extatic, - supernatural condition, in which the soul loses sight of - itself to see God only, and which ceases, as soon as its - looks are directed towards itself.――(See _Ext. et Not. des - MSS._, vol. XII. p. 317.) - - [206] If I understand at all this obscure passage, it means: - “there is an immediate connection, without any intervention, - between the Deity and man.” - - [207] _Suret_ signifies the sensible form of a thing; the - figure with which it is invested. - - [208] _Mír Said Muhammed Nurbaksh_ was the assumed name of - _Shams-eddin_, a descendant from a Guebre family of Irák. He - fixed himself in Kachmir, where he became the founder of a - sect which acknowledged him as a prophet and a _Mahdi_, and - took from him the name of _Nur-bak-shian_.――(See _Journal - des Savants, avril 1840; article de M. Mohl sur l’Histoire - de Ferishta_.) - - [209] The word here used by the author is برزخ _barzakh_, - “interval of time, according to the Koran (chap. XXIII) - between the death of a man and the resurrection, before - which the souls of the departed receive neither reward nor - punishment.” - - [210] We have already mentioned (vol. I. p. 55. note 1) the - _Enka_, or _Simurgh_, “thirty birds,” as an object of - fabulous romance. At one time this mysterious bird was - counsellor of the Jins (genii), and for the last time was - visible at the court of Solomon, the son of David, after - which he retired to the mount _Kaf_, which encircles the - earth. According to a tradition of Muhammed, God created, in - the time of Moses, a female bird, called _Enka_, having - wings on each side and the face of a man. God gave it a - portion of every thing, and then created a male of the same - species. They propagated after the death of Moses, feeding - on ferocious beasts and carrying away children, until the - intervening time between Jesus and Muhammed, when, at the - prayer of Khaled, this race was extinguished. Proverbially, - the Enka is mentioned as a thing of which every body speaks - without having ever seen it. - - But a much greater import is attached to this name in the - doctrine of the Sufis: with them this bird is nothing less - than the emblem of the supreme Being, to be sought with the - utmost effort and perseverance through innumerable - difficulties which obstruct the road to his mysterious seat. - This idea was ingeniously allegorized in the famous poem - entitled _Mantek al tair_, “the colloquy of the birds,” - composed by _Ferid-eddin Attar_, a Persian poet, who was - born in Kerken, a village near Nishapúr, in the year of the - Hejira 513 (A. D. 1119), and lived 110, 112, or 115 years, - having died in A. H. 627, 629, or 632 (A. D. 1229, 1231, or - 1234). In this composition, the birds, emblems of souls, - assemble under the conduct of a hoop (_upapa_), their king, - in order to be presented to Simurgh. To attain his - residence, seven valleys are to be traversed; these are: 1. - the valley of research; 2. that of love; 3. that of - knowledge; 4. of sufficiency (competence); 5. of unity; 6. - of stupefaction; and 7. that of poverty and annihilation, - beyond which nobody can proceed; every one finds himself - attracted without being able to advance. These are evidently - as many gradations of contemplative life, and austere - virtue, each of which is described in glowing terms, for - which scarce an equivalent is to be found in European - languages. The birds, having attained the residence of - Simurgh, were at first ordered back by the usher of the - royal court, but, as they persevered in their desire, the - violence of their grief met with pity. Admitted to the - presence of Simurgh, they heard the register of their faults - committed towards him read to them, and, sunk in confusion, - were annihilated. But this annihilation purified them from - all terrestrial elements; they received a new life from the - light of majesty; in a new sort of stupefaction, all they - had committed during former existence was cancelled, and - disappeared from their hearts; the sun of approximation - consumed, but a ray of this light revived them. Then they - perceived the face of Simurgh: “When they threw a - clandestine look upon him, they saw thirty birds in him, and - when they turned their eyes to themselves, the thirty birds - appeared one Simurgh: they saw in themselves the entire - Simurgh; they saw in Simurgh the thirty birds entirely.” - They remained absorbed in this reflection. Having then asked - the solution of the problem _We_ and _Thou_, that is, the - problem of apparent identity of the divinity and his - adorers, they received it, and were for ever annihilated in - Simurgh: the shade vanished in the sun.――(See _Notices et - Extraits des MSS._, vol. XII. pp. 306-312). - - According to the thirty-seventh and last allegory of - _Azz-eddin Elmocadessi_, an Arabian poet, who died in A. H. - 678 (A. D. 1280), the assembled birds resolved to pass a - profound sea, elevated mountains, and consuming flames, to - arrive at a mysterious island where _Simurgh_ or _Enka - maghreb_, “the wonderful,” resided, whom they wished to - choose for their king. After having supported the fatigues, - and surmounted the difficulties and perils of their voyage, - they attained their aim, a delightful sojourn, where they - found every thing that may captivate the senses. But when - they offered their homage to Simurgh, he at first refused - them, but having tried their perseverance in their - attachment to him, he at last gratified their desire, and - granted them ineffable beatitude.――(See _Les Oiseaux et les - Fleurs_, Arabic text and French translation, by M. Garcin de - Tassy, pp. 119, etc., and notes, p. 220). - - [211] The Súfis are divided into three great classes, to - wit: 1. واصلان _vásilán_, “those who arrived (at the desired - end),” the nearest to God; 2. سالكان _sálikan_, “the - travellers, the progressive;” 3. مقيمان _mukíman_, “the - stationaries.”――According to others (see Graham, Transact. - of the Lit. Soc. of Bombay, vol. I. pp. 99. 100), a Súfi may - be: 1. a _salik_, “traveller;” 2. a مجذوب _majezub_, “one - attracted in a state of intoxication from the wine of divine - love;” 3. a _majezub salik_, “an attracted traveller,” that - is, a partaker of the above two states. I omit other - divisions and subdivisions. - - [212] فيص Silvestre de Sacy translates “emanation, - overflowing.”――(_Journal des Savans, déc._, 1821, p. 733.) - - [213] نشا is interpreted in the dictionary: growing, - producing, being borne upward, etc.; above it can but - signify “a condition of being.” - - [214] Koran. - - [215] In the Desátir the moon is called “the key of heaven.” - - [216] استفاضت and افاضت. - - [217] The weekly holiday of the Muhammedans. - - [218] جلال _jelál_, “glory, majesty.” I suppose “terrific - majesty” may be understood. We find, in Richardson’s - Dictionary, that a sect called _Jelálíyat_, followers of - _Said Jelál Bokhari_, worship the more terrible attributes - of the deity. - - [219] This is an obscure passage. Silvestre de Sacy - (_Journal des Savants, janvier_, 1822, p. 13) says: “I see - by the Dabistán that, by means of allegory, the Súfís - destroy the dogma of eternal punishment, as they destroy - what concerns Paradise; but this subject is touched upon but - in a superficial manner in the Dabistán, p. 486. * * * * I - confess, as to the rest, that I have not yet formed to - myself a very clear idea of this theory.” He subjoins the - following note: “Paradise, according to the Dabistán is, - with the Súfís, ‘the beauty of God,’ جمال _jemal_, and hell, - ‘the glory,’ جلال _jelal_; men who, by their conduct, belong - to the last attribute of the divinity, which is designated - under the name of hell; that is the جلاليان _jelalian_, find - pleasure in it, and when it is said that hell is a place of - torment, this means that those who belong to the attribute - of beauty, the جماليان _jemalían_, would be unfortunate, if - they should be placed in the situation of those who belong - to the attribute of glory, the جلاليان; the same would be - the case with those who belong to the attribute of glory, or - to hell, if they should experience the destiny of those who - belong to the attribute of beauty, or of Paradise.” - - [220] Arafat is a mountain not far from Mecca. Muhammedans - believe that Adam and Eve, having been separated to perform - penance, searched for each other during a hundred and twenty - or two hundred years, until at last they met again upon the - mountain _Arafah_, the name of which is derived from the - Arabian verb “to know.” This is one of the etymologies of - this name; I omit others relating to Abraham (see D’Ohsson, - t. II. pp. 85-86). This mountain, in the pilgrimage to - Mecca, is one of the principal sacred stations, which the - pilgrims cannot enter without having taken the _Ihhram_, or - “penitential veil,” on the first day of the moon _Zílhajah_ - (the last of the Arabian year); on the 9th day of the same - month, called also _yum-Arafah_, “the day of knowledge,” - they arrive at Arafah, where they perform their devotions - until after sunset, and then proceed to Mecca to execute the - sacred rites mentioned pp. 408-409, note 2. - - [221] See D’Ohsson’s _Tableau général de l’Empire Othoman_, - tom. II. p. 16. - - [222] The _Takbir_ consists of these words: _Allah ’u akbar, - Allah ’u akbar, la ilahi ill’ Allah, Allah ’u akbar, Allah - ’u akbar, va l’illah ’il hama_, “God, most high! God, most - high! there is no God but God! God most high! God most high! - praises belong to God.”――(D’Ohsson, vol. II. p. 77). - - [223] The prostration is made with the face to the earth, - that is, the knees, toes, hands, nose, and forehead touching - the ground. During the prostration the _takbir_ is recited. - - [224] Several prescribed attitudes and practices constitute - the _namaz_, or “prayer:”――1. The Muselman stands upright, - his hands raised to the head, the fingers separated, and the - thumbs applied to the inferior part of the ears; 2. he - places his hands joined upon the navel; 3. bows the upper - part of his body, and, the hands upon his knees, keeps it - horizontally inclined; 4. places himself in the second - attitude; 5. prostrates himself as described in the - preceding note; 6. raises the upper part of his body, and, - kneeling, sits upon his legs, the hands placed upon his - thighs; 7. makes a second prostration; 8. rises, and stands - as in the second attitude. These eight attitudes, during - which he recites several times the before-quoted _takbir_, - form a _rikât_.――(See D’Ohsson, vol. II. pp. 77 _et seq._ - - [225] The apparition of the new moon is to the Muhammedans - an important phenomenon, as it marks the beginning of their - fasts, feasts, and other religious practices, which, to be - valid, must be observed exactly at the prescribed time. On - that account, the magistrates in the Musulman empire are - attentive to announce the right epoch; the _Muezins_, or - “cryers,” of the highest mosques, at the approach of the new - moon pass the whole night on the top of the minarets to - observe the precise moment. Thus, the fast of the _Ramazan_, - which lasts thirty days, begins at the apparition of the new - moon; the commencement of the moons _Shewel_ and _Zilhijah_ - are important for the celebration of the two only feasts in - the Muhammedan year: the first is the _âid-fitr_, “the feast - of breaking “fast,” which occupies one or three days, and - seventy days after this is the _âid-kurban_, “the feast of - sacrifice,” which lasts four days: thus the grave Muselmans - allow but seven days of their whole year to festivity. As - their years are lunar, these two feasts run in the space of - thirty-three years through all the seasons of the - year.――(D’Ohsson, tome II. p. 227; tome III. pp. 4-5, and - elsewhere.) - - [226] The immolation of an animal in honor of the Eternal on - the prescribed day is of canonical obligation: every - Muselman, free, settled, and in easy circumstances, is bound - to offer in sacrifice a sheep, an ox, or a camel. Several - persons, to the number of seven, may associate for such a - purpose. To this is added the distribution of alms to the - poor, consisting of killing one or more animals, sheep, - lambs, goats, to be dressed, a part of which is tasted by - the sacrificer and his family, and the rest given to the - poor. (_Ibid._, t. II. p. 425.) - - [227] Fasting, with the Muhammedans, imposes an entire - abstinence from all food whatever, and a perfect continence - during the whole day from the first canonical hour of - morning, which begins at day-break, until sunset. There are - different sorts of fasts; canonical, satisfactory, - expiatory, votive, and supererogatory. Each of them, - although determined by different motives, requires, - nevertheless, the same abstinence during the whole - day.――(_Ibid._, t. III. p. 1). - - [228] A possessor of velayet, a _veli_, “a saint,” according - to Jámi (in the Lives of Súfís) is destined to serve as an - instrument for manifesting the proof of prophetic mission. - Extraordinary powers over all nature are ascribed to such a - man. According to the _Kashef ul mahjub_, “the revelations - of the veiled being,” composed by Shaikh _Ali Osman Ben - Ebil-Ali el Ghaznavi_, there are four thousand saints in the - world, walking separate from each other upon the ways of - God. Among these, the first three hundred are called - _Akhyár_, “the best;” the next four hundred are the _Abdal_, - commonly called “Santons;” after them seven hundred _Ebrar_, - “just men;” further, four hundred _Awtad_, “posts or - stakes;” finally, three hundred _Nukeba_, “chosen.” - According to the author of _Futuhat-i-Mekkí_, “the - revelations of Mecca,” that is, Mahi-eddin Muhammed, - before-mentioned (p. 334, note 1), there exist at any time - seven _Abdal_, or Saints, who preside the seven terrestrial - zones, or climates. Each of them, in his climate, - corresponds to one of the seven prophets in the following - order: Abraham, Moses, Aaron, Edris, Joseph, Jesus, and - Adam, who reside as we have said (see pp. 186-89, notes 2. - 1. 1. 2. 3. 1. 2.) in so many heavenly spheres. To the said - Abdal belong the _Oweis_, that is the great shaikhs, and - pious men who, nourished in the prophet’s lap, are never - tainted by age. - - [229] The text has ملھمہ _malhamah_, which means - “gluttonous, eager after any thing to excess;” if _mulhim_, - it means “inspired.” - - [230] The ecstatic conditions desired by the Súfís are - attainable only in a perfect apathy, that is, in a cessation - of all action of the corporeal organs and intellectual - faculties. - - [231] According to the Dict., _Ferhengi Shuuri_ (vol. II p. - 430, edit. of Constantinople) the seven heavens mentioned in - these pages as habitations of the perfect are called - _Heft-aureng_, “seven thrones” (a name commonly given to the - seven stars of the Great Bear); they have seven colors, the - highest is the black. - - [232] فيوب الغيوب. Silvestre de Sacy translates it, _la - disparition de la disparition_, “the disappearance of - disappearance,” that is to say, _perfect absorption_. We - have (pp. 238-9, note 1) met with the term _hazeret_, - “presence,” which is a qualification either of attentive - expectation, or perfect intuition; opposite to this we find - _ghaib_, “absence, disappearance, evanescence:” this is a - station attainable only to a _vali_, “saint,” by means of - _jamah_, “union,” when he sees nothing else but God and his - unity; this station coalesces with _faná_, “annihilation,” - when his personal existence is withdrawn from his eyes, and - he acquires _baka_, “eternal and sole life with and in God.” - - [233] The word used in the original is تجلى _tajelí_, - signifying here properly “a sudden burst upon the eyes, a - transitory vision.” This word occurs, evidently with this - meaning, in the following passage of Sâdi’s _Gulistan_, - “Rose-garden,” (chap. II. tale 9), which at the same time - elucidates the state of the Súfí above alluded to: “The - vision (of God) which the pious enjoy, consists of - manifestation and occultation; it shows itself, and vanishes - from our looks,”――VERSE. _Thou showest thy countenance and - thou concealest it. Thou enhancest thy value and sharpenest - our fire. When I behold thee without an intervention, it - affects me in such a manner that I lose my road. It kindles - a flame, and then quenches it by sprinkling water; on which - account you see me sometimes in ardent flames, sometimes - immersed in the waves._ - - There are different sorts of تجليات _tajelíat_, - “manifestations,” and whenever the mystic has attained the - first degrees of such divine favors, he receives no more his - subsistence but by supernatural ways. - - [234] The bush from whence Moses heard the voice of God is - mentioned in the Commentary upon the Koran in the following - manner. Moses, travelling with his family from Midian to - Egypt, came to the valley of Towa, situated near mount - Sinai; his wife fell in labor and was delivered of a son, in - a very dark and snowy night; he had also lost his way, and - his cattle was scattered from him, when on a sudden he saw a - fire by the side of a mountain, which on his nearer approach - he found burning in a _green bush_. The Koran (chap. XX. vv. - 9-14) says: “When he saw fire and said to his family: Tarry - ye here, for I perceive fire: peradventure I may bring you a - brand thereout, or may find a direction in our way by the - fire. And when he was come near unto it, a voice called unto - him, saying: O Moses! verily I am thy Lord: wherefore put - off thy shoes: for thou art in the sacred valley Towa. And I - have chosen thee: therefore hearken with attention unto that - which is revealed unto thee. Verily I am God; there is no - God beside me: wherefore worship me, and perform thy prayer - in remembrance of me.” - - [235] The name of Pharâoh occurs several times in this work; - but the character of this personage is viewed in a different - light by the sectarians of Muhammedism. In the Koran he - appears nearly as in the Bible of the Jews, with regard to - Moses and the Israelites, cruel, tyrannical, presumptuous, - and perishing in the Red Sea: not without having before - acknowledged their God, and confessed his sins. But some - Súfis see and admire in the impious daring of Pharâoh the - omnipotence of his power, and adduce, in favor of their - opinion, passages from some of their most celebrated - philosophers. Indeed Jelaleddin represents Pharâoh equal to - Moses. Sahel Ibn Abd-ullah of Shostr says, that the secret - of the soul was first revealed when Pharâoh declared himself - a God. Ghazáli sees in his temerity nothing else but the - most noble aspiration to the divine, innate in the human - mind. - - [236] The Súfis call حجاب “veil,” whatever is opposed to - perfect union with divinity. In the life of _Joneid Abú - ’l-Kasem_, who was born and educated in Baghdád, and died in - the year of the Hejira 297 (A. D. 909), one of the earliest - and most celebrated founders of Súfism, we read what - follows: “Somebody said to Joneid: ‘I found that the Shaikhs - of Khorasan acknowledge three sorts of veils: the first is - the nature (of man); the second is the world, and the third - concupiscence.’――‘These are, said Joneid, ‘the veils which - apply themselves to the heart of the common among men; but - there exists another sort of veil for special men; that is, - for the disciples of spiritual life, the Súfis: this is the - view of works, the consideration of the recompenses due to - acts, and the regard of the benefits of God. The Shaikh of - Islamism said (relatively to this subject): God is veiled - from the heart of man, who sees his proper actions; God is - veiled even from him who seeks recompense, and from him who, - occupied with considering the benefit, turns his eyes from - the benefactor.’”――(See _Notices et Extraits des MSS._, vol. - XII.; p. 435, Joneid’s Life, by Jámi, translated by - Silvestre de Sacy.) - - [237] استدراج is also interpreted: “prodigy of chastisement,” - that is, extraordinary things may be operated by a man who - renounced obedience to God, in order that such a man may be - led to perdition. This appears founded upon a passage of the - Koran (chap. XVIII. vv. 43, 44): “Let me alone with him who - accuseth this new revelation of imposture. We will lead them - gradually to destruction by ways which they know not; and I - will bear with them for a long time, for my stratagem is - effectual.” - - [238] See vol. III. p. 18, note 2. Monachism was not only - disapproved but positively prohibited by the Muhammedan - religion, the first founders of which, chiefs of warlike - tribes, were by necessity, profession, and habit, - continually engaged in military expeditions. But to the - Asiatic, in general, so natural is ascetism, seclusion, and - contemplation, that Muhammed, in order to restrain a - propensity which he felt and now and then showed himself, - declared that, for monachism, the pilgrimage to Mecca was - substituted by divine order. Even during the prophet’s life, - the love of monastic and anachoretic professions gained - ascendancy among Muselmans, and easily united with Súfism. - - [239] See vol. II. p. 390, note 2. - - [240] نفوس کاملہ انسانی _nafus Kamilah insáni_. _Insan - kamil_, “the perfect man,” according to the doctrine of the - Súfis, is, “the reunion of all the worlds, divine and - natural, universal and partial; he is the book in which all - books, divine and natural, are reunited. On account of his - spirit and intellect, it is a reasonable book, called ‘the - Mother of Books;’ on account of his heart, it is the book of - the well-guarded table (_al lowh_); on account of his soul, - it is the book of things obliterated and of things written; - it is he who is then the venerable sublime and pure pages, - which are not to be touched, and the mysteries which cannot - be comprehended but by those who are purified from the dark - veils. The relation of the first intelligence to the great - world, and to its realities themselves, is as the relation - of the human soul to the body and its faculties; for the - universal soul is the heart of the great world, as the - reasonable soul is the heart of the man, and it is on that - account that the world is called ‘the great - Man.’”――(_Definitions de Jorjani. Not. et Ext. des MSS._, - vol. IX. pp. 86-87). In the passage just quoted, Silvestre - de Sacy thinks _the perfect man_ is equal to the first - intelligence.――_The book of things obliterated and of “things - written_, the world of transitory things, in which life and - death succeed each other.”――The universal soul is an - emanation of the divinity, subordinate to the first and - universal intelligence. - - [241] _Najem-eddin Abu ’l-Jenab Ahmed_, son of _Omar_, was a - celebrated Súfi, who formed a great number of disciples. He - was surnamed _Kobra_, “great,” on account of his superior - knowledge. He died in the year of the Hejira 618 (A. D. - 1221). - - [242] See page 245, note 2. - - [243] Jabilka and Jabilsa signify the double celestial - Jerusalem of the Súfis: the first is the world of ideals, - which is the wall of separation between the real and the - mystic world; the second is the world of spirits after the - completion of their career upon earth.――(See Von Hammer’s - _Gulshen-raz_, p. 25.) - - [244] اطلاق صرف. - - [245] وحدت محض. - - [246] مقيد و كثرت و بدايت. - - [247] عقل كلي. - - [248] عرش مجيد. - - [249] عرش كريم. - - [250] لوح محفوظ. - - [251] عقاب. - - * * * * * - - - SECTION III. OF SOME OF THE SAINTS AMONG THE MODERNS, AND OF THE - SUFIS, WHOM THE AUTHOR OF THIS WORK HAS KNOWN. - -The God-devoted lord Mawláná shah Badakhshí, when he had come from his -accustomed abode to India, by the assistance of God was received among -the disciples of Shah Mír of the Kádarí lineage, who had chosen his -residence in the royal capital of Lahore, and acquired great knowledge -by his studies. From the original compositions of this sect of -holiness, we have the following quatrain: - - “The being who descended from his high sphere of sanctity, - From the absolute world, inclined towards the nether bondage, - He will, as long as the Lord forms mankind, - Remain fitted to the four elements.” - -Besides, the lord Mahi eddin Muhammed, the master of rank and dignity, -the lord of the universe Dáráshukó,[252] having, according to his -desire, hastened to wait on his person, obtained the object of his -wish, so that, whatever was established as certainty among the -theological propositions which he found for the benefit of the -travellers in the vast desert, he sent it to Kachmír, where the lord -Múláná sháh keeps his residence. - - “Upon the whole, God spoke by the tongue of Omar.” - -Any questions of every one who interrogates are asked from _him_, -although they may fall from the tongue of the asker, and the hearing -of every thing solicited comes from the asker, although he himself may -not know it. - - “All beings are one.” - -Some of this sect of Alides (may God sanctify their tombs!) also -believe that the progress of perfection has no limits, because -revelation is without limit, as it takes place every moment; hence it -follows that the increase cannot be limited. So they say, if the Súfi -live one thousand years, he still is in progress. Some of the ancient -Shaikhs proffer, as a confirmation of this statement, that the Shaikh -al islam, “the shaikh of the right faith,” said: There exists no more -evident sign of bad fortune than the day of a fixed fortune; whoever -does not proceed, retrogrades. It is reported as the saying of the -prophet (may the benediction of the most High be upon him): - - “He whose two days are alike is deceived.” - -It was also said: “A traveller, who during two days goes on in the -same manner, is in the way of detriment; he must be intent upon -acquiring and preserving.”[253] - -The greatest part of this sect maintain the same doctrine, but, by the -benediction of my Shaikh, the crier for help in the quarters of -heaven, the teacher of the people of God, the godly, the lord Mulána -Shah (the peace and mercy of God be his!), upon me, an humble person, -fell, as if it were the splendor of the sun, and made it clear to me -that the Súfi has degrees and a limit of perfection, that, after -having attained it, he remains at that height; because with me, an -humble broken individual, to remain at a height attained, is -proficiency, inasmuch as every state has its perfection, and the -perfection of a progressing state annihilates the progress. This is -also the meaning of the before-quoted saying of the prophet; because -there is bondage with those who tend towards God, and absolute freedom -with those only who are united with him, and the words “two days” -refer to time. In the same manner my master (the mercy of God be upon -him!) interpreted those words. The truth is, that they have not -understood the saying, and have not penetrated into the interior sense -of the figurative expression: because the latter refers in truth to -the insufficiency of a contemplative man: And this sense agrees with -that of the following authentic tradition of the prophet (the peace -and blessing of the Highest be upon him): - - “There are moments in which I am with God in such a manner - that neither angel nor arch-angel, nor prophet, nor apostle, - can attain to it.” - -These words confirm his having once been in a lower station. It is -said that the prophet (the peace and blessing of the most High be upon -him!) was not always of the same disposition, the same state, and the -same sort of constitution; but this is not so, but from the same -approved tradition it is evident that the prophet (peace and blessing -upon him!) was always in the same state, and no ascent nor descent was -possible therein because he says: “Yon place was at once so contiguous -to me, that no cherub or no divine missioned prophet ever found -himself in such a situation.” The time of a prophet is a universal -one, and is free from temporariness: this time has neither priority -nor posteriority―― - - “With thy Lord there is neither morning nor evening.” - -Except this, the noble tradition has no meaning, which is also evident -from the obvious interpretation, and moreover included in the state of -perfection and constitution of Muhammed (peace and blessing upon -him!). But, in the sense which they attribute to the words, a -deficiency is necessarily implied. The state of the lord of the world -(Muhammed) is always in the perfection of unity; this is the best to -adopt, at times in a particular, and at times in a general -qualification. There is also another interpretation which the Shaikhs -(the mercy of the most High be upon them) gave to these words: -inasmuch as the gradations of these Saints are infinite. Thus in the -work _nefhát ul ins_, “the fragrant gales of mankind,”[254] the -opinion of the Shaikhs is stated to be, that some of the saints are -without a mark and without an attribute, and the perfection of a -state, and the utmost degree to which Saints may attain, is to be -without an attribute and without a mark. It was said: - - “He who has no mark, his mark are we.” - -Besides, those who acknowledge an ascent without a limit, if in the -pure being and true essence of the glorious and most high God, who is -exempt and free from ascent and descent, color, odor, outwardness and -inwardness, increase and decrease, they admit a progression, it must -also be admissible in the existence of a Súfi professing the unity of -God. And if they do not admit a gradation of progress _in God_, then -they ought not to admit it in the professor of the divine unity, who -in the exalted state of purity and holiness became united with him. -When a devotee among men, having left the connexion with works of -supererogation, arrives at that of divine precepts, he realises the -words: - - “When thou didst cast thy arrows against them, thou didst not - cast them, but God slew them.”[255] - -It may be said: Certainly, he who became one with God, and of whose -being not an atom remained, he, from whose sight both worlds vanished, -who in the steps of right faith arrived at the rank of perfect purity, -and from truth to truth became God, what then higher than God can -there ever be, to which the pious professor of unity may further tend -to ascend? It is known: - - “Beyond blackness, no color can go.”[256] - -Every one, as long as he is in the state of progress, cannot have -arrived at the condition - - “Where there is no fear and no care.” - -Because care and fear derive from ascent and descent. Fear at -ascending is in the expectation whether the ascent will succeed or -not, but whoever disregards ascent and descent, and elevates himself -above care and fear, he obtains tranquillity in tranquillity, and -rectitude in rectitude. And the verse of the merciful is: - - “Keep thyself upright as thou wast directed.” - -Hence is also understood, that the Súfi remains steadfast in the -dignity of perfection, for rectitude is perseverance. O Muhammed! it -is necessary; remain fixed in the dignity of professing the unity of -God, which is free from the misfortune of inconstancy. And the verse -of the merciful is: - - “The day on which I perfected religion for your sake, and - rendered complete my favor towards you.” - -This indicates clearly the meaning that, by this perfection also, the -prophet (upon whom be the peace and the blessing of the most High!) is -manifested. And those who, on account of the infinity of revelation, -hold progress to be perpetual, are not right: because, as long as the -sight is illuminated by the light of the revelation, the -revelationists and the illuminated are still separate, and not yet -become one:[257] in this state there is duality and infidelity in the -individual who has not yet been liberated from the idea of something -double in himself, and he to whom an atom of something else but that -one remains attached is reckoned, by all professors of unity and by -all perfect saints, to be one who gives partners to God or an infidel, -and in a state of deficiency. - - “It behoves thee to keep neither soul nor body, - And if they both remain, I do not remain; - As long as a hair of thee remains upon its place, - Know, by this one hair, thy foot remains fettered. - As long as thou playest not at once thy life, - I shall consider thee as polluted and impious.” - - * Why dost thou not thyself produce revelation, so that thou - mayest always be illuminated? *[258] - -As this question, solved in this manner by me, humble individual, was -very abstruse, I sent it to my friends, that, if there were occasion -for _further_ discussion, they might write to me, and thus the matter -be better elucidated. God alone is all-sufficient; the rest is -inordinate desire. What has been hitherto said is taken from the -prince of the world (Dara sheko). - -It should be known that, in the work _Merás ed al ânáyet_, -“Observations upon the blessed favor,” is stated, that the sect, which -in their (exalted) feeling[259] conquer the state of _jazbet_,[260] -_jamâ va vahedet_, “attraction, union, and unity,” have acquired, by -means of the superiority of the manifest name (_the quality of_) -exterior deity, and interior and hidden creation. This sect is called, -in the language of the Súfis, _saheban-i-kereb[261]-i-feráis_, “the -masters of proximity to divine “precepts,” and this proximity is -acknowledged to be that of divine precepts. This sect, which, on -account of the proper meaning of the name of _al báten_, “interior,” -may be brought into relation with expansive creation and hidden -reality, this sect after _jamâ_, “union,” obtains _ferk_, -“division,”[262] and this is called _kereb-i-naváfil_, “proximity of -supererogation.” The lord Shaikh Muhammed Láheji states that _jamâ_, -“union,” is contrary to _ferk_, “division;” and division is the veil -of God before the creatures. Every one sees the creation, but -acknowledges God to be without it; every one has the sight of God by -means of the creation, that is, every one sees God, but the creation -by itself affords no access to the sight of him. - -Besides, the Mariyam of the world, the Fátima of the time and ages, -the purity of human kind, the protecting intelligence, _Jehán ára_ -“the ornament of the world,” the _begum_, the lady, the daughter of -_Abu ’l Muzafer Shíhábu ’d dín Muhammed sáhib-Kirán sání Amir ul -muslemin sháh Jehán pádsháh ghází_, “the victorious lord, the bright -star of religion, Muhammed, a second Sáhib Kírán, the Amir of the -believers,” Shah Jehan, the conquering emperor, having secretly -followed, by the desire of her heart, the injunctions of the blessed -Mullá shah, turned her face to the right rule, and attained her wish, -the full knowledge of God. One of the wonderful speeches of this -blessed and exalted personage, whom the author of this book knew, is -the following: In the year of the Hejira 1057 (A. D. 1647) Mulla shah -came to the house of a friend in Hyderábád. One of the persons -present, by way of reproving allusion, began to ask questions about -the hurt which the begum of the lord received by fire. The teacher of -morality said to him: “A slight garment imbibed with oil, when it -takes fire, is easily burnt;” in such a manner came the misfortune -upon the most pure form of her majesty. This person laughed and -continued to revile. By accident, somebody came from the house of this -person and said: “What, art thou sitting here, whilst thy sister is -burnt, because fire fell upon her garment.” The master observed: “In -such a manner, I said, befell misfortune on the illustrious princess; -God has shown it to thee.” - - “The lamp which God has lighted, - Whoever blows it out burns his beard.” - -The Sufi Mulla Ismâíl Isfahaní, seeking enjoyment, came from Iran to -the great towns of India, and in Lahore visited the lord Mián Mír; he -chose the condition of a Durvish, and from Lahore soon betook himself -to Kashmir, where he abandoned the worldly affairs, and practised -pious austerity. The author of this book saw him in Kashmir, in the -year of the Hejira 1049 (A. D. 1639). The following verse is by him: - - “I knocked down every idol which was in my way, - No other idol remains to my veneration but God himself.” - -From Mírzá Muhammed Makím, the jeweller, the information was received -that Mír Fakher eddin Muhammed Tafresí was occupied in Kashmir with -reviling and reproving Mulla Ismâíl and Fakher, and said: “These -belong to the infidels, and are destined to hell.” Mulla Ismâíl -answered: “In this state I withheld my hand from worldly affairs, and -in this world never was associated to thee; in like manner in the -future world, as, according to thy opinion, we are infidels, and go to -hell, and not to heaven with thee; therefore it behoves thee to be -satisfied and content with us, as we have left to thee the present and -the future world.” The Mobed says: - - “The pious and the idolaters are satisfied with us, as we - Are not ourselves their partners, neither in this nor in the - other world; - Enmity arises from partnership; we, with the intention of - friendship, - Gave up the future, and follow the present world.” - -Mírzá Muhammed Mokim, the jeweller, further said: A person gave bad -names to Fakheraye Fál; the latter, looking towards him, gave him no -answer. When we asked him the reason of his silence, he replied: “A -man moved his lips, and agitated the air; what does that concern me?” -Fakher, the ornament of mankind, was not much addicted to religious -austerity, but gave himself up to counselling, reforming, and -correcting others. He assumed the surname of _Tarsa_, “timid, or -unbeliever;” he called the Journal of his travels, _Dair-namah_, -“Journal of a tavern (also monastery).” In this Journal are the -following lines: - - “I met upon my road with a bitch, - Like a dog guided by scent in the circle of a chase. - Her paw was colored with blood, - In the middle of the road she lay like a tiger; - Impelled either by wild instinct or necessity, - She had made her own whelp the aliment of life. - At the sight of so strange a scene, - I restrained my hand from striking, and opening my lips, - I said: ‘O dog, what desirest thou to do? - Upon thy own heart why inflicting all this pain?’ - Scarce had the tip of my tongue perforated the pearl of the secret, - When her tail was agitated, and she said: - ‘O thou who art not informed of thy own state, - How shall I give thee an account of my condition?’ - When the words of the dog came upon my ear, - A resplendent sun fell into my mind. - In the sense of (_these words indicative of the dog’s_) insanity, - My own sense found the authority of a precept.[263] - The desire of wandering in the garden left my heart, - Which assumed the quality of a tulip and a deep mark; - It saw nothing upon the path of profligacy - But the privation of remedies. - I said again to her: ‘O lion-like dog, - The morning-breeze learns from thee rapidity: - Manifest to me the state of thy heart, - Exhibit to me the form of its history.’ - She gave a howl, and, emitting lamentations: - Rendered testimony of her own secret condition: - ‘I devoured the blood of the offspring of my own womb - That nobody might place a weight upon my head.’” - -In the year of the Hejira 1056 (A. D. 1647), according to information -received, Fakhera Tarsa left his old habitation in Ahmed ábad of -Guzerat. The father of the Durvish, the pious Sabjáni, was an -inhabitant of Hirát, but he was born in India. This illustrious person -made a great proficiency in the sciences of philosophy and history, -and acquired also a fortune but he at last turned his face from it, -and chose retirement and solitude; for many years he followed the -footsteps of a perfect spiritual guide; he travelled to see -monasteries and hermitages, until he became the disciple of Shaikh -Mujed eddín Muhammed Balkhí Kâderí, who was free, virtuous, and remote -from the world. The said Shaikh read the whole work of Shaikh Mohí -eddín Arabi before his master, and his master perused it likewise with -Shaikh Sader eddin. Kautíví, who had heard the whole of it from Shaidh -Mohí eddín. Ths pious Sabjání frequently expounded the words of the -lord Rais ul Mohedín, “the chief of the believers of divine unity,” -Shaikh Mohí eddín Arabí, and those of the best Súfis, and as he was -carried to the very limit of evidence, he found them conformable with -the doctrine of the Platonists. The godly Sabjána studied the whole -work of the celebrated Shaikh in the service of his perfect master. -After this attendance, having resigned every thing into the hands of -the fortunate Shaikh, he turned his face entirely to sanctity, and -lived a considerable time retired in solitude, until his master -declared to him: Now, thou hast attained perfection. The pious Sabjáni -keeps nothing with him but the cover of his privities, he abstains -from eating the flesh of any animal; he asks for nothing; if any -sustenance be left near him, provided it be not animal food, he takes -a little of it; he venerates the mosques and the temples of idols; and -he performs in _butgadah_,[264] “house of idols,” according to the -usage of the Hindus, the _puja_ and _dandavet_, “worship and -prostration,” that is, the religious rites, but in the mosques he -conforms in praying after the manner of the Muselmans; he never abuses -the faith and rites of others; nor gives he one creed preference over -another; he always practises abstinence, but at times he breaks the -fast with some fruits from the mountains, such as pine-kernels, and -the like; he takes no pleasure in demonstrations of honor and -magnificence to him, nor is he afflicted by disdain and contempt, and -in order to remain unknown to men, he dwells in the _Kohistan_, -“mountainous country” of the Afgháns and Kafrís, and the like. The -Kafrís are a tribe from Kabulistan, and are called Kafer _Katóriz_, -who before lived upon mountains, in deserts and forests, remote and -concealed from others. - -The author of this book saw Sabjání in the year of the Hejira 1046 (A. -D. 1636) in upper Bangash. This personage never sleeps at night, but -sits awake in deep meditation; every one who sees him would take him -for a divine being. Shaikh Sâdi says: - - “Dost thou not know that, when I went to the friend, - As soon as I arrived before him, I said: ‘It is he.’”[265] - -Sabjání appears a (divine) revelation in his actions, steps, -attributes, and nature, and to have attained the summit of perfection. -He said that, with respect to the other world, there are several -classes of men. The one denies the absolute being; another interprets -it in an abstract manner of reasoning, inasmuch as they have -sufficient intelligence to be modest and conciliating. The -distinguished Súfis, without interpreting the different systems of -nations, which, in their separate creeds of various kinds and -religions, differ about the beforesaid object, view in the bodies the -agreeableness of imagery. Khiźer, Elías, Brahma, Ganésa, and all the -gods of India, these and the like representations, which in this world -have no reality, all are distinct objects of imagination. Essential is -what was said by Abu Nazer Farábí (may God illume his grave!) that the -common people view their creeds under the form of their imagination. -The author of this book heard also from the lord, the pious Sábjaní: -The contemplative man sees every one whom he loves and esteems, -frequently in dreams in a beautiful shape, and in an exalted state, -although to other people he may appear iniquitous; and the person whom -he knows to be depraved, will often be viewed by him in a repulsive -condition, although to the crowd he may appear glorious and powerful. -Hence follows, that the learned among the contemplative persons make -use of a negative argument in their creed, in order that it may become -evident what the truth really is. When any one sees a person of high -rank, such as a prophet, an Imám, or any dignified individual, in a -state of some deficiency, he views his own defects in his -understanding, spirit, heart, or nature; and as these things are but -seeming defects in the great personage, he must endeavor to remove -them from himself. In like manner, if one sees a person in good health -(appearing to him) in a state of illness, there is illness in his own -state, and if he thinks him bad with regard to his own faith, he ought -to be somewhat disposed to think that person good. - -A disciple demanded some employment from Sabjání. The master asked -him: “Hast thou devoted thyself to piety?” The answer was: “I have.” -Then Sabjání said: “If thou art a Muselman, go to the Franks, and stay -with that people; if thou art a Nazarean, join the Jews; if a Sonni, -betake thyself to Irak, and hear the speeches and reproaches of those -men; if thou professest to be a Shíah, mix with the schismatics, and -lend thy ear to their words; in this manner, whatever be thy religion, -associate with men of an opposite persuasion; if, in hearing their -discourses thou feelest but little disturbed, thy mind keeps the tenor -of piety; but if thou art not in the least moved and mixest with them -like milk and sugar, then certainly thou hast attained the highest -degree of perfect peace, and art a master of the divine creation.” - -Yusef was a man belonging to the tribe of Durds,[266] and in his youth -a hermit; at last, by his efforts, he found access to the intellectual -world, and by the grace of God he carried it so far, that he was -ranged among the disciples called Sanyásis, on account of their piety -and knowledge, and among the learned followers of the celebrated -master, who dwelt in Bárahmúlah, a village in Kachmir. It so happened -that, when he devoted himself to his service, he found what he was in -search of. Shaikh At´ar says: - - “An unbeliever becomes a relation by love; - A lover acquires the high sense of a durvish.” - -Having known many countries and persons, he became impressed with the -marks of revelations. So it happened that the author of this book -heard from him what follows: “One night I saw in a dream that the -world was deluged by water; there remained no trace of a living being, -and I was myself immersed in the water. In the midst of this state I -saw a kingly rider come, sitting upon his horse upon the surface of -the water. When he came near me, he said to me: ‘Come with me that I -may save thee.’ I replied: ‘Who art thou?’ He answered: ‘I am the -self-existing being, and creator of all things.’ Then I began to -follow him rapidly, and run along the surface of the water, until I -arrived in a garden. There I put my foot on the ground, and, directing -my sight to the right, I beheld a delightful spot, full of all sorts -of odoriferous herbs and elevated palaces, huris (beautiful virgins), -kaśurs (bridal chambers), and youths and boys, and all the gifts of -heaven, as well as the blessed, occupied with enjoyments. Besides, at -the left, I saw pits, black, narrow, and tenebrious; and therein, like -bats, suspended a crowd of miserable beings whose hands and feet were -tied to the neck. The horseman, after having invited me to a -pleasure-walk in the garden, wanted to conduct me out of the -delightful place, but I had resolved in myself that, like Idris, I -would not go out of it. Then I stuck close to the door, and took fast -hold of the post. When I awoke from sleep, I found my lips held fast -by both my hands; and thus it was revealed to me that, whatever is, -exists within mankind itself. - - “Demand from thyself whatever thou wishest: for thou art every - thing.” - -It is related: That there was a man called _Baháder_ among the Hindus, -and he happened to have no male offspring in his house; therefore he -came to Baba Yúsef, and demanded his benediction. Baba Yúsef gave him -a bit of white earth, and said to him: “Let thy wife eat it.” When the -man had done as was enjoined him, a boy was born in his house, and -received the name of _Rahu_. This individual, by the favor of the -friends of God, became a learned man, and acquired the surname of -“independent,” as was said in the chapter of the Jnanian.[267] - -The Mulla, called Umer, prohibited Baba Yúsef to listen to music, and -whatever gentle entreaties Baba Yúsef employed, he paid no attention -to them; at last the Baba, in the perturbation of his mind, threw a -small fragment of stone upon him, in such a manner that Mulla Umer -lost his senses for some time; when he recovered, he prostrated -himself before the Baba, went out, and was no more seen. - -Yúsef, the inspired, was a durvish, devoted to the practice of -restraining his breath, which he carried so far that he kept his -breath during four watches (twelve hours).[268] One of his friends -said to the author of this book in Kachmir, that Yúsef during a length -of time ate nothing at all. The friend related: “I went one night to -watch with him; he said to me: ‘Go and eat something.’ I replied: ‘I -will; but it would be well that thou also shouldst take something to -eat and to drink.’ His answer was: ‘Thou art not able to satisfy my -want of food.’ I assured him: ‘I am able.’ He then ordered: ‘Go, bring -what thou hast.’ I went home and brought him a great dish full of -rice, a large cup of coagulated milk, with bread and other eatables, -as much as might have been sufficient for ten gluttons; he eat up -every thing, and said: ‘Bring something more.’ I went home, prepared a -meal for twenty persons, and with the aid of the people of the house, -brought it to him. He eat it up, and desired more. I returned home, -and carried to him meats half cooked and other things. He eat up all, -and said: ‘Bring more.’ I fell at his feet; he called out: ‘Have I not -said to thee that thou wouldst not be able to satisfy my want of -food.’” - -One of his disciples related: Yúsef said, that he has seen God the -Almighty in the shape of a man, sitting in his house. The author of -this book frequented the society of many contemplative pious Súfis, -and learned men of this sect, elevated in rank; if he should relate -all he knows of them, he would have to write a copious work. - -To sum up precisely the creed of all these sects, it may be said, that -some do not agree upon beings perceived and beings probable, but all -acknowledge the existence of appearances. These are called -_Súfistáyah_, and in Persian _Samrádí_. All those who believe all -ought to be comprehended in what is perceived, and deny any reality to -things probable (or to the subjects of reason), are named _Tábíâyah_, -“physiologists,” in Persian, _Mansí_. The belief of the latter is, -that the world is composed of things perceived, and of individuals, -children of Adam, and that animals are like plants: the one dries, the -other shoots up afresh, and this occurrence will be repeated without -end. Enjoyment is comprehended in eating, drinking, women, vehicles, -and the like, and besides this world there is no other existence. Some -agree upon the existence of things perceived and things probable, -but differ upon the limits and laws. These are entitled -_Filásafa-i-dahriah_, “secular philosophers,” in Persian _Jáyákárí_, -“attached to temporariness.” This sect establishes a world of -probabilities (composed) of nothing but things perceived, but they -believe also the perfection proper to mankind is that, after a certain -knowledge of an Almighty Creator, they attain the future spiritual -existence in an exalted station of the rational world, and become -blessed with an abundance of every beatitude; they acknowledge a -powerful intrinsic virtue of the intellect in the acquisition of this -everlasting beatitude, which, with the essence of wisdom, has no want -of another gift of any sort whatever. Disgrace means the opposition to -the mode of laudable reason, and law is the mode in which the wise -have settled the common affairs of the individuals of mankind -conformably with rectitude. - -There is another sect which, assuming the conviction of a material and -immaterial world, and the power of reason, believe in a prophet, and -say, that these distinguished persons have established the law for the -good of God’s creatures and the order of cities; and to that effect -they possess a knowledge of the highest and most perfect kind; they -are supported by the self-existing Being for the establishment of -regulations and the decision of what is legal and forbidden, and what -they announce concerning the world of spirits, angels, the ninth -heaven, the throne of God, the tables of destiny, the written -characters, and the like, are all ingenious inventions, rendered -sensible to the understanding of the vulgar under forms which strike -the imagination and offer tangible bodies; in this manner, in the -account of the other world, they represent figuratively paradise, and -húrís, kasúrs, rivers, birds, and fruits, merely with the intention of -subduing the hearts of the vulgar, as allurement often renders their -minds inclined to the proposed ends. And what they relate of chains, -bolts, and hell, is calculated for alarming and terrifying the people. -This class of men, that is the philosophers, direct also their hints -and interpretation to this object, and their disciples say, that their -wish is to follow the indicated footsteps of the prophet; these are -the pious sages to whom they give the title of “philosophers of God,” -and in Persian, _Jánsáyi_, “the polishers of souls.” - -The sect which adopts the material and immaterial world, adopts also -the precepts of reason, but not the laws of the prophet. These are -named _Sábíah_.[269] Another sect agrees to the material and -immaterial world, and to the precepts of religious reason, but they -say that the law of the prophet is to be conformable with reason, and -every prophet who appears is not to be opposed to his predecessor, and -not self-complacently to exalt his law: these are the _Yézdanían_. -Some adopt the law of tradition, which others, with respect to literal -meaning, reject as contrary to reason. - -It is known that there are five great religions, viz.: that of the -Hindus, Jews, Magians, Nazárean, and Muselmans. Each of these five -proffer claims that their law is the true one, and set forth -demonstrations for the confirmation of its truth. - -Finally, at the conclusion of this book let it be said that, according -to the statement of some excellent personages, every thing relating to -religion and law has been exhibited in the work _Tabśeret ul âvam_, -“Rendering the Vulgar quick-sighted;” but at present this is not -before the eyes of the author; on that account its contents remain -unknown to him. The author begs further to say that, after having -greatly frequented the meetings of the followers of the five -beforesaid religions, he wished and undertook to write this book, and -whatever in this work treating of the religions of countries has been -stated, concerning the creed of different sects, had been received -from the tongue of the chiefs of those sects or from their books, and, -as to the account of the persons belonging to any particular sect, the -author wrote down the information which had been imparted to him by -their adherents and sincere friends, in such a manner that no trace of -partiality nor aversion might be perceived; in short, the writer of -these pages performed nothing more than the office of a translator. - - “The purport of a picture is, that it may remain after me, - As I do not see my existence lasting.” - -Thus, by the aid of the generous King, was brought to a conclusion the -printing of this work, entitled _Dabistán al Mazáheb_, “the school of -sects,” in the month of October of the year 1809, since the Messiah’s -being carried to heaven,[270] the prophet, upon whom be the blessing -(of heaven), which corresponds to the sacred month of _Zí ’l Kâdah_, -“the penultimate month of the Muhammedans,” of the year 1224 of the -Hejira of Muhammed, upon whom be the most excellent blessings and -veneration, as well as upon his family and companions. Glory to God -for his benefits! at the final conclusion. - - - [252] Darashiko was the eldest son and heir presumptive of - _Shah-Jehan_, of Delhi, during whose life he defended him - against the rebellion of his younger brother, _Aureng-zeb_, - who, leagued with two other brothers, attempted to dethrone - his father. Dara, having been defeated in a battle on the - river Jambul, retired towards Lahore, whilst the victorious - Aureng-zeb proceeded to Agra, and by stratagem rendered - himself master of his father’s person, and imprisoned his - brother Murad bakhsh, whom he had, till then, treated as - emperor, in the castle of Agra, where the captive prince - died. Proclaimed emperor under the title of _Aalemgir_, the - new sovereign now turned his arms against Dara, who was in - possession of the _Panj-ab_, _Multan_, and _Kabul_, and - defended the line of the _Setlej_. Here beaten, Dara retired - beyond the Indus, and took refuge in the mountains of - Bikker. Aalumgir was called to _Allahabad_, to encounter his - brother _Suja_, who had moved from Bengal to assert his - right to the throne. Aalemgir had scarce repulsed him, when - he was obliged to haste towards Guzerat: there was Dara, who - had recrossed the Indus and taken an advantageous position - in that maritime province. He might have been victorious in - a battle, but he succumbed to the artfulness of Aalemgir. - Deserted by his army, abandoned by his allies, he was - delivered up by traitors to his cruel brother, subjected to - an ignominious exposition in the streets of Delhi, and - executed. Suja, Alemgir’s last brother was obliged to fly to - Arrakan, where he died, seven years before his father, Shah - Jehan, who died his son’s prisoner, in 1665. I have related - the principal events of one single year, 1658 of our era. - This is a date in the life of the author of the Dabistán, - then in his fortieth year or thereabout. He was before this - time in the Panjab, and might have personally known - Darashuko, who was renowned for his great learning and most - religious turn of mind. Besides what is said above in our - text, we know (see _Mémoires sur les particularités de la - Religion musulmane_, par M. Garcin de Tassy, p. 107), that - Dara frequented _Baba Lal_, a Hindu Durvish, who inhabited - Dhianpur in the province of Lahore, and conversed with him - upon religious matters. The Munshi _Shanderban Shah Jehani_ - wrote a Persian work, which contains the pious conversations - of these personages. - - [253] These are evidently sentiments conducive to - progressive civilization and perfection of mankind, and - prove that, in Asia, even under the domination of the - Muhammedan religion, men felt that they are not doomed to be - _stationary_; thus the absurd dogma of fatality was, by a - fortunate inconsistency, counterbalanced by the dictates of - sound reason. Unfortunately, our author, generally so - liberal-minded, appears upon that point not to range himself - upon the most rational side. - - [254] See page 96, note 1. - - [255] Koran, chap. VIII. v. 17. We have mentioned (p. 100, - note 2) Muhammed’s victory gained at Bedr over a superior - force of the Koreish. The prophet, by the direction of the - angel Gabriel, took a handful of gravel, and threw it - towards the enemy, saying: “May their faces be confounded:” - whereupon they immediately turned their backs and fled. - Hence the above passage is also rendered: “Neither didst - thou, O _Muhammed!_ cast _the gravel into their eyes_, when - thou didst _seem to_ cast _it_, but God cast _it_.” - - [256] The assumption of being God was not uncommon among the - Súfis. One of the most distinguished was _Hassain Manśur - Hallaj_, a disciple of Joneid. After having taught the most - exalted mysticism, in several countries, Hallaj was - condemned to death in Baghdad, according to Ben Shohnah on - account of a point of his doctrine concerning the pilgrimage - to Mecca, for which he thought some other good works might - be justly substituted, according to Sheheristáni and others, - on account of having proclaimed himself to be God. During - the infliction of one thousand stripes, followed by a - gradual dismemberment of his whole body, he never ceased, by - words and acts, to give demonstrations of the most extatic - joy. The manner of his death is variously related.――(See - Herbelot, and _Taskirat al aulia_, by Farid-eddin in - Tholuck’s _Blüthen sammlung aus morgenländischer Mystik_, S. - 311-327). Abu Yezid Bastami (before mentioned, p. 229, note) - also used to salute himself as God. “Agriculturists,” says - Ghazali, “left their fields and assumed such a character; - nature is delighted with speeches which permit works to be - neglected, under the illusion of purifying the heart by the - attainment of certain degrees and qualities.” This opinion - produced great evils, “so that,” adds the said author in his - indignation, “to put to death the lowest of those who set - forth such futile pretensions, is more consistent with God’s - religion than to preserve the life of ten persons.” ――(See - Pocock, first edit., pp. 268-269.) - - [257] As long as the Sufi is conscious of the least - distinction between God and himself, he is not thoroughly - penetrated by the unity of God. Here follows the translation - of a passage taken from the Masnavi of the celebrated Jelal - eddin Rumi, which passage, we may agree with Silvestre de - Sacy, admirably expresses this mystic doctrine in the form - of an apologue: “A man knocked at the door of his friend. - The latter asked: ‘Who art thou, my dear?’――‘It is I.’――‘In - this case, be off; I cannot at present receive thee; there - is no place at my board for one who is still _raw_; such a - man cannot be sufficiently _dressed_ (that is matured) and - cured of hypocrisy, but by the fire of separation and - refusal.’ The unfortunate man departed. He employed a whole - year in travelling, consuming himself in the flames of - desire and affliction, caused by the absence of his friend. - Matured and perfected by his long trial, he again approached - the door of his friend and knocked modestly, fearful that an - uncivil word might again fall from his own lips.――‘Who is - there?’ was asked from the interior of the house.’――‘Dear - friend, it is thyself who art at the door.’――‘Because it is - myself, enter to-day; this house can contain no other than - I.’”――(See _Notices et Extraits des MSS._, vol. XII. pp. - 430-431, note 4). - - [258] The words between asterisks are not joined in the text - to the verses; they seem nevertheless to belong to them, - although not in the metre of the other lines. - - [259] مذاق, “tasting,” from ذوق, _zawk_, “taste, delight,” - is above employed in a wide acceptation, and means in the - technical language of the Súfis an uncommon exaltation of - the mind. - - [260] جذبه, “attraction,” is a mystical state, in which God - attracts the saint, in order that he, an obedient servant, - may direct his mind towards the side to which he is - attracted, and may be inflamed in such a manner as to rise - up towards heaven. The _majezub_, “attracted,” form a - particular class of the Súfis.――(See p. 250-251, note 1.) - - [261] قرب, “proximity,” a technical term of the Súfis, is - referred the words addressed by God to Mohammed: “adore and - approach.”――(See p. 197). A man approaches God by all acts - which may procure him happiness, and it is not God who - approaches man, because God is always near all men, whether - they be predestined to heaven or hell; but it is man who - approaches God. - - [262] جمع and فرق are terms used in a particular sense by - the Sufis. In the state of jamá, “union,” the mystic sees - but God and his unity; in the state of _ferk_, “division,” - man enters again into the natural state, and occupies - himself with good works and the fulfilment of precepts. He - does even what is not prescribed conformably with this - passage of the Koran (chap. XVII. v. 81): “Watch some part - of the night in the same exercise (praying), as a work of - supererogation for thee; peradventure thy Lord will raise - thee to an honorable station.” These two states (union and - division) are necessary to the mystic. The following passage - of the Koran is quoted as an authority for this doctrine: - _God testifies that there is no God but him_; this is - “union;” _and the angels testify the same, as well as the - men who possess the science_; this is “division.” - - [263] يافت دران مرغ زديوانکی - مرغ دلم منصب پروانکی - - Literally: “In this bird from insanity the bird of my heart - found the station of a command.” It is known that _murgh_, - “birds,” among other significations, has that of “the heart, - the understanding.” - - [264] _But-gadah_ appears to me to have been corrupted into - _pagoda_, the modern name of a Hindu temple in popular - language. This name has also been derived from _bhagavata_, - but, if I am not mistaken, with less probability. - - [265] See page 292-293, note 1. - - [266] The Durds are the inhabitants of the mountainous - country to the west of Kachmir. - - [267] We find nothing upon this Rahu in the preceding pages. - - [268] The practice of holding the breath, often mentioned in - this work, is founded upon the belief, that to each man a - certain number of respirations is allotted: the less he - breathes the longer he lives.――(Shakespear’s Dictionary, p. - 365.) - - [269] Sheheristáni derives the name صابيا _sábía_ from the - Syriac verb _sábá_, “to love, to desire.” It has also been - deduced from _saba_, “a host,” (meaning the stars); commonly - it means “an apostate from another religion;” so was called - Muhammed for having abandoned this very Sábéan religion, - before him dominant in Arabia, to which religion, however, - he granted protection in his Koran, associating it there - with Judaism and Christianism. According to Maimonides (who - died A. D. 1208), this religion was very ancient, and once - pervaded nearly the whole world. It is said to have been - founded by _Seth_, Adam’s son (who is also called the - _Egyptian Agathodémon_, master of _Hermes_), whose son was - _Sábí_. It was propagated by Enoch (also Hermes). The most - ancient books of this creed are reported to be written in - the language which Adam and his sons spoke: the Arabians - still show a book of Seth. The original religion of the - Sabaians consisted in the veneration of the stars and of - angels, and coincided in its principal notions with the - ancient system of the Persians, as described in vol. I. - Pursuant to Sheheristáni, the Sabaians were worshippers of - _chapels_ and of _images_. The bodies of the seven planets - they called _chapels_; these they held to be inhabited by - intelligences, by which they were animated in the same - manner as our bodies are by souls. They observed the rising, - setting, and motion of the stars, for the division of time, - and, mixing superstitious notions and rites with their - observations, made seals and talismans, and used - incantations and particular prayers; they not only built - chapels of different figures, but also formed images of - different metals appropriated to each of the planets; by the - mediation of the images they had access to the chapels; by - means of the chapels to the intelligences or lords; and by - aid of these to the supreme God, the Lord of lords. In this - manner they held the planets to be inferior deities, - mediators between man and the supreme God. According to the - before-mentioned Maimonides, they acknowledged no deities - except the stars, among which the sun was the greatest. Abul - faraj says that they firmly believed the unity of God. - - Among the sects of this religion is that of the - _Harbanists_, or _Harnanites_: these believe one God - manifesting himself in different bodies, heavenly and - terrestrial, his creatures; he committed the government of - the inferior world to the first: these are the fathers, the - elements the mothers, and the compound beings the children - of both. After the period of 36,425 years, the universe - perishes; nature is then renewed by a couple of each species - of beings; thus centuries succeed each other, and there is - not any other _resurrection_. - - Sabaism must be distinguished as _ancient_ and _modern_. The - first, especially if so remote as it is said to be, can but - have imparted, and the other owe, more than one notion, - dogma, and rite to Judaism, Christianism, and Muhammedism, - all which may be considered as divisions of one and the same - Asiatic religion. Thus, in all the four religions, the same - patriarchs and the same books, such as the Psalter, are - venerated; the Sabaians have a sort of baptism, as the - Christians; they believe that angels and intelligences, - these movers of the universe, perform the same office which - the Muhammedans ascribe to the patriarchs and prophets, they - venerate with the latter the temple of Mecca; they perform, - however, their principal pilgrimage to a place near Harran - (the ancient Carræ) in Mesopotamia; they honor also the - pyramids of Egypt, and say, that _Sábí_, son of Seth or - Enoch, is buried in the third. They turn their face in - praying towards the arctic pole. - - Several Oriental authors have treated of this religion. To - those mentioned in this note, I shall only add _Abulfeda_ - and _Mohib eddin Abu ’l Valid Muhammed_, _ben Kemal eddin_, - _al Hanefi_, mostly known under the surname of _Ben Shonah_, - who collected most particular information about this - religion.――(See Pococke, _Spec. Hist. Arab._, p. 138 _et - seq._, 1st edit., and Herbelot). - - [270] The Muhammedans do not believe that the crucifixion of - Jesus Christ did really take place, but that God transported - his soul and body to heaven, whilst an unfortunate man - exactly like the Messiah in appearance was, instead of him, - crucified by the Jews. - - - - -END OF THE DABISTAN. - - - - -EPILOGUE - -OF - -MOULAVI NAZER USHRUF, - -_Editor of the Persian text of the Dabistán, printed in Calcutta_.[271] - - -In the name of the bountiful and merciful God. - -After the praise of God, who is acquainted with things future and -invisible, who painted the tables of existence of mankind, and in the -Dabistán _exhibited_ the truths of things by the information of names -and by the representations of intellect, and put his mark thereupon; -who bestowed on man, susceptible of guidance, the pittance of the -verse: - - “Whom we had taught wisdom from before us.”[272] - -He, the unity in whose being all the imaginable unities are lost, and -the multitudes of contrary sects and religions are the exhibitions of -his attributes. - - QUATRAIN. - “Neighbor, companion, and fellow-traveller, all is he; - In the habit of a beggar, and in the satin of a King, all - is he; - He is in the concourse of divisions and concealed in the - mansion of reunion; - By God all is he; certainly, by God, all is he.” - -Prayers of the pious, salutations of the saints, sacrifice for the -holy spirits of the prophets and apostles, _blessing and peace be upon -our prophet and upon them_! who are the guides of the roads, those who -walk before us on the ways, parts of the whole. - -The meanest of the weak servants in the post of ignorance, taking upon -himself to offer a noble present to the lordship of the country of -God’s creatures in the empire of positive truths, and of the -throne-ornaments belonging to the district of subtilties, represents, -that the power of the omniscient and bountiful God (be his majesty -displayed and his mercy diffused upon all!), has gratified the species -of mankind, according to the exigency of natural genius, and the -propensity of mind; and according to the choice of a special rule and -the assumption of a particular religious opinion _of each_, in such a -manner that a troop, having been invested with the garment of lawful -religion, and another people with the golden texture of a convenient -doctrine, they may become the manifestations of the lights of his -perfect power and glorious miracle, and he knew by immediate -knowledge, that such various kinds and cameleon-like forms, by which -the inscrutable essence of his majesty can be viewed by glimpses, are -means of possessing eternal beatitude, and obtaining the blessings of -another world, inasmuch as the meanest of those who acquire the -beauties of knowledge having arrived from the defile of ignorance and -listlessness to the large expanse of the city of science and -knowledge, may enjoy the advantages of concord, friendship, and -society with each other. - -In this manner, one day, when the discourse fell upon this subject in -the service of the master of favour, the head of the sages of the age, -the unequalled jewel of the multitude of the possessors of -beneficence, the ornament of the council of experience and of success, -the splendor of the assembly of the distinction of merit and of -happiness, the man of exalted designs, knowing the enigmas of science -and wisdom, and endowed with eminent virtues, WILLIAM BAYLEY -SAHEB,[273] (may his prosperity be everlasting in the ways of -celebrity), I expressed my sentiments as follows: That which embraces -the different tenets and sects, demonstrating in what respects they -are either agreeing or conflicting with each other, is an object not -destitute of difficulty nor of pretension; but the book called -_Dabistán_, is incomparable for the assemblage of various tenets, and -of general and particular creeds. Direction was therefore given that, -as to execute the transcription of such a book is, on account of the -errors which may be committed, an object of hesitation and reflection, -it should therefore be drawn in the form of print. As obedience to the -order of a lord is praiseworthy, necessary, important, and not devoid -of various manifest advantages, therefore was printed the beforesaid -copy, which is replete with the fundamentals of each religion and -sect, and a collection of the dogmas of all creeds and sects -explicitly and distinctively, in order to diffuse the useful notes and -disseminate the precious gems in such a manner, that the colleagues in -study may derive from the reading of this work an abundant advantage, -and a sufficient satisfaction. Thus, a multitude of copies in this -country, which came under the view of the editor, contained numerous -errors, alterations, and contradictions of vicious expressions; -afterwards, with extreme care and pains to obtain the authentic copy -which had come into my possession from the town of the King of the -World (_Delhí_), the doubts and faults have been, as much as possible, -discarded, and the editor carried it to a manifest correction. -Besides, on account of different idioms and technical phrases of each -sect, the understanding and interpretation of frequent expressions of -this book were difficult without having recourse to dictionaries; on -that account, and for the convenience of those who consider and the -utility of those who investigate, the editor, having inquired and -examined as much as was possible, by means of the most esteemed books, -such as dictionaries, interpretations, and commentaries of the learned -of each sect, fixed the meaning _of difficult words_ at the end of -this book in some separate leaves, in such a manner that, without -trouble and useless prolixity, the brides of those ideas may become -manifest upon the exalted bridal seats of intelligence.[274] Moreover, -for ranging the vocables, the editor adopted the mode that under the -first letter should be placed the chapter, and under the second letter -the section, and he appended this vocabulary to the end of the book. -He made also a list of errata, and concluded with an epilogue, in -order that all those who reason and discuss upon these typical -matters, may have the facility of understanding them. Thus, from God -we expect grace and certain direction to righteousness and to favour. - - - [271] See Preliminary Discourse, vol. I. part iii. §2. - - [272] Koran, chap. XVIII. v. 64. - - [273] William Butterworth Bayley, Esq., now a director of - the Hon. East India Company.――(See Preliminary Discourse, - vol. I. part III. §2.) - - [274] This is an allusion to the custom according to which, - when the nuptials of distinguished persons are celebrated, - the bride, in her most magnificent attire is exposed to the - multitude upon an elevated seat, or in a palanquin carried - through the streets. - - - - -INDEX - -Of proper names and technical terms contained in the three -volumes of the English translation of the Dabistan. - - * * * * * - -The Roman numerals refer to the volume; the Arabic figures to the -pages; n. to notes with their number. - - - - Aadil (Mulla) of Kashghar, vol. II. pp. 334, 349, 355. - - Aáisha, the favorite wife of Muhammed, III. 57 - ――accompanies the prophet on an expedition――remains behind on a - night-march――is suspected; censured by Ali, against whom she - conceives great hatred, 100 - ――called Sidikah――married when nine years old――after Muhammed’s - death the head of a party――wages war upon Ali――taken in - battle――generously treated――dies forty-five years after the - prophet――her traditions of Muhammed, 213. - - Aalemgir (see Aureng-zeb). - - Aalem al Jabrut, “the world of spirits,” III. 239 n. 2 - ――the highest empyreal heaven, 248 - ――the world of power, 267, 269. - - Aalem al Malk, “the world of God’s throne,” III. 239 n. 2, 268. - - Aalem al Malkut, “the world of images,” III. 239 n. 2. - - Aâráf, its various signification, III. 149 n. 1. - - Aâyán Kharjíah, “external substances,” III. 231 n. 1. - - Aâyán Sabitah, “fixed realities,” III. 223 n. 2., 230 n., 233. - - Abab, title of the king of Kohistan, II. 452. - - Abád, king, I. 20, 21. - - Abád Azád, king of the second dynasty, succeeding the - Mahabadian――retires from the world――his time described, I. 22, 23, - 28. - - Abadian, a sect of the Persian religion, I. p. 6. - - Aban, name of an angel and a month, I. p. 61, 62 n. - ――the Angel of Water, 270 n., 296 n. - - Abas, son of Muhammed Mirza, king of Persia, II. 146 n. 1. - - Abás (Shah), son of Khodábendah Safavi, II. 146 - ――persecutes the Vahadiahs, III. 23 - ――attached to the religion of Ali, 24 n. 1 - ――reduced the Kurjis to order, 138. - - Abbasides (Khalifs), the duration and end of their dominion, - II. 450 n. - - Abenama, a Saracen, translator of Aristotle, III. 207 n. 1. - - Abdal, “Santons,” III. 265 n. - - Abd-allah, son of Aamar, governor of Basra, III. 55. - - Abdallah, son of Serj, III. 55. - - Abdallah, son of Sàd (or Sáid), son of Abu Serh (or Jerh), - III. 55 n. 2. - - Abdallah, son of Wahab, son of Saba, II. 356 n. 2. - - Abd-alah Kalabi, a Muhammedan theologian, II. 329. - - Abdallah Kuteb Shah, sovereign in a part of India, II. 70. - - Abdallah Tahir Zavalimin, governor of Khorasan, I. 307. - - Abd ’ul Khader, son of Ahdad, succeeds to his father――attacks and - puts to flight Zafir Khan, III. 45, 46 - ――submits to Shah Jehan, 47 - ――date of his death, _ibid._ - - Abdal mothleb, an ancestor of Muhammed, clears the well of Zemzem, - near Mecca, III. 15 n. - - Abd ’ul Kader Bédávani, an interlocutor with Abu ’l Fazil, III. 96. - - Abdul Latif Khaja, a distinguished personage of Maverah ul Naher, - III. 99 - ――his opinion upon sayings concerning Muhammed, 100. - - Abdullah, father of Miyán Báyezid, III. 27, 28. - - Abd-ul Malik Atás, an Ismâilah, protector of Hassan Sabah, II. 429. - - Abdul Nabi, a distinguished lawyer of the Sonnites, under the reign - Akbar, declares the taking of nine wives to be legal, III. 87. - - Abd ul rahmen ben Ahmed Jami (Mawlana), II. 334 - ――a short account of him, _ibid._, n. 1, 344. - - Abd-ur-rahmen, a Maâviah, founder of the dynasty of Ommiades, in - Spain, II. 361 n. 1. - - Abdur-Rahman, son of Maljam, the assassin of Ali, II. 357 n. 2. - - Abhi Chand, translator of a part of the Mosaic book, II. 299, 300. - - Abhimana, selfish conviction, II. 10 n. 3. - - Abhyasa, constant repetition, II. 124 n. 3. - - Abhyásayoga, contemplation, II. 124 n. 1. - - Abi al Abas Kalánasi, a Muhammedan theologian, II. 329. - - Ab-i-zur, “Water of Power,” I. 331. - - Abtin, of the lineage of Jemshid, I. 88. - - Abtin, receives instructions from Jemshid, I. 194. - - Abu Abd allah Jabr, ben Abd allah al Ansari, III. 233 n. 3. - - Abu Ali, physician and author (see Avisenna), quoted, I. 13. - - Abu Ali, an adherent to Hassan Sabah, sends a body of men to the - relief of the fort Alamut, II. 437. - - Abu Ali, Vizír appointed by Hassan Sabah, in Alamut, II. 441. - - Abu Ali al Jobbai, master of Abúl Hassan al Ashari, II. 330. - - Abu Ali Hussain, son of Abdullah Sina――his history, II. 168 - ――his birth, 169 n. 1 - ――cures Amir Nuh――goes to Khorasan, _ibid._ - ――obliged to fly to Abyuverd――Georgia――cures a love-sick prince, - 170, 171 - ――repairs to Rai――to Kazvin――to Hamdan――becomes a Vizir, 172 - ――obliged to abscond――raised again to the Vizirat――composes a - great work upon medicine, 173 - ――is brought to Isfahan――dies in Hamdan, 174 n. 2 - ――was never in Kachmir, 175. - - Abubeker (Khalif), I. 98 - ――account of his deeds, reign, and death, 98, 99 n. 1; II. 332, 341. - - Abu Hashem, the first Muhammedan Sufi, III. 221 n. - - Abu Jâtir, Vakil of the invisible Imâm, II. 384. - - Abu Jafr Almansor, the second khalif of the Abbasides, II. 398 n. 399. - - Abu Jàfre Tusi――his account of the Muhammedan sects, II. 365, 379. - - Abu ’l Bashr, name of Gilshah, I. 29. - - Abu ’l Fazil (Shaikh), the minister of Akbar, ordered to interpret - several foreign works, III. 92, 93 - ――author of the Ayin Akbari――murdered by order of the prince - Jehangir, _ibid._ n. 1 - ――he received the sacred fire from Akbar, 95 - ――placed confidence in Azar Kaivan, 96 - ――his opinion about authors of books, _ibid._ - ――composes a sermon, 101 - ――writes imperial ordinances, 121, 127 - ――a book of advice to king Abas Safavi, 136. - - Abul Faśel Ahmed ben Mussa al Arbeli, abridged the work _Ihya_ of - Ghazali, II. 350. - - Abul Fazil (Rais), conceals Hassan Sabah in his house, II. 429. - - Abulfeda, quoted II. 169, 173, 329 n. 1-2, 331 n., 358, 365, 383, - 418 n. 2, 430, 433; III. 51 n. 2, 55 n. 1-2, 60 n., 312 n. - - Abul Firaj, historian of the Arabs, quoted, III. 66, 106 n. 1. - - Abu ’l Hassen, surnamed Lashkir Khan Mashhedi, quoted by the author - of the Dabistán, III. 138. - - Abu ’l Hassan Alí Ebn Muhammed Lamiri, the last Vakil of the invisible - Imám, II. 385 - ――his last will, _ibid._ - - Abu ’l Hasen Asharî, the founder of a Muhammedan sect, II. 330 n. 1. - ――the opinions of this sect, _ibid._ - - Abul Hassan Sayidi, brings a son of Nazar from Egypt to Almut, - II. 443. - - Abul Hassen Suri, III. 282. - - Abu ’l Hassan Taherani, surnamed Isfaháni, son of Ghâib baig, - surnamed Jâtímad eddoulah, III. 216. - - Abu ’l Kassem, a name of the great prophet Muhammed, and also of - Muhammed, son of Hassan, the last of the twelve Imáms, II. 383 n. 1. - - Abulkasim Fandaraski (Mir), adorer of the sun, I. 140. - - Abu ’l Kasem Hossain Ebn Ruh Ebn Ali Baher Noubakhti, Vakil of the - invisible Imám, II. 385. - - Abu ’l Kasem Kandersaki (Mir), III. 205, 206. - - Abu Muhammed Mustapha, in his Life of Gusht-asp, mentions Zardusht’s - works as being very voluminous, I. 224 n. - - Abu Muhammed Sahal ben And, surnamed Shosteri or Tosterí, III. 147 - n. 1. - - Abu Muslem Rázi, judge of Raí, II. 424. - - Abu Mussa Jabr, ben Haíían al Sufi, III. 234 n. - - Abu Naśr Muhammed Ebn Turkhan al Farabí, III. 170 n. 1. - - Abu Nazer Farabí, III. 302. - - Abu Sâid al Hassan, son of Hassan, son of Suri, II. 351. - - Abu Tamim Moadd Moezzledin allah, the first acknowledged Fatimite - Khalif, makes Cairo in Egypt his capital, II. 418 n. 1. - - Abu Teher Ismâil, son of Kayem, the third Fatimite Khalif, - II. 419 n. 1. - - Abu Yazid, called Dajál, the anti-Christ, II. 418 n. 2. - - Abu Yezid (Bayezid) Taifer Bastami, III. 229 n. 1, 291 n. 1. - - Achamana, a rite of the Hindus, II. 60 n. 1. - - Ad, an ancient tribe of Arabs, II. 369 - ――adored four deities, _ibid._ - n. 1. - - Adab Bhat, a Jnánindra, vol. II. 107. - - Adam (book of), the Genesis, II. 299 - ――a translation of it, from the beginning to chapter VI, verse 8, - in the Persian Dabistán, 300 - ――Variations therein, after comparison with seven copies of - Arabic, Persian, German, English, and French Bibles, 301, 304. - - Adem, “non-entity,” III. 223. - - Aderian Shah, “the chief of fires,” I. 330 n. 2. - - Adhad eddin al Iji, author of the Mewákif, “stations, posts” (or - theses) of Metaphysics, II. 323. - - Aditya, the solar vein, II. 132. - - Adi granth, sacred book of the Sikhs, vol. II. 246 n. 1, 254 n. 4. - - Adwâr and ikwár, cycles of years, III. 169. - - Afâali, “belonging to action,” a kind of divine manifestation, - III. 270. - - Aferasdam, raising the breath, II. 135. - - Afernigan, funeral repasts, I. 315 - ――explained, _ibid._ n. 2, 319. - - Aflátes (Pilatus), II. 307. - - Aflatun (Plato), II. 374 n. 2. - - Afrád, “rudimental units,” III. 17. - - Afrasiab, king of Turan, extraordinary power of retaining his breath, - II. 130 - ――concealed in a cavern――taken by Hum――dived into water――drawn out - and killed by Khusro, _ibid._ n. 1. - - Agama, a work on sacred science, II. n. 2. - - Agastya, a star, and a saint――swallows the sea――makes the waters - subside, II. 34 - ――his birth, _ibid._ n. 1 - ――lowers the Vindhya range of mountains, _ibid._ - - Agathius, quoted, I. 209 n. - - Agatho demon, III. 105 n. 1 - ――an Egyptian king, Knef――the good principle――the inoffensive - serpent――Chetnuph, 106 n. - - Aghlan herbi, a chief of the Moghuls――how he punishes the negligence - of two Moghul soldiers, III. 115. - - Aghush, the first king of the Arsacides, I. 225 n. - - Agni, or Vahni, regent between south and east, II. 219. - - Agni chakra, the circle of fire, one of the six regions of the human - body, II. 151. - - Agni Pramána, “the professors of fire,” II. 243. - - Agnish toma, sacrifice of a goat to Agni, II. 82 - ――a sacrifice of five days, _ibid._ n. 1. - - Ahádis, “traditions,” II. 380 n. 1. - - Ahalyá, daughter of Gautama, II. 68. - - Ahankara, a sphere, II. 10 - ――three modes of it, 13. - - Ahdad, son of Jelál-eddin, son of Báyezid, receives the title of - Rashid Khan, and is appointed to a command――the date of his death, - III. 47. - - Ahinsa, harmlessness, II. 125 n. 9. - - Ahmadai of Tiran, a follower of Mazdak’s creed, I. 378. - - Ahmed, one of the names of Muhammed, II. 456 n. 2. - - Ahmed, son of Nizam ul mulk, sent against the Ismâilahs, II. 439. - - Ahmed, surnamed Almistali, son of Montaser, II. 430 - ――his whole title Abul Kasem Ahmed al mistáli billah, _ibid._ n. 3. - - Ahmed Tatvi (Mulla), author of the work Khálasa al hayat, quoted, - II. 160. - - Ahnud-jah, the first additional day of the Persian year, I. p. 62 n. - - Ahnu Khushi, mechanics, I. 30 n. - - Ahrá, name of a nosk of the Zand-avesta, I. 275. - - Ahriman, evil demon, I. 9 - ――emblemed in a hawk, 75 - ――different statements concerning him, 235, 236 n. - - Ahriman, evil principle, produced by Time――anterior to Ormuzd, I. - 236 n. 354 and n. 2 - ――proceeds from apprehension, suspicion, or envy, 357 - ――to last only for a certain period, 357, 358 and n. - ――an associate of darkness, 359. - - Ah san Ulla, surnamed Zafer Khan, son of Khájah Abu ’l Hassan - Tabrizi, a Moghul general, acts against Miyán Ahdád, III. 44. - - Ahyáyi âlum al din, “the revival of the sciences of faith,” a work - of Ghazáli, recommended for perusal in Akbar’s ordinances, III. 123. - - Ajapa, a particular mantra, II. 133 n. 2. - - Aid, “feast,” III. 262. - - Aid fitr, “the feast of breaking fast,” III. 261 n. 1. - - Aid Kurban, “the feast of sacrifice,” III. 264 n. 1. - - Ajem explained, I. 146 n. 1. - - Aikáb, “vicissitude,” III. 284. - - Aín ul Kazat, quoted, III. 262, 263. - - Ajnyákhyam, the union of the coronal and sagittal sutures, II. 131. - - Aisha Girda, a Sanyási, adept in restraining the breath, II. 147 - ――skilled in magic and sleight of hand, 148. - - Aisia (Jesus), II. 297, 298, 305, 306, 307. - - Aisuyah (Christians), II. 308 - ――their creed, 308, 312 - ――the ten commandments of God, 312, 313 - ――five other commandments, 313, 314 - ――seven sacraments, 315, 316 - ――authority of the Pope, 317 - ――Christian virtues, 317, 318 - ――fourteen gifts of God, 318, 319 - ――Sins enumerated, 319, 321 - ――the Gospel translated into different languages, 322. - - Ak, asclepias gigantea, II. 80. - - Akalis, “the Immortals,” a distinguished class of the Sikhs, II. 288 - n. 1. - - Akamnath, a Yogí and Saint――believed to have lived two thousand - years――his speeches before Jehangir, II. 116, 117 - ――went to Mecca――returns to Hindostan, 118. - - Akas, ether, II. 39 - ――space, 40 n. 1. - - Akba Abd-ullah, son of Sâd, son of Abi Serj, III. 56. - - Akbar (emperor), his code quoted, II. 165. - - Akbar, Jelal-eddin, son of Hamayun and of Banu Begam――date of his - birth, III. 49 - ――permits and provokes religious disputes before him, 50, 97 - ――his own creed exhibited, 75 - ――the practices enjoined by him, 83, 86 - ――establishes the worship of the stars, _ibid._ - ――secludes a number of children from society, to their fourteenth - year, when they are found to be dumb, 91 - ――approves the worship of the ancient kings of Persia, 91 - ――says prayers to the sun, 94 - ――forbids the killing of cows, 95 - ――invites fire-worshippers to his court, and establishes the - preservation of perpetual fire, _ibid._ - ――orders the fixation of a new sentence of profession, 97 - ――proclaims a new faith, 98 - ――a new era, 99 - ――further regulations of Akbar, 102, 103, 104, 121 to 136 - ――writes a book of advice to king Abas Safavi, 136 - ――remarkable speech of Akbar, 137 - ――employs men of all nations in his service, 138. - - Akhárah, a Dakhani word for a sort of sacrificial wood, II. 80. - - Akhbárin, “dogmatical traditionists,” II. 372 n. 1, 379, 387, 388, - 391, 392. - - Akhbár Nabi, “History of the Prophets,” quoted, II. 367. - - Akhlák Naśeri, “a Treatise upon Morals,” composed by Nasir-eddin, - II. 447 n. 2 - ――recommended for perusal in Akbar’s ordinances, III. 123. - - Akhori, a sect, II. 129. - - Akhshater-jah, the fourth additional day of the Persian year, I. 62 n. - - Akhshi (Mobed), a Persian, founder of a sect――his epoch――opinion, - I. 208, 209. - - Akhshiyan, a sect, I. 208. - - Akhtaristan, a work containing the Sipasian tenets, I. 35 - ――a description of the worship and class of worshippers of each - planet, _ibid._ 35 to 41, 42. - - Akhun (Mulla) Derwezeh, author of the _Makhan Afghani_, a compilation - on the ritual and moral practice of Islam, III. 47 n. 1, 48 n. - - Akhyár, “the best,” III. 265 n. - - Akl, “wisdom,” its various acceptations, III. 141 n. 2. - - Akl fâal, “superior wisdom,” III. 181, 202, 203. - - Akl Kulli, “the universal spirit,” III. 283. - - Akmian, sect who kill and eat men, II. 129. - - Akni, the south-east region, II. 35. - - Aksa, name of a mosque, II. 339. - - Alabek Tóshacin shergir, or Alabek Nushtekin Shergir, a Persian chief - sent against the Ismâilahs, II. 439. - - Aladed-doulah, son of Jafer Kakyuah, invites Abu Ali to Isfahan, - II. 173 - ――conquers the country of Tajed ud dóulah, _ibid._ - ――employs Avisenna, 174. - - Ala eddin Muhammed, son of Jelal eddin Hassan, the seventh ruler of - the Alamutians, II. 447 - ――date of his death, 448. - - Alâdiliats, “the party of the Just,” I. 101 n. - - Alámah hallî, “the most learned ornament,” title of a distinguished - theologian, II. 379, 380. - - Alamut, a town and fort near Kazvin, II. 433 - ――besieged by the Umrah of Malik Shah, and defended by Hassan - Sabah, 436 - ――its name changed into Buldet ul ikbal, 437 - ――besieged repeatedly by the Persians, 439 - ――taken and destroyed by the Tartars, 450. - - Alar, founder of a sect――an Iranian――his epoch and belief, I. 206. - - Alartúsh, name of a Nosk, I. 273. - - Alayi, the name of a wind, II. 133. - - Alburz, mountain――its situation, I. 22 n. 232 n. - ――retreat of Zardusht for consulting Hormuzd, also the abode of - Mithra, _ibid._ and 243 n. - - Alep, or Haleb, a town in Syria, II. 432. - - Alexander (Sekandr), supposed son of Darab, receives a book of - Zardusht, forming a part of the Desátir, I. 278 n. - ――orders Persian books to be translated into Greek, _ibid._ - ――burnt the Nosks, for which he burns in hell, 279 n. - - Alhíyát (Ilahyat) shafa, “hymns of recovery,” III. 207, 218. - - Alhulíyat, a school of Súfis, III. 242 n. 1. - - Ali, son of Abu Taleb, I. 47, 98 - ――account of his deeds, reign, and death, 100 n.; II. 332, 341 - ――acknowledged as Imám and Khalif by the Shiáhs, 362 - ――a chapter of the Koran, supposed to have been suppressed, - concerning Ali, 368 to 371 - ――wages war upon Mâaviah――kills with his own hands four hundred - enemies, III. 59 n. 2 - ――cuts off the head of a seller of onions and garlic, 60 - ――was libidinous, 62 - ――Muhammed’s eulogy of Ali, 456 n. 1 - ――his poems and sayings, _ibid._ - ――a verse of his quoted, 232. - - Ali, the son of Mámun Massar, king of Khórasan, II. 169. - - Ali Ebn Abbas, Rumi, an illustrious poet――the date of his death, - III. 123 n. 4. - - Ali Ilahian, a sect residing in Kohistan, II. 451 - ――numerous in India, _ibid._ n. 1 - ――their creed, 452, 460. - - Alíka, “heaven,” II. 127. - - Ali Osman ben Ebil Ali el Ghaznavi (Shaikh), III. 265 n. - - Ali Sani Amir Saiyid Ali of Hamadan, quoted, I. 90. - - Ali Zikrihi-al sálam, surname of Hassan, son of Muhammed, the fourth - ruler of the Alamutians, II. 442 - ――various versions upon his origin, 443, 444 - ――he is also called “the resurrection”――institutes a new era by - the festival of resurrection, 445 - ――is stabbed, 446. - - Alkus, or Malkus, an enchanter, I. 314 and n. 1. - - Al Melal u alnahal, “the means of curing wearisomeness and - melancholy,” a work of Sheheristáni, II. 323 n. - - Almutiah, a class of the Eastern Ismâilahs, II. 420. - - Alp Arselan, the second Sultan of the dynasty of Seljucides, II. 425 - n. 2. - - Al rais, surname of Avisenna, II. 168, 169 n. - - Alrang, the angelic world according to the Sipasians, I. p. 86. - - Alráshid billah, the thirtieth Khalif of the Abbasides, killed by - the hand of a Fedáyi, II. 442. - - Amara-das, second successor of Nának, II. 253, 254 n. 2. - - Amara nath, a sect, II. 128. - - Ambaret Kant, author of a mystical work, translated by himself into - Persian, II. 137. - - Amedat ul matekad, “the Pillar of Believers,” a learned work, II. 351. - - _Amézish-i-Farhang_, “intercourse of science,” how the Abadian - Durvishes behaved to society, and to strangers introduced to them, - I. 141, 142, 145. - - Ami, “the Illiterate,” title assumed by Muhammed, II. 454 n. 1. - - Amíghistan, work quoted, I. 15, 26. - - Amir shir Khan, procures liberty to Jengis Khan, when the latter was - a prisoner, III. 114. - - Amir ul Múmenín Karan sani, title of the emperor Jehangir, II. 277. - - Ammianus Marcellinus, I. 171. - - Amr Khaiam, his verses quoted, I. 196. - - Amral Kais, son of Hajr, king of the Arabs, a great poet, III. 65 - n. 1. - - Amrita Sara, a reservoir of water at Rampur or Ramasdur, in the - Panj-ab, II. 254 n. 3. - - Amshasfands (six), first celestial spirits after Ormuzd, I. 235 and - n. 237. - - Amur Nuh, son of Manzur Samani, cured by Avisenna, II. 169. - - Amuzian, the learned, I. 20 n. - - Ana Gura Roshni, one of the seven heavens of the Persians, I. 293 - n. 1. - - Ana hatam, the root of the nose, II. 131 n. 1. - - Anahid, a genius, guardian of the germs of Zoroaster’s posterity, - I. 281 n. - - Anahid, “free voice,” I. 81. - - Ananta, a Vairagi, II. 196. - - Ananta Véda, the eternal Véda, II. 18. - - Andarímán, follower of the Alarian sect, I. 206. - - Andha-tamasa, great darkness, II. 179 n. - - _Anga_, part――six angas of Hindu learning, II. 65 n. 1 - ――enumerated, _ibid._ - - Angad (Guru), immediate successor to Nanak, II. 253, 254 n. 1. - - Anjir dasti, a Persian word for the Indian fig-tree, II. 80. - - Aníran, an Angel presiding over the 30th day of the month, I. 62 n. - - Anif-eddin Telmesani, III. 232 n. 1. - - Ankahísh, name of a Nosk of the Zend-Avesta, I. 275. - - Anna-prasanna, a rite of the Hindus, II. 56 n. 2. - - Anquetil du Perron, quoted, I. 7 n., 18 n., 60, 61, and elsewhere - ――brought from India several Zand, Pehlevi, and Persian - works――published a part of them in French, 223 n., 226 n. - ――his account of Zoroaster’s life in chronological order, 280, - 281 n. - ――as translator of the Zand-Avesta, the principal authority - concerning Zoroaster’s religion. - - Ansar, “protector, defender,” III. 27 n. 1, 52 n. - - Anśus, “rays,” of Brahma, Vichnu, Mahadeo, II. 218. - - Antun Bushuyah Wavaraj, a Frank and Christian, I. 137 - ――becomes a Kalander――goes about naked――abstemious and humble, 138. - - Anvari Sohili, “the Canopian Lights,” Indian work translated into - Persian, I. 104 n. - - Anumána, “inference,” II. 203. - - Anushkan, a sect of the Persian religion, I. 6. - - Apamána, “resemblance,” II. 203. - - Apana, “flatulence,” II. 133 n. 1. - - Apavarga, “beatitude,” II. 205 n. 6. - - Apragraha, “not to ask any thing,” II. 125. - - Apu (Apius), name of Esculapius, III. 111 n. 2. - - Aradah, numerical quantity, equal to one hundred radah (see radah), - I. 25. - - Arafat, a mountain near Mecca, a station of pilgrims to Mecea, III. - 257 n. 1. - - Aran, a class of Sanyasis, II. 139. - - Arang, “the world of divinity” according to the Sipasians, I. 86. - - Arani, plant to kindle sacrificial fire, II. 80 n. 1. - - Arastu (Imam), arranged the logical science, II. 210. - - Arastu (Aristotle), II. 374 n. 1. - - Araz, numerical quantity, equal to one hundred raz (see raz), I. 25. - - Ard (Ird), angel, presiding over the 25th day of the month, I. 62 n. - - Ardai-Viraf, gives an account of heaven and hell, I. 283 - ――his epoch――follower and defender of Zoroaster’s religion, - _ibid._ n. - ――selected by the Mobeds――his soul absent from his body during - seven days――on its return, narration of what had passed, 284 to - 304. - - Ardehil (town), its ancient name――fire-temple, I. 52. - - Ardashir, etymology of the word, I. 304 n. 1. - - Ardashir, disciple of Kaivan, I. 104. - - Ardashir, a Dostur, brought the Vendidad from Sistan to Guzerat, - I. 223 n. - - Ardashir, a follower of Zardusht, called from Persia to Akbar’s - residence, III. 95. - - Ardashir, king of Persia, I. 163. - - Ardashir, son of Sassan, restores the religion of Zardusht, I. 266 - ――goes to Kabulistan――erects a monastery, 276 n. 2. - - Ardashir Babegan, king of Persia, I. 104 - ――account of his descent and reign, _ibid._ n. 180 - ――assembles forty thousand Mobeds around him――selection made among - them, 283. - - Ardhanari, a sect, II. 128. - - Arjasp, sovereign of Tur, invades Persia――is repulsed by Isfendiar, - I. 191 n. 1 - ――invades Persia for the second time, _ibid._ and 371 - ――carries off two daughters of Gushtasp――is killed by Isfendiar, - 191 n. 1. - - Ardi behesht, name of an angel and month, I. 61, 62 n. - ――gives instructions to Zardusht, 241 and n. - ――appears in Gushtasp’s palace, 257 - ――in heaven, 290. - - Arirfah, “the ninth day of the moon,” III. 257, 258. - - Aristotle, quoted, I. 212 n. - ――shows a knowledge of Zoroaster’s works, 224. - - Arjunmal, the fourth successor to Nanak, II. 253, 254 n. 4 - ――collects tribute, 271 - ――imprisoned by Jehangir, 272 - ――dies of bad treatment, 273. - - _Ariz_, “notary,” I. 156. - - Armí, the most western town of Azarbijan, the native place of - Zardusht, I. 263 n. 1. - - Arnil, Armal, or Azbil, a place in the East of Kohistan, II. 451. - - Arsh, the ninth heaven, III. 161. - - Arsh-i-Kerim, “the throne of mercy,” III. 283. - - Arshiya, “accountant,” to be attached to a king, I. 155. - - Arsh-i-majid, “the throne of glory,” III. 283. - - Arslan Shah, or Arslan Tash (Amir), besieges Alamut――put to flight, - II. 437. - - Artang, arzhang, a set of pictures, attributed to Mani――opinion of - baron Hammer concerning it, I. 205 n. 3. - - Artha, “objects of senses,” II. 204. - - Arvand, son of Kái Nishín, I. 88. - - Arzabad receives, without injury to his person, molten copper and - brass on his breast, I. 266. - - Asamán, angel presiding over the 27th day of the month, I. 62 n. - - Asana, particular mode of sitting, II. 125 n. 3, 126. - - Asana pancha, “five things,” II. 57 n. 5. - - Asaph (or Assat) and Nayelah, two idols, represented by two rocks - near Mecca (called Safa and Marvah), II. 410; III. 15 n. - - Asari, “impression,” a kind of divine manifestation, III. 270. - - _Asbat_, “confirmation,” I. 136. - - Asefnivas, name of Greek sage, II. 160 n. 1. - - Ashad, name of a Nosk of the Zand-Avesta, I. 274. - - Ashârian, the Muhammedan sect selected for salvation, II. 324, 330. - - Ashem Vuhu, a particular prayer, I. 313 n. 1, 319, 321, 325. - - Ashíánah (the seven) houses of the earths, II. 346. - - Ashnud-jah, the 2nd additional day of the Persian year, I. p. 62 n. - - Ashrákin, Ashrakian (Hukma), Platonic philosophers, II. 374 - ――the ancients, who did not follow the prophet, 389. - - Ashrám, a class of Sanyásis, II. 139. - - Ashtád, angel presiding over the 26th day of the month, I. 62 n. - - Ashu (Surush), angel of Paradise, I. 285. - - Ashwan, pure spirits, I. 288. - - _Ashudád_, “heaven-bestowed,” I. 335. - - Ashur Beg Karamanlu, disciple of Farzanah Bahram, I. 133 - ――his precepts, 134 - ――manner of life, 135. - - Asia, wife of Pharaoh, III. 51. - - Asir eddin Mifazzel, son of Omar al Abheri, III. 218. - - Askar, also called Sermenrai, city in Syria, II. 383 n. 1. - - Askaram, the 19th Nosk of the Zand-Avesta――its contents, I. 274 n. - - Asmání, celestial, I. p. 21. - - Aspár, a numerical quantity, equal to one hundred shamár (see Shamár), - I. 24. - - Asparam, the 17th Nosk of the Zand-Avesta――its contents, I. 274 n. - - Assad Allah al Ghaleb, “the lion of God,” the victorious, I. 98, - 100 n. - - Astarám, name of a Nosk of the Zand-Avesta, I. 275. - - Asta va Zand, Asta wasta, instead of Zand-Avesta, I. 231. - - Asterabad, capital of Georgia, II. 372. - - Astéyam, not stealing, II. 125. - - Aśvamedha, sacrifice of a horse, II. 37 - ――what understood by it, 38. - - Asul Fikah, “the science of the fundamentals of religion and law,” - II. 375 n. 1. - - Aśulin, “solid reasoners,” II. 379. - - Asúlújía, supposed one of Aristotle’s works (translated into Arabic), - III. 207 n. 1. - - Asuras, “demons,” churn the ocean, II. 42 n. 1. - - Asurviváha, a form of marriage among Hindus, II. 72. - - Atala-loka, one of the fourteen spheres, II. 12 - ――an infernal region, _ibid._ n. 8. - - Atarid, “Mercury,” Muhammed’s arrival at it, III. 247. - - Atharva-Veda, II. 64. - - Athurnan, name of the first class of the people, I. 18. n. - - Atilia, a sect, II. 129. - - Ativáhika, “surpassing the wind in swiftness,” epithet of the - subtile body, II. 178 n. 2. - - Atmá, “spirit,” II. 204. - - Atmáchand, a Sankhya philosopher, II. 123. - - Atma-jnani, Indian philosopher, III. 221. - - Atma Ráma, a Yogi, known under the name of Bahet Barvang, author of - a mystical work, II. 137. - - _Atuni_, an aged matron and recorder of occurrences to the great - princess, I. 170. - - Avach hata, “emaciated by abstinence,” II. 241. - - Avadhúta, a class of Sanyásis, II. 141. - - Avatára, “descent,” II. 17 - ――explanation of it, 28, 29 - ――explanation of Avátars by the author of the Dabistán, 30, 31, 32. - - Avayava, “a regular argument or syllogism,” II. 207 - ――consisting of five members, _ibid._ n. 4. - - Aubúdiyet, “devotion,” III. 241 n. 2. - - Awen Khan, or Ung-Khan (Prester John), a Christian prince, protector - of the fugitive Tamujin, later Jangis-Khan, III. 119 n. 1. - - Avidya, one of the five failings, II. 120. - - Avisenna (see Abu Ali Sina), his interpretation of Muhammed’s ascent - to heaven, III. 177 to 200. - - Avivèchana, one of five failings, II. 120 n. 6. - - Aureng zeb, son of Shah Jehan――imprisons his father――his brother――is - proclaimed emperor――defeats Darashiko――orders the execution of the - latter, III. 285 n. 1. - - Awtad, “posts or stakes,” III. 265 n. - - Ayaá sahrim, the fourth Gáhambar, I. 347. - - Ayám, name of a Nosk of the Zand-Avesta, I. 275. - - Ayin Shakib, grandfather of Ayin Hosh, translator of the Desnad into - popular Persian, I. 378. - - Ayin Hoshpúyár, a follower of Mazdak’s creed, I. 378. - - Ayipanthi, a sect, II. 128. - - Ayin Shakib, a Mobed, cuts his tongue, I. 186. - - Ayin Tush, son of Fartush, kills his father for having mortally - wounded a deer, I. 184. - - Ayin vojud, “a real being,” III. 270. - - Ayu, “science of medicine,” II. 65 n. 1. - - Azád áwa, “free voice,” I. 81. - - Azadah, a Brahman, eats with Muselmans, II. 114, 116. - - Azad Bahman, “first intelligence,” I. 6, 149 n. 1. - - Azar, name of an angel and of a month, I. 61, 62 n. - ――appears in Gushtasp’s palace, 257. - - Azar Ayin, ancestor of Azar Kaivan, I. 87. - - Azarbad, son of Márasfand, I. 238, 304, 305 - ――his epoch referred to that of Zoroaster, 304 n. 2 - ――confirms Ardai Viraf’s account by a miracle, 305 n. - - Azar Bahram, ancestor of Azar Kaiván, I. 87. - - Azar Bahram, the name of the angel of victory, I. 345, 346, and - _ibid._ n. 1. - - Azar Barzin, grandfather of Azar Káivan, I. 87. - - Azar bijan, the native country of Zardusht, I. 263. - - Azar Hóshangian, a sect of the Persian religion, I. 6, 87. - - Azar Hushang, “fire of wisdom,” I. 147. - - Azaríán, a sect of the Persian religion, I. 6. - - Azari-Káus, a fire-temple, I. 52. - - Azar Kaivan, author of poems, I. 76, 84, 119 - ――his lineage, 87, 88 - ――account of his life and sayings, 89 to 104 - ――his death, 105 - ――his twelve illustrious disciples, 119 - ――called by the emperor Akbar; does not attend him, but sends him - a wonderful book, III. 96. - - Azar Khirad, a Mobed, author of a book in which the Nosks of the - Zand-Avesta are enumerated, I. 272. - - Azar Khirad, name of a fire-temple, I. 52. - - Azar Khurdád, name of a fire-temple, I. 284. - - Azar Khurin, ancestor of Azar Kaivan, I. 87. - - Azar Mihtar, son of Azar Sásán, ancestor of Azar Kaivan, I. 87. - - Azar Nosh, ancestor of Azar Kaiván, I. 87. - - Azar Roshni, one of the seven heavens of the Persians, I. 293. - - Azár Sásan, the fifth, a prophet, I. 30. - - Azar Zertusht, father of Azar Kaivan, I. 87. - - Azizi, an author, quoted, I. 82 and n. 1, 89, 96, 101, 154; III. 203. - - Aziz Nasfy (Shaikh), III. 252. - - Azrail, an angel――his function, II. 337. - - Azrawan, guardian angel of the cypress trees――is invoked by Zardusht - to protect the cypress planted by the prophet, I. 309. - - Azz-eddin Almoka dessi, author of a poem entitled “The Birds and the - Flowers,” II. 168 n. 1, 338; III. 250 n. - - - B. - - Bábá Jév, son of Hargovind, II. 281 - ――why he did not succeed his father, 281, 282. - - Bábá Piara, founder of a sect, II. 233, 234. - - Bábá Rin Haji (also Goraknath), supposed foster-father of Muhammed, - II. 129. - - Babeciah, a name of the Ismâilahs, II. 42 n. 1. - - Bád, angel presiding over the 22nd day of the month, I. 62 n. - ――the 22nd day of the month, 270. - - Badakshan, country situated towards the head of the river Oxus, II. - 420 n. 1. - - Badakshi (Mulla Shah), in Kachmir, II. 115. - - Badhata, a disciple of Hargovind, previously a thief, II. 283, 284. - - Badih eddin Madar, founder of the sect of Madárins, II. 224 n. 1. - - Bagh, the 4th Nosk of the Zand-Avesta, its contents, vol. I. 272 n. - - Baghantast, the 15th Nosk of the Zand-Avesta――its contents, I. 274 n. - - Baghdád (town), tomb of Musa, I. 48 - ――its fire-temple, 51. - - Bahá-eddin Zakaria (Shiah), III. 29 - ――a short account of him, _ibid._ n. 1. - - Baha ed-doulah, a prince of the Búyi dynasty, II. 173. - - Baha ed-doulah, son of Taj ed-doulah, king of Persia, II. 173. - - Baharam (planet), Mars, I. 2 - ――description of his form as planet――angel presiding over the 20th - day of the month, 62 - ――angel of victory, 345 - ――his character and functions――under what animals represented, - 346 n. 1. - - Baha uddin Muhammed Amalí, becomes a disciple of Azar Kaiván, I. 140. - - Baháv eddin Muhammed (Shaikh), III. 205. - - _Bah din_, “true faith,” I. 232. - - Bahidinian, believers of the eternal doctrine, I. 233. - - Bahín ferah, “the highest dignity,” a work upon the sanctity of the - stars, III. 110. - - _Bahin neshisten_, a particular mode of sitting, II. 104. - - Bahman, the name of an angel and of a month, I. 61, 62 n. - ――gives instructions to Zardusht, 240 - ――appears in Gushtasp’s palace, 257. - - Bahman, disciple of Kaivan, I. 106 - ――his fight with Farshid, _ibid._ - - Bahman, son of Isfendiar, I. 52, 87, 185 - ――throws Zal into chains, 192 - ――revenges the death of his father upon Zal, 193 n. 2 - ――allegories ascribed to him, 361, 362. - - Bahman Yesht Pehlvi, an epitome of the true Bahman Zand, the - Apocalypse of the Parsees, I. 264 n. 2, 267 n. 1. - - Bahman Yesht Zand, contains an interpretation of the tree of seven - branches, seen by Zardusht in heaven, and other predictions, I. 265 - n. 1. - - Bahram, governor of Khorassan, I. 186. - - Bahram-azar, a fire-temple, I. 47. - - Bahram Gur, king of Persia, I. 106 - ――account of his deeds, _ibid._ n. 1, 107 - ――one of the seven prophets, 112 n. - ――happiness of mankind during his reign, 266. - - Bahzad, a celebrated painter, I. 205. - - Bahzad, a Yasanian chieftain, his conduct on a march with the army, - I. 161. - - Báj, Váj, a rite of the Parsees, I. 296 and n. 318, 319. - - Baj-i-hamdastaní, “voluntary contribution,” I. 158. - - Báíteriyat, a branch of the Zaydiyat, II. 363 n. 1. - - Baitu ’l mâmur, “the house of delightful culture,” in heaven, III. - 194. - - Baizah, a town in the province of Fars, III. 218 n. 6. - - Baizavi, surname of Naśir eddin Abu Said Abdalla Ben Omar, III. 218 - n. 6. - - Baká, “eternal life,” III. 274. - - Bakhta, a place in the east of Kohistan, II. 451. - - Bakhshí, “paymaster,” I. 156. - - Bakhti, “worship,” II. 176. - - Baki Ali (Mirza), quoted, II. 140. - - Bakkal, “merchant class,” II. 78. - - Bala, “strength,” the killing of animals, II. 153. - - Bali, a monarch, sent to hell by Vichnu, II. 22 and n. 1. - - Balik Nátha, a great adept in restraining the breath――blesses the - author of the Dabistán, II. 137. - - Balkh (town), its situation, I. 48 - ――its fire-temple, 52. - - Balsúkúma, a Telinga word for a sacred tree, II. 80. - - Ban, a class of Sanyássis, II. 139. - - Bandí, a Vairagi, chief of the Sikhs, II. 288. - - Bang, an inebriating beverage, Muhammed the prophet drank of it, II. - 222. - - Banin, mother of Miyan Bayezid, III. 28. - - Barabrissos, or Barbelissos, a plain on the banks of the Euphrates, - III. 60 n. - - _Barashnom_, a sort of purification, I. 325 n. 2. - - Baratha, brother of Arjunmal, II. 273. - - Barbud, a prophet, I. 112 n. 3. - - Bardesanes, quoted, I. 335 n. 2. - - Barínían, supreme beings, I. 18. - - Barkíarok, son of Malik Shah, II. 437 - ――called also Kassem and Rokn-eddin――his contest with his - step-mother, his half-brother, and two uncles, 438 n. 1. - - Bármiânek, a magnificent temple of the Tibitans, II. 291. - - Bárnîgárî, “registrar,” I. 156. - - Barósu (Ferosu), see Bahman, III. 141. - - Baroz, “apparition,” III. 277. - - Barsom, a bundle of thirty-five branches of trees, I. 316 n. 319. - - Barzakh, “the interval of time between the death and the - resurrection of man,” III. 278, 279, 280. - - Barzinkaroos, a sage, educates Zardusht, I. 224, 225. - - Barzomchin, a knife with an iron handle, I. 320. - - _Bas_, name of the third class of the people, I. 19. - - Bastam, a town of Khorassan, III. 229. - - Bastami, see Abu Yezid Taifer ben Issa. - - Bastan nameh, work quoted, II. 130. - - Batardín, “enemies of the faith,” I. 300. - - Batenian (The), “interiors,” a class of Ismâilahs, often confounded - with them, II. 400 n. 2 - ――their creed, 401 to 404 - ――means they employ to make converts to their faith, 404 to 407 - ――their interpretation of several religious practices, 408 to 410 - ――their opinion upon the office of prophet and Imám, 410 to 411. - - Báyazid, a disciple of Imám Jafr Sadik, II. 390. - - Bayley (William, esq.), patron of the editor and supervisor of the - Calcutta edition of the Dabistán, his eulogy, III. 317. - - Bazm-gah-i durvéshan, “the Durvesh’s banquetting-room,” work - composed by Ferzanah Khushi, 104, 108, 119. - - Beausobre, quoted, I. 206 n. 373. - - Bedr, a place of the valley of the same name, near the sea, between - Mecca and Medina; there Muhammed’s great victory, III. 100. - - Bedr al Jemali, Amir Aljíyûsh, commander-in-chief of the Egyptian - troops, II. 430. - - Beh din, name of a religious sect, I. 212. - - Bellamy (John), his English translation of the Hebrew Bible, II. - 301, 302, 303. - - Belfour (F. C.), quoted, II. 391 n. 3. - - Ben Shonah, surname of Mohib eddin Abu ’l Valid Muhammed, ben Kamal - eddin, al Hanefi, III. 291 n. 1, 312 n. - - Bentinck (William, lord), governor-general of India, abolishes the - sacrifice of the widows, II. 76 n. 1. - - Beresht, the 9th Nosk of the Zand-Avesta――its contents, I. 273 n. - - Berzasp, a disciple of Tahmúras, III. 169. - - Bhadra, “August-September,” II. 21. - - Bhadram, “right way of worship,” II. 155. - - Bhaga, “female organ,” II. 152. - - Bhagavat (purana), quoted, II. 15. - - Bhairava, a name of Siva, II. 219 - ――eight Bhairavas, _ibid._ n. 3. - - Bharatis, a class of the Sanyàsis, II. 146. - - Bhartari, a Jnani, II. 101. - - Bharthy, a class of Sanyasis, II. 139. - - Bhatakpùr, a place in the hilly country of Afghanistan, sepulchre of - Bayezid, III. 42. - - Bhavan (Shaikh), a Brahman, became a Muselman, III. 89. - - Bhruva, eyebrows, a region of the human body, II. 132. - - Bhum (Mars), see Marikh, vol. II. 44. - - Bhurloka, one of the fourteen spheres, II. 12 - ――one of the three spheres, 13. - - Bhuvanas, worlds, II. 10 - ――fourteen worlds, _ibid._ n. 1. - - Bhuvarloka, one of the fourteen spheres, II. 12 - ――one of three spheres, 13. - - Biaraz, equal to one hundred araz, see araz, I. 25. - - Bibi Alai, daughter of Jelal-eddin, the chief of the Roshenians, - III. 46. - - Bida, name of Jengiskhan’s tribe, before he raised it to - pre-eminence among the Tartars, III. 113. - - _Bimarástan_, “hospital,” I. 165. - - Binab, “revelation,” I. 85. - - Binandah, “inspector,” I. 179. - - Binavali, among the poets known under the name of Wali, II. 114, - 115, 116. - - Birang, “the empyreal world,” according to the Sipasians, I. 86. - - Birber (Rajah), declares the sun to be an object all-comprehensive, - III. 93. - - Birman, Birmun, the same as Brahman, I. 18. - - Bishutan, a brother or a confidential friend of Isfendíar, I. 259 n. - ――receives hallowed milk from Zardusht, 259. - - Bîst Lad, “low foundation,” I. 151. - - Bivar-asp, name of Zohak, I. 33 n. - - Bó Ali (Abu Ali Avisenna), quoted, II. 46. - - Bocharí, surname of Muhammed, son of Ismâil al Jisfi, author of a - celebrated collection of traditions concerning Muhammed, III. 53 n. - 1, 57, 58. - - Bonnet, quoted, III. 240 n. 2. - - Bopp (Francis), maintains the genuineness and antiquity of the Zand - language, I. 223. - - Borahs, a sect residing in Guzerat, followers of Mullah Ali, II. 451 - n. 1. - - Borak, the animal upon which Muhammed ascended to heaven, II. 339 - n. 2; III. 180 - ――is an emblem of reason, 181 - ――the vehicle of devotion, 246, 248. - - Borda, title of an Arabic poem, I. 2 n. - - Brahma, Creator of all things, II. 4 - ――whence he proceeded, 14, 16 - ――how represented, 17 - ――nine Brahmas, 34, 218 - ――the life of Brahma, 49 - ――his day and night, 50 n. - ――four-faced, eight-armed, 217. - - Brahma chari, II. 63, 125 n. 12. - - Brahmanda, a region of the human body, II. 132 n. 5. - - Brahmans, the first class of the Hindus, their destination, II. 48 - ――their functions, 77, 78 - ――their conduct, 84, 85. - - Bráhmarshi, a class of Richis or sages――seven of them named, II. 27 - n. 2. - - Brahma Sampradayis, a class of the worshippers of Vichnu, II. 179 - n. 2. - - Brahma uttama, the most excellent Brahma, II. 91. - - Briggs (John, general), translator of the Ferishta, quoted, I. 41 n. - ――of the Siyar-ul Mutakherin, quoted, 289. - - Brissonius, quoted, I. 171, 209, 288. - - _Bud-andoz_, “collector-general,” I. 157. - - Buddha-avâtar, the ninth Avátar of Vichnu, II. 24 - ――when it took place, _ibid._ and n. 1. - - Buddhists, called also Jatis (Yatis), II. 211 n. 1. - ――their belief――many of them traders, _ibid._ - - Búfastal, Buftal, “science of future events,” corresponding to one - of the Nosks of the Zand-Avesta, I. 273 and n. _ibid._ - - Buldet-ul ikbal, a name of the fort Alamut, II. 437. - - Bun Dehesh, a work composed by a disciple of Zardusht, I. 224 n. - ――translated from the modern Persian into French, by Anquetil, - 225 n. - ――its contents, 226 n. - ――translated from the original Zand into Pehlvi――when written, - _ibid._ n. - - Burhan, miracles, III. 48. - - Burnouf (Eugene), established the genuineness and antiquity of the - Zand language, I. 223 - ――published the lithographed Zand text of the Yasna――revises, - comments, and interprets the same, I. 226 n. - - Butgadah, “house of idols,” III. 301 n. 1. - - Buzurg-abad, for Mahábad, I. 21 n. - - Buzerg-Mehr, minister of Nushirvan, I. 104 n., 112 n., 147. - - Byasa (Vyasa) visits Iran, addresses Zardusht, hears a chapter of - the Zand-Avesta, and, converted, returns to India, I. 280, 283. - - - C. - - Cahen, his French translation of the Hebrew Bible, II. 301, 302, 303. - - Callisthenes, I. 279 n. - - Canun fil thabi, title of a work composed by Avisenna, II. 173 n. 3. - - Carpentarius (Jacobus), Claramontanus Bellovacus, III. 208. - - Cedrenus, quoted, I. 215 n. 1. - - Chadah, a tribe of Kchatriyas, II. 112. - - Chahnal, Ch’halana Avatar, III. 213 n. 1. - - Chaitra, March-April, II. 18. - - Chakra, the summary of the four ages of the Hindus, stated, II. 48. - - Chakra, disk, weapon of Vichnu, II. 17 - ――what it means, 32. - - Chanda, on prosody and verse, II. 65 n. 1. - - Chandra bakta, “worshippers of the moon,” II. 242. - - Changragatcha-nameh, a Persian poem, I. 213 n. 224 n. - - Chanyud Pul, or Chinawad Pul, “bridge of judgment,” I. 285 and n. 2. - - Chardin (Chevalier), traveller in the East, I. 225 n. - - Charvak, a Sceptic philosopher, II. 197, 198 n. 4 - ――his creed, 198, 202. - - Châtayi Khan, son of Jangis Khan, III. 115 - ――dashes his horse against his brother, the Khalif――obtains his - pardon, 116 - ――the countries inherited from his father, enumerated, _ibid._ n. - - Chatra, umbrella, I. 18. - - Chatramán, Chatri, the same as Kchatriyas, the second class of the - people, I. 18. - - Chatur Vapah, a Dandahar-Sanyasi (see these words), highly - abstemious, II. 142 - ――an adventure concerning him, 143, 144, 145 - ――blesses the author of the Dabistán, _ibid._ - ――his death, 146. - - _Chauki Navîs_, “register-keeper,” I. 156. - - Chehar Kúb, “four blows,” a mode of invoking God, I. 77. - - Chet harten, “a chapel,” a temple among the Tibetans, II. 290, 291. - - Chetnuph (Agatho demon), III. 106. - - Ch’hala, “misconstruction,” II. 209 - ――of three sorts, ibid. n. 2. - - Chid, name of a Nosk of the Zand-Avesta, I. 274. - - Chinon (Gabriel de), traveller in the East, I. 225 n. - - Chiran jivah, “long-lived,” surname of Parasu-Rama, II. 23. - - Chistápá, the wife of Baharam Gul, a beauty of her times, tries the - sanctity of Muselmans and Hindus, II. 226. - - Chivarina, a Brahman of Kachmir, burns himself, II. 103, 104. - - Choharas, low class of men, II. 245, 246. - - Chúda Karana, a rite of the Hindus, II. 56 n. 3. - - Cicacole, town of India, in the Northern Circars, I. 46. - - Cicero, quoted, I. 340 n. 1. - - Clement (St.), of Alexandria, is not unacquainted with Zoroaster’s - works, I. 224 n. - ――quoted, 277 n. 1 - ――304 n. 1. - - Clitarchus, author, quoted, I. 17 n. - - Colebrooke (Thomas), quoted, II. 4, 10, 37, 65, 93, 119, 120, 122, - 177, 198, 210, 451 n. 1; III. 1 n. 1., 43. - - Ctesias, quoted, I. 33 n. - - - D. - - Daâi, missionary, particular dignity among the Ismâilahs, II. 432 - n. 2. - - Dabati, the Caspian sea, in Parsi works, I. 231. - - Dadistan, hall of justice, I. 43. - - Dadistan Aursah, or Davershah, Daversah, or Sah daver, work quoted, - I. 131. - - Dadram, a Persian festival, I. 63. - - _Dád-Shikar_, “equity-hunt,” I. 185. - - Dad-sitaní, “lawyer,” I. 160, 168. - - Dadu Panthians, a sect, II. 233. - - Dadu, Durvish, and founder of a sect――an account of him, II. 233. - - Dai, name of an angel and a month, I. 61, 62 n. - - Daibader, angel presiding over the 8th day of the month, I. 62 n. - - Daibadin, angel presiding over the 23rd day of the month, I. 62 n. - - Dabamiher, angel presiding over the 15th day of the month, I. 62 n. - - Dair-namah, a work of Fakher, III. 298. - - Daityas, “demons,” churn the oceans, II. 42 n. 1. - - Daldal, name given by the Ulviahs to the fourth heaven, II. 468 - ――signifies also Muhammed’s mule and Ali’s horse, _ibid._ n. 1. - - Dalmah, “cultivator,” II. 78. - - Dama bhavani, name of a spring, II. 167 n. 2. - - Daman-i-bad, “sound of the wind,” II. 134. - - Damudar Dás Kaul, a learned Brahman of Kachmir, holds Akas to - signify space, II. 40. - - Dana phal, a rite of the Hindus, II. 58 n. 3. - - Dandahari, a class of Sanyásis, II. 140. - - Dandorat, “prostration,” II. 101. - - Danish nameh Káteb Shahi, work quoted, II. 372. - - Darab the Great, king of Persia, son of Bahman, I. 87. - - Darab the Less, king, son of Darab the Great, I. p. 87. - - Dara-i-Gunah, name of an angel, I. 7. - - Daran Sarún, king and magician, attempts to destroy the child - Zardusht, I. 219 - ――invited to a feast by Zardusht’s father, 228. - - Dara Shiko, son of Shah Jehan, defends his father――defeated by - Aurengzeb, his brother――delivered up to the latter――executed, III. - 285 n. 1, 294. - - Dartha, sacrificial grass, II. 57 n. 1, 2, 80. - - Darji, “demon,” I. 324. - - Darkúbín, name of a Nosk of the Zand-Avesta, I. 275. - - Darun, an office celebrated particularly for the sake of a king, I. - 258 and n. - ――also a little cake, _ibid._ - - Darun fusesté, “offered bread,” I. 315. - - Darun miezd, “religious rites,” I. 315, explained, _ibid._ n. 1, 316. - - Darun Yeshté, a Parsi office, also banquet, I. 333, and n. - - Darwands, enemies to good, I. 301 and n. - - Dastan, surname of Zal, I. 191. - - Daláteri, the chief of a class of Sanyásis, II. 139 - ――his adventure with Goraknath, 140. - - Davárah, a chief of the Sikhs――his dispute with Pertab-mal, II. 112. - - Davaserujed, the 18th Nosk of the Zand-Avesta――its contents, I. 274 n. - - Danda (David), II. 298. - - Daud Isfahaní, the chief of a Muhammedan sect, II. 329 n. 332. - - Dáud Kaiséri (Shaikh), III. 232 n. 1. - - Daulet Khan Kaksal, quoted, II. 281. - - Daulet Khan Lodi, II. 247 - ――a short account of him, _ibid._ n. 2. - - Dawir Haryar, author of Dara-i-Sekander――a speech of his quoted, - I. 34, 360. - - Dayab, the north-west region, II. 35. - - Dáyu, a Vairági――a legend of him, II. 192. - - Deh Ak, a name of Zohak, I. 74. - - Derick Desatir, “the little Desatir,” I. 65 n. 1. - - Desatir, “heaven-sent book,” I. 20, 44, 66, 123. - - Desnad, the volume which contains the doctrine of Mazdak, I. 375, 378. - - Destánír, for Desatir, I. 20 n. - - Deva, a free-minded Brahman, II. 279, 280. - - Déva archaka, worshipper of an idol, II. 102. - - Deva Kanya, “daughters of the gods,” name given to public women, - II. 154. - - Dhaids, one of the lowest classes of men, II. 245. - - Dhanam, “meditation,” II. 125, 127. - - Dhanu, “military tactics,” II. 65 n. 1. - - Dharanam, “fortitude,” II. 125 n. 6, 126. - - Dharma sastra, civil and canon laws, II. 66 n. - - Dhritarashtra, son of Vyása, II. 68. - - Dihyat ol kalbi, “the ape-dog,” form in which the angel Gabriel - appeared to Muhammed, II. 453 n. - - Din, angel presiding over the 24th day of the month, I. 62 n. - - _Dinbahi_, “true faith,” I. 231, 232. - - Diodorus Siculus, quoted, I. 33 n. 1. - - Diogenes Laertius, quoted, I. 209. - - Dion Chrysostomus mentions Zoroaster’s works, I. 224 n. - - Disa, quarters of the world, eight, II. 219 - ――their names, _ibid._ - - Div, demon, I. 180. - - Dóazdah Hamast, the fifth Nosk of the Zand-Avesta, its contents, - I. 273 n. - - Doghduyah, mother of Zardusht, I. 215 - ――her dream in the sixth month of her pregnancy, _ibid._ 216 - ――interpretation of the dream, 217, 218. - - Do giti, “two worlds,” the great volume of God, I. 65 n. 1. - - Donatus (Aelius), I. 171. - - Dortous de Mairan, II. 305. - - _Dosha_, “error,” subdivided into three parts, II. 205. - - _Dostur_, “prime-minister,” to whose department the public revenue - is attached, I. 155. - - Dostur, “superintendent,” I. 18 n. - - Draupadí, daughter of Drúpada, II. 68. - - Drishtanta, “comparison,” II. 207. - - Drupada, Raja of Panchala, II. 68. - - Druses, a sect of the Ismáilahs, disciples of Hamza, son of Ali, II. - 421 n. 1. - - Dubois (abbé), quoted, II. 37 n. 1, 73 n. 1. - - Dukh, “pain,” II. 205. - - Duníahs, a particular sect, III. 25. - - Dup Néreng, “prayer,” I. 283 n. - - Durds, a sect in the mountains of Kachmir――brothers have but one - wife, II. 244, 245; III. 304 n. 1. - - Durgá, a name of the wife of Siva, demands the sacrifice of a man - from a villager, II. 162 - ――from Vichnu-nath Deo, and his son, _ibid._ - ――how represented, 163 - ――the human sacrifice continued to the time of the author of the - Dabistán, _ibid._ - ――eight Durgás, and their names, 220. - - Dvésha, hatred, II. 120, 205. - - Dwapar-yug, the third age of the Hindus, its duration, II. 24, 47. - - Dwaraka, town of India, account of it, I. 53 and n. 1. - - Dyani, “contemplator,” II. 240. - - - E. - - Eichhorn, quoted, II. 300. - - Elmacin (George), author of a History of the Saracens, quoted, III. - 8 n. 1, 55 n, n. 1 and 2. - - Enka (also called Simurgh), “the foundation of material substance,” - III. 237 - ――divinity, 249 - ――a fabulous bird, _ibid._ n. 1 - ――an allegory connected with it, _ibid._ n. 1. - - Eristratus, grandson of Aristotle, compared to Avisenna, II. 171 n. 1. - - Erpenius (Thomas), translator into Latin of Elmacin’s History of the - Saracens, quoted, II. 358 n. 1; III. 8 n. 1. - - Erskine (William), translated the Memoirs of Zehir-eddin Muhammed - Baber, quoted, II. 247 n. - - Esculapius (Iskalapius), disciple of Hermes, III. 106 n. - ――called Apu, 111 n. 2 - ――confounded with the sun, 112 - ――with Serapis, _ibid._ n. 1. - - Esha âad avizmidi, a form of prayer, I. 318, 319. - - Eshem, the demon of envy, wrath, and violence, vanquished by - Káiomers, I. 268 n. 1. - - Espintaman, the third ancestor of Zardusht, I. 215 n. - ――signifies excellent, _ibid._ - ――name of Zardusht’s father, I. 233. - - Eva, the mystical meaning of the name, III. 146. - - Eudemos, disciple of Aristotle, quoted upon the opinion of the Magi - concerning space, II. 41 n. - - Eudokia (the empress), attributes to Zoroaster several books, I. - 224 n. - - Eudoxus, quoted, I. 212 n. - - Eusebius, testifies that, in the fourth century after J. C., there - existed sacred works concerning the theology and religion of the - Persians, I. 224 n. - - - F. - - Fabricius, quoted, III. 106 n., 208 n. - - Fakher eddin Muhammed Tafresi (Mir), III. 297, 298, 299. - - Falek atlas, “the crystalline sphere,” arrival at it, III. 248. - - Falek sabitah, “the heaven of the fixed stars,” arrival at it, - III. 247. - - Faná, “annihilation,” III. 268, 274. - - Farab, a town situated on the occidental confines of Turkestan, - III. 170 n. 1. - - Farabí, surname of a great philosopher, III. 170 n. 1, 302. - - Faramand, disciple of Fariraj, his opinion, I. 196. - - Faramandiyah, a subdivision of the Samradian sect, I. 196. - - Fard, a measure of time, I. 14. - - Fardát, “inspiration,” I. 11. - - Farhád, son of Alad, I. 180. - - Farhád, a follower of Mazdak’s creed, I. 378. - - _Farhang_, “judge,” I. 166. - - _Farhang-dár_, “judge,” I. 160. - - Farhang Dostúr, one of the compilers of the testament of Jemshid, - I. 195 - ――a travelling merchant of the Yekanah binan sect, _ibid._ - - Farhang Kesh, “excellent faith,” the system of Hushang, I. 145. - - Farid eddin (Shaikh), quoted, I. 66. - - Faridun, king and prophet, I. 30 - ――son of Abtin, 88 - ――kindles the holy fire――his epoch and duration of his reign, 50 - and n. - ――suspends by his prayer a rock in the air, 51 - ――enjoins the slaughter of noxious animals, 74. - - Far-i-Izad, “the splendor of God,” name of the angel guardian of - Zardusht, I. 221. - - Fariraj, son of Farshid, a sectary of the Samradian faith, his - opinion, I. 196. - - Farírajíyah, a subdivision of the Samradian sect, I. 196. - - _Farishta Manish_, “angel-hearted,” I. 180. - - Farjud, “miraculous power,” I. 72. - - Farmah, a month of a Farsál (see Farsal), I. 27. - - Farnishin, a particular position in praying, I. 78. - - Farógh pirai, name of a fire-temple in Najf, I. 51. - - Farroz, a day of a Farmáh (see Farmah), I. 27. - - Farsál, the revolution of a planet, I. 26, 27. - - Farshid, son of Fartosh, a sectary, I. 196 - ――his opinion, _ibid._ - - Farshidiyahs, a subdivision of the Samradian sect, I. 196. - - Fartáb, “revelation,” I. 11. - - Fartosh, a sectary of the Samradians, I. 195 - ――his doctrine, _ibid._ - - Fartoshian, a subdivision of the Samradian sect, I. 196. - - Fartúsh, a merchant of the Khodayi sect, I. 201. - - Faruk, “separator,” surname of the Khalif Omar, I. 98, 99 n. - ――name of the Koran――two Faruks, III. 4 - ――a passage of the second, 5. - - Farúmad, or Farúyad, or Ferdid, a town in the country of Tus, where - Zardusht planted a cypress, I. 307 n. - - Farun Faro Vakhshur, name given to the conservative angel of - mankind, I. 149. - - Farzanah Bahram (doctor), son of Farhad, author of the Sharistan-i - danish wa gulistan-i Binish――a precept of his quoted, I. 77 - ――his account of Azar Kaiván, 88, 93 - ――Ferzanah’s descent, life――attainments, with the aid of his - master, Kaiván――anecdote concerning both, 109 - ――his death, 110 - ――quoted in the life of Zardusht, 245. - - Farzanah Bahram the Less, son of Farhad, author of _Arzhang Máni_, - I. 121 - ――his death, 122 - ――he translated into Persian the works of Shaikh Ishrak Shuhab - udden Maktul, 122 - ――his austerity, 122, 123. - - Farzanah Farshid wird, a disciple of Kaiván, his lineage, I. 105 - ――description of a fight between him and Bahman, 106 - ――his death, _ibid._ - - Farzanah Kharrad, disciple of Kaiván, his origin, I. 103 - ――an anecdote of him, 104 - ――his death, 105. - - Farzanah Khiradmand, disciple of Kaiván, his descent, fight with - Rustam, I. 106, 107. - - Farzanah Khushi (Mobed), author of _Bazm gah-i Durvehan_, I. 104, 119 - ――a quotation from this work, 120, 121. - - Farwardin, name of an angel and a month, 60 and n. 1, 61. - - Fasakh, “fracture,” III. 150. - - Fas hawdi, work of Shaikh Mohí eddin, III. 234. - - Fatimah, daughter of Muhammed, wife of Ali, II. 398 n. 1; III. 51 - ――her inheritance disputed to her――the gate of her house - burnt――she never spoke to the enemies of her husband, 52 n. 1, - 53 n. - - Fatimite (Khalifs), descendants of Ismâil, II. 398 n. - ――of Ali and Fatima, the daughter of the prophet, 401 n. - ――the termination of their dominion, 450 n. - - Fatúhát, “victories,” III. 281. - - Favaid Madaniy, “Useful Notes by a Citizen of Medina,” work quoted, - II. 272, 381, 382. - - Favaimasihan, “science of future events,” contained in the sixth - Nosk of the Zand-Avesta, I. 273 and n. - - Favardigan, “five supplementary days of the year,” I. 312 - ――their names, 62, 326, 327. - - Favátah, “Prolegomena,” title of a work of Maibedí, III. 226, 237. - - Fayz, “emanation,” and other significations, III. 230 n. 2. - - Fedak, a castle near the town of Khaibar――an inheritance of Fatima, - III. 51 n. 2 - ――taken from and restored to the family of Ali, 52 n. - - Fedayi, name of the devoted followers of Hassan Sabah, and the - doctrine of the Ismâilahs, II. 435 n. 2. - - Ferdid, see Feruyad. - - Ferehengiram, name of Venus, I. 38 n. - - Ferhad, celebrated architect, I. 112. - - Ferhengí Shuuri, quoted, III. 267 n. 1. - - Ferhósh, an ancient Persian king, chose seven poets, each of whom, - on one day of the week, recited his verses to the king, III. 107. - - Ferid eddin Attlar, a work of his quoted, III. 96 n. 1, 249 n. 1. - - Ferishta (History of), I. 41 n. 1. - - Ferk, “division,” III. 295 n. 1. - - Fersendaj, faith of Máhábad, I. 21 n. 1. - - Ferzábad, another name of Máhábad, I. 21 n. - - Ferz Desátir, or “the Great Desátir,” I. 65 n. 1. - - Ferz-zemiar, “great prayer,” I. 79. - - Feśus ul hikem, “the bezels of philosophers,” a work of Mohi eddin - Ibn Arabi, III. 91. - - Fikah, “jurisprudence,” II. 375 n. 1. - - Firrah Kári, disciple of Shidosh, how he was revenged on the - peasantry of Achan, who had offended him, I. 115, 126. - - Foucaud, professor of Tibetan, II. 292. - - Foucher (abbé), a learned French author, his opinion about the Zand - books, I. 225 n. - ――quoted, 278 n. 373. - - Fortia d’Urban (marquis), II. 305, 306. - - Frank, his French translation of the Hebrew Bible quoted, II. 301, - 302, 303. - - Fransâi (Padri), II. 305. - - - G. - - Gada Naráyana, master of a sect, II. 229. - - Gahambara, “six periods of creation,” I. 312 - ――six festivals, 346 - ――origin of it, and description of the creation, 348, 349, 350. - - Gah Havan, “sunrise,” I. 316 n. - - Gah-i-zarin, “golden place in heaven,” I. 288. - - Gáh-numás, “astrologer,” I. 169. - - Gandharva, “science of music,” II. 65 n. 1. - - Gandhara-viváhah, a form of marriage among Hindus, II. 72. - - Ganésa man, appointed tutor of the author of the Dabistán, II. 145. - - Gangavara, place of pilgrimage, in Kachmir, II. 166. - - Gangu, a boy ten years old, initiated in idealism, II. 105. - - Garbha ádána karma, a rite of the Hindús, II. 54 and n. 2. - - Garcin de Tassy, quoted in the notes of vol. I. pp. 1, 2, 3; II. - 115, 168, 224, 342, 368; III. 29 n., 235 n., 259 n. 1, 286 n. - - Gautama, husband of Ahalya, II. 68. - - Gáya, Giya, town in India, a place of pilgrimage, I. 53 and n. about - it. - - Gaya mereta, or Gayo mard, the primitive man, I. 355 n. - - Gayatri, “sacred prayer,” II. 61 n. 1. - - Ghaib al ghaiyub, “the mysterious hidden,” III. 248, 267, 268 n. 1. - - Ghaib imkani, “the possible disappearance,” III. 278. - - Ghâibet kaberi, “the great absence,” II. 377. - - Gházi khan Badakshí, a great logician, III. 97. - - Ghaib maháli, “the illusive disappearance,” III. 278. - - Ghâibet sârí, “the minor absence,” II. 377. - - Ghasal, “ablution,” II. 59, 60, 61 - ――how interpreted by the Ismâilahs, 408; III. 259. - - _Ghalálí Abu Hamed Muhammed Ebn Muhammed Ghazálí_, surnamed _Hajjet - ul islam Zain eddin al Tusi_, II. 349 - ――a short account of him and his works, _ibid._ n. 2. - - Gilshah, assumes the government in obedience to Heaven, I. 29. - - Gird-koh, a fort, taken by the Ismâilahs, II. 439 - ――taken by Holágu, 450 n. - - Gita govinda, poem composed by Jayadiva, II. 180 n. 1. - - Giti kharid, “a pious gift,” I. 289 and n. 2. - - Gladwin, quoted, I. 9 n. 14. - - Glaire (Monsieur), his French translation of the Hebrew Bible, II. - 301, 302, 303. - - Gnostics (The), make great use of Oriental cosmogony and psychology, - as derived from Zoroaster, I. 224 n. - - Gódána, “gift of a cow,” II. 57 n. 4. - - Gokhastah (Ahriman), I. 345. - - Gómedha, “sacrifice of a cow,” II. 83. - - Gopinath (Raí), author quoted, I. 54. - - Goraknáth, name of the divinity――a saint――adopted by a class of - Yogis, II. 128 n. 1. 129. - - Goya Kasem, author of an account of Sectaries, II. 230. - - Goyastah, Gojestah, Gosakhtah, the evil spirit, I. 337. - - Grihasthà, “married men,” II. 213, 241. - - Gul-shen-raz, “The Mystery of the Rose-Bower,” II. 102; III. 142, - 228 n., 233. - - Guna, “property,” II. 14 n. 1. - - Gundwar, a particular sect, II. 241 - ――kill strangers, 242. - - Gurgín, a Persian chieftain, whose dignity remained more than a - thousand years in his family, I. 163. - - Guru Govind, son of Tégh Bahader, founder of the national greatness - of the Sikhs, author of the _Dasama Padshah grantha_, “The Book of - the Tenth King,” II. 288 n. 1. - - Guru-mata, great council of the Sikhs, II. 288 n. 1. - - Guruva gurinah, Brahmans of Kachmir, II. 103. - - Gushaspian, a sect, I. 278 n. - - Gushtasp, son of Lohrasp, I. 88 - ――receives Zardusht, 245 and n. 2 - ――hears his doctrine, 246, 247, 248 - ――demands a proof of the truth of the Zand-Avesta, and a miracle, - 249 - ――doubts of it, 250 - ――displeased with Zardusht, 251 - ――throws away the Zand-Avesta, and imprisons the prophet, 252 - ――finds his charger palsied, _ibid._ - ――calls Zardusht, and accepts the conditions for the cure of the - horse, 253 - ――punishes the enemies of the prophet, 254, 255 - ――requests the grant of four wishes, 256 - ――sees four angels, and falls senseless from his throne, 257, 258 - ――on the tasting of hallowed wine, ascends to heaven, 259 - ――establishes fire-worship in his kingdom, 260 - ――calls Jangrangháchah to Iran, 276 - ――is said to have travelled in India, _ibid._ n. 2. - ――relates and explains a parable of Zardusht, 368, 369. - - Gwalior, a fort in the province of Agra, II. 274. - - - H. - - Habib Ajemi, III. 229 n. 1. - - Habs-i-dam, imprisonment of the breath, I. 111. - - Hadis hasen, “an elegant tradition,” II. 386. - - Hadis músik, “a strong tradition,” II. 386. - - Hadis sahih, “an authentic tradition,” II. 386. - - Hadis sâif, “a weak tradition,” II. 387. - - Hadokt, a Nosk of the Zand-Avesta, I. 271, 275. - - Hafiz of Shiraz, a poet, quoted, I. 81, 89, 106, 111, 113, 119, 121, - 125, 127, 129, 143; II. 144, 216, 296; III. 25, 26. - - Haft-aureng, “seven thrones,” III. 267 n. 1. - - Haft khan amèkhi, seven places of union, II. 131. - - Haft-sur, seven ramparts in Istakhar, I. 48. - - Haj, III. 258. - - Hajab, “veil,” III. 273 n. 1. - - Hajer ul ásvad, “the black stone of Mecca,” III. 168. - - Hajet ul hak, surname of Avisenna, II. 168. - - Haji Khalfa, quoted, III. 218 n. 2. - - Hak al yakín, “the truth of conviction,” title of a work, III. 225. - - Hakem beamr allah, a Fatimite Khalif, adored as a God by the Druses, - II. 421 n. 1. - - Hakem ben Hasham, an imposter, and rebel against the ruling Khalif, - III. 3 n. 1. - - Hakikat, “truth, reality,” III. 29, 36. - - Hakiket al hakáyek, “reality of realities,” III. 222. - - Hakim dostur, a learned contemporary of Mohsan Fani, III. 205 - ――his creed, 210, 211. - - Hal, “state,” its meaning in the terminology of the Sufis, III. 242 - n. 2. - - Halál, “the new moon,” III. 261. - - Hálnámeh, a work of Báyezid, III. 27, 28 - ――extracts from this work, 34, 38. - - Hambalîah, a Muhammedan sect, II. 355. - - Hamdan, town in Persia, II. 172. - - Hamestan, one of the seven heavens, explanation of them, I. 293 n. - - Hamid eddin Nagóri, author of a Commentary upon love, III. 241. - - Hamilton, Charles, III. 88 n. 1. - - Hamiyál, bad deeds, I. 328. - - Hammer (baron), quoted, I. 82 n. 205 n. 3; II. 300, 323, 350, 363 n. - 1, 405 n. 1, 423, 442 n. 2, 456; III. 97 n. 1, 123 n. 4, 177 n. 1, - 212 n. 1, 221 n. 1, 232 n. 1, 241 n. 1. - - Hamshpata mihdim, the sixth Gáhambar, I. 347, _ibid._ n. 1. - - Hamza, uncle of Muhammed, the prophet, killed in battle, III. 11 - n. 1. - - Hanbal Ahmed Ebn Hanbal, the head of a Muhammedan sect, II. 328, - 329, 332. - - Hanifa, or Abu Hanifa al Noman Ebn Thabet, founder of a Muhammedan - sect, the Hanefites――his sepulchre, I. 51; II. 329 n.; accused to - have been attached to Magism, III. 63. - - Hanifiáh, name of a Muhammedan sect, II. 355. - - Hansa-mantra, a particular prayer, II. 134 n. - - Hansa radja, a Brahman, II. 184. - - Hanuman, a deity, II. 219. - - Hanuman, chief of savage tribes, called monkeys, ally of Rama, II. - 23 n. 3. - - Hara, a mount near Mecca, appeared interposing between the two - sections of the moon, miraculously cloven by Muhammed, III. 68 n. 1. - - Hara Ráma puri, a Sanyási and Jnání, his speech, conduct, death, II. - 108, 109. - - Haratirth, a holy place of Kachmir, II. 166. - - Hâr azar, a fire-temple, I. 47. - - Harbanists, Harnanites, a sect of Sabæans, III. 311 n. - - Harbayántis, a sect of Vaichnavas, II. 181. - - Hardwar, a place in the province Delhi, holy place of the Hindus, - II. 197 n. 1. - - Harem, “royal apartment,” I. 25. - - Hargovind, son of Arjunmal, II. 248 - ――a warlike Guru――why he wore two swords in his girdle, 273 n. 4 - ――imprisoned by Jehangir during twelve years, 274 - ――serves Shah Jehan――acts in the Panjab――wars with Shah Jehan’s - troops, 275 - ――retires to the mountainous country of Raja Tarachand, 276 - ――spreads far his religion, 276 - ――his creed, 277 - ――a parable of his, 277, 279 - ――date of his death, 280. - - Harjayi, or Harrayi, a Guru of the Sikhs, II. 273 - ――son of Bábá Jóv, and grandson of Har-govind, 281, 282 - ――the seventh Guru of the Sikhs――friend of the author of the - Dabistán, 282. - - Haridas (Gosain), founder of a sect, II. 232, 233. - - Har Krishna, successor to the Guru Harrayi of the Sikhs, II. 288 n. 1. - - Harun (Aaron), II. 298. - - Harun, a Jew, convert and disciple of Farzanah Bahram, I. 136, 137. - - Haryali, a Dakhani word for the Sanscrit Durva grass, II. 80. - - Hasan, son of Ali, the last of the legitimate khalifs, II n. 1. - - _Hash-o bash_, “presence and absence” at court, I. 161. - - Hashaviyat Ashâriah, a class of Muhammedans, II. 334. - - Hashtanagar, “eight townships” in Afghanistan, III. 41. - - Hashú, name of a Nosk of the Zand-Avesta, I. 274. - - Hassan al Basri, a short account of him, II. 389 and n. 1; III. - 18 n. 2. - - Hassen ben Hassáin ben Ali ben Abi akil, eminent in scholastic - theology, II. 378. - - Hassan, son of Sábáh, a deputy of the Imám, author of a - book――abstract of it, II. 411, 417 - ――his lineage, 423, 424 n. 1 - ――comes to Nishapur, 426 - ――his favor and disgrace at court, 427, 429 - ――his travels, 429 - ――goes to Egypt, 430 - ――favor and disgrace there――goes to Syria, 430, 431 - ――travels, spreads his doctrine, gains the fort Alamut, 432, 433 - ――purchases it, 434 - ――acquires Rudbar and Kohistan, 435 - ――his conduct and domination, _ibid._ n. 2. - ――orders the death of two of his sons, appoints his successor, 441 - ――date of his death, 436, 442. - - Hassan Fakráni, a minister of Kia buzerg Umid, II. 441. - - Hassan Mázinderáni, killed Alá-ed-din, ruler of the Almutians, II. 447. - - Haválet, “giving in charge,” a term of the Ismâilahs, - II. 406. - - Haváyi mânavi, “the true soul,” III. 142. - - Hazaj, Arabian metre, I. 1, 2. - - Hazarahs, a tribe distinct from the Afghans and Moghuls, III. 43 - ――a short account of them, _ibid._ n. 1. - - Hazeret ghaib mus af, “the presence of the relative mystery,” III. - 238. - - Hazeret jamáh, “the presence of the vest,” III. 239. - - Hazeret muśaf ghaib, “the presence of the mysterious relation,” III. - 238. - - Hazeret shahádet mutlak, “the presence of the absolute evidence,” - III. 238. - - Hedáyah al hikmet, “the Guide to Science,” III. 217. - - Hedaya fil foru, “the Guide in the Branches of the Law,” quoted, - III. 88. - - Herámes (Idris, Enoch), establishes fumigations and wine sacrifices, - II. 160. - - Herbelot, author of the “Bibliothèque orientale,” quoted, I. 49, 57, - 101, 112, 130, 138, 144, 145, 212, 222, 308; II. 169, 172, 173, 174, - 175, 323, 325, 330, 361, 383, 419 n. 2, 429; III. 12 n. 2, 15 n. 27 - n. 79, 123 n. 1, 158 n. 1, 171, 217 n. 1, 241 n. 1. - - Heresfetmád, name of Zoroaster’s father, according to the Desátir, - I. 215 n. 280 n. - - Hermes al Hermes, III. 105 - ――his epoch, several Hermes, 106 n. 1. - - Hermippus, treats expressly of Zoroaster’s works, I. 224 n. - - Hermodoros, a Platonic philosopher, quoted, I. 212 n. - - Hernán, the founder of a sect, branch of the Sabeans, III. 105 n. - - Hernánites, or Herranites, a sect, III. 105 n. - - Hero, son of Armenius, compared to Arda-Viraf, I. 304 n. 1. - - Herodotus, quoted, I. 17, 171, 209, 340; II. 37; III. 111. - - Hertushad, name for Zardusht, in the Desátir, I. 280 n. - - Hétu, “cause, reason,” II. 208. - - Hètwabhasa, “fallacious argument,” 209 n. 1. - - Hikmet al âin, “the science of what is essential,” III. 218. - - Hirbed, ascetic, learned man, I. 17, 18 - ――minister for the purpose of adoration, 241. - - Hirbed Sar, the pure high-priest, I. 147. - - Hirbed, a descendant from Zardusht, and learned contemporary of - Mohsan Fani, III. 204. - - Hitcherasp, an ancestor of Zardusht, I. 215 n. - - Hokh shéthrôtemâé, a short prayer, I. 334 - ――variations of the name, _ibid._ n. 1. - - Holágu Khan, son of Tuli Khan, becomes master of the person of - Rukn-eddin, and of the fort Maimun-diz, II. 449 n. - ――takes more than forty castles of the Ismâilahs――completes the - conquest of this sect, 450 n. - ――marches towards Baghdad――takes the town and the khalif, whom he - puts to a cruel death, _ibid._ - - Hom, a tree, its juice employed in sacrifices, I. 315 n. 1. - - Hom, the first apostle of the law, I. 355 n. - - _Homa_, burnt offering, II. 55, 62 - ――when to be performed by a Brahman, 77, 78, 81, 82, 101, 199. - - Honover, “pure desire,” II. 26 n. 1. - - Hormuz-azar, “a fire-temple,” I. 47. - - Hormuzd, a person of the Radian sect, I. 203. - - Hormuzd (Jupiter), description of his form, I. 36, 37 - ――angel presiding over the first day of every month, 62 n. - - Hoshidar, father of Bahram, entitled Hamawand, and, by the nation, - Shapur, I. 270. - - Hóshwázhen, “a trance,” I. 85. - - Hoshyar (Mobed), author of the Sarud-i-Mastan, “the Songs of the - intoxicated,” his descent――becomes a disciple of Kaiván, I. 110 - ――his mode of devotion――manners, 111, 113 - ――his death, 112. - - Hosain, Husain (Imám), son of Ali, where killed, I. 47 - ――account of his death, II. 359 n. 1. - - Hossáin, a son of Hassan Sabah, put to death by order of his father, - II. 441. - - Hossain Fáni, a chief of the Ismâilahs, defends Mumin-abad, II. 437. - - Hossâin Fáni, the daâi of Kohistan, put to death by a son of Hassan - Sabah, II. 441. - - Hossain Mansúr Hallaj, a disciple of Joneid, III. 291 n. 1. - - Hossain, son of Máyin eddin Maibedi, III. 217 n. 2, 226. - - Hossein (Shaikh), of Khorassan, contemporary of Mahmud Shebisterí, - III. 237 n. 3. - - Hostanes Archimagus, makes first known in Europe the Persian - religion and philosophy, I. 223 n. - - Hotukhshan, name of the fourth class of the people, I. 19 n. - - Hrid, “heart,” one of the six regions of the human body, II. 150. - - Hudah, son of Jái Alad, I. 177. - - Huo, the niece of Jamasp, third wife of Zoroaster, I. 281 n. - - Hur, Huri, “celestial virgin,” III. 159, 162. - - Huristar, name of the first class of the people, I. 18. - - Hushang, king and prophet, I. 30, 31 - ――son of Siamuk, 88. - - Hushiar (Mobed), carries in his arms the author of the Dabistán, in - his infancy to be blessed by Chatur Vapah, II. 145. - - Hushián, a sect of the Persian religion, I. 6. - - Húshídar, a descendant from Zardusht, I. 232. - - Hushídarmah, a descendant from Zardusht, I. 232. - - Hushiar Refik Nikarindah, a person of the tribe of Maksud chep, II. - 361. - - Hushyar (Mobed), his works, quoted, I. 72. - - Húvíyat, “essence,” III. 222. - - Huz ul Hayat, a Persian work, of Ambaret Kant, containing the - sayings of Goraknath, II. 137. - - Hyde (Thomas), quoted, I. 17 n. 60, 70, 95, 112, 145, 206, 210, 215, - 219, 222, 224, 245, 246, 255, 263, 275, 283, 284, 296, 297, 305, - 306, 314, 324, 326, 331, 337. - - - I.-J. - - Jâafriyah, a town in Arabian Irak, I. 307 and n. 3. - - Jabel al âamli, a celebrated theologian, II. 381. - - Jabr, Shemseddin, III. 234 n. - - Jaber, Jaberiah, a Muhammedan sect, II. 350 n. 2, 352 n. 1. - - Jabilka, a fabulous town, III. 279. - - Jábilsa, a fabulous town, III. 279. - - Jabrîl, an angel, his functions, II. 337 - ――emanated from the tenth power of intelligence, III. 145 - ――similar to human nature, _ibid._ - ――cleaves the breast of Muhammed, and washes his heart, 177 n. 2 - ――his form described, 178, 179 - ――directs Muhammed on his way to heaven, 182, 283 - ――conducts him to his own celestial mansion, 190 - ――to the heavenly tabernacle, 194 - ――remains behind the prophet, 195 n. - ――he is the highest secretary and first intelligence, 236 - ――brings happy news to Muhammed, 240 - ――figures as the science of divinity, 246 - ――the image of wisdom, 251. - - Jacob, son of Joseph (Rabbi), translator of the five books of Moses - from Arabic into Persian, II. 300. - - Jád, a measure of time, I. 14. - - _Jádar_, superintendant of police, I. 169. - - Jadongois, solicitor of money from the wealthy, I. 292, 320. - - Jadú, a Fakir, disciple of Sath rah, II. 110 - ――his free conduct――death, 110, 111, 112. - - Jâfr Mosuddek, son of Muhammed meetum, “the expected,” II. 399 n. 1. - - Jâfr sadik, the sixth Imám, II. 390 - ――son of Muhammed Baker――his birth and death, _ibid._ n. 1. - - Jaganath, a boy, eight years old, who ridiculed idolatry, II. 105, 106. - - Jágar prarág, a sect, II. 128. - - _Jagaravast´ha_, “state of being awake,” II. 92. - - Jagat ambá, mother of the universe, name of Máyá, II. 150. - - Jagganath, town with a holy temple, II. 70. - - Jaghir, allotment made by the state to an individual, I. 176. - - Jagrat, “awaking,” I. p. 85. - - Jahad, “holy war upon unbelievers,” III. 262. - - Jahandas, a Sikh, pretender to the dignity of a Guru, anecdote of - him, II. 282, 283. - - Jahan Navard, an individual of the Paikarian sect, I. 204. - - Jahmi Ebn Sefwan, head of a sect, II. 352 n. 2. - - Jai Afram, son of Abád, called to the throne, I. 23 - ――assumes the government and restores the institutes of his father, - 24, 88. - - Jai Alad, son of Jai Afram, the last monarch of the Jai dynasty, - I. 24, 88. - - Jala bhakta, “worshippers of water,” II. 243. - - Jalpa, “debate,” II. 208 n. 4. - - Jamáât, “assembly,” II. 324 n. 2. - - Jamáâtí, a Muhammedan sect, II. 326. - - Jamah, “union,” III. 222, 295 n. 1. - - Jamál Gili, a learned man in Kazvin, and secret Ismâilah, protected - by Ala-eddin, II. 447. - - Jamana, “eructation,” II. 133 n. 1. - - Jamasp, brother, or minister, of Gusht-asp, prophet, supposed author - of a Persian work, translated into Arabic, I. 112 and n. 3 - ――receives hallowed milk from Zardusht, 259 - ――Jamasp’s words quoted, 358, 359, 360, 361. - - Jamblicus, his life of Pythagoras, quoted, I. 277 n. 1. - - Jamen, servant of Madar, killed, devoured, restored to life, - II. 224, 225 - ――a saint of that name, proves his virtue, 226. - - Jami (Maulavi), the surname of Abdal Rahmen, quoted, I. 83; - III. 173 n. 2. - - Jam i-Kái Khusro, work of Azar Kaiván, quoted, I. 76. - - Jamshaí, also called Yekanabín, a sect, I. 193. - - Jamshasp, son of Jemshid, son of Tahmúras, I. 193. - - Jamshaspians, a sect, I. 193. - - Janaka, king of Mithila, a legend of him, II. 255, 256, 261 to 266. - - Jana loka, one of the fourteen spheres, II. 12 - ――region of the sons of Brahma, _ibid._ n. 5. - - Jangaman, sect of Hindus――their belief, II. 218. - - Jangrangháchah, master of Jamasp――writes to Gushtasp――disputes with - Zardusht, I. 276 - ――adopts his faith, 277. - - Jani (Gosain), founder of a sect of Vaichnavas, II. 234. - - Jápa, a rite of the Hindus, II. 55 - ――muttering prayers, 126. - - Jarudiyat, a branch of the Zaydiyat, II. 363 n. 1. - - Jasa, a Brahman, in whose house the Kalki-avatar is to take place, - II. 24. - - Jashen Sudah, a work of Mobed Hushyar, I. 72. - - Jashn i-Sadah, “festival of Sadah,” work of Mobed Hoshyar, I. 112. - - Jata Karma, a rite of the Hindus, II. 55 and n. 2. - - _Játi_, “futile argument,” II. 209 - ――twenty-four enumerated, _ibid._ n. 4. - - Jats, a low class of Hindus, II. 112 - ――a short account of them, 270 n. 1. - - Javedan Khirad, book ascribed to Jemshid, I. 32 n. 145 n. - - Jaya diva, a Rámánandi, author of a mystical poem upon Krichna and - Radhá, II. 180 n. 1, 182 n. 1. - - Jáyakarí, philosophers, attached to temporariness, III. 308. - - Jazbet, “attraction,” III. 294 n. 2. - - Iblis, “Satan,” II. 347 n. 1 - ――ordered to adore Adam, III. 8 n. 2, 9 n. - ――the power of imagination, 146. - - Ibn Makanâ Saheb-i-Mah Kashgher, III. 80, 210. - - Ibrahim (Mulla), a zealous adherent to the creed of the Shiâhs, - II. 364. - - Idris (or Enoch, see Hermes), III. 106 n. 1. - - Jehan Ara, epitome of the History of Persia, I. 31. - - Jelal Bokhari (Said), III. 256 n. 1. - - Jelal-eddin, sultan of Khorazm and other provinces, retires before - Jangis Khan, II. 449 n. - ――gains two battles over the Moghuls――flies towards the Indus――is - overthrown in a battle on that river――destroys his whole family, - and passes the river, III. 117 n. 1. - - Jelál-eddin, son of Miyán Bayezid, III. 42 - ――succeeds to his father’s dignity, _ibid._ - ――brought before the emperor Akbar――flies――takes Ghizni――cannot - maintain himself, 43 - ――is defeated and killed, 44. - - Jelal-eddin Bokhari, founder of a sect, II. 226 n. 2. - - Jelál-eddin Hassan, ben Muhammed, ben Hassan, the sixth ruler of the - Alamutians, II. 446 n. 2 - ――date of his death, 447. - - Jelál-eddin Rumí (Mawlana), the most celebrated mystical poet of the - Orient, III. 123 n. 4. - - Jelal-eddin Rumí (Mawlana), disciple of Mohi-eddin, III. 234 n. 1. - - Jelalian, a sect of Muhammedans, II. 226, 227, 228; III. 256 n. 1. - - Jemál-eddin mátaher, writer upon prophecy and unity, II. 379. - - Jemálian, a sect, III. 256. - - Jemshid, king and prophet, I. 30, 31 - ――a law of his quoted, 73 - ――son of Tahmúras, 88 - ――his sentiments expressed to Abtin, 194. - - Jemshid, author of many philosophical works, 195. - - Jengis Khan, dates of his birth and death, I. 160 n. 1; III. 113 and - n. 1, 119 n. - ――destroys the dominion of the Seljuk dynasty, II. 449 n. - ――divides his empire before his death, _ibid._ - ――worshipper of the stars, III. 112 - ――subject to trances and epileptic fits――particulars relative to - them――practises divination by means of combs, 113 - ――made prisoner, recovers his liberty, 114 - ――is just and equitable, _ibid._ - ――appoints his successor, 115 - ――his last advice to his sons, 118, 119 - ――duration of his dynasty, 121 n. 1. - - Jeresht, the fourteenth Nosk of the Zand-Avesta, its contents, I. 274. - - Jermághun, a general of Oktayi Khan, sent with a force against - Jelal-eddin, king of Khorassan, whom he defeats, III. 116, 117. - - Jermshar, name of Jemshid, I. 31 n. - - Ihhrám, “penetential veil,” III. 257 n. 1. - - Ihtilam, how interpreted by the Ismâilahs, II. 408 n. 2. - - Jin, “spirits of fire,” III. 236. - - Jitèndriya, “who has subdued the senses,” II. 239. - - Ijtihad, “rational dialectics,” II. 378 n. 2. - - Jiva, “life,” II. 123, 124. - - Jivánasp, son of Sásán, resides in Kabulistan, I. 276 n. 2. - - Jívatátma, “the vital principle, or spirit,” II. 92. - - Ilahíah, followers of the religion of Akbar, III. 48. - - Ilam-eddin, named Buzin-Khan (Hakim) built Vizirabad, a town, II. 194. - - Ilhám, “inspiration,” III. 174 n. 1. - - Imám, Imámat, a religious dignitary, and office――conditions thereof, - II. 362, 363 - ――twelve Imáms, enumerated, 367, 368 n. 1 - ――their prohibitions of science, 375 - ――instructions, 376 - ――seven Imáms of the Ismâilahs, 400; III. 172, 173. - - Imánah (The), a class of Muhammedan sectaries, II. 388; III. 12. - - Imámiyat âsulín, a sect, II. 385. - - Imbal, a fort in Khazazm, surrenders to the besieging Moghuls for - want of water, at the very moment of a heavy fall of rain, III. 120. - - Imkan, “possibility,” III. 141 - ――four sorts of it, _ibid._ n. 1. - - Jnana skandha, “personality,” II. 197. - - Jnánam uttamam, “the highest state of beatitude,” II. 95. - - Jnáni, possessor of the Vedanta science, II. 96. - - Jnánindra, particular class of Jnanis, II. 103. - - Jnapti skandha, “the knowledge of animal nature,” II. 198. - - Indra, “the window of life, the passage of the soul,” where placed, - II. 154. - - Indra, regent of the East (Purva) II. 219. - - Indrazaharáyog Vasishta, name given to the instructions of Vasishta - to Rama, II. 28. - - Indriya, “exterior senses,” II. 204 - ――six senses, 206. - - Insan Kamíl, “the perfect man,” III. 276 n. 2. - - Jóli handi, a sect, II. 128. - - Jog-Vasishta (also Yog-vasishta, and Vasishta-yog), name given to - Vasishta’s instructions to Rama, II. 28, 96, 256, 268. - - Joneid Abu ’l Kasem, III. 273 n. 1. - - Jones (sir William), denies the authenticity of Zoroaster’s works - published in French, I. 223 n. - - Jorjani, author of the Commentary upon the Mewakif, II. 323. - - Jorjaní, author of Definitions, quoted, III. 141 n. 1, 174 n. 1, 224 - n. 1, 229 n. 2, 230 n. 1, 231 n. 2, 239 n. 2, 276 n. 2. - - Jourdan (Am.), translator of a work of Mirkhond, II. 423. - - Iradet, a mystic term of the Druses, III. 64 n. 2 - ――other definitions of it, 224 n. 1. - - Iraj, son of Feridun, permits destructive animals to be eaten, I. 74. - - Isána, the north-east region――regent between the north and east, II. - 35, 219 n. 1. - - Isápúcha, worship of God, II. 126. - - Isfandarmend, Isfandarmaz, name of an angel and a month, I. 61, 62 - and n. 230 - ――gives benedictions and instructions to Zardusht, 242. - - Isfandamaz-jah, the third additional day of the Persian year, I. 62 n. - - _Isfendiar_, son of king Gusht-asp――promoter of fire-worship, I. 50, - 88 - ――his history and death, 191 n. 1 - ――receives one grain of the hallowed pomegranate from Zardusht, - and becomes brazen-bodied, 260 - ――allegories ascribed to him, 363, 364, 365, 366 - ――a prisoner in the fort Gambadan, 371. - - Ishaîa (Isaiah), the Hebrew prophet, quoted, II. 298, 306, 307. - - Isháret, “Indications,” title of a work, III. 218 n. 3. - - Ishmata, one of the five failings, II. 120. - - Ishrak Shuhab uddin Maktul (Shaikh), his works translated into - Persian, I. 122. - - Ishrakian, “Platonists,” I. 83. - - Ishtam, “sacrifice, oblation,” II. 155 n. 4. - - Iskander (Alexander), seeks the fountain of life, I. 57, 68 and n. 1 - ――explanation of this allegory, _ibid._ - - Islam, the Muhammedan faith, II. 322 - ――its principal part, 341 to 357, 355. - - Ismâil (Imám), son of Jafr sadik, II. 297, 398 n. - ――his disappearance――different versions about it, 398, 399. - - Ismail Bég, a follower of Mazdak’s faith, I. 378. - - Ismâil Isfahani (Mulla), III. 297. - - Ismail Safavi, king of Persia, his system with regard to hereditary - dignity, I. 163. - - Ismail Sufi, of Ardistan, a descendant from Musa, I. 52 n. 200. - - Ismail Súfi (Mulla) of Isfahan, quoted, II. 52. - - Ismâiliah (The), II. 397, 399 n. 1 - ――acknowledge the legitimate succession from Jâfir to his son - Ismâil, 399 n. 1 - ――their creed, 400 to 404 (see Batenian)――different names given to - the Ismâilahs, 421 n. 1 - ――duration of their existence, and overthrow by Holágu, 450 n. - ――remains of this sect in Persia and India, _ibid._ n. - - Isráfil, an angel, his function, II. 337 - ――one of the powers of the sun, III. 145. - - Istakhar, town of Persia, I. 48 and n. 8. - - Istidád, “disproportion,” III. 233. - - Istidlal, “the arguers,” a sect, II. 390 - ――once called Masháyin, _ibid._ n. 4. - - Istidráj, “a sort of miracle,” III. 274 n. 1. - - Istinsak, “washing the nostrils,” III. 259. - - Istinsar, “drawing up water through the nostrils,” III. 259. - - Isvára, “the necessary being,” II. 123. - - Ita ahu Virio, a form of prayer, I. 313 and n. 1, 319, 321. - - Itláf sarf, “absolute excellence,” III. 283. - - Jují, son of Jengis Khan, the countries destined to him by his - father enumerated――dies before his father, III. 116 n. - - Jush, or Gush, angel presiding over the fourteenth day of every month, - I. 62 n. - - Justin, I. 33 n. 1. - - Jyotisha, “astronomy,” II. 65 n. 1, 165. - - Jyotish toma, “sacrifice of four goats,” II. 82, 83. - - Ized, explained, I. 95 n. - - Ized Dahman, a celestial being, who blesses the just man and - conducts his soul to heaven, I. 258 n. - - Izeshné, the Pehlvi name of a work, part of the Zand-Avesta, I. 225 n. - ――translated into French, 226 n. - ――explained, 316 n. - - - K. - - Kâbah, holy temple of Mecca, by whom built, I. 47 n.; II. 409 n. 2 - ――frequently mentioned as the Kiblah of the Muhammedans, see Kiblah. - - Kabir, a disciple of Rámanandrá, II. 186 n. 2 - ――a Vairagi――his first meeting with his master, 187 to 188 - ――some of his speeches, 189 - ――his charity, 190 - ――after his death Hindus and Muhammedans claim his burial, 191 - ――his corpse disappears, _ibid._ n. 1. - - Kacha, son of Vrihaspati, his legend, II. 225 n. 1. - - Kadariah, Kadarian, a Muhammedan sect, II. 325 n. 1, 353 n. 1. - - Kadr, “God’s particular will,” II. 352 n. 1, III. 233. - - Kaf, a fabulous mount, II. 260 n. 2; III. 249 n. 1 (see Alburz). - - Kafris, called Kafer Katóriz, a tribe from Kabulistan, III. 301. - - Kahgyur, one of the principal religious works of the Tibetans, - II. 291 n. 2. - - Kah Zand, “little Zand,” I. 352, 353. - - Kajak, name of God with the Tibitans, II. 289 n. 1. - - Káim makám, “vice regent,” III. 203. - - Kai-Kaús, the second king of the Kayan dynasty, his epoch, I. 52 and - n. 5 - ――his attempted ascent to heaven and downfall explained, 56. - - Kai Khúsro, king and prophet, I. 30, 163 - ――resigns the crown――disappears suddenly, 192 n. - ――kills Afrasiab, II. 130 n. 1 - ――lives still, by means of a peculiar mode of breathing, 136. - - Kai Kobad, son of Zab, I. 88. - - Káí Nishín, brother of Kai-Káus, interprets the adventure of his - brother, I. 56 - ――son of Kai Kobad, 88. - - Kaívan azar, a fire-temple, I. 47. - - Kakak (Ibrahim), founder of a sect, his life, conduct, speech, - II. 229, 230. - - Kakan, a sect founded by Ibrahim Kakak, II. 229. - - Kála-dek (Kaladíya), peculiar rite of the Sactians, II. 155. - - Kalem, “scholastic theology,” definition thereof, II. 327 n. 2, - 375 n. 1. - - Kalian Bharati, a Sanyasi, his account of Shah Abas, king of Persia, - II. 146, 147. - - Kalinga, name of a province in India, II. 3. - - Kalinga, a city, in which is the temple of the tortoise, II. 70. - - Kaliśakha, sacred tree, II. 80. - - Kála-skandha, _ibid._ n. 6. - - Kali Warastah (Imám), “the Humble,” his verses quoted, I. 138. - - Kaliyug, the fourth age of the Hindus, II. 24 - ――when it begins, _ibid._ n. 1 - ――its fixed duration, 48. - - Kalki-Avátar, the tenth Avátar of Vichnu, II. 24 - ――when to take place, _ibid._ - - Kalpa, a part of the Vedas, on ceremonies, II. 65 n. 1. - - Kámada, sexual love, II. 154. - - Kamál, a distinguished Vahádi, killed by Abás, III. 23, 24. - - Kamál eddin, son of Miyan Báyezid, III. 42. - - Kamer (the moon), the son of Atri, the Sage, II. 39 - ――bears the title of superior wisdom, III. 200, 201 - ――a mixed light with a particular property, 202 - ――the seal of perfection, 244. - - Kam-hibdas, a sect, II. 128. - - Kám Jóí, a follower of the Samradian doctrine――verses of his quoted, - I. 200. - - Kamkár, an ascetic of the Samradian sect, I. 197 - ――author of a treatise containing amusing anecdotes, 198 - ――examples of them, _ibid._ 199, 200. - - Kamran (Hakim), of Shiraz, performs a supposed miracle, I. 117. - - Kamran of Shíraz (Hakim), relates a speech of Chatur Vapah, II. 145. - - Kamran, of Shiraz, a Peripatetic, III. 205 - ――his erudition――conduct, 206, 207 - ――death――burial, 208 - ――his opinions, 211, 216 - ――his behavior towards another sect, 217 - ――the books which he read with his disciples, 217, 218, 219. - - Kamus, a Khodayi (merchant), I. 201. - - Kanesh bhat, a Jnánindra, II. 107. - - Kanigaram, a place on the borders of Kandahar, III. 28. - - Kant´a, wind-pipe, II. 132. - - Kapal-ásan, a particular rite of devotion, I. 123. - - Kar, a class of Sanyásis, II. 139. - - Kárana, “cause,” II. 17. - - Kárana sarira, “the original frame,” II. 177 n. - - Karankabánta, a Dakhani word for a sacred tree, II. 80. - - Karanyáksha, a demon, carries the earth under water, II. 20. - - Kargi, a Telinga word for the Sanscrit Durva, sacrificial grass, - II. 80. - - Karkh, a quarter of Baghdád, II. 490 n. 2. - - _Karmáh_, Saturn’s stay in each mansion of his orbit, I. 27. - - Karmah hormuzi, Jupiter’s stay in each mansion of his orbit, I. 27. - - Karmatians, a sect, founded by Hamadan, surnamed Karmata, II. 421 n. 1. - - Karsal, a Saturnian year, I. 27. - - Karsal hormuzi, Jupiter’s period, I. 27. - - Karun, Korah, the cousin of Moses, according to the Muhammedans, III. - 70 n. 1. - - Karuna, “tenderness, pity,” II. 121. - - Kásam Khan, quoted, III. 203. - - Kaseb, “acquisition,” II. 353 n. - - Kashef mâni, “inner revelation,” III. 274. - - Kashef ul mahjub, “the revelations of the veiled Being,” III. 265. - - Kashef suri, “exterior revelation,” III. 274. - - Kashial, a place in the mountains of Kashmír, inhabited by a - particular sect, their customs, II. 244. - - Káshmár, Kichmar, town in Khorassan, where is Zardusht’s - cypress-tree, I. 280 n. 306 and n. 3. - - Kashti, “sacred girdle,” I. 297 - ――description of it, _ibid._ n. 314. - - Kasimirsky, translator of the Koran into French, quoted, III. 72 - n. 1. - - Kasur, its mystical signification, III. 159, 162. - - Kaśyapa, a sect, II. 128. - - Katha, Krishna’s advice to Arjuna, II. 96. - - Kavi-śastra, “poetics,” II. 165. - - Kawser, a river of paradise, II. 344 n. 1 - ――in Gabriel’s heavenly mansion, a source like wine, III. 190 n. 1. - - Kayastha, the writer cast, belonging to the fourth class among the - Hindus, II. 114 n. 1. - - Kayomors, name equivalent to Gilshah, etymology of both names, I. 29 n. - ――son of Yásan Ajam, 88. - - Kaźa, God’s universal judgment, II. 352 n. 1; III. 233. - - Kazil Saruk, a general of Malikshah, besieges Múmin-ábad, a fort of - the Ismâilah, his army disperses, II. 437. - - Kazl-bash, “red-head,” name given to the Persians by the Turks, I. - 160 n. 1. - - Kazvin, town of Persia, II. 172. - - Kchatriyas, the second class of the Hindus, their destination, II. 48 - ――what they are to learn――to perform, 78. - - Kerámet, “prodigy,” III. 173 n. 2. - - Keramiah, Keramian, a Muhammedan sect, II. 331. - - Kerát, “chanting,” III. 260. - - Kera-Tabitian, the inhabitants of Tibet, their religion, II. 289, 292. - - Kerb, “proximity,” III. 294 n. 1. - - Kerbela, town, sepulchre of Imám Husain, I. 117 - ――its ancient name, 51. - - Kerges, a fabulous bird, I. 36 n. 1. - - Kerimdád, son of Jelál eddin, son of Báyezid, delivered up to his - enemies and put to death, III. 47. - - Kermabah, place of resort for the Persian kings, III. 107 n. 2. - - Kersi, the throne of God, the crystaline heaven, II. 346. - - Kesayi Tivari, a Brahman of Benares, settled at Lahore, II. 90. - - Kesesrob, the tenth Nosk of the Zand-Avesta, its contents, I. 273 n. - - Khadijá, Muhammed’s wife, II. 300, 398 n. - - Khadira (Khandira), sacrificial wood, II. 80. - - Khaibar, a town in the Arabian province of Hejaz, III. 51 n. 2. - - Khair al Bian, a book of the Roshenian, III. 44. - - Khair eddin, son of Báyezid, III. 42 n. 1. - - Khákani (Hakim), quoted, III. 14, 168. - - Kháki, merchant of the Shidabian sect, I. 207. - - Kbala, quitting and reassuming the body at pleasure, I. 86. - - Khalâ, “divesting,” a term of the Ismâilahs, II. 406. - - Khaled, son of Valid, and general of Abu bekr, defeats the army of - Musaylima, who is killed, III. 4 n. 1. - - Kharchang (Crab), constellation which the Persian astronomers - represented by a tortoise, II. 19. - - Khatar hari, a sacred tree, II. 80. - - Khashar, name of a Nosk of the Zand-Avesta, I. 275. - - Khatem, “the seal,” III. 244. - - Kherka, the patched coat of ascetics, II. 228. - - Khesht, the twelfth Nosk of the Zand-Avesta, its contents, I. 274 n. - - Khizr (Elias), discovers the fountain of life, I. 57 n. 2, 58 n. 1. - - Khodádád (Mobed), founder of a sect, his opinion, I. 201. - - Khoda Jai (Mobed), quoted, I. 76 - ――disciple of Azar Kaivan――his attainments and austerities, 118 - ――author of a Commentary upon Kaíván’s poems――his death, 119. - - Khodaiyan, a sect, followers of Mobed Khodádád, I. 201. - - Khogiah Shams eddin Muhammed, III. 217 n. 1. - - Khur, angel presiding over the 11th day of every month, I. 62 n. - - Khurastar, noxious animals, I. 292. - - Khurdad, name of an angel and a month, I. 61, 62 n. - ――gives benedictions and instructions to Zardusht, 242 - ――appears in Gushtasp’s palace, 257. - - Khurramiah, a name of the Ismâilahs, II. 421 n. 1. - - Khurshid chehar, one of Zardusht’s three sons, I. 293 n. 1. - - Khurshid Páyah, the solar sphere, I. 289. - - Khushnudi namah, certificate of good behaviour, I. 176. - - Kia Buzerk umid, successor to Hassan Sabah in Alamut, II. 436, 441 - ――his conduct, 442 - ――duration of his reign, _ibid._ n. 1. - - Kiblah, that part, or object, to which people direct their face in - prayer, I. 33 n. - ――term frequently used in the whole work. - - Kík Khan, of the family of Chaghat-Khan, proves his love of - practical justice, III. 119, 120. - - Kimiáyi Sâadet, “alchymy of felicity,” a work of Ghazáli, - recommended for perusal in Akbar’s ordinances, III. 123. - - Kiranya Kashipu, a demon slain by Vichnu, II. 21. - - Kirfah, “good deeds,” I. 311, 313 and n. 2. - - _Kimna_, a form of prayer, I. 325 and n. 1, 331. - - Kisálihazza, place of pilgrimage in Kachmir, II. 166. - - Kishtovar, a town in Lahore, II. 108 n. 1. - - Kitabal Jafr, III. 234 n. - - Kleuker (John Frederic), translated the Zand-Avesta, from French - into German, with Comments, I. 223 n. - - Knef, the good principle of the Egyptians, III. 106 n. - - Kobad, the eighteenth king of the Sassanians, supports the prophet - Mazdak――expelled from Persia, recovers the throne, I. 193 n. 1. - - Koheli, a tribe of Kchatriyas, II. 194. - - Kohistan (Khorassan), one of the principal seats of the Eastern - Ismâilahs, II. 423. - - Koran (The), quoted, II. 331, 333 - ――declared the summary of four sacred books, 340 - ――quoted, 354, 358, 371, 396 n. 1, 400 n. 1, 454; III. 8 n. 2, 68 - n. 1, 72, 79 n. 2, 88 n. 1, 101 n. 5, 146, 149 n. 1, 150, 155, 159 - n. 1, 161, 166, 212 n. 1, 234, 253, 271, 274 n. 1, 290. - - Koshá, sheaths constituting the subtile frame of the rudimental - body, II. 177 n. - - Kote, equal to ten millions, II. 35. - - Krichna-Avátar, the eighth Avátar of Vichnu, II. 24. - - Krichna, a Kchatriya, II. 24 - ――when he appeared, _ibid._ - ――has 16,000 wives――explanation of it, 31, 32, 183. - - Krichna paksha, the dark half of a month, II. 18. - - Krita yugam, the age of the righteous, III. 47 n. 1, 50 n. - - Kufah (town), burial-place of the Imám Abu Hanifah――its - fire-temples, I. 51, 52. - - _Kular_, a Dakhani word for the Indian fig-tree, II. 80. - - Kumbi, cultivator, II. 78. - - Kunda, sacrificial hole or pit in the ground, II. 79. - - Kundeli, snake――a vein of the human body, II. 134. - - Kundízh-húkht, temple erected by Zohak, I. 50. - - Kunti, wife of Pandu, II. 67 n. 4. - - Kurban, “sacrificing,” III. 262. - - Kurbet, proximity to God, III. 29, 36, 37. - - Kurma-Avátar, tortoise Avátar, II. 18. - - Kurutaman, paradise, I. 290. - - Kusa, sacrificial grass, II. 79. - - Kushnuman, a short prayer, I. 332 and n. 1. - - Kutwal, police-officer, or inspector――instructions for his conduct, - III. 132 to 136. - - Kuvala lotus, birth of Brahma, II. 16. - - Kuvèra, regent of the North (uttara), II. 219. - - - L. - - Labíd, one of the seven Arabian poets, whose poems were suspended in - the temple of Mecca, III. 65 n. 1. - - Lachmana, brother of Rama-chandra, II. 36. - - Lahjan, a town in the province of Gilan, III. 141 n. 3. - - Lajard (Felix), member of the French Institute, quoted, I. 293 n. - - Láli, translator of a work of Jamasp, I. 112. - - Lamas, “pilgrims,” their customs, II. 291. - - Lamiser, a fort taken by the Ismâilahs, II. 439 - ――destroyed by Holágu, 449 n. - - Lanka (Ceylon), II. 23 - ――a fort, built of golden ingots, _ibid._ - - Larang, name of the Divinity, I. 86. - - Lárásun, place of pilgrimage in Kachmir, II. 166. - - Lashkár Navís, “army-registrar,” I. 156. - - Lassen (Christian), maintains the genuineness and antiquity of the - Zand language, I. 223 n. - - Lawh-i-Mahfúz, “the tables of destiny,” III. 283. - - Leibnitz, quoted, III. 240 n. 2. - - Leo X. Pope, III. 208 n. - - Leyden (John), quoted, II. 246, 247 n.; III. 42 n. 47, 48. - - Lim Sar, “dwelling on high,” I. 151. - - Linga, “virile organ,” II. 152 n. 3 - ――naked rudiment of the body, 177 n. - - Linga purusha, visional subtile body, II. 178 n. 1. - - Linga sarira, “visional body,” II. 177. - - Lord (Henry), traveller in the East, I. 225 n. - - Lohrasp, son of Arvand, I. 88 - ――cured of a malady, and converted, by Zardusht, 255 - ――imprisons Isfendiar, 191 n. 1 - ――supposed length of his reign, 278 n. - ――is killed in battle, 371. - - Lubhani, author, quoted, II. 193. - - Lulies, public women in Persia, I. 118 n. 1; II. 70. - - Lunchîta-kéśa, “hair-pluckers,” a class of Buddhists, II. 212 n. 2. - - _Lunugi_, “Unitarians among the Jatis,” a class of Buddhists, II. 213. - - Lycophron, quoted, 112 n. - - - M. - - Maâd, “resurrection,” III. 278. - - Mâaviah Ebn Abi Safian, II. 356 - ――a short account of him, 358 n. 1, 361 - ――collector in Syria, III. 55. - - Mabzad, son of Gurgín, although a lunatic, maintained in the - government, I. 163. - - Machá, name of a Nosk of the Zand-Avesta, I. 275. - - Macrobius, quoted, I. 205. - - Mada, “joy, pleasure,” II. 121. - - Madárian, a sect, II. 223. - - Madhu Acháris, a class of the worshippers of Vichnu, II. 179. - - Madhwácharya, founder of the sect of Brahma Sampradáyis, II. 179 n. - 1, 181 n. 2. - - Madhur, a descendant of Gurgin, becomes a lunatic, I. 163. - - Mafid (Shaikh), founder of a system of scholastic theology, II. 379, - 380. - - Magi, see Mobed, I. 17 n. - - Mah (the moon), represented as a man, I. 40. - - Mah, angel presiding over the twelfth day of every month, I. 62 n. - - Máh-ab, brother of Mihrab, I. 173 - ――resigns his person to servitude for another slave, 144. - - Maha ásana, peculiar mode of sitting, II. 134. - - Mahá-atma, a distinguished class of Jatís, II. 213 - ――the miraculous power of one of them instanced, 214. - - Mahabad, first king, I. 15 - ――his acts, 16, 17. - - Máhábad, place of pilgrimage, II. 166. - - Mahabadas, fourteen kings, I. 21. - - Máhábádian dynasty, its duration, I. 14. - - Mahabet Khan, III. 216. - - Mahábharat, poem, quoted, II. 42, 67 n. 2. - - Mahábharat, translated by Abul Fazil, III. 101 - ――quoted, 110, 111. - - Mahadéo (Siva), with a serpent round his neck, II. 32, 217 - ――what it means――what his attribute of destroyer, 32 - ――proceeds from the navel of Víchnu――eight-faced, - eight-armed――rides upon a bull――dressed in an elephant’s skin, - rubbed with ashes, 217 - ――three-eyed, _ibid._ - - Mahadeo, a Saktian, sitting upon a dead body, II. 159. - - Maha jyóti, “great light,” II. 235. - - Mahakah, “assertors of truth,” a class of Muhammedan theologians, - II. 380. - - _Maharloka_, one of the fourteen spheres, II. 12 - ――its situation, _ibid._ n. 4. - - Mahásebi, a learned Muhammedan, II. 329 n. 2. - - Maha Singh, son of Bahader Singh, the Raja of Kishtovár, disciple of - Hara Ramapuri, II. 108, 109. - - Mahá tala loka, one of the fourteen spheres, II. 12 - ――an infernal region, _ibid._ n. 12. - - Máhatap indra, a Jnanindra, II. 107. - - _Mahat tatwam_, “essential nature,” II. 10 - ――whence it proceeded, 13 and n. 5. - - Mah-azar, a fire-temple, I. 47. - - Mahdi, “guide,” I. 130 n. 1 - ――title of the twelfth Imám, II. 383. - - Mah-dinah, ancient name of Medina, I. 51. - - Mahésh, see Siva, II. 4. - - Mah-gah, old name for Mecca, I. 48. - - Mahin-azar, name of a fire-temple, I. 52. - - Mahir Chand, a goldsmith, disciple of Akamnath, II. 116. - - Mahisha Asura, a demon, under the form of a buffalo, killed by - Durga, II. 163. - - Máhlad, a governor of Khorassan――orders his head to be cut off by - the son of a man whom he had unjustly put to death, I. 159. - - Mahmud (Shaikh), quoted, II. 191. - - Mahmud, son of Malik Shah――his contest with his half-brother, - Barkiarok, II. 437 n. 1. - - Mahmud of Ghiznah, son of Sebek teghin, the founder of his dynasty, - I. 197 and n. 1. - - Mahmud Beg Timán, disciple of Farzanah Bahram, a seer of one - God――his treatment of a wounded dog, I. 135 - ――his devotion, 136. - - Mahmud Sabak teghin, founder of the dynasty of the Ghasnavis, - persecutor of Avisenna, II. 170 n. 1. - - Mahmud Shebisteri, I. 82; III. 225 n. 1, 237 n. 3. - - Mahmud Tarabi, head of a sect, III. 12 n. 1. - - Mahna, name of a vein, II. 132. - - Mah Páyah, lunar sphere, I. 289. - - Mahs, mark of a man’s former state, III. 20. - - Mahsan Khan ghazi, a Moghul chief, defeats Miyan Báyazid, III. 41, - 42 n. 1. - - Mahtra, Mathura, town in India, account of it, I. 53 and n. - - Máhyár, a person mentioned in the Samrad namah, I. 201. - - Mahyársur ilm, ancient fire-temple, I. 51. - - Mah Zand, “great Zand,” I. 352, 353. - - Magha, January-February, II. 58. - - Mâjazet, “extraordinary thing,” III. 173 n. 1. - - Maibed, a town of Persia, III. 217 n. 2. - - Maibedi, see Hossain, son of Mâyin eddin, III. 217. - - Majeddin Abu Taher Muhammed ben Yakub, compiler of a celebrated - Arabic Dictionary, and of other works, III. 94 n. 1. - - Majed-doulah Abu Taleb Rustam, the eighth prince of the Buyi - dynasty, II. 172 n. 2. - - Majezub, a class of Súfis, III. 251 n. - - Majezub salik, a class of Súfis, III. 251. - - Mâikail (Mikáil), an angel presiding the truth of professions, II. 337 - ――proceeds from the moon, III. 145 - ――the greatest of all angels, 193. - - Maiku Khan, or Mangu Khan, son of Tuli Khan, son of Jengis - Khan――rules in Tartary, II. 449 n. - ――orders the death of Rukn-eddin, 450 n. - - Majmirah, a name of the Ismâilahs, II. 421. - - Maimun, surnamed Kaddah, the ancestor of Said Muhammed Obaid-alla, - Mahdi, II. 418 and n. 1. - - Maizad, or Miezd, I. 319. - - Makabil Ben Soliman, a Muhammedan theologian, II. 332. - - Makam, “station,” its meaning in the language of the Súfis, III. - 242. - - Makhan Afghani, a miscellaneous compilation on the ritual and moral - practices of Islam, III. 47 n., 48. - - Makhdúm ul mulk, under the reign of Akbar, declares the pilgrimage - to Mecca unnecessary, III. 87. - - Maknâyah, a name of the Ismâilahs, II. 421 n. 1. - - Makr Ilahi, “divine fascination,” III. 274. - - Makrisi, his account of the Jews, quoted, II. 304; II. 419 n. 1, 423. - - Maksud chep, a tribe of the people of Shekunah, II. 360, 361. - - Maktul (Shaikh), his opinion about the heavenly bodies, III. 171 - ――composer of hymns, 205. - - Malá-tulasi, a rosary of the Tulasi shrub, II. 184. - - Malcolm (sir John), author of a History of Persia, quoted, I. 53 n. - ――of a Sketch of the Sikhs, quoted, II. 246 n. 1, 247 n. 1, 248 n. - 1, 249 n. 1, 250 n. 1; III. 24 n. 1, 229 n. 1. - - Malik, the keeper of hell, III. 155. - - Malik Ehn Ans, head of a Muhammedan sect, II. 328 n. 1, 332. - - Malik Salakin, governor of the fort Arak, III. 117 - ――ravages of the plague during the defence of his post against the - Moghuls, 118. - - Malik Shah, son of Alp Arselan, II. 426 n. 1. - - Malik Shah, versified in Persian――Zardusht’s hundred gates, I. 310 - n. 1. - - Malik Táj-eddin, king of Ghor, III. 114 - ――relates an anecdote relative to the discipline of the Moghuls, - 115. - - Malik Yakúb, lord of Shekunah, II. 356. - - Malkîah, a Muhammedan sect, II. 355. - - Mamun, the seventh khalif of the Abbasides, restores the castle - Feduk to the posterity of Ali, III. 52 n. - - Mana, name of a vein, II. 132. - - Manas, mind, the interior sense, possessing the three attributes of - the divinity, II. 99, 100, 204. - - Mânavi (Manlavi), his verses quoted, I. 115, 130; III. 242. - - Mandára, mountain, serving as a churn-staff of the ocean, II. 19 and - n. 2. - - Mani, painter, son of Fáten, his epoch――doctrine――fate, I. 205 n. 3 - ――further account of him, 372, 373 n. - - Manjíat wa mahelkat, “The Causes of Salvation and Perdition,” a work - recommended for perusal in Akbar’s ordinances, III. 123. - - Manichæism, short account of it, I. 372, 373 n. - - Mani puram, pit of the stomach, II. 131 n. 1, 132, 150. - - Manir, a learned contemporary of Mohsan Fáni, III. 204, 205. - - Manistán, world of similitude, I. 21. - - Manishram, name given to Mars in the Desatir, I. 37 n. - - Mankahú, name of a Nosk of the Zand-Avesta, I. 275. - - Mansi, “physiologists,” III. 308. - - Mansur I. son of Abdel malek, sixth king of the Samánis, origin of - the dynasty, II. 169 n. 2. - - Mansur, the son of Aziz, surnamed Alhakem ba amra, II. 422 and n. 1. - - Mantek al tair, “the colloquy of the birds,” quoted, III. 249 n. 1. - - Manthar, a region of the human body, II. 131. - - Mantik (Al), logic, II. 327 n. 2. - - Mantra, form of prayer, II. 79. - - Manu, quoted, II. 50, 55 n. 3, 59, 71, 87, 88, 119, 179. - - Manvantara, reign of a Manu, its duration stated, II. 50 n. - ――Manavanturas innumerable, _ibid._ - - Manuhar Kuchwáhhah (Rai), quoted, II. 53. - - Manu-Ráma (Sri), an austere Brahman, in Lahore, II. 89, 90. - - Manushya bhakta, worshippers of mankind, II. 244. - - Maragha, in Azerbijan, the residence of Hulagu, famous for its - astronomic observatory, under the direction of Nas ir eddin, III. - 114 n. 1. - - Márásfand, angel presiding over the twenty-ninth day of the month, - I. 62 n. - - Mard, a period of time, I. 14. - - Mardad (Amardad), name of an angel and of a month, I. 61, 62 n. - ――gives instructions to Zardusht, 243. - - Márga-sirsha, August, II. 83. - - Mârifat, “true knowledge,” III. 29, 36, 37. - - Marikh, Mirrikh (Mars), son of the earth, II. 38 - ――a demon of a malignant influence, 44. - - Marraccius, author of the Prodromus, translator of the Koran, II. 323. - - Mâruf Karkhí, a Súfi, II. 390 n. 2, 276. - - Marzaban, ben Abdullah, ben Maimun al Kadah, the founder of the - Batenian, II. 400 n. 1. - - Marzái, name of a Nosk of the Zand-Avesta, I. 275. - - Masakh, “metamorphosis,” III. 150. - - Másháyîn, “Peripatetics,” II. 373 n. 2. - - Mash had, holy sepulchre, III. 2 n. 2. - - Mashia and Mashiana, the first man and woman sprung from earth, I. - 268 n. 1, 355 n. - - Masjed al Nabi, the mosque of the prophet, I. 47. - - Masnad, a Guru, or spiritual chief of the Sikhs, II. 271. - - Masnad es sahih, work of Muhammed, called Bocharí, III. 53. - - Mâsúm, “defended, preserved,” a name of Muhammed, the Askerite, II. - 386 n. 1. - - Matâh, temporary marriage, III. 62 - ――various opinions about it, 88 n. 1. - - Matakalem, Matakalman, Matkalmin, II. 327 n. 2, 373, 391. - - Mâtakellam al-Ashari, a title of Sheheristani, II. 323. - - Matákherin (Sûfis), “the modern,” II. 389. - - Mâtalah, Matalites, a Muhammedan sect, II. 325 - ――their opinions, _ibid._ n. 1. - - Mâtazalah, “separatists,” II. 325, 327, 352 n. 2. - - Matemed Abási, son of Motavakel, his epoch, II. 384 n. 1. - - Materidi, or Abu Mansur Muhammed al Hanefí (Shaikh), II. 349 n. 1. - - Máth, “monastery,” II. 179 n. 1, 180 n. 1. - - Mátris, personified energies of the Gods, eight names of them, II. - 220 n. 2. - - Matsherâin (Súfis), orthodox Súfis, II. 374. - - Matsya-Avátar, Fish-Avátar, II. 18. - - Mavafek Nishapuri, a very learned Sonnite, II. 424 n. 2. - - Mawakif, Stations, Posts, or Theses of Metaphysics, title of a - celebrated work, II. 323 n. 328 n. - - Maveli (perhaps Mahesvari), an idol in the town of Bister (perhaps - Bidzergur), a legend of this deity, II. 163, 164. - - Máuninas, Sanyásis, keeping silence, II. 148. - - Máyá, the magic of God, II. 91. - - Máyá Sakti, spouse of Sivá, II. 149 - ――her seat in the human body――her description, 151. - - Mazak, uncommon exaltation of mind, III. 294 n. 1. - - Mazda, Maz-dao, Mezda, great, or all-knowing, I. 325 and n. 1 - ――a form of prayer, _ibid._ 331. - - Mazdak, prophet, I. 104 n. 193 n. - ――unable to injure the pure faith, 267 - ――contemporary of king Kobad, 373 - ――put to death under Nushirvan, _ibid._ - ――account of his doctrine, 373, 374, 375, 376, 377, 378. - - Mazheri, of Kachmir, quoted, II. 171. - - Mazmaza, rinsing the mouth, III. 259. - - Medina, town in Arabia, burial-place of Muhammed, its ancient name, - I. 51 and n. - - Mediomah, couin to Zardusht, I. 231 n. - - Mediozerem, holy oil, I. 290 n. 1. - - Meftah al alum, “the key of sciences,” title of a work, III. 218 n. 5. - - Meiners, denies the authenticity of Zoroaster’s works, published in - French, I. 223 n. - - Merad Baigh, an enemy of Jelal eddin, the Roshenian, III. 44. - - Meraséd al ânayet, “Observations upon the blessed Favor,” III. 294. - - Merát ul Mohakakin, “the Mirror of the Investigators of Truth,” work - of Shaikh Mahmúd Shosterí, III. 147. - - Merikh (Mars), Muhammed’s arrival at it, III. 247. - - Mershed (Hakim), a disciple of Kamran, III. 219. - - Mertebah, “degrees,” III. 266. - - Mertebah ahadiyat, “degree of unity,” III. 222. - - Mervan, son of Hakim, son-in-law of Osman, the Khalif, III. 55. - - Mervan Muhammed ben Mervan, ben Hakem, the last of the Ommiahs, - II. 361. - - Mian Báyezid, the head of a sect, III. 26 - ――his lineage, 27, 28 - ――becomes the disciple of Khájah Ismâil, 28 - ――his sayings and principles, 29, 38 - ――his deeds――practises highway robbery, 39 - ――composes works in several languages, 40 - ――said to have been an illiterate man――makes war upon the Moghuls, - 41 - ――with various success, _ibid._ n. 1 - ――date of his death, 42. - - Mian Lal, a Vairagi, II. 196. - - Mian Mir, III. 297. - - Miduyzaram, the first Gáhámbar, I. 346. - - Midyúshaham, the second Gáhámbar, I. 346. - - Mihin Farush, author of a Treatise concerning Zardusht, I. 244. - - Mihr Ized (Mithra), name of an angel and of a month, I. 61, 62 n. - ――his character――how represented――his functions, 286 n. 1, 287, 311. - - Mihrab arch attar, symbol of Venus, I. 49. - - Mihrab, a disciple of the son of Farhad――how he relieved an old - workman, I. 142, 143. - - Mihran, physician, follower of the Shidabían faith, I. 207. - - Mikat ítinás, place of assemblage for the pilgrims of Mecca, II. 409. - - Milad, a follower of the Alarian sect, I. 206. - - Milan, an Iranian, founder of a sect, his opinion, I. 204. - - Milanian, a sect, I. 204. - - Mimansa, explanation of the word, II. 4 n. 66 n. - - Mina, a valley, near Mecca, where the pilgrims throw stones, III. 76. - - Mína, semen virile, I. 227 - ――name of a vein, II. 132. - - Minú, “azure heaven,” I. 150. - - Minucheher, son of Iraj, king and prophet, I. 30, 88. - - Mínúiván Mínü, “heaven of heavens,” I. 152. - - Minu Sar, “celestial abode,” I. 151. - - Miri, a Telinga word for the fig-tree, II. 80. - - Mirkhond, quoted, II. 423 n. 2, 424 nn. 1, 2, 425, 427 n. 1, 437 n. - 1, 439 n. 4, 441 n. 1, 446 n. 2, 449 n.; III. 234 n. - - Mir Sáid, Sharif of Jarjan (Georgia), quoted, II. 29. - - Mir Said Sherif Amely, a theological disputant under Akbar, III. 90. - - Mirtasi (Said), distinguished among the learned of the Imámîyat, II. - 379. - - Mirza, the son of Nur-eddin, son of Báyezid, killed in battle, III. 47. - - Mirza Haider, a noble Muselman, becomes a Vairagi, II. 193. - - Mirza Khan (Mulla), III. 205. - - Mirza Salah, a noble Muselman, becomes a Vairagi, II. 193. - - Mishteri, “Jupiter,” Muhammed’s arrival at it, III. 247. - - Mithra (Mihr), distinct and subordinate to Ormuzd――his character - among the Chaldeans and Arabs――his religion and worship in later - times, I. 286 n. - - Mitrata, “friendship,” II. 121. - - Miyán Ahdád, son of Omar Shaikh, the son of Báyezid, III. 44 - ――reduced to great straits by the forces of the Moghuls, killed in - the defence of a fort, 44, 45 - ――heroic conduct of his daughter, 45. - - Mizan, “balance,” title of a book composed by Váhed, III. 16, 17. - - Mizan, one of the compilers of the Testament of Jemshid, I. 195 - ――a travelling merchant of the Yekanah binan sect, _ibid._ - - Mizumah, name of an angel, I. 231. - - Moallakat, poems suspended in the temple of Mecca, III. 65 n. - - Mobed, learned man, ascetic, I. 17, 18. - - Moez eddin (also Jelal-eddin, and Jelal daulet) Abu ’l fettah - Malik-Shah, see Malik Shah, II. 426 n. 1. - - Mohajirin, emigrants from Mecca with the prophet, III. 52 n. - - Mohib eddin Abu ’l Valid Muhammed ben Kamal eddin, al Hanefi, known - under the surname of ben Shonah, III. 291 n. 1, 312 n. - - Mohi eddin Ibn Arabi――his work quoted, III. 91 - ――the date of his death, _ibid._ - ――quoted, 232 n. 1, 234 n. 1 - ――his opinion upon Pharáoh’s faith, 257, 265 n., 272, 285, 300. - - Mohi-eddin, son of Zangui and Bibí Fatima, III. 235 n. - - Mohl (Julius), translator of Mojmel al Tavarikh, I. 29 - ――editor of “Fragments relative to the Religion of Zoroaster,” 275 - n.; III. 245 n. 1. - - Mojassemian, “Corporealists,” a Muhammedan sect, II. 231 n. 1. - - Mojmel al Tavarikh, quoted, I. 29 n. 33 n. 1 - ――furnishes confirmation of Zardusht’s epoch as given in the text, - I. 344 n. - - Mokanna, “covered by a veil,” surname of Hakem ben Hasham, III. 3 n. 1 - ――the mode of his suicide, 26 n. 1. - - Monachism, III. 18 n. 2, 274 n. 2, 275. - - Monkir, an angel visiting the dead, III. 153. - - Montaser, “victorious,” surname of Ismâil Khalif, II. 419. - - Montaśer (also Moadd Mostanser Billah), receives and protects at his - court Hassan Sabah, II. 430. - - Moore, author of the Hindu Pantheon, quoted, II. 49 n. 1. - - Moses (Musiâ), II. 298; III. 271 n. 1, 273 - ――did not open a passage through the Nile――destroyed Korah from - covetousness, 70 - ――performed false miracles, 71. - - Moses Koras, III. 207 n. 1. - - Motasem (Al.), Khalif, II. 329. - - Muadan Ushshaffai Iskandari, a selection taken from several medical - treatises, quoted, II. 46. - - Mudgha-Avátar, “the Stupid Avátar,” the meeting of Parasu Ráma and - Ráma Chandra, II. 26, 27, 28. - - Muezin, “crier on the top of mosque,” III. 261 n. 1. - - Mugjifat Parsi, work quoted, I. 112. - - _Muha_, “ignorance,” II. 205. - - Muhammed, the Arabian prophet, selects a class of believers for - salvation, II. 324 - ――ascends to heaven, 339 n. 1 - ――his spirit first created, 344 - ――the father of all spirits, 347 - ――date of his death, III. 4 n. 1, 61 n. - ――loses some teeth in battle, 54 n. 1 - ――undertakes an expedition to Tabuk, 56 n. 1 - ――falls in love with Zeinah――marries her, 59 n. 1 - ――passages in the Old and New Testament referred to Muhammed, 66 - n. 1, 67 n. 1 - ――he attacked caravans――killed animated beings――libidinous, 71 - ――took nine, even twenty-one wives, 79 nn. 1, 2, 100 n. 2 - ――his ascent to heaven allegorized, 177, 200 - ――visited and accompanied by the angel Jabril――bestrides Borak, - 178, 181 - ――leaves the mountains without stopping on his way, enters the - temple of Jerusalem, 182, 184 - ――drinks a cup of milk――sees prophets and angels, 184, 185 - ――upon a ladder, arrives at the heaven of the universe, 186, 187 - ――at the second――the third――the fourth――and fifth heaven, 187, 188 - ――sees hell, 188, 189 - ――the sixth――the seventh heaven, 189 - ――the eighth heaven――five mansions――four seas, 191 - ――angels, how occupied, 192 - ――a sea without borders――a great desert――the angel Mikáil, 193 - ――the heavenly tabernacle, 194 n. 2 - ――passes through several thousand curtains――reaches the green - rail――receives the Koran, 195 n. 1 - ――his impressions, 196, 199 - ――returns to his bed, still warm, 199, 200 - ――moves about in extacy, 240. - - Muhammed Abu Jafar Ebn Jerir el Tabari, mentions Zardusht’s - revelations upon parchment folios, I. 224 n. - - Muhammed Ali, of Shiraz, disciple of Farzanah Bahram: his conversion - of a thief, I. 132. - - Muhammed Akil, assumed name of Ayin Hosh, see the latter, I. 378. - - Muhammed Amin Asterabadi, gives currency to the creed of the - Akhbarins, II. 372, 381, 391, 396. - - Muhammed, son of Hassan Askeri (Imám), still alive and - concealed――his absence divided into two epochs, II. 383 - ――also called Abu ’l Cassem――the expected――the stable――and, in - particular, _Mahdi_, “the guide,” _ibid._ n. 1 - ――the duration of the two epochs stated, 384 n. 2, 399 - ――his other titles, 403 n. 1. - - Muhammed Báker dámád (Mir), III. 205. - - Muhammed ben Abdullah, Mahdi, the last of the age, II. 418. - - Muhammed ben Ahmed al janaid, eminent in analogy, II. 378. - - Muhammed Ebn Bábúyah Alkamî, II. 380. - - Muhammed Buzerg Umid, third ruler of the Alamutians, II. 442 n. 2. - - Muhammed Ebn Keram, the founder of a Muhammedan sect, II. 331 n. 1. - - Muhammed Doulet, successor to Barkiarok, on the throne of Persia, - II. 439. - - Muhammed Habib, successor of Jâfr Mosuddek, II. 399 n. 1. - - Muhammed Hakim (Mirza), son of Humáyun Padshah, contemporary of - Bayezid, III. 41. - - Muhammed, son of Hassan, the fifth ruler of the Alamutians――his - conduct, and the duration of his reign, II. 446 n. 2. - - Muhammed Khan (Shaikh), minister of Sultan Abed Ullah Kateb, II. 296 - ――verses of his Eulogy quoted, _ibid._ - ――his death, _ibid._ - - Muhammed Kuli, friend of Mohsan Fáni, gives information about the - sect of Musaylima, III. 3. - - Muhammed Kuli, a follower of Mazdak’s creed, I. 378. - - Muhammed Kuli Salim, his verses quoted, I. 309. - - Muhammed Láheji (Shaikh), see Shems eddin Muhammed ben Yahya ben Ali - Lahjani. - - Muhammed al mahtadí, ben Abdullah, ben Ahmed, ben Muhammed, ben - Ismâil, ben Jafr Sadik, Imám, II. 418. - - Muhammed, son of Malik Shah, II. 437. - - Muhammed Makim (Mirza), III. 297, 298. - - Muhammed Mahadi, the third Khalif of the Abbasides, subdues Mokanna, - the chief of a powerful sect, III. 3 n. 1. - - Muhammed Mahdi, descendant from Indian parents――the date of his - birth and death――left followers in several parts of India, II. 450 n. - - Muhammed Mâsúm (Mulla), of Kashghar, II. 348 - ――also called Shaikh Hossan, _ibid._ 349, 364. - - Muhammed Mokhdar, ancestor of Mansur, son of Azíz, II. 422. - - Muhammed (Mulla), a Súfi, translator into Persian of some parts of - the Jog Vasishta, II. 28. - - Muhammed Múmin, an authority adduced by the author of the Dabistán, - II. 364. - - Muhammed (Nur baksh), author of Sahifah al Auliya, I. 130. - - Muhammed Núrbakhsh Mír Said, III. 245 n. 1, 263, 277. - - Muhammed Razai Kazviní (Amin), quoted by the author of the Dabistán, - II. 387. - - Muhammed Sâid Sarmed, a Rabbin, becomes a Muselman, II. 293 - ――falls in love――behaves like a Sanyási, 294 - ――verses composed by him quoted, 295 - ――his information concerning the religion of the Jews, 297 - ――revises the Persian translation of the beginning of the Genesis, - 300. - - Muhammed Sáid Beg, assumed name of Farhad, see Farhad, I. 378. - - Muhammed Said of Isfahan, disciple of Farzánah Bahram, I. 132 - ――how he received a naked Faker――his death, 133. - - Muhammed Said, of Samarkand (Mulla), follower of Bahram, I. 137. - - Muhammed Shariz, of Shiraz (styled Amir ul Unra), his verses quoted, - I. 144. - - Muhammed, Sultan of Kharasm, dies on receiving the intelligence of - the fort Imbal having surrendered to the Moghul, wherein were his - mother and several women, III. 120. - - Muhammad Yzedi (Mulla), his opinion, III. 92. - - Muhammed ben Yákub, compiler of the dictionary Al Kamus, “the Ocean - of the Arabic language,” II. 377 n. 2. - - Muhammed Yakub Kashmiri, a Vakil of Sâid Khan Terkhan, III. 47. - - Mujed eddin Muhammed Balkhi Kâderí (Shaikh), III. 300. - - Mujmal al Hikmet, “Compendium of Philosophy,” quoted, II. 45. - - Mujtahid, “Casuist,” II. 391 - ――explanation of the term, _ibid._ n. 3. - - Mukasa, allotment made by the state to an individual, I. 176. - - Mukayed va Kasret va badáyet, “compass, abundance,” and - “primitiveness,” III. 283. - - Mukiman, a class of Súfis, III. 251. - - Mukti, “final beatitude,” II. 94 - ――“emancipation,” 127. - - Mukti, “liberation from the body,” II. 8. - - Múk Zhup, “four blows,” a mode of invoking God, I. 77. - - Muládhara, one of the seven (or six) circles of the human body, II. - 131 and n. 1, 150. - - Múlana Sháh, III. 286, 287, 296. - - _Mula Prakriti_, the root of all, II. 9 n. 1. - - Mulla, Sultan, III. 219. - - Múmin-ábád, or Maimun diz, a fort of the Ismâilahs, besieged and - defended, II. 437 - ――taken by Holágu, 449 n. - - Mundi, a name of Vairagis, I. 196. - - Munji, a sort of grass, II. 53 n. 1, 56 n. 5. - - Murad baksh, son of Shah Jehan, imprisoned by Aureng zeb, his - brother――dies in prison, III. 285 n. 1. - - Murdah Khab, Murdah Khasp, particular mode of sleeping of the - Sipasians, I. 111. - - Mumin, “right faith,” III. 262. - - Murid, “he who wills,” III. 224. - - Murtaza, “the Chosen,” title of Ali, II. 454 - ――collected the Koran, for which was however substituted another, - compiled by Osman, 457. - - Musa (Imám), his tomb――date of birth and death, I. 48 n. - - Musa, a Jew, convert and disciple of Farzanah Bahram, I. 136, 137. - - Musaylima, the founder of the sect of Sadikiahs, III. 1, 2 - ――once a Moslim――declares himself a prophet, 2 n. 1 - ――his miracles――his book――he is killed in battle, 3, 4 n. 1, 11 - n. 1. - - Múshteri, Jupiter, the director of the angels, and teacher of the - system of Brahma, II. 44. - - Mussa, son of Jafr Sadik, head of the Saffavean monarchs of Persia, - II. 398 n. - - Mutawakal, the tenth khalif of the Abbasides, orders Zardusht’s - cypress to be cut down, and to be transported from Kashmar to - Baghdád, I. 307 - ――cut in pieces by his guards, 308. - - Mutavel, “Commentary,” title of a work, III. 218 n. 5. - - - N. - - Nabhi chakra, a region of the human body, II. 132. - - Nader, the sixth Nosk of the Zand-Avesta――its contents, I. 273 n. - - Nafhat al Uns, “the fragrant Gales of Mankind,” a work of Jami, - quoted, III. 96, 97 n. 1, 289. - - _Nafi_, “negation,” I. 136. - - Nagarikot, a fortress in Lahore, II. 109 n. 1. - - Nagmeddin Ali Ben Omar al Kazvini, disciple of Naśir eddin, III. 217. - - Nahid (Venus), represented in the form of a man, I. 38, 39. - - Nakid-azar, a fire-temple, I. 47. - - Najem eddin Ahu ’l Hassan Ali, son of Muhammed, surnamed Dabiran al - Katebi al Kazviní, III. 218 n. 1. - - Najem eddin Abu ’l Jenab Ahmed, son of Omar, III. 277. - - Najf, burial-place of Alí, I. 47 - ――its ancient name, 51. - - Náin Javet, quoted by the author of the Dabistán, III. 87, 89. - - Nairrita, regent between south and west, II. 219. - - Naisan, a Syrian month (April), also spring-rain――fabulous belief - about it, II. 259 n. 2. - - Nakd al Faśus, “the ready Money of Bezels,” work of Jâmi, III. 235. - - Nakir, an angel visiting the dead, III. 153. - - Nak shatras, twenty-seven stellar mansions, II. 83, 219. - - Náma-Karana, a rite of the Hindus, II. 55. - - Namaskara, “respectful salutation,” II. 235. - - Nan, name of a Nosk of the Zand-Avesta, I. 275. - - Nanac, founder of the Sikh religion, II. 246 - ――a Kchatriya――devoted to piety, 247, 248 - ――his creed, 248, 249 - ――favors the Moghul invasion――an anecdote of him, 249, 250, 251 - ――his poems, 252 - ――his children――where he died, 253 n. 2 - ――successors, 252, 253, 254 - ――supposed to have formerly been Janaka, sovereign of Mithila――a - legend of the latter, 255, 256, 261 to 267 - ――Nanak appeared successively in the four ages, 268, 269 - ――for saving the former inhabitants of hell, whom he had once - brought up to the world, 269. - - Nânakî, sister of Nanak, II. 247 n. 1. - - Nanac-Panthians, or Sikhs, II. 246. - - Nánac-pautras, descendants of Nánac, extant in our days, II. 252, - 253 n. 2. - - Narain Dasi, a Ramanandi, II. 194. - - Naráyana, name of God, II. 16 - ――of Vichnu, 17 - ――how represented, _ibid._ - ――the lotus rises from his navel, 217. - - Narayanían, a sect of the Hindus, II. 232. - - Narmedha, sacrifice of a man, II. 83 - ――practised by the Saktians, 155. - - Narsinha, “Man-lion Avátar,” II. 21. - - Nasír eddin (Khajah), the surname of Muhammed ben Hassan, or ben - Muhammed al Tusi, II. 417 n. 2 - ――is sent to Almut, 447 - ――accompanies Rukn-eddin to the fort Maimundiz, 449 - ――instigates Holágu to march to Baghdád, 450 - ――directs an assembly of philosophers and astronomers at Maragha, - in Aderbijan, III. 114. - - Naseb, Navaseb, name of a sect, II. 350, 354, 366. - - Naser Khusro, a poet, quoted, II. 312. - - Náśer Khusro (Amir), a learned poet, II. 419 n. 2. - - Naser Motashem, lord of Kohistan, sends Khajah Nasir to Almut, - II. 447. - - Nasikh, “obliteration,” III. 149. - - Naśir eddin Abu Said Abdalla ben Omar, III. 218 n. 6. - - Náska, Nosk, book, treatise, chapter of the Zand-Avesta――twenty-one - enumerated, I. 272, 273, 274, 275 n. - ――three additional expected, 275 n. - - Nasudi, “husbandmen,” I. 20 n. - - Natik, “speaker, legislator,” II. 403 - ――seven Natíks enumerated, _ibid._ n. 1. - - Natiri, a sect, II. 128. - - Navágher, a fort of the Roshenian, III. 44. - - _Navand_, “writer,” I. 157, 174. - - _Naubar_, name of a Commander――his conduct on a march, I. 161. - - Nauder, son of Minutheher, I. 88. - - Náúroz, great festival on the first six days of the year, I. 268 and - n. 1 - ――commemorates several great events of the world and of Persia, I. - 268 and n. 1. - - Náuzodi, a rite of the Parsees, I. 289 n. 2. - - Náya, “ethics,” II. 66 n. 1. - - Náyari, a sect, II. 128. - - Nazar, the eighth king of the Péshdadians――its epoch, I. 52 and n. - - Nazar, son of Montaśer, is superseded in the succession to the - throne by his brother, II. 430. - - Nazaratus, perhaps a name for Zoroaster, I. 277 n. 1. - - Nazer Ushruf (Maulavi), editor of the printed edition of the - Dabistán――his epilogue, III. 315 to 319. - - Nehajat alekdam fi élm al Kelam, work of Sheheristaní, II. 323 n. - - Nek Khoy, a person treated of in the Samrad Namah of Kámkar, I. 201. - - Nerioseng, a genius, guardian of the germs of Zoroaster’s posterity, - I. 281 n. - - Neriosengh, a Dostúr, translator of the Yasna into Sanscrit, I. - 226 n. - - Nezam Thanasir (Shaikh), II. 273. - - Niaram, the sixteenth Nosk of the Zand-Avesta――its contents, I. 274 n. - - Nicolaus, of Damascus, mentions Zoroaster’s works, I. 224 n. - - Nigamana, “the conclusion in a syllogism,” II. 207 n. 4. - - Nigraha, “subjugation, termination of a controversy,” II. 209 n. 5. - - Nikudar Oglan, the first of Jengís Khan’s successors who professed - the Muhammedan faith, III. 119 n. 1. - - Nimánujas, a class of Vairagis, II. 185. - - Nirang, the world of superior bodies, according to the Sipasíans, I. - 86. - - Nirnéya, “ascertainment,” II. 208 n. 2. - - Nirnudis, “rationalists,” a sect, I. 278 n. - - Nirukta, explanation of difficult words, II. 65 n. 1. - - Nisarian, “warriors,” I. 20 n. - - Nish-Kramana, a rite of the Hindus, II. 56 n. 1. - - Nívah-i-chaminah, “quitting and reassuming the body,” I. 85. - - Niyama, “particular posture,” II. 125 n. 2, 126. - - Niyátús, a Greek philosopher, interrogates Zardusht, I. 277, 278, - 279. - - Niyayish, form of prayer, I. 336 and n. 1. - - Nizam al Mulk Tusi, II. 424 n. 2, 425 - ――his connection with Hassan Sabah, 425, 428 - ――his work, called his “Testament,” _ibid._ n. 1 - ――is assassinated by Abu Táher Adani, a Fedáyi of Hassan Sabah, 437. - - Nóusarí, a town in the district of Gúzerat, inhabited by - fire-worshippers, III. 95. - - Nukeba, “chosen,” III. 265 n. - - Nuniar, “vision during sleep,” I. 84. - - Nurakhi language, the Greek, I. 278 n. - - Nurakhis, a sect, I. 278 n. - - Núr allah, of Shoster, author of Mejálísu-’l Múminin, II. 451 n. 1; - III. 1 n. 1. - - Nur eddin, son of Miyen Bayezid, III. 42. - - Nur eddin Muhammed Jehangir Padshah, appoints Hindu judges for the - Hindus, II. 165. - - Nuristan, region of light, I. 7. - - Nushád, “law,” I. 15. - - Nushirvan, king of Persia, I. 103 - ――account of his reign, 103, 104 n. 184 - ――restores the aged world to youth, 266 - ――praised for his justice, III. 60, 61. - - - O. - - Ohod, a mountain, half an hour’s distance from Medina, III. 54 n. 1. - - Ohsson (D’), quoted, III. 19 n., 257 n. 1, 259 n. 1, 260, 261 n. 1. - - Oktáyi Khan, son of Jengis Khan, appointed Khalif, III. 115 - ――the countries which he ruled enumerated, _ibid._ n. 1 - ――his behaviour to his brother, who had offended him, 116 - ――date of his death, _ibid._ n. - ――was liberal and generous, 117. - - Olshousen, editor of fragments relative to the religion of - Zoroaster, I. 275. - - Omar Ben al-Khetab, I. 98 - ――account of his deeds, reign, and death, 99 n. 1; II. 332, 341 - ――prevents Muhammed from writing a last will, III. 53. - - Omar Khayám, of Nishapur (Hakim), II. 425 n. 1. - - Omar Shaikh, son of Miyan Báyezid, III. 42. - - Omm Hani, daughter of Abu Thaleb, III. 177 n. 2. - - Ommiah, son of Abd-ul-Shems, ancestor of the great family of - Mâaviahs, II. 361 n. 1. - - Orcha, a place in the district of Narwar, III. 93. - - Ormuzd (Hormuzd), the good principle opposed to the evil――statement - concerning both, I. 235, 236 n., 354 n. 2. - - Orobio (Isaak), a learned Jew, author of a remarkable work, II. 298 - n. 1. - - Oshederbámi, the first posthumous son of Zoroaster――epoch of his - appearance and deeds, I. 281 n. - ――otherwise called Assar Avaster, 293 n. 1. - - _Oshedermáh_, the second posthumous son of Zoroaster, epoch of - appearance and deeds, I. 281 n. - ――otherwise called Ozwar túr, 293 n. 1. - - Osman, I. 98 - ――account of his deeds, reign, and death, 99, 100 n.; II. 332, 341 - ――calls from banishment Hakim, the son of As, III. 54, 55 - ――several blamable acts attributed to him, 55. - - Osman, son of Said ul Umrul Asadi, the first Vakil of the invisible - Imám, II. 384. - - Onkelos, a Hebrew commentator of the Bible, quoted, II. 302. - - Oweis, great Shaiks, III. 265 n. - - - P. - - Padiav, Pávyáb, “water, plain water,” I. 331 n. 1, 345 - ――etymology of the word, _ibid._ n. 1. - - Padma asan, “lotus-seat,” a particular position in praying, I. 78. - - Pajem, the seventh Nosk of the Zand-Avesta, its contents, I. 273. - - Paikár, a sage from Iran, founder of a sect, his epoch, and opinion, - I. 204. - - Paikarian, a sect, I. 203. - - Paikaristan, image-temples, I. 35. - - Paikar Pazhuh, of the Paikarian sect, I. 204. - - Paíman (Payman)-i-Farhang, “the code of Máhábad,” I. 33, 147 - ――several translations of it, by whom made, _ibid._ - - Pámárak, “sacrificial wood,” II. 80. - - Pancha-homa, sacrifice of five goats, II. 83 n. 1. - - Pancha Kalushani, five failings, II. 120 n. 6. - - Panchala, one of the thirty-eight divisions of central India, II. 68. - - Pancha tantra, five things, II. 57 n. 5. - - Pandu (Raja), the nominal father of the five Pandavas, II. 67, 68. - - Pankila, the earthen vein, II. 132. - - Panthi, tribe, sect, II. 128, 129 n. 1. - - Pápîha, a bird, supposed to drink but rain-water, II. 259 n. 1. - - Parama atma, necessary, self-existing Being, II. 96. - - Paramátma, great Spirit, II. 96. - - Parantarush, or Partarush, or Turbitarosh, name of a celebrated - magician, I. 221 - ――his declaration concerning Zardusht, 221, 222 - ――invited to a feast by Zardusht’s father, 228, 229. - - Parasara, father of Vyása, II. 67, 68 n. 1, 69. - - Parasu Ráma, Ráma with an axe, the sixth Avátar of Vichnu, II. 23 - ――exterminator of the Kchatriyas, _ibid._ - - Parbatah, a class of Sanyásis, II. 139. - - Pari-dokht Roshenak (Parysatis Roxana), I. 278 n. - - Pariksha, “evidence,” II. 203. - - Paristar (Mobed), son of Khurshid, disciple of Azar Kaiván, and of - Mobed Sarosh, author of _The Tap-rah-i-Mobedi_――his particular - position at prayers, I. 123 - ――his death, 124. - - Parvardigar-i-gunah, name of an angel, I. 7. - - Parviz (Khusro), son of Hormuz, grandson of Nushirvan, I. 145 - ――expelled from Persia――returns――marries Mary, or Shirin, the - daughter of the Greek emperor Mauritius――his victories, defeats, - death, 145 n. 2 - ――his verses, addressed to the Roman emperor, quoted, 146. - - Pásáyi, the name of a wind, II. 133. - - Pashutan Daji (Dostur), brought the Sadder from Kirman to India, - I. 310 n. 1. - - Pátála loka, one of the fourteen spheres, II. 13 - ――an infernal region, _ibid._ n. 2. - - Pátanjala, the Yoga system of philosophy, II. 165. - - Patanjali, the Sage, founder of a philosophy and of a sect, II. 165 - n. 6, 231 - ――his school and opinion, _ibid._ n. 1. - - Patet Iran, a form of prayer, I. 342. - - Patirasp, grandfather of Zardusht, I. 215 n. - - Pavaj, a particular rite, I. 331. - - Pavana bhakta, “worshippers of the wind,” II. 243. - - Pavanáhari, “wind-eater,” II. 248 n. 2. - - Pawn Pishna, a saint among the Tibetans, II. 290 - ――singular custom of succession, _ibid._ - - Pausanius, mentions Zoroaster’s works, I. 224 n. - - Pa-Zand, a dialect derived from the Zand, I. 223 n. - - Philo, quoted, I. 209 n. 1. - - Pend-nameh, III. 229 n. 1. - - Perah Káivan, a Yezdanian and Vairági, II. 192 - ――some of his speeches, _ibid._ - - Perí, a class of Sanyásis, II. 139. - - Pertábmal Chadah, a Jnaní, his dispute with Davárah, a Jat, II. 112 - ――his free speeches and actions, 113. - - Peshkár (Mobed), son of Khurshíd, disciple of Azar Kaiván, adept in - suppressing the breath, I. 124. - - Petrus Nicolaus ex Castellaneis Faventinus, III. 207, 208 n. 1. - - Phala, “fruit, consequence,” II. 205. - - Phani, a serpent, II. 58 n. 5. - - Pharâoh (Pharâun), II. 298 - ――a mention made of a precept of his religion, III. 91 - ――his faith and character, 272 n. 1. - - Píára Panthíán, a sect, II. 233, 234. - - Píl Azar, a merchant of the Shidrangian sect, I. 203. - - Pimasidim, a name for the sixth Gâhambar, I. 347 n. 1. - - Pinda pradána, a rite of the Hindus, II. 58 n. 1. - - Pirah-i-Yazdan, “the ornament of God,” I. 151. - - Piránah Kohely, a Vaíragi, II. 194 - ――his opinion, _ibid._ 195. - - Pisácha, demon, II. 72. - - Pisácha-viváha, a form of marriage among Hindus, II. 72. - - Pitishahim, the third Gáhambar, I. 347. - - Pivar-asp, name of Zohak, I. 33 n. - - Plato, shows a knowledge of Zoroaster’s works, I. 224 n. - ――quoted, 237 n. 1, 304 n. 1; II. 374 n. 2, 402 n. 2. - - Pliny (H. N.), quoted, I. 218 n. - ――mentions Zoroaster’s works, 224 n. - ――quoted, 244 n. - - Plutarch, I. 209, 212 n. - - Pokhtanga (Afghanistan), perhaps the country of the ancient - Aspagani, III. 41 n. 1. - - Pocock, quoted, II. 300, 323, 324, 327, 350, 351, 352, 353, 354, - 375; III. 171 n. 1, 173 n. 2, 312 n. - - Prahlada, son of Kiranya Kashipu, II. 21. - - Prakriti, nature, II. 9 - ――explained, _ibid._ n. 1 - ――according to the Sankhya system, 119 n. 2. - - Pralaya, catastrophe of the world, II. 51. - - Pramána, “proof,” subdivided into four parts, II. 203. - - Pramiti, “true knowledge,” II. 204. - - Prana, “breath,” II. 133 n. 1. - - Pranáyáma, peculiar mode of breathing during prayers, II. 125 n. 4, - 126, 135. - - Prapura paroksha, “absence from the former body,” I. 85. - - Pratijná, “proposition in a syllogism,” II. 208. - - Pratyáhára, “abstraction,” II. 125 n. 5, 126. - - Pratyaya, “evidence,” I. 85. - - Pravritti, “activity,” II. 204 n. 8. - - Prayága, “place of pilgrimage,” II. 166 - ――five principal places so termed, _ibid._ n. 2. - - Prayójana, “motive,” II. 207 n. 1. - - Prester John, name given by Europeans to the king Awenk Khan, or Ung - Khan, III. 119. - - Prétya bhava, “reproduction,” II. 205 n. 3. - - Prithivi bhakta, “worshippers of the earth,” II. 243. - - Puchan-i-Púch, “the hell of hells,” I. 153. - - _Pujáris_, worshippers of the image of a Deity, II. 213. - - Pungsavana, a rite of the Hindus, II. 54 and n. 3, 55. - - Puranas, II. 66 n. - - Purshasp, son of Pitarasp, descended from Faridun, the father of - Zardusht, I. 215. - - Purva, the sixteenth day of the month, II. 86. - - Purusha, the divine male, Brahma himself, the embodied soul, II. 119 - n. 1, 120. - - Pythagoras, instructed by the Magi, perhaps by Zoroaster, I. 277 n. 1 - ――placed in the time of Gushtasp, _ibid._ 278. - - - Q. - - Quatremère (Étienne), quoted, II. 430 n. 2. - - - R. - - Rab-un-naw, name of an angel, I. 7. - - Rád Gúnah, founder of the Radian sect, I. 201 - ――his opinion, 202. - - Rádah, one hundred Aspár, see Aspár, I. 25. - - Radhâ Vallabhis, a sect of Vaichnavas, II. 182 n. 1. - - Radian, a sect, I. 201. - - Rafíah, poet quoted, I. 129. - - Rafíah Mirzah, quoted, II. 109. - - Rafiâ ’l Kader, III. 216. - - Rafs, Ravafes, name of a sect, II. 350, 353, 365. - - Rága, mental affection, II. 120 - ――sensual lust, 205. - - Rah beri, “Way-Guides,” name of occidental philosophers, III. 139. - - Rahmániah, a name of the followers of Musaylima, III. 2. - - Ráhu, a demon destroyed by Vichnu, II. 42 n. 1. - - Rai, the most northern town of Jebal, supposed native place of - Zardusht, I. 264. - - Rai, town of Persia, II. 172. - - Raja-yogi, a superior Yogí, II. 101. - - _Rajas_, passion, one of the three properties, II. 14, 146, 176, 178. - - _Ráis sufid_, “chieftain,” I. 176. - - Rakshasa, explained, II. 17 n. 4. - - Rákshasa-vivaha, a form of marriage among the Hindus, II. 72. - - Ram, angel presiding over the twenty-first day of the month, I. 62 n. - - Ráma Avátar, II. 23. - - Ramachandra, II. 23 n. 2 - ――son of Dasaratha――when born, _ibid._ 183 n. 1. - - Ramachandra deo, raja of Orissa, causes an image of Durga to be cast - by a goldsmith――legend concerning it, II. 161, 162. - - Rámadas, the third successor of Nanak, II. 253, 254 n. 3. - - Rámánanda, founder of the sect of the Rámánandis, II. 180 n. 1. - - Rámánandis, a sect of Vaichnavas, II. 180 n. 1, 181. - - Rámánuja acharya, the founder of the sect of Rámánujas, II. 185 n. 1. - - Ramanujas, a class of the Vairagis, II. 185 n. 1. - - Ramazan, a fast of thirty days, III. 261 n. 1. - - Ramazastan, or Ramzsitan, of Zardusht, work quoted, I. 569; II. 136. - - Ram Bhot, a Hindu, becomes a disciple of the son of Farhad, I. 139 - ――his prediction, _ibid._ - - Ram Chand, a Kchatriya, disciple of Ram Bhot, I. 139. - - Rámdais, “servants of God,” name given by the Sikhs to the deputies - of their Gurus, II. 282. - - Rang, the elementary world, according to the Sipasians, I. 86. - - Rang-a rang, the world of the four elements, according to the - Sipasians, I. 86. - - Ras, the head of the dragon――a demon destroyed by Vichnu, II. 41, 42. - - Rasakh, “firmness,” III. 150. - - Rasan, a linear measure, I. 285 and n. 2. - - Rasátála loka, one of the fourteen spheres, II. 13 - ――an infernal region, _ibid._ n. 1. - - Rasi, son of Muktedir Abasi, II. 384. - - Rask, establishes the genuineness and antiquity of the Zand - language, I. 223 n. - - Rash-Rast, or Rashni Rast――his representation, character, functions, - I. 287 and n. 1, 311. - - Rast yug, the age of the righteous, its duration, II. 47. - - Raushibár, name of a vein of the human body, II. 134. - - Rauzat-us-safa, quoted, I. 33 n. 1, 192 n. 193. - - Rauza-us-safa, work of Mirkhond, translated by D. Shea, I. 20 n. - quoted, 243 n. - - Ravaets, correspondence between the Dosturs of Persia and India, I. - 224 n. - - Ravákín, name of Oriental philosophers, III. 139. - - Rawal Bundi, a town on the road from Panjab to Kabul, I. 203. - - Ravana, sovereign of the demons――of Lanka, overthrown by Ráma, II. - 23, 183 n. - - _Ravand_, “courier,” I. 157. - - Ráz, equal to one hundred Arádah, see Arádah, I. 25. - - Razi ben al Khatib, abbreviator and commentator of Avisenna’s work, - entitled Shafa, II. 173. - - Razvan, “the porter of heaven,” III. 155. - - Refík, “follower,” distinctive name of the Ismâilahs, II. 436 n. 3. - - Rehtishtáran, name of the second class of the people, I. 19 n. - - Reiske, editor and translator of Abulfeda (quoted with Abulfeda). - - Resalah vajudíah, or Resalah fel vujud, “Treatise upon Existences,” - work of Jami, III. 221 n. 1. - - Resh, angel presiding over the eighteenth day of the month, I. 62 n. - - Reteshtai, the eighth Nosk of the Zand-Avesta――its contents, I. - 273 n. - - Reza (Imám), son of Musa, the eighth Imám, his mausoleum――date of - his death, I. 48; II. 390. - - _Richi_, a kind of saint, explained, II. 27 n. 2 - ――seven classes of them enumerated, _ibid._ - - Riccioli, quoted, II. 305 n. 2; II. 305. - - Richardson, denies the authenticity of Zoroaster’s works published - in French, I. 223 n. - - Rijez, a metre, III. 212 n. 1. - - Rig Véda, II. 64. - - Rikat, “attitudes of devotion,” III. 260, 261. - - Roham, a painter of the Milanian sect, I. 205. - - Roseus (Franciscus), III. 207 n. 1. - - Roshenian, a sect, III. 26. - - Rozah, “fasting,” III. 262. - - Roz-azar, name of a fire-temple, I. 52. - - Roz-gah, place of assembly, I. 182. - - Rozistan, “day-station,” I. 168, 182. - - Rozistan, a place in which the king was seated, surrounded by his - ministers, I. 43. - - Rubúbiyet, “divinity,” III. 242 n. 1. - - Rudbar, a fort in the province Jebal, II. 423 n. 1. - - _Rudra_, a name of Mahadeva――eleven of them, II. 34, 218. - - Ruhen mar, name of a vein of the human body, II. 134. - - Rukn-eddin Khúrshah, son of Ala-eddin, the eighth ruler of the - Alamutians, II. 448 - ――vanquished by Holagú Khan――is sent to Maiku Khan (or Mangu - Khan), 449 n. - ――killed on his journey, 450. - - Rukva, bowing the head with the hands upon the knees, III. 260. - - Rupa-skandha, “whatever is perceived and understood,” II. 197, 198 - n. 3. - - Rustam, a son of Zal, restores Kai Kaus to the throne――his epoch, I. - 57 and n. 1, 110. - - Rustam, a disciple of Kaivan――his descent――fight with Farzanah - Khiradmand――death, I. 106, 107. - - Rúya, vision during sleep, I. 84; II. 93. - - Rúzistar, name of the fourth class of the people, I. 19. - - - S. - - Saâdah, a tract of Arabia, II. 332 n. 1. - - Sâad eddin Taftarani, III. 218 n. 5. - - Sâadias, a learned Jew, translator of the Old Testament from Hebrew - into Arabic, II. 300. - - Sabæism, worship of the heavenly bodies, I. 379 - ――ancient and modern, III. 311 n. 312 n. - - Sabda, “sound,” II. 203. - - Sabiah (Sabæans), III. 310 - ――derivation of the word, 310 n. 1 - ――their creed, 311 n. - - Sabjana (Sabjaní), III. 256, 265, 269, 270, 281, 282, 283, 299, 301, - 302, 303. - - Saber Mashedi, quoted, II. 140. - - Sada, one of the six regions of the human body, II. 151. - - Sada asana, peculiar mode of sitting, II. 134. - - Sadah, the sixteenth night of the Persian month Bahman, I. 112 n. 2. - - Sadah, a disciple of Hargovind, his character, II. 284, 285. - - Sadananda, a chief of the Saktians――uses daughters and wives of his - disciples――sits naked, drinking in a burial place, II. 159. - - Sad-der, “hundred gates,” a summary of their contents, I. 310 to 351. - - Sad-der nasem, in prose, I. 310 n. 1 - ――the original in Pehlvi. - - Sad-der nazem, in verse, I. 340 n. 1 - ――by whom versified in Persian――when terminated――by whom brought - to India――translated into Latin, _ibid._ n. 1. - - Sadder Bundehesh, work written by a disciple of Zardusht, I. 224 n. - - Sader eddin Kautivi, III. 300. - - Sader Jehan, adopted the Ilahi religion, III. 104. - - Sâdi (Shaikh), quoted, I. 108, 127; III. 126, 128, 229 n. 1, 269 n. - 1, 301. - - Sadik, true, sincere friend, or instructor――whose epithet, II. 412 - n. 1, 413. - - Sadikiahs, a sect, followers of Musaylima, III. 1 - ――their creed, 4 to 11. - - Sad-wakshur, name of Hushang, I. 32 n. - - Sad yuman (_Sapet man_), “excellent,” name of an ancestor of - Zardusht, I. 215 n. - - Safa, and Marvah, two remarkable rocks, near Mecca, II. 339 n. 409, - 410 n. - - Safandarmuz, the angel of husbandmen, I. 292. - - Safiah, a name of the Ismâilahs, II. 421 n. 1. - - Safin, a plain on the banks of the Euphrates, the field of battle - between the armies of Mâaviah and Ali, III. 60 n. - - Safina, freeman of Muhammed, II. 358 n. 1. - - Sag díd, “the dog saw,” presenting a dog to a dying person, I. 335 - n. 2. - - Saha deva, son of Vyasa, a legend of him, II. 255, 268. - - Saheban-i-kereb-i-ferais, “the masters of proximity to divine - precepts,” a sect of Súfis, III. 294. - - _Sahi-din_, “upright in faith,” I. 180. - - Sahifah al Auliya, “Volume of the Saints,” work of Muhammed Nur - baksh, I. 130. - - Sahi Kesh, “flourishing faith,” I. 147. - - Sahi Keshan, I. 241. - - Sahu, “recovering from ebriety,” I. 85, 86. - - Said, Abu-Muhammed Obaid-alla, the founder of the Fatimite Khalifs - in Africa, II. 401 n. - ――lays the foundation of a new capital, 418 n. 1. - - Said ben Hebatallah, abridged and commented Avisenna’s work, - entitled Shafa, II. 173. - - Said (Sayyad) Cabiru ’ddin, a master of the Sadikíyahs in India, - III. 1 n. 1. - - Said (Saiyid) Hasan of Shiraz, quoted, I. 90, 91. - - Sâid Khan Terkhan, puts to death a son of Jelal-eddin, III. 47. - - Saiva-Sanyasis, called also Avadutas, II. 218 - ――war between them and the Súfis, _ibid._ - - Saivas, worshippers of Siva, II. 217. - - Sajud, “prostration,” III. 260. - - Sakah, Sijah, Thegjazis, names of the wife of Musaylima, III. 8 n. 1. - - Sakar, a class of Sanyasis, II. 139. - - Saklapes, see Serapis, III. 112. - - Sakti, power, generic name given to women by the Saktians, II. 154. - - Saktians, followers of Siva, of austere manners, II. 164. - - Saktian, a sect of Hindus, their belief, worship, and customs, II. - 148 to 168. - - Sakti púja, profligate intercourse with women――worship of the - Saktians, II. 153. - - Sakunat, “dwelling in God,” III. 29, 37. - - Salaimaniyat, a branch of the Zaydiyat, II. 363 n. 1. - - Salam, a numerical quantity, equal to one hundred thousand, I. 24. - - Salarbar, “usher with a silver mace,” I. 169. - - Sale (George), translator of the Koran into English, quoted, II. - 323, 325, 328, 330, 344 n. 1, 369, 404, 405, 453 n.; III. 76 n. 1, - 80 n. 2. - - Salikan, a class of Súfis, III. 251 n. - - Salim, poet, quoted, I. 88. - - _Sama_, tranquillity, II. 126. - - Samadharanam, “fortitude,” II. 125 n. 8, 127. - - Samadhi, deep and devout meditation, I. 85. - - Samak Asur, stole the Veda, II. 18. - - _Samán Sálár_, “head-steward,” to be accompanied by two supervisors - and two recorders of occurrences, I. 155. - - Samarah, a town in Chaldæa, I. 307 and n. 2. - - Samartagans, the orthodox of the Hindus, II. 53. - - Sama véda, II. 64. - - Sameri, a magician, contemporary with Moses, III. 80 - ――Aaron himself, _ibid._ n. 2. - - Sami, sacrificial wood, II. 80. - - Sampradaya, a sect, schism, particular doctrine, II. 186 n. 1. - - Samrad, or Samwad, meaning of it, I. 195, 200. - - Samradian, a sect, I. 195. - - Samrad namah, work composed by Kamkar, I. 201 - ――quoted, II. 98. - - Samudras, seas, seven of them, II. 41. - - Sanabad, town of Tus, there is the mausoleum of Imam Reza, I. 48. - - Sanakaras, “incorporeal beings,” II. 237. - - Sandebar, a cavern and miraculous spring, in Kachmir, II. 166, 167. - - Sandhya, a rite of the Hindus, II. 61 n. 1. - - Sangati, assembly of the Sikhs, II. 285. - - Sanja nath, an adept in restraining the breath, lived seven hundred - years, II. 138. - - Sanicher (Saturn), son of the Sun, II. 38. - - Sanjnya-skandha, “knowledge or belief arising from words,” II. 198 - n. 1. - - Sanishin, peculiar mode of sitting, described, II. 135. - - Sankara Acharya, a sage, I. 276 n. 1. - - Sankara acharya, an author upon the Vedanta, II. 96, 102 - ――maintains the universality of illusion, 103 - ――preceptor of Saha diva, Raja of Kachmir, 141. - - Sankara Vijaya, a work containing an account of various sects, II. - 128 n. 4. - - Sankhya (The) doctrine stated, II. 119, 123. - - _Sansaya_, “discernment,” II. 206, 207. - - Sanskara skandha, “whatever enters the mind,” II. 198 n. 1. - - Sanson (D.), traveller in the East, I. 225 n. - - Santanu, ancient king, son of Riksha, II. 67 n. 3. - - Santarem (viscount), quoted, II. 307 n. 1; III. 87. - - Sanyal, book of the Sipasians, II. 136. - - Sanyasí, one who resigned the world, divided into ten classes, II. - 139, 218 - ――battle between Sanyasis, and Jelalis and Mandaris, 231. - - Saónos, particular mode of sleeping of the Sipasians, I. 111. - - Sapta chakra, seven circles of the Yogis, II. 131 - ――six chakras of Hindu philosophers, _ibid._ n. 1. - - Sapt anshis, seven Richis, seven stars in the constellation of the - Great Bear――name given to holes in a cavern, II. 167 - ――names of the seven Richis, 220 n. 4. - - Sarabi, author quoted, I. 9. - - Sarai, royal abode, I. 42. - - Saraist, a particular rite of devotion, I. 123. - - Sarang, the world of human beings, according to the Sipasians, I. 87. - - Sarapréma, a state of beatitude, II. 95. - - Sarat, bridge of judgment of the Muhammedans, I. 285. - - _Sardah_, “primary genus,” I. 324. - - Saríra, “body,” II. 204, 205. - - Sarosh (Mobed), son of Kaivan, son of Kamkar, his lineage――conduct, - I. 113 - ――his works, supposed miracles, 114 - ――causes rain to cease, phantoms to appear, 116. - - Sarsash, a descendant from Zardusht, I. 232. - - Sarsati, a class of Sanyasis, II. 139. - - Sarud-i-Mastan, work of the Mobed Hushyar, quoted, I. 72, 76, 79; - II. 136. - - Sarúrak, or Saruregh, a tyrant, I. 314. - - Sarush (Mobed), author of the Zerdusht Afshar, I. 77. - - Sarúsh (Mobed), a Yazdanian――his account of Zardusht’s origin, I. 213. - - Sasan, five individuals of that name, their lineage, I. 87. - - Sasan, the Fifth, the last of fifteen Persian prophets, I. 105 - ――account of him, _ibid._ n. - ――his commentary on the Desatir, and the code of Zardusht quoted, - 277. - - Sasan (Azar), or the first son of king Darab the Less, I. 87. - - Sastra, institute, science, II. 141. - - Sathrah, “a Fakir,” II. 109. - - Satra Payah, sphere of the fixed stars, I. 289. - - _Sattee_, a widow burning herself with the corpse of her husband, - her recompense after death, II. 75 - ――in a future birth appears as a man, 76 - ――not to be forced into fire, _ibid._ - - Satva (Satek), one of the three properties, II. 14, 149, 176, 178, - 180. - - Saturn, description of his form, I. 35, 36. - - Satyam, “truth,” II. 125. - - Satya loka, one of the fourteen spheres, II. 12 - ――abode of truth, _ibid._ n. 7. - - Satyanath, a sect of Hindus, II. 128. - - Satyavati, mother of Vyása, also called Yojana gandha, II. 67 n. - - Satya yugam, the age of the righteous, II. 47 n. 1. - - Sáut Mutluk, “absolute sound,” I. 81. - - Sayah ban, and Sayah dar, umbrella, I. 19. - - Schmidt (Isaak Jacob), II. 292 n.; III. 113. - - Schmölders (doctor), quoted, II. 391. - - Seer, a measure of weight, II. 223 n. 2. - - Sefand, the thirteenth Nosk of the Zand-Avesta――its contents, I. - 274 n. - - Selden, author quoted, I. 18 n.; III. 80 n. 2. - - Selsebil, a source, sweet like clarified honey, in Gabriel’s - heavenly mansion, III. 190 n. 1. - - Serapis, the sun of autumn――the Egyptian Chmun――Esculapius――has a - serpent――is Osiris――Helios Serapis――Jupiter Serapis――his temples in - different countries, III. 112 n. 1. - - Serat ul mustakim, “the Right Road,” a work composed by Mujeddin - Muhammed, son of Yakub, son of Muhammed Firozobadi, III. 94. - - Serósh, Serúsh, Ized, or angel, etymology of his name, I. 7 n. - ――presiding over the seventeenth day of the month, 62 n. - ――his functions, 287, 288, 289. - - Serud nath, an adept in restraining the breath, II. 137. - - Sésha, the king of the serpent-race, II. 16 n. 2. - - Setud-yesht, the first Nosk of the Zand-Avesta, I. 272 - ――its contents, _ibid._ - - Seven, a sacred number, principally with the Ismáilahs, II. 400 - n. 1. - - Sevras, or Sravakas, name given to the Jains in different parts of - India, II. 212 n. 1. - - Sewras, pious mendicants, II. 195 n. 1. - - Shabdiz, horse of king Parviz, I. 112 n. 3. - - _Shabistan_, “night-station,” I. 168, 182, 187. - - Shadbar, a Persian festival, I. 63. - - Shad darsá, “six objects of the six senses,” II. 206. - - Shádib, founder of a sect, his epoch――opinion, I. 207. - - Shád Késh, a person mentioned in the Samrad namah, I. 201. - - Shádmán (Mirza), a chief of the Házárahs, III. 43 n. 1. - ――wounds Miyan Jelal eddin, 44. - - Shafa, a work of Avisenna, II. 173 n. 3. - - Sháfâya, a Muhammedan sect, II. 355. - - Shafei, surname of Muhammed Ebn Edris al Shâfei, the founder of a - Muhammedan sect, II. 329 n. 350. - - Shah abad eddin pur, place of pilgrimage in Kachmir, II. 166. - - Shahádet, its meaning in the phraseology of the Súfis, III. 238 n. 4. - - Shahbáb uddin Maktul (Shaikh), quoted, II. 45. - - Shah Badakshi (Mawlana), III. 284. - - _Shaher dar_, “governor,” I. 157. - - Shah Jhuna, master of the Choharas, II. 245. - - Shah Fattah ulla Shirazi (Hakim), establishes the new era of Akbar, - III. 99. - - Shah Jehan, opposes Hargovind, II. 275 - ――sends an army against Harrayi, 282 - ――is imprisoned by his son Aureng-zeb, III. 285 n. 1 - ――date of his death, _ibid._ - ――his whole title, 296. - - Shah Mir Kadarí, III. 284. - - _Shahnah_, intendant of police, I. 157. - - Shah-namah, poem of Ferdusi, quoted, I. 20 n. 31 n. 33 n. 50, 52, - 55, 58, 163, 185, 189, 190, 191, 192, 193, 213, 259 n. 344; II. 52, - 130. - - Shah namah naser, composed by some of the Magi, I. 213 - ――quoted, 246, 255, 284. - - Shah Nasir Khusrau, poet, his verses quoted, I. 365. - - Shah ristan, work of Farzanah Bahram, quoted, I. 212. - - Shah rivar, name of an angel and of a month, I. 61, 62 - ――gives instructions to Zardusht, 242. - - Shah Salám úlla, quoted by the author of the Dabistán, III. 137, 138. - - Shah Zadah (The Dostur), author of the volume of Sad der, I. 310. - - _Shaí_ or _Shayi_, “God-worshipper,” I. 24. - - Shai Giliv, son of Jai Alád, assumed the government, I. 24, 25, 88, - 185. - - Shai Mahbul, succeeds to the Shaíyán empire, I. 24, 25 - ――son of Shai Giliv, 88. - - Shal grama, eagle-stone, II. 54 n. 2. - - Shamar, a numerical quantity equal to one hundred salám, see Salám, - I. 24. - - Shams ed-doulah (or Samsamed dulah), the tenth prince of the Búyi - dynasty, II. 172 n. 3. - - Shamsen ul mali Kabus, son of Vashamger, king of Giorgia and other - provinces, II. 170 n. 2 - ――imprisoned by his ministers, 171. - - Shamseyat, minor suns, II. 51. - - Shamsiyah, the title of a work, III. 217 n. 1. - - Sham-uddin, a surname of Shidab, author of a treatise entitled - Razabad――a follower of the Akhshíyán doctrine, I. 208. - - Shanderban Shah Jehani (Munshi), III. 286 n. - - Shankar bhat, a Jnanindra, II. 107 - ――his conversation with a goldsmith, _ibid._ - - Shapur, king of Persia, contemporary of Mani, I. 205 n. 1 - ――and of Azarbad, I. 305 n. - - Sharf-eddin al Busiri, author of the Arabic poem _Borda_, I. 2 n. - - Sharh-i-ashk, “Commentary upon Love,” III. 241. - - Sharh-i-Gulshen-raz, “Commentary upon Gulshen-raz,” III. 141 n. 3. - - Sharh mahtaśer, “Abridged Commentary upon Gulshen-raz,” III. 237. - - Sharh movákef, “Commentary upon the Stations (Theses of Metaphysics),” - II. 379 n. 2. - - Shat, a title of honor, I. 36. - - Shat Desátir――its prayers recited by the Sipasians, I. 59, 60 - ――a comparison from that work quoted, 65. - - Shat Kaivan, lord Saturn, I. 12. - - Shat Mah, lunar lord, I. 12. - - Shat Piráyi, name of a fire-temple in Baghdád, I. 51. - - Shedad, a fabulous personage, contemporary of Jemshid, II. 459. - - Shedosh, ancient chief of poets, III. 107 - ――resists the love of the queen Shuker――sues a woman, adorer of the - sun, 108 - ――is afflicted with a malady――the king sends his wife to - him――Shedosh resolves upon a self-sacrifice to the sun, 109 - ――remains safe in the midst of flames――recites his verses, - confesses his fault, but asserts his respect for the queen, 110. - - Shehad eddin Omar Sohrawerdi, quoted, III. 231 n. 2. - - Sheheristâni, the surname of Al Fath Muhammed Ben Abdalkerim, a - doctor of the Asharian sect, II. 322 n. 1 - ――date of his death――two of his works mentioned, 323 n. 1; III. - 105 n. - - Shekunah, an eastern part of Kohistan, II. 356. - - Shemseddin Muhammed ben Yahya ben Ali Lahjani (Shaikh), III. 141 n. - 3, 237, 279, 295. - - Sherah-feśus, “Commentary upon the Bezels,” work of Dáus Kaiserí, - III. 232 n. 1. - - Sheriât, external law, III. 29, 35. - - Sherif Khan Atcah, an enemy of the Roshenians, III. 44. - - Shesh-kákh, Persian prayer to the stars and to fire, I. 79. - - Shiâts, I. 101 n.; II. 324, 327, 362 - ――their creed, 364, 365, 366, 368. - - Shí and láshi, “being and not being,” III. 223 n. 1. - - Shidabian, a sect, I. 207. - - Shidah, one of the compilers of the Testament of Jemshid, I. 195 - ――a travelling merchant of the Yekanah-binan sect, _ibid._ - - Shídastan, region of light, I. 9. - - Shídayi (Mulla), an eloquent Hindu and poet, II. 107. - - Shidistan, abodes of the forms of the luminous bodies, I. 35. - - Shidosh, son of Anosh, quoted, II. 51. - - Shidósh, son of Anosh, recounts miracles, I. 117 - ――descended from Zardusht――disciple of Azar Kaiván, 125 - ――his travels, mode of devotion, 126 - ――vision, mode of life, 128 - ――sickness, 129 - ――his words quoted, 130 - ――his death, 131 - ――verses on his death by the author of the Dabistán, _ibid._ - - Shidrang, founder of a sect, I. 203 - ――his epoch and opinion, _ibid._ - - Shídrangian, a sect, I. 203. - - Shid Shídan, effulgence of light, I. 10. - - _Shikar-i-dad_, “equity-hunt,” I. 185. - - Shiráb, a follower of Mazdak’s creed, I. 378. - - Shirín, wife of king Parviz, I. 112. - - Shir Muhammed Khan, governor of Kalinga, II. 70. - - Shis, see Hermes, III. 105 n. - - Shosteri (or Tosteri), surname of Abu Muhammed Sahal ben And, III. - 147 n. 1, 236. - - Shudah band, “recorder;” two to be attached to every vizir, I. 155. - - Shumar Afin, rosary, I. 371. - - Siátín, demons, III. 236. - - Siddhanta, “demonstrated truth,” II. 207 - ――is fourfold, _ibid._ n. 3. - - Sifáti, “belonging to attributes,” a kind of divine manifestation, - III. 270. - - Sifátiah, attributists, II. 324 n. 4, 330. - - Sigar-ul Mutakherin, by Mir Gholain Hussein Khan, quoted, II. 289. - - Sikhs, followers of the religion of Nanak, II. 246 - ――their opinions, customs, character, 285, 288 - ――a short account of them from 1664 to our days, 288 n. 1. - - Sikshya, on pronunciation, II. 65 n. 1. - - Silkh, “estrangement from exterior observances,” a term of the - Ismâilahs, II. 406. - - Silpa, “mechanics,” II. 65 n. 1. - - Silvestre de Sacy (baron), quoted, II. 304, 390, 391, 400 n. 1, 404 - n., 411, 421 n. 1, 432, 436, 444; III. 27, 64 n., 229 nn. 1, 2, 230 n. - 2, 277 n. - - Simaí, the universe, II. 13. - - Simantónnayana, a rite of the Hindus, II. 55 and n. 1. - - Simnad, chapter of the Zand-Avesta, I. 282, 283. - - Simúrgh (also called Enka), a fabulous bird, I. 55 and n. 1, 191 n. - 1; III. 237. - - Sinjar, the sixth Sultan of the Seljucides, sends an army against - the Ismâilahs, II. 440 n. 1 - ――finds the dagger of an Ismâilah fixed in the ground near his - bed, 440 - ――makes peace with the Ismâilahs, 441 n. 1. - - Sipasi, “adorers,” I. 147. - - Sipasian, sect of the Persian religion――their tenets and ceremonies, - I. 5, 6, 32, 33. - - Siráj-eddin Ansari, an ancestor of Miyán Báyezid Ansari, III. 27 - n. 1. - - Sirát, “the bridge of the last judgment,” its allegorical - signification, III. 151, 152. - - Siroz, part of the Zand-Avesta, I. 225 n. - - Sitá, the daughter of the king of Mithila, wife of Rámachandra, II. 23 - ――carried away by Rávana, recovered by her husband, _ibid._ n. 3. - - Sítanú, name of a Nosk of the Zand-Avesta, I. 275. - - Situd gher, the second Nosk of the Zand-Avesta――contains an - interpretation of a tree of four branches seen in a vision by - Zardusht, I. 265 n. 1 - ――its general contents, 272 n. - - Siva rátri, Siva’s night, II. 58 n. 4 - ――his followers bound to drink wine on that night, 164 n. 1. - - Siva, the destroyer of existences, II. 4 - ――whence he proceeded, 14. - - Siyamak, king and prophet, I. 30, 31 - ――a tradition concerning him, 54 - ――his words quoted, 69 - ――son of Kaiomors, 88. - - Siya Zhup, “the three weights or blows,” a mode of invoking God, - I. 77. - - Smartas, see Samartagans, II. 53. - - Smriti sastra, the written law, II. 165. - - Smriti, Hindu institutes, II. 88. - - Sodarshan, nephew and pupil of a great anonymous Jnání, II. 105. - - Sohail, the star canopus, the same as Agastya, a saint, II. 34. - - Solinus, quoted, I. 218 n. - - Sómana, the lunar vein, II. 132. - - Sonnat, Sonnites, explained, II. 324 n. 1 - ――their creed, 332, 333, 334. - - Sosiosh, the third posthumous son of Zoroaster――epoch of his - appearance and deeds, I. 282 n. - - Srikakul, the capital of Kalinga, II. 3. - - Sri Kanta, a learned Kachmirian, II. 164, 165. - - Srivaras, a class of Buddhists, II. 212. - - Stephanus, I. 171. - - Sthúla sarira, elementary body, II. 176 n. 2, 177 n. - - Stone (black), emblem of Saturn, I. 49 and n. - - Strabo, author, quoted, I. 17 n. 209 - ――mentions Zoroaster’s works, 224 n. - ――quoted about the _barsom_, 319 n. 2, 340 n. 1. - - Sva-bhavah, the self-existing, II. 13. - - Svámi préma, a state of beatitude, II. 95. - - Svapna, vision during sleep, I. 84. - - Svapna avast ha, the state of sleep or dream, II. 92. - - Svayuktí, a state of beatitude, II. 95. - - Subahani, his verses quoted, I. 195. - - Suchi, purity, II. 126. - - Sud (Sudi, Sudin), name of the fourth class of the people, I. 19. - - Sudarhsan Kal, a Jnanindra, II. 107. - - Sud bar, intercalary days of the Persians, I. 62. - - Sudras, the fourth class of the Hindus, their destination, II. 49. - - Sufiahs, Sufis, derivations of the word, III. 220. - - Súfis (Muhammedans), divided into fourteen families, their names, - II. 221. - - Sufi uddin, the ancestor of the Safavean dynasty, their origin, I. 52 - and n. 6. - - Sugriva, chief of savage tribes, called monkeys, ally of Ráma, II. 23 - n. 3. - - Suhrab, one of the compilers of the testament of Jemshid, I. 195 - ――a travelling merchant of the Yekanah-binan sect, _ibid._ - - Suja, son of Shah Jehan――obliged by Aureng-zeb to fly to Arrakan, - where he dies, III. 285 n. 1. - - Suidas, quoted, I. 212 n. 224 n. - - Sukha, “sensual delight,” II. 206. - - Sukla pakcha, the light half of a month, II. 20. - - Sukhá sváda, enjoyment, I. 85. - - Sukshma śarira, rudimental body, II. 177 n. - - Sultan Khajah, buried according to the old Persian mode, III. 102. - - Súm, “fasting,” how interpreted by the Ismâilahs, II. 408. - - Sumbul, town where the Kalki-Avátar is to take place, II. 24. - - Su-Meru, mountain of gold, abode of celestial beings, II. 41 - ――account of it, _ibid._ n. 1 - ――residence of Brahma, 260 n. 1. - - Sumitra, son of the Ray of Kalinga, held _Akas_ to be space, II. 39. - - Sun, description of his form, I. 38. - - Sun, the issue of Kaśyapa, II. 38 - ――twelve suns, 35, 218 - ――attributes and adoration of the sun, 235 - ――prayer to him, 236 n. 237 - ――Muhammed’s arrival at it, III. 247. - - Sunai, author quoted, I. 88, 110; II. 26. - - Suraj nath, an adept in mastering the breath――lived not less than - seven hundred years, II. 138. - - Sura loka, the heaven of Indra, one of the fourteen spheres, II. 12 - ――one of three spheres, 13. - - Suras, gods, whirl the ocean, II. 42 n. 1. - - Suristar, name of the third class of the people, I. 19. - - Sûrwar (Sûryar), a particular sect, II. 241 - ――kill strangers, 242. - - _Surúsh manish_, seraph-hearted, I. 180. - - Surya-makhan, worshippers of the sun, II. 235 - ――two classes of them, 237 - ――their conduct and opinion, 238, 239. - - Susvapna, revelation during sleep, I. 84, 85. - - Su svapna avast´ha, “the state of good sleep,” II. 93 n. 1. - - Sutála-loka, one of the fourteen spheres, II. 12 - ――an infernal region, n. _ibid._ 10. - - Sútra, thread, a rite of the Hindus, II. 56. - - Swarga loka, heaven, II. 237. - - Swádishthanam, umbilical region, II. 131 n. 1, 150. - - Swetakéta, pronounces an imprecation against adulterous women, II. 69. - - Syncellus, I. 33 n. 1. - - - T. - - Tábiâyah, “physiologists,” III. 308. - - Tabkat Náserí, “the degrees of Naśer,” a work of Naser eddin Túsi, - III. 114 n. 1. - - Tabsar, window, place of observation in a lofty pavilion for the - king, I. 42, 43, 168. - - Tabúk, a place situated about halfway between Medina and Damascus, - III. 56 n. 1. - - Taherir, writings (of Euclid), III. 218. - - Tahlil, “praise of God,” III. 35. - - Tahmúras, son of Hushang, king and prophet, I. 30, 31 - ――a saying of his quoted, 73, 88. - - Táj eddin (Shaikh), son of Shaikh Zakria Jondeheni Dahluvi, - expounder of mystic doctrine, III. 91. - - Tajeli, “a transitory vision,” III. 269 n. 1. - - Tajerid, “divestment of what is accessory,” III. 218 n. 2. - - Tajik, a tribe of a mixt origin――their habitations――enemies of the - Rosheniah, III. 48 n. - - Takash teghin, the Atabek, or lieutenant-general of Persia, supports - Barkiarok, II. 438 n. 1. - - Takbir, “pious exclamation,” III. 259. - - Takwiyat mâni, “the strengthening of sense,” III. 263. - - Talamites, a name of the Ismâilahs, II. 42 n. 1. - - Talátala loka, one of the fourteen spheres, II. 12 - ――an infernal region, _ibid._ n. 11. - - Talbiyat, “pilgrimage,” II. 409 - ――the principal rites and ceremonies performed by the pilgrims at - Mecca enumerated, _ibid._ n. 3, 410 n. - - Talkhís al Meftah, “Explanation of the key,” title of a work, III. - 218 n. 5. - - Tamas, darkness, ignorance, one of the three properties, II. 14, - 149, 176, 178. - - Tamlik, “hereditary property,” III. 52. - - Tamma, a Brahman, II. 67. - - Tamud, a tribe of Arabs, II. 369. - - Tamujin, or Temuz Khin, original name of Jengiskhan, I. 160 n. 1, - III. 112. - - Tanásokh, “transmigration,” III. 277. - - _Tanmatra_, elementary matter, II. 177 n. - - Tanzil, revelation from heaven, II. 411 n. 1. - - Tapa loka, one of the fourteen spheres, II. 12 - ――the abode of ascetics, _ibid._ n. 6. - - Tápasa, devout austerity, II. 126. - - Tapasya, penitents, II. 239 - ――their practices and opinion, 240, 241. - - Taprah-i-Mobedi, “the sacerdotal kettledrum,” work of Mobed - Paristar, I. 123. - - Tarab, a distinguished Váhadi――killed by Abás, III. 23, 24. - - Tara lochana, a Brahman belonging to the Saktians, II. 157 - ――his relations with Ahsen ulla, the governor of Kachmir, _ibid._ - 158. - - Tarbávaśtha, the moving state, II. 94. - - Tarikat, “religious rule,” III. 35. - - Tarka, science of dialectics, II. 203 - ――divided into sixteen parts, _ibid._ - ――arguing, 208 - ――translated into Greek by order of Alexander, 210. - - Tarka-Sástra, logic and dialectics, II. 165. - - Tarnak nath, a sect, II. 128. - - Tarsa, a Christian, etymology of the word, II. 305. - - Tasbih, rosary, III. 35, 36. - - Tashah hud, “ritual profession of religion,” III. 260. - - Tashbiáh, “assimilators,” a Muhammedan sect, II. 350, 401. - - Tâtil, Tatilian, “the indifferent,” a Muhammedan sect, II. 350, 351 - n. 401. - - Tatva, reality, truth, II. 11 n. - ――intellect, 16. - - Tatwas (categories) of the Sankhya philosophy, twenty-five of them - enumerated, II. 122. - - Tavalji Khan Beg, besieges and takes the fort Bahar, II. 164. - - Tavernier (J. B.), traveller in the East, I. 225 n. - - Táwil, the allegorical sense of the Muhammedan doctrine, II. 411. - - Tawrit, “the Old Testament,” II. 340; III. 50. - - Tayir Bahader, a general of the Moghuls, besieges the fort Arak in - Sistan――a plague among the Moghuls, III. 117. - - Tazkerah, “commemoration,” work of Naśir eddin, III. 218 n. 4. - - Tazkeret-ul awlia, “The History of Saints,” a work of Ferid eddin - Attlar, III. 96 n. 1. - - Tchechshúnesh, an ancestor of Zardusht, I. 215 n. - - Thales Milesius, quoted, I. 205 n. 1. - - Thávesar (Sthátáras), name of Sanyásis, standing upon one leg, II. - 148. - - Theopompus, shows a knowledge of Zoroaster’s works, I. 224 n. - - Tholuck (F. A. D.), quoted, I. 82; III. 241 n. 2, 291 n. 1. - - Tedlis, “artifice,” a term of the Ismâilahs, II. 406. - - Tegh Bahader, successor to the Guru Har Krichna of the Sikhs, II. - 288 n. 1 - ――put to death by the Muhammedans, _ibid._ - - _Temiram_, name of Mercury, I. 39 n. - - Tersún Badakhi (Mulla), quoted by the author of the Dabistán, III. - 104. - - Timarí, one appointed to protect the helpless, such as children and - the infirm, I. 173. - - Timsar, a title of honor, I. 36. - - Tímúr, name of a year and a month, I. 28. - - Tir-azar, a fire-temple, I. 47. - - Tinab, vision during sleep, I. 84. - - Tir (Mercury), description of his form, I. 39. - - Tir, name of an angel and a month, I. 61, 62 n. - - Tirah (mountains of), perhaps the district of the ancient Thiræi, - III. 41 n. 1. - - Tirah Késh, a person of the Radian sect, I. 203. - - _Tirth_, place of pilgrimage, II. 166. - - Tirthah, a class of Sanyásis, II. 139. - - Tohfat ol ebrar, “a present offered to the Pious,” work of Jâmi, - III. 220 n. 1. - - Torru, of Busáwárí, a Mobed in Guzerat――his opinion about Zardusht’s - native place, I. 263, 264. - - Touhid, “coalescence with God,” III. 36. - - Treta yugam, the second age of the Hindus――its duration, II. 47. - - Trikarana, three causes, the three chief deities, II. 17. - - Tripujas, worshippers of the three kingdoms of nature, II. 243. - - Trismegist, see Hermes, III. 106 n. 1. - - Trisula, trident, weapon of the goddess Durga, II. 163. - - Tuba, “the tree of heaven,” III. 158 n. 1. - - Tulasi, a small shrub, II. 184 n. 2. - - Tuli Khan, fourth son of Jengis Khan, rules the kingdoms Khorassan - and Kabul――dies soon after his father, II. 449 n.; III. 116 n. - - Tunadil, fierce demon, I. 180. - - Tundbar, noxious animals, I. 20. - - Turbaratur, or Turbaraturhash, a Turk, kills Zardusht, I. 371 - ――is consumed by the splendor of the prophet’s rosary, 372. - - Turbaraturas, or Tur-Bratur, or Turi-Brátush――variations of - Parantarush, the name of Zardusht’s enemy, I. 314. - - Turkan Khatun, wife of Malik Shah――her contest with Barkiarok, her - step-son, for the succession of her own son, Mahmud, to the throne, - II. 438 n. 1. - - Turner, author of “Embassy to China,” quoted, II. 292. - - Tus (town), by whom built, I. 52 - ――two towns of that name, II. 365 n. 1. - - Tutianush, a Greek philosopher, interrogates Zardusht, 227 n. 1, - 280 n. - - Tyagî, one who abandons all exterior things, II. 240. - - Tyrhoot, a district in the province of Bahar, II. 261. - - - U.-V. - - Vád, measure of time, I. 14. - - Váda, “discussion,” II. 208. - - Vahadiahs, a sect, followers of Vahed Mahmud, III. 12 - ――their tenets, 14 to 16 - ――their customs, speeches, traditions, 18 to 22. - - Vahashtusht, the fifth additional day of the Persian year, I. 62. - - Vahedet mahs, “unmixed unity,” III. 283. - - Vahedet-i-mokam, “solitariness of station,” III. 222. - - Vahed Mahmud, head of a sect――his birth, III. 12 - ――placed in perfection above Muhammed, 13 - ――his system of the creation of the world, 17, 18. - - Vaidya vidya, the medical science, II. 165. - - Vaikúnta, the heaven, or world, of Vichnu, II. 178 n. - - Vairag, a sect of Hindus, II. 128. - - Vairagis, a sect of ascetics, II. 184. - - Vaisakha, April-May, II. 21. - - Vaisya, the third class of the Hindus――their destination, II. 49. - - Vakam, wrong way of worship, II. 155. - - Vakshur, “prophet,” III. 209. - - Vali, “a saint,” III. 264 n. 1. - - Valid, son of Akba Abd-ullah, son of Sád, son of Abi Serh, III. 56. - - _Vamana_, Dwarf-Avátar, II. 21 - ――an account of it, 22 and n. 1. - - Vans Kennedy, quoted, III. 83 n. 1. - - Vanyasîs, “inhabitants of woods,” II. 241. - - Vard, a measure of time, I. 14. - - Varuna, regent of the West (Paśchima), II. 219. - - Vásálet, “union with God,” III. 29, 36, 37. - - Váśilan, a class of Súfis, III. 250 n. 1. - - Vasishta, a holy sage, II. 27 - ――his birth, _ibid._ n. 1 - ――instructor to Rama, 28. - - Vásuki, sovereign of the snakes, II. 19. - - Vattier, translator of the logic of Avisenna, III. 176 n. 1. - - Váyu, regent between north and west, II. 219. - - Vayu-purana, quoted, II. 14 n. 3. - - Vazu, “ablution,” how interpreted by the Ismâilahs, II. 408; III. 259. - - _Udaharana_, “the instance in a syllogism,” II. 207 n. 4. - - Udámvara, glomerous fig-tree, II. 80. - - Udana, pulsation in the head, neck, and temples, II. 133 n. 1. - - Udásîs, ascetics, II. 241. - - Véda, the generic term for the sacred writings of the Hindus, II. 5 - and n. 1 - ――enumeration of the four Védas, 64, 65 n. 1 - ――the constituent parts of a Véda, _ibid._ - - Védaná-skandha, sentiments excited by pleasing or unpleasing objects, - II. 198 n. 1. - - Vedata, II. 65 n. 1 - ――defined, 142. - - Vedanta sara, work quoted, II. 10 n. 1. - - Vedantians, followers of the Vedanta, II. 90 - ――substance of their creed, 90, 96. - - Vehest Mantsre, the third Nosk of the Zand-Avesta, its contents, I. - 272 n. - - _Vendidad_, part of the Zand-Avesta, I. 225 n. - - _Vendidad Sadè_, collective name of three works belonging to the - Zand-Avesta, I. 225 n. - - Vendidad, the twentieth Nosk of the Zand-Avesta, its contents, I. - 275 n. - - Veshap, Veshtasp, the eleventh Nosk of the Zand-Avesta, its - contents, I. 274 n. - - Vèzhahderun, “internally pure,” title of Súfis, III. 221. - - Vichnu, the Preserver, II. 4 - ――whence he proceeded, 14 - ――account of his nature and character, 175, 176 - ――four-armed, 217 - ――his weapons, _ibid._ - ――one thousand Vichnus, 218. - - Vichnunath deo, Raja residing in Naranya-pur――by orders of Durga, - sacrifices men, II. 162. - - Vijnnyána-skandha, “intelligence,” II. 198 n. 1. - - Vidura, son of Vyasa, II. 68. - - Vidya-skandha, “what is perceived by senses,” II. 197. - - Vilayet, “holiness,” III. 264. - - Viraf-nameh, Persian poem, by a disciple of Zardusht, I. 224 n. - - Viraf-nameh, a poem, in Zand, in Pehlevi, and Persian, in verse and - prose, by different authors, English translation of it, I. 285 n. 1. - - Viraj, the primeval and universal manifested being, II. 37. - - Vispe Khirad, “the knowledge of every thing,” I. 316 n. - - Vispered, part of the Zand-Avesta, I. 225 n. - - Vispered, a part of the fifteenth Nosk, I. 316 n. - - Visvamitra, a Kshatriya saint, becomes a Brahman, II. 220 - ――his speech to Rama chandra, 256 to 260, 266 to 268. - - Visuddham, the hollow between the frontal sinuses, II. 131 n. 1. - - Vitala-loka, one of the fourteen regions, II. 12 - ――an infernal region, _ibid._ n. 9. - - Vitanda, “controversy,” II. 208 n. 5. - - Vitruvius, quoted, I. 205 n. 1. - - Viváhah, matrimony, II. 57 - ――five forms of marriage enumerated, 71, 72 - ――eight forms of Manu, 71 n. 1. - - Vizhak, “local director” of a king’s private property, I. 155. - - Ulemai Islam, work written by a disciple of Zardusht, I. 224 n. - - Ulviahs, a sect of Ali Ilahians, II. 457 n. 1 - ――their creed, 458. - - Umaviyah, a sect, II. 356. - - Umer Khakani (Hakim), quoted, II. 51. - - Umer Khiyam, quoted, III. 151. - - Vojud, “existence,” III. 223. - - _Upanaya_, “the application in a syllogism,” II. 207 n. 4. - - Upangas, four of them, II. 66 n. - - Upanishad, II. 65 n. 1. - - Upavedas, II. 65 n. 1 - ――four enumerated, _ibid._ - - Upèksha, endurance, patience, II. 121. - - Uraman, a peculiar manner of reading Pehlavi poetry, I. 63. - - Urfi, of Shiraz, author quoted, I. 6, 96, 129; II. 158. - - Uria, sent to death by David, II. 298. - - Vrittaya, qualities, II. 121. - - Usam (Mulla), III. 219. - - Ustuvar, “supervisor,” two of them attached to every vizir, I. 155. - - Utáred (Mercury), the son of the regent of the moon, II. 39. - - Utarini, a Telinga word for a sort of sacrificial wood, II. 80. - - Uweis Karni, the founder of a monastic order, III. 19. - - Vyakarana, grammar, II. 65 n. 1. - - Vyana, wind, expanding through the whole body, II. 133 n. 1. - - Vyasa, son of Parasara, his works, II. 67 n. 2, 68, 220. - - Uttara Mimansa, II. 4 n. - - - W. - - Waj-péya, sacrifice of three goats, II. 82 n. 3. - - Wakhtar, “the East,” I. 323. - - _Wakia naviz_, “news-writer,” I. 157. - - Wakshur-i-simbari, surname of Zaratusht, I. 30. - - Wakt, “time,” its technical signification, III. 231 n. 2. - - Wali, or Shah Wali Ullah, also Shems Wali Ullah, an author of - Hindustaní poems, edited in Paris, 1834, II. 114, 115 n. 2 - ――his Persian verses quoted, 115, 116. - - Wankawish, name of a Nosk of the Zand-Avesta, I. 275. - - Warakt and Khurah-i-Yazdan, light of the Almighty, I. 290. - - Ward, author of a work on the Hindus, quoted, II. 22, 27, 41, 54, - 56, 59, 60, 61, 66, 67, 68, 72, 73. - - Wasel Ebn Ata, founder of a Muhammedan sect, II. 325. - - Wazda, name of a Nosk of the Zand-Avesta, I. 275. - - Werka ben Nafil, cousin of Khadija, translator of the Old and New - Testament from Hebrew into Arabic, II. 300. - - Wilson (Horace), quoted, II. 10, 11, 18, 19, 27, 34, 53, 54, 67, 68, - 71, 80, 82, 114, 119, 122, 128, 166, 179, 180, 181, 191, 219, 223. - - - X. - - Xenophon, quoted, II. 37 n. 1. - - - Y. - - Yad Afraz, rosary, 371. - - Yahuds, Jews, their religion, II. 293 to 299. - - Yajna, sacrifice, II. 79 n. 1 - ――mode of sacrificing a goat, 80, 81 - ――in which months to be offered, 83. - - Yajno pavita, “sacrificial cord,” II. 57 n. 3. - - Yajúsh Véda, II. 64. - - Yâkub (Shaikh), a grammarian of Kachmir, quoted, III. 92. - - Yâkub Tarfani (Tarkhani), II. 349, 355. - - Yama, religious restraint, II. 125 n. 1. - - Yáma, regent of the South (Dakshina), II. 219. - - Yarshanom (for Barashnom), a sort of purification, I. 325, _ibid._ - n. 2. - - Yasan, son of Shai Mahbul, I. 24, 25, 88 - ――succeeds to his father in the government, 26. - - Yásan Ajam, the last king of the Yasanian dynasty――etymology of - Yasan, I. p. 26, 181. - - Yasht, a Zand word, signifying prayer, devotion――its etymology, I. - 258 n. 1 - ――explanation of it, 312 n. 2. - - Yasna, the Zand name of a part of the Zand-Avesta――French - translation of it, under the Pehlvi name, Iveshne, revised and - commented, I. 226 n. - ――double edition of the lithographed text of this work, _ibid._ - - Yatha ahu virio, the three first words of a prayer, I. 272. - - Yatis (Jatis), pious mendicants, II. 195 n. 1 - ――a distinguished class among Buddhists and Jainas, 212, 213, 241. - - Yazadian, Yazdanian, a sect of the Persian religion, I. 6. - - Yazdanian, “godly,” how otherwise called, I. 147. - - Yazdan Sitai, disciple of Mobed Sarosh, causes rain to fall, I. 115 - ――other supposed miracles of his, 116, 117, 118. - - Yazid, son of Mâaviah, II. 358 n. 1, 359 n. 1 - ――descends from Pharaoh, III. 21. - - Yekanah bin, “seers of thirty,” a sect, I. 123, 193. - - Yeshts Sades, part of the Zand-Avesta, I. 225 n. - - Yezdejird, son of Sheriar, the last of four Persian - dynasties――duration of their reigns, I. 30, 31. - - Yoga, devotion, with other significations, II. 124 n. 3, 127. - - Yogi, a devotee, II. 100, 101, 127. - - Yojana, a measure of distance, II. 10 n. 2. - - Yojanagandha, wife of Parasara, mother of Vyása, II. 67, 68. - - Yudisht´hira, worshipper of the sun, III. 111 - ――the sun appears to him, provides him with food for twelve years, - by means of a miraculous kettle, _ibid._ n. 1. - - Yugmakam, sacrifice of two goats, II. 82. - - Yusef, a man of the tribe of Durds, a Sanyasi, III. 304 - ――his vision, 305 - ――his miraculous powers, 306, 307. - - Yusefzei, a wild tribe in Kabul and Peshaver, III. 48 n. - - - Z. - - Zab, son of Nauder, I. 87. - - Zabratus, perhaps a name for Zoroaster, I. 277 n. 1. - - Zád, measure of time, I. 14. - - Zafer Khan ibn Khaja, Abul Hasen Taramzi, governor of Kachmir――his - connexion with Tara-lochana――obliged to quit Kachmir, retires to - Kabul, and Lahore, II. 158. - - Zaherah, “Venus,” Muhammed’s arrival at it, III. 247. - - Zaid, son of Ali, son of Zain el-abeddin, the founder of the - Zaydiyat sect, II. 363 n. 1. - - Zakaria (Moulana), his conversation with Báyazid, III. 32, 33. - - Zakat, “alms,” how interpreted by the Ismâilahs, II. 408; III. 35. - - Zakum, “the tree of nature,” III. 159. - - Zamiad, angel presiding over the twenty-eighth day of the month, I. - 62 n. - - Zamini-Serush, terrestrial angel, I. 9. - - Zanab, the tail of the dragon――a demon destroyed by Vichnu, II. 41, - 42. - - _Zanadil_, “benevolent,” I. 180. - - _Zanar_, a thread, I. 66 n. 1; II. 53. - - Zand, an ancient language, in what countries spoken, I. 223 n. - - Zand-Avesta, work of Zoroaster, I. 222 - ――various interpretations of this word, _ibid._ n. 1 - ――translated into French, and German, 223 - ――five books enumerated to which this name properly belongs, 225 n. - ――when written, _ibid._ - ――quoted, 7, 18, 31, 149, 193, 213, 214, 216, 223, 232, 236, 241, - 257, 258, 264, 265, 268, 280, 282, 283, 286, 287, 288, 289, 290, - 297, 310, 319, 321, 325, 331, 332, 334, 335, 346, 347, 357, 358; - II. 26, and elsewhere, the chief authority concerning - Zoroaster’s religion. - - Zarbád, descendant from Zardusht, disciple of Azar Kaivan, I. 125. - - Zaratusht, prophet, I. 30. - - Zaratusht Bahram (Mobed), author of Zaratusht-namah, his account of - Zardusht’s birth, I. 214, 215 - ――son of Pazhdu, 276. - - _Zardusht_, the variations of his name in different languages - enumerated, I. 211 - ――various epochs attributed to him, 212, 213 n. - ――his legendary origin, 213 - ――various opinions about his ancestors, 215 n. 1 - ――he laughed on coming into the world, 218 - ――escapes destruction in all the attempts of the magicians to - destroy him, 219, 220, 221, 226, 227 - ――his conduct in his fifteenth year, 229 - ――in his thirtieth year travels towards Iran; his adventures on - the road, 229, 230, 231 - ――beholds a vision, _ibid._ - ――is visited by the angel Bahman, and transported to heaven, 232, - 233 - ――explanation of the vision, 234 - ――Zardusht converses with God, 235, 236, 237 - ――sees Ahriman in hell, _ibid._ - ――delivers a person from hell, _ibid._ n. - ――undergoes severe trials, 238 - ――receives a mission to king Gushtasp, 239 - ――on his return receives a flock to be protected, 240 - ――further instructions from several angels, 241 - ――puts the magicians to flight by reading one chapter of the - Zand-Avesta, 244 - ――destroys two kings rejecting his doctrine, 245 - ――arrives at the court of king Gushtasp, 245 - ――his access and reception, _ibid._ n. 246 - ――plants a cypress before the king’s palace, 246 n. - ――refutes and confounds the sages around the king, 247, 248 - ――presents and reads the Zand-Avesta, 249, 250 - ――scheme of the philosophers against him, at first successful, - 251, 252 - ――offers to cure the king’s palsied charger under conditions, to - which the whole royal family submits, to adopt his faith, 253, 254 - ――his innocence proved, his enemies punished, 254, 255 - ――cures and converts Lohrasp and Zerir, 255 - ――prays God to grant four wishes to Gushtasp, 256 - ――is declared a prophet by four angels before the king, 257, 258 - ――causes Gushtasp to ascend to heaven, 259 - ――distributes hallowed milk to several persons, _ibid._ - ――recites some sections of the Zand to Gushtasp, who orders the - fire-worship to be established in every city, 260 - ――Zardusht explains to the king his prophetic mission――equal to - that of Muhammed, who acknowledges it in the Koran, 260, 261, 262 - ――Zardusht’s native country and town, 263 and n. 1, 264 - ――his request of immortality, not granted, 264 - ――on tasting something like honey in heaven, he sees in a vision - hell, and a tree with seven branches, 264, 265 - ――explanation of it, 266, 267 - ――on the termination of the millenium, many evils predicted, 268, - 269 - ――mixed with some consolatory events, 270, 271 - ――is killed by a Turk, 371 - ――abstract of his doctrines, 379 - ――principal epochs of it, 380. - - Zardusht namah, a Persian poem, I. 213 n., 224 n. - - Zarvam akarene, “boundless time,” the parent of the two principles, - good and bad, I. 326 n. 354 n. 2. - - Zati, “essence,” a kind of divine manifestation, III. 270. - - Zatk and fatk, “the shutting and opening,” III. 169. - - Zaydiyat, a Muhammedan sect, II. 363 - ――divided into three principal branches, _ibid._ n. 1. - - Zehel, “Saturn,” Muhammed’s arrival at it, III. 247. - - Zehir-eddin Muhammed Baber, II. 246 - ――short account of him, _ibid._ n. 2 - ――his Memoirs, 247 n. - ――his four expeditions towards India, 249 n. 2 - ――conquers India, III. 27. - - Zeinah (Zenobia), wife of Zaid――enamors Muhammed――is divorced from - Zaid and married to Muhammed, III. 59 n. 1. - - Zeman baig, III. 216. - - Zemzem, sacred well at Mecca, III. 14 n. 1 - ――an emblem of the sun, 168. - - Zena, “coit,” how interpreted by the Ismâilahs, II. 408. - - Zerdusht Afshar, work of Mobed Surush, quoted concerning a position - of a devotee in praying, I. 77, 80. - - Zerir, brother to king Gushtasp, cured of a disease and converted by - Zardusht, I. 255. - - Zering Goash, a dog in hell――his action, I. 287 n. 2. - - Zikádah, the eleventh Arabian month, I. 46. - - Zilhajah, an Arabian month, III. 257. - - Zindbar, innoxious creatures, I. 20. - - Zohak, his epoch and empire, I. 33 n. - ――his two serpents, 55. - - Zohrah (Venus), the son of Bhrigu, II. 39 - ――the director of the demons, author of sciences and religions of - the Barbarians, 44. - - Zoroaster (see Zardusht), the principal events of his life, in - chronological order, I. 280 n. - - Zo ul narain, surname of the khalif Osman, I. 98, 100 n. - - Zu ’l-Ulum, “master of sciences,” title of Kaivan, I. 101, 102. - - - - - CONTENTS - OF THE THIRD VOLUME. - - - Page - - CHAPTER VII. - - Of the religion of the Sadikíahs 1 - - - CHAPTER VIII. - - Section I.――Of the appearance of the individual Vahed, and an - account of his person 12 - - Section II.――An account of some tenets of Vahed 14 - - Section III.――Upon some of the sayings of Vahed 16 - - Section IV.――On certain customs, forms of speech, and - traditions of this sect 18 - - - CHAPTER IX. - - Of the religion of the Roshenian. - - Section I.――Of the appearance of the lord Míyán Báyezid 26 - - Section II.――An account of the history of the lord Míyán - Roshen Báyazid 38 - - Section III.――Upon the transactions of the sons of the lord - Míyán Báyazid 42 - - - CHAPTER X. - - Of the religion of the Ilahiah. - - Section I.――On the appearance of the Khalifet of the All-Just 49 - - Section II.――On the dispute of the people of different - religions 50 - - Section III.――Upon the virtues of the stars, according to - reason, manifestation, revelation, and - tradition 105 - - Section IV.――Upon the sayings of his Majesty (Akbar), dwelling - in the seventh heaven 121 - - - CHAPTER XI. - - Of the religion of the Wise (Philosophers). - - Section I.――Of the religion of the philosophers, and of some - branches of their questions 139 - An account of the pages of human actions and - their recorders, and of the descent of angels - and demons to the good and the wicked 153 - An account of mountains and seas, and of what - occurs upon the earth at the last judgment 155 - Account of the tree Tuba, which is in heaven, - and the tree Zakum, which is in hell 158 - - Section II.――Of the reputation and the truth of the prophetic - dignity 172 - Upon the meaning of revelation and inspiration 175 - Upon the interpretation of the miracles of - the prophet 177 - - Section III.――Of the successors of these philosophers, and - the chief followers of this creed 204 - - - CHAPTER XII. - - Of the religion of the Sufiahs. - - Section I.――Of some of their tenets 220 - - Section II.――Of the prophetic office, and explanation of the - public declarations conformable to the - revelation of inspired persons 241 - - Section III.――Of some of the Saints among the moderns, and of - the Sufis whom the author of the work has - known 284 - - * * * * * - - EPILOGUE - - Of Moulavi Nazer Ushruf, editor of the Persian text of the - Dabistán, printed in Calcutta 315 - - Index 321 - - - - - THE END. - - - - - ERRATA. - - - - Volume I. - page - 41, note 1, line 8, _instead of_ Venus _read_ Mercury. - 192, l. 2 Khusran _r._ Khusro. - 214, n. 1, l. 1 Runzat _r._ Rouzat. - 265, n. 1, l. 7 Jesht _r._ Yesht. - _ibidem_, l. 10 Kechvars _r._ Kishvars. - 271, l. 19 Ashtawazand _r._ Asta wa zand. - 306, n. 3, l. 1 p. 236 _r._ 246. - - Volume II. - page - 27, l. 10 Mudgha _r._ Mugdha. - 28, l. 16 Naryaan _r._ Narayana. - 94, n. 3, l. 8 तबोवस्था _r._ तर्बावस्था. - 96, l. 2 Inani _r._ Jnani. - 119, n. 1, l. 1 Parnsha _r._ Purusha. - 124, l. 12 abhasayoga _r._ abhyásayoga. - 127, n. 1, l. 1 अलाक _r._ अलोक. - 173, note 2, referring to Abu Ali’s work, ought to be note 3, and - n. 3, referring to Jafer Kakuyah, ought to be n. 2. - 184, l. 17 tutasi _r._ tulasi. - 204, n. 4, l. 1 इन्दियं _r._ इनद्रियं. - 215, l. 25 is transposed and should be l. 24. - 217, n. 2, last line प्रष्ट _r._ अष्ट. - 220, l. 11 Ihr _r._ Iter. - 268, l. 11 trut _r._ truth. - 289, n. l. 2 Sigar _r._ Siyar. - - Volume III. - page - 42, l. 8 after Omar Shaikh, a comma. - 47, l. 16 Athedad _r._ Alahdad. - 96, n. l. 2 1 _r._ 2. - 163, l. 4 Run fa yakun, _r._ Kunfaya-Kun. - 211, l. 25 Kamzan _r._ Kamran. - 238, l. 10 _at the word_ things―― - _reference to note 1_. - l. 11 _instead of reference 1 read 2._ - l. 14 2 ―― 3. - l. 17 3 ―― 4. - note l. 1 _left blank, ought to be_ - See pp. 223, 230, 233. - l. 2 _instead of 1 read 2._ - l. 3 2 ―― 3. - l. 4 3 ―― 4. - _ibid._ مطلقه _r._ مطلق - 265 note l. 9 Futuhat _r._ Favatah. - l. 10 334 _r._ 234. - 281 l. 8 Fatuhal _r._ Favátah. - - - - -Transcriber Note: - -This book was written in a period when many words had not become -standardized in their spelling. Words and names have multiple spelling -variations, inconsistent hyphenation and inconsistent accent marks. -Misspelled words in English, German, Greek, Persian and Sanskrit were -left unchanged. Accent marks for transliterations of Persian and -Sanskrit were standardized with accents placed above vowels and -the letter s, and after the letter t; a high comma precedes aspirated -consonant, h. Words in italics are surrounded by underscores, _like -this_. Superscripts are within braces, preceded by a carat, e. g. -1^{er}. - -Duplicate words were removed. Obvious printing errors, such as upside -down, backwards, or missing letters, and letters in the wrong order, -were corrected. Spaces were added or removed between words, as -appropriate. Quotation marks and parentheses were adjusted to standard -usage. Missing stops were added to abbreviations and ends of -sentences. Missing commas were added between items in lists. Commas -were changed to stops at ends of sentences. Asterisks were used to -indicate thought breaks. - -Footnotes were numbered sequentially and were moved to the end of the -section in which they occurred. Anchor for Footnote [91] is missing in -the original; it was added where it likely belonged. There are two -anchors to Footnote [183]. - -Footnote [220] references an internal footnote on pages 408-409 that -does not exist. It may refer to footnote [222], which is on pages -259-260. - -On page 288 of the text, two lines were printed in reverse order. “… -because there is lute freedom with those only who are united with -bondage with those who tend towards God, and abso- him,…” was changed -to: “…because there is bondage with those who tend towards God, and -absolute freedom with those only who are united with him,…” - -Comments and changes pertaining to the Index: - - Abd ’ul Khader, … Zafir Khan, II changed to Zafir Khan, III. - Aid Kurban, page 264 should be page 261. - Ali, son of Abu Taleb, entries for “Muhammed’s eulogy of Ali, - 456 n. 1." and his poems and sayings, ibid.” volume number changed - from III to II. - Garcin de Tassy, page 259 should be page 250. - Kerb, proximity, should be note 3, not note 1. - Tashbiáh, “assimilators,” volume number changed from III to II. - Krita yugam, volume number changed from III to II. - Sheheristâni, the surname of Al Fath Muhammed Ben Abdalkerim,... - date of his death ... does not appear to be a correct page or - footnote reference. - - - - - -End of the Project Gutenberg EBook of The Dabistán, Volume 3 (of 3), by -David Shea and Anthony Troyer and Muòhsin Fåanåi - -*** END OF THIS PROJECT GUTENBERG EBOOK THE DABISTÁN, VOLUME 3 (OF 3) *** - -***** This file should be named 63277-0.txt or 63277-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/3/2/7/63277/ - -Produced by Édith Nolot, Carol Brown, Bryan Ness and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive/Million Book Project) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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