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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.