,,the ,,dabist,n1    ,,or    ,,school   
,,of ,,manners4          ,,madame       
,,veuve ,,dondey-,,dupr1  ,printer to   
the ,asiatic ,societies of ,london1     
,paris1 and ,calcutta4  #df1 rue        
,st-,louis1 ,paris4          ,,the      
,,dabist,n1    ,,or    ,,school ,,of    
,,manners1    ,,translated ,,from ,,the 
,,original ,,persian1    ,,with ,,notes 
,,and ,,illustrations1    ,,by          
,,david ,,shea1    ,,of ,,the ,,oriental
 ,,department ,,in ,,the ,,honorable    
,,east ,,india ,,company',s  ,,college2 
,,and    ,,anthony ,,troyer1    ,,member
 ,,of ,,the ,,royal ,,asiatic           
,,societies ,,of ,,great ,,britain ,,and
 ,,ireland1  ,,of ,,calcutta ,,and      
,,paris1 ,,and ,,of ,,the ,,ethnological
 ,,society ,,of ,,paris2    ,,edited1   
,,with ,a ,,preliminary ,,discourse1    
,,by ,,the ,,latter4      ,,volume ,,ii4
      ,,paris3    ,,printed ,,for ,,the 
,,oriental ,,translation ,,fund ,,of    
,,great ,,britain ,,and ,,ireland4      
,,sold ,,by    ,,benjamin ,,duprat1     

,,bookseller ,,to ,,the ,,biblioth,,que 
,,royale4    #g1 ,,rue ,,du ,,cloitre   
,,saint-,,benoit4    ,,and ,,allen ,,and
 ,,co41 ,,leadenhall-,,street1 ,,london4
    #ahdc4          ,,the ,,dabist,n1   
,,or    ,,school ,,of ,,manners4        
,,chapter ,,ii4      ,,the ,,second     
,,chapter ,,of ,,the ,,dabistan         
describes in twelve sections the        
religious systems of the ,hindus3       
,section #a4 ,concerning the tenets of  
the ,bdah-,mmnsa1 the  followers of     
which are also called ,samrtikan        
7,smrts71 or  8legalists10 and are      
orthodox ,hindus4    ,sect4 #b4 ,records
 some of their opinions relative to the 
creation3  their ,purans 7,tarikhs71 or 
8histories10 treat of the same subject4 
,sect4 #c4 ,the religious ceremonies and
 acts of the ,smrts1 and  their         
orthodoxy4    ,sect4 #d4 ,treats of the 
followers of the ,vedanta1 who form the 
philosophers and ,sfs of this sect4     
,sect4 #e4 ,concerning those who profess
 the ,sankhya doctrines4    ,sect4 #f4  

,treats of the ,jogs and their          
doctrines4    ,sect4 #g4 ,describes the 
tenets of the ,saktn4    ,sect4 #h4 ,the
 opinions and ceremonies of the         
worshippers of ,vishn4    ,sect4 #i4    
,treats of the ,chrvkin4    ,sect4 #aj4 
,describes the system of the ,trkikn1   
who are profound  investigators and deep
 thinkers in theology4    ,sect4 #aa4   
,on the tenets held by the followers of 
,bdah 7,buddha74    ,sect4 #ab4 ,on     
various religious systems professed by  
the people of  ,india4           99     
99     99     99     99    ,,section    
,,the ,,first,,concerning ,,the         
,,orthodox ,,hindoo ,,system4 ,as       
inconstant fortune had torn away the    
author from the shores of ,persia1  and 
made him the associate of the believers 
in transmigration and  those who        
addressed their prayers to idols and    
images and worshipped  demons1 therefore
 the tenets held by this most subtle    
class of  reasoners come to be          
considered next after those of the      

,parsees4 ,it is  however necessary to  
premise1 that among the ,hindus there   
are many  systems of religion1 and      
innumerable creeds and ceremonies3 but  
there  is one principal class of this   
people 7as will be shown in the tenth   
chapter71 and its rank and dignity will 
be brought into evidence4    ,like      
,zardusht and the sages of antiquity1   
they have recourse to  metaphorical and 
enigmatical figures of speech1 as will  
appear evident  in the course of this   
narration4 ,long before the present     
work1 the  author had from books        
ascertained their various systems1      
according to  a plan which he now       
voluntarily abandons2 as in the year of 
the  ,hejirah #ajfc 7,a4 ,d4 #afec71    
whilst sojourning at ,srikakul1 the     
capital  of ,kalinga1#a certain eminent 
persons who were the author's intimate  
friends1 had travelled in that direction
 for the purpose of visiting  their holy
 stations2 one day a conference took    
place1 on which the  author reviewed    

anew what he had before heard1 and with 
the pen of  accuracy drew the line of   
erasure over all that was doubtful2 so  
that  there was found a wide difference 
between the first and second work on    
these points4      ,,summary ,,of ,,the 
,,doctrines ,,contained ,,in ,,the      
,,budah ,,mimansa4#b ,the whole  world  
is not governed by the orders of a real 
,lord1 and there is in  truth no reality
 in his actual existence4 ,whatever of  
good or evil1  reward or punishment1    
attaches to created beings1 is entirely 
the  result of their acts1 deeds1 and   
words2 mortals are altogether captive   
in the trammels of their own works1 and 
confined in the chains of  their own    
deeds3 without previous acts they are   
liable to no  consequences4 ,the        
sovereign1 ,brahma1 the creator of all  
things2 the  angelic ,vshnu1 their      
preserver2 and ,mahesh1 or ,siva1 the   
destroyer of existences1 attained to    
this exalted eminence through  means of 
righteous acts and holy deeds2 nay1     

,brahma1 through the  efficacy of       
worship1 the power of obedience1 the    
might of his  religious austerities1 and
 by his good actions1 created the world2
  agreeably to the express declaration  
of the ,vda1#c which according  to the  
belief of the ,hindus is a celestial    
revelation1 every dignity  of the       
celestial orders is inseparably         
connected with meritorious  works and   
holy deeds2 and as the intellectual soul
 is of the same  nature as the angelic  
essence1 the possessor may1 by the      
exercise of  angelic qualities1 become  
one of those exalted dignities1 and     
during a  lengthened but definite       
period1 be invested with power and      
glory4 ,for  instance1 the human spirit1
 which in knowledge and good works has  
attained to a degree accounted worthy of
 the rank of ,brahma1 is1 on  the       
termination of the period of sovereignty
 assigned to the present  ,brahma1      
appointed to that predestined dignity3  
the same principle also  applying to the

 other angelic degrees4    ,this tenet  
therefore leads to the same inference as
 the opinions  entertained by the       
distinguished ,parsee sages1 namely3    
that the  spirits of men1 on attaining  
complete perfection1 become united to   
the  heavenly bodies1 and after many    
revolutions1 the celestial souls are    
blended with the divine intelligences4  
,according to the ,mobed3       8,the   
cup-bearer poured into the goblet the   
wine of the celestial        soul1      
,and filled the nine empyreal domes with
 the beverage of human        spirit40  
,the world has neither beginning nor    
ending2 moreover all spirits are        
enchained in the bonds of their own acts
 and deeds2 so that the spirit  of high 
rank which adopts the practices of the  
inferior1 cannot attain  to the sublime 
rank peculiarly assigned to exalted     
conduct2 and the  inferior spirit1      
sedulously given up to the works of     
those eminent in  dignity1 is enabled to
 obtain that glorious pre-eminence2 so  

that  their meritorious works confer on 
them knowledge2 and the purity of  their
 intellects1 in proportion to their     
elevation1 conducts them to  high       
degrees and praiseworthy deeds4 ,the    
dominion obtained by an  animal body    
over the human soul arises from works2  
as in their  members1 physical          
structure1 and senses1 all men are      
fashioned after  one model2 but through 
the cause of becoming or unbecoming     
deeds1 one  is a sovereign ruler1 and   
another a destitute dependent4 ,thus1   
through  the influence of praiseworthy  
acts1 one is honored and opulent2 and   
owing to a subservience to foul deeds1  
another lives degraded and  indigent2   
the high and dignified agent of opulence
 and honor falls not  into the depths of
 poverty1 nor does the wretched slave to
 acts of  covetousness and avarice ever 
attain the dignity of honor and riches4 
,the world is the root and productive   
soil of works1 and time is their        
developer2 because1 when their time     

comes1 it brings the fruit1 just  as    
every season produces the flowers1      
sweet-scented plants1 and fruits        
suitable to the period2 in like manner1 
the result of every act1  whether       
deserving of praise or censure1 is made 
to adhere to its  agent1 in whatever    
revolution that may be proper for it4   
,works are  divided into two kinds3     
those which are to be performed2 the    
other1  those which are to be avoided3  
under the first1 come those acts1 the   
performance of which is enjoined in the 
,vedas1 or the celestial  revelation1   
such as the established worship and the 
requisite acts of  obedience which      
prevail among the ,hindoos2 under the   
second head come  those acts1 the       
committing of which is forbidden by the 
text of the  celestial code2 such as    
shedding blood1 theft1 immoral          
practices1 and  other similar acts there
 enumerated4 ,the supreme ,lord stands  
not in  need of our adoration and       
obedience1 nor is he in any want of us  

for  the performance of the             
above-mentioned duties at our hands2 but
 the  results of our acts and deeds1 in 
reference to rewards and  punishments1  
accrue and adhere to us4 ,for instance1 
if the invalid  should adopt habitual   
moderation1 he obtains that health which
 is the  object of his wishes1 and his  
existence is thereby rendered happy2 but
  should he1 from a bias to             
reprehensible pleasures1 the            
concomitants of  disease1 withdraw from 
the restraints of abstinence1 his life  
becomes  embittered2 the physician1 in  
either case1 being totally independent  
of the patient's welfare and sufferings4
 ,moreover1 the world is the  abode of  
disease1 and human beings are the       
patients3 if they acquit  themselves in 
the most perfect manner of their        
prescribed duties1 and  strenuously     
avoiding what ought not to be done1 they
 attain the state  of health1 the most  
elevated degree of which is liberation  
from this  degraded body1 and union with

 the ambrosial sweets of paradise2 which
  state is called ,mukti by this sect2  
and the mode of attaining the  highest  
degree of ,mukti is not being immersed  
in the pleasures of this  world1        
plucking away the heart from the        
gratifications of sense1 being  content 
with mere necessaries1 abstaining from  
food1 breaking the fast  with viands not
 relished by the vile appetite1 and such
 like3 just as  in sickness1 for the    
sake of dissolving the morbid matter1 it
 becomes  necessary to fast one day1 and
 to swallow bitter draughts4    ,such is
 the substance of the tenets professed  
by the sect entitled  ,budah-,mimans1   
which coincide exactly with those of the
 ,yezdnns1  except that the latter admit
 the being of the self-existent ,god1   
the  sole and true object of adoration2 
regarding the acts and deeds  performed 
in this world as the means of elevation 
and degradation in  the next2 holding   
the angelic dignities to be             
imperishable2 and  esteeming human      

perfection to consist in attaining to   
the society and  service of the sublime 
assembly in the court of heaven2 whilst 
the  followers of the ,budah ,mimansa do
 not admit the existence of the  eternal
 and infinite ,lord2 but according to   
them1 the term 8,almighty0  signifies   
the human soul1 acts1 and deeds4 ,they  
also assert1 that the  blessings of     
paradise are transitory1 and that the   
angelic dignities  are liable to perish4
 ,however1 the orthodox opinion1 which  
is most  prevalent at this time1 is     
this3 they admit the being of the       
truly-existing ,god1 by whom the world  
subsists2 but account his holy  essence 
altogether exalted1 and exempt from     
whatever effects created  beings4 ,they 
also believe that human beings are      
confined by the yokes  of their own     
works1 and enchained by their deeds1 in 
the manner before  stated4           #a 
,the name of a country3 this name is    
applied in the       ,puranas to several
 places1 but it usually signifies a     

district on the ,coromandel coast1      
extending from below       ,cuttack to  
the vicinity of ,madras4,d4 ,s4         
#b   is the reading of the edition of   
,calcutta2       the same spelling of   
,budh1 or ,budah1 is found when the     
name of the legislator1 properly        
,buddha1 is introduced1 as       in p4  
#age of the same edition1 and elsewhere4
 ,but ,budah       may also signify     
8past1 gone10 and therefore 8prior20 on 
that account ,d4 ,shea rendered the     
above name by ,purva 7or       8prior07 
,mimansa4 ,according to ,colebrooke and 
,mr4 ,wilson1        ,mmns1 signifies   
one of the philosophical       systems  
of the ,hinds1 or rather a two-fold     
system1 the       first part of which is
 the ,purva ,mmns1 or ,mmns1            
simply2 the second part1 the ,uttara    
,mmansa4 8,the prior       ,mmns1       
founded by ,jaimini1 teaches the art of 
reasoning1       with the express view  
of aiding in the interpretation of the  
,vedas4 ,the ,uttara1 or 8latter10      

commonly called the       ,vedanta1 and 
commonly attributed to ,vyasa1 deduces  
from       the ,vedas a refined         
psychology1 which goes to the denial of 
a material world407,colebrooke's        
,essays47         ,but the above account
 of the ,dabistn is not strictly and    
fully in accordance with this definition
 of the first       ,mmns1 because it   
exhibits more of the ,puranic than of   
the       ,vedic doctrine1 not without  
some particular notions4 ,it            
appeared therefore best to adhere to the
 reading of the       original text4,a4 
,t4         #c ,vd1 the generic term for
 the sacred writings1 or                
scriptures1 of the ,hinds4 ,see a       
subsequent note about the       four    
,vdas4      ,,section ,,the ,,second    
,,treats ,,of ,,certain ,,opinions      
,,entertained ,,by ,,this ,,sect        
,,concerning ,,the ,,creation3 ,a       
,,subject ,,which ,,is ,,also           
,,discussed ,,in ,,their  ,,puranas ,,or
 ,,histories4,in the second part of the 

,bhagavat1 one of  their most esteemed  
,purns1 it is recorded that the         
,almighty ,creator1  in the beginning1  
first placed the mantle of existence on 
the bosom of  ,prakriti1#d or 8nature10 
and produced the fourteen ,bhuvanas1#e  
or 8worlds40 ,the first sphere is that  
of the earth1 which has been  estimated 
by some of the ancients at five ,kotes  
7#ej millions7 of  ,yojans1#f each ,kote
 being equal to one hundred ,lakhs 7#aj 
millions7  and each ,jojun to one       
,parasang and one-third2 above the      
terrestrial is  the aqueous sphere2     
above which is that of fire2 beyond     
which is the  arial1 over the celestial2
 beyond which is the ,ahankar1#g or that
  of 8consciousness20 and higher than   
this is the ,mahat-tat                  
7,mahat-tatwam7#h or 8essence10 which is
 equal to ten of those below  it2 and   
,prakrit having enveloped it1           
intelligence penetrating through  all   
the things before said1 rises above3 on 
earth it becomes  knowledge2 by means of

 water1 there is taste2 by means of     
fire1 form2  by means of air1 the touch 
of cold and dry2 by means of the        
heavens1  there is the perception of    
sound2 and the organs of perception1 are
  the exterior senses2 and the internal 
sense is the seat of  consciousness4 ,in
 the same part of the ,bhagavat it is   
stated that1 by  nature1 the heavens are
 the vehicle of sounds2 and             
consequently1 the  nature of the air    
gives the perception of sound and touch2
 in all  other bodies the air is spirit1
 and from it arises the energy of the   
senses4 ,to the nature of fire belongs  
the perception of sound1 touch  and     
form2 to the nature of water1 that of   
sound1 touch1 form1 and  savor2 and to  
the nature of earth1 that of sound1     
touch1 form1 savor1  and odor4    ,of   
the fourteen created spheres1 seven rise
 above the waist of the  ,almighty1 and 
the remaining seven correspond with the 
lower part of  his body2 according to   
which enumeration the ,bh-lok1#i or the 

earth and terrestrial beings form 8his  
waist20 the ,bhvanlok1#aj or  the space 
between the earth and sun1 8his navel20 
the ,surlok1#aa  8his heart20 the       
,mehrlok1#ab 8his breast20 the          
,jonlok1#ac 8his  neck20 the            
,tapalok1#ad 8his forehead20 the        
,satyolok1#ae 8his  head20 the          
,atellok1#af 8his navel and podex20 the 
,batellok1#ag  8his thigh20 the         
,sotollok1#ah 8his knee20 the           
,taltellok1#ai  8the calf of the leg20  
the ,mahtollok1#bj 8the heel20 the      
,rasatollok1#ba 8the upper part of the  
foot20 the ,ptllok1#bb  8the sole of the
 foot40    ,there is another division   
limited to three spheres3 the ,bhlok1   
8the  sole of the ,almighty's foot20 the
 ,bhuvarlok1 8his navel20 the  ,srlk1   
8his head20 the whole fourteen          
gradations in detail are thus  reduced  
to three1 signifying a mighty personage1
 the same as the  ,deity4    ,in the    
same section of that volume it is also  
stated1 that from the  ,almighty sprang 

,svabhvah1#bc 8the self-existing20 that 
is1 ,nature  and ,time2 from ,nature and
 ,time proceeded forth ,prakrit1 which  
signifies ,sm1 8universe20#bd from      
,prakrit came forth  ,mahat-tat2#be and 
from this latter1 which is the same as  
,mdah1  8mental exaltation10 issued the 
three ,ahankrs1 or modes of             
consciousness1 8personality1 egotism10  
,satek1 ,rajas1 ,tamas4#bf  ,satek1     
8goodness10 means 8the intellectual     
energy20 ,rajas1 or  passion1 8the      
attraction of vile propensities10 or    
8sensual pursuits20  and ,tamas         
7darkness71 8the repelling of what      
repugns10 in ,arabic1  ,ghazab1 or      
8wrath40 ,from ,rajas issued forth the  
senses2 from  ,satek1 the lords of      
nature and the servants of the existing 
beings2  and from ,tamas came forth     
,shaid1 8enchantment20 ,shuresh1        
8confusion20 ,rup1 8form20 ,darsan1     
8sight20 and ,gandah1  8smell20#bg that 
is1 hearing1 touch1 sight1 taste1 and   
smell2 from  which five were produced   

the heavens1 air1 fire1 water1 and      
earth4  ,also from the three            
above-mentioned properties 7guns7 the   
three  mighty angels1 ,vishna1 ,brahma1 
and ,mahsh1 came into the area of  the  
creation4#bh ,moreover1 for the purpose 
of creation1 eight other  ,brahmas were 
also impressed by the first ,brahma with
 the characters of  existence1 and these
 became the various gradations of the   
spiritual1  corporeal1 the high1 the    
low1 the mineral1 vegetable1 and animal 
kingdoms4    ,in some of their          
treatises1 ,god is the same as time1    
works1 and  nature2 whilst1 according to
 others1 these are regarded as the      
instruments of his majesty4    ,in other
 treatises1 the ,almighty is held to be 
light1 surpassingly  great and splendid1
 of exceeding brilliancy and radiance1  
corporeal1  invested with members4      
,other descriptions represent him as    
pure light1 abstract being1 simple      
existence1 unconfined by place1 exempt  
from transmigration1 free of  matter1   

without parts1 uncompounded1 divested of
 the attributes of  accidents1 and the  
creator of the world1 and all therein   
contained4  ,according to other         
dissertations1 ,god is the producer of  
beginning and  end1 exhibiting himself  
in the mirror of pure space1 containing 
the  higher and lower1 the heavenly and 
terrestrial bodies4    ,it is stated in 
the first part of the ,bhagavat1 that   
the  truly-existing is an abstract      
being1 one without equal or opposite1   
who in the various languages amongst the
 human race has denominations  suited to
 the belief of his worshippers1 and that
 the mode of  attaining union with him  
depends on eradicating wrath1           
extirpating  bodily gratifications1 and 
banishing the influence of the senses4  
,this  holy essence is called           
,naryan1#bi whose heads1 hands1 and feet
  exceed all number4    ,at the period  
when this world and all it contains were
 buried under  the waters1 ,tot1 or     
8intellect0 lay reclined in the sleep of

 unity1  on the head of ,adsesh1#cj the 
supporter of the earth4 ,from the  navel
 of this exalted being appeared the     
lotus flower1 called by the  ,hindoos   
,kawal2#ca out of which arose ,brahma1  
from the members of  whose mighty       
existence all created beings hastened   
into the area of  visibility4    ,it is 
recorded in other treatises of this     
sect1 that they give the  name of       
,naryan1 or 8the majesty without        
color10#cb that is1  8without the       
qualities of accidents10 to the absolute
 essence and  abstract being of ,god1   
who is in pure space4 ,they say1        
moreover1 that  his essence1 which is   
devoid of all forms1 made a personage   
called  ,brahma1 who was constituted the
 medium of creation1 so that he  brought
 all other existences from behind the   
curtain of nonentity into  the luminous 
area of being4 ,in like manner that     
sublime essence  manifested itself in   
the soul of ,vishnu1 so that he became  
an  ,avatr1 and to him is confided the  

preservation of whatever ,brahma        
created4 ,that glorious essence next    
called up ,mahadeo1 for the purpose  of 
destroying ,brahma's creation1 whenever 
infinite wisdom requires the            
transformation of the visible into the  
invisible world2 from which  three      
agents arises the arrangement of all    
things in the universe4#cc  ,they say   
that ,brahma is an aged man with four   
heads2 ,naryan1 or  ,vishnu1 holds in   
his hand the ,chakra1 or ,disk1 8a sort 
of  weapon20 he always assumes the      
,avatrs1 or 8incarnations20 of which    
ten are greatly celebrated4 ,avatr#cd   
means appearance or  manifestation2     
,karan#ce signifies cause2 ,brahma1     
,vishnu1 and  ,mahadeo are called       
,trikaran1 or the three causes4    ,in  
the ,satya-,jog there was a ,rakshas#cf1
 named ,smak ,asur1 who  performed such 
great religious austerities1 that he    
became enabled to  work miracles2 he    
having taken the ,anant-,ved#cg which   
was in ,brahma's  possession1 and from  

which are derived the four ,vedas given 
to  mankind1 fled into the water2 on    
this1 ,vishnu1 on the fifth day of the  
fifth month1 ,cht1#ch                   
8,march-,april10#ci in the ,kishn       
,bichah1  having assumed the ,matsyvtar1
 or 8the form of a fish10 plunged  into 
the water1 slew the ,rakshas1 and       
recovered the ,veda3 this was the  first
 ,avatar4    ,the second was the        
,kurmvtar1 or 8that of the tortoise40   
,anant  ,ved signifies 8the numberless  
,vedas20 ,matsya1 8a fish20 ,avatr1     
8descent10 or 8manifestation20 ,cht1    
8the fifth solar month20 ,kishn         
,bicheh1 8that portion of the month     
which is without moonlight and  when the
 nights are dark40    ,on the twelfth of
 ,cht1 in the ,kishn ,bicheh1 he assumed
 the  ,kurmvtr1 or 8that of the         
tortoise40 ,they say that the ,angels   
and  ,deeves 7,asurs71 taking the       
serpent ,vsukir1#dj formed with him a   
cord1 and fastening this to a lofty     
mountain called ,mandra1#da  made with  

it a churn-staff1 which they moved about
 in the mighty  ocean1 whilst ,naryan   
remained under the mountain to prevent  
it from  falling2 and by this agitation 
they procured the water of life4 ,in the
  kingdom of ,kalinga1 they have formed 
the image of a tortoise1 and  among the 
wonderful sights of that region is the  
following miraculous  event3 if they    
cast the bones of a ,brahman or a cow   
into the adjacent  reservoir1 in the    
course of a year one half of it becomes 
stone1 and  the other half remains      
unchanged4 ,it is worthy of remark1 that
 some  ,persian astronomers represent   
the constellation ,cancer by a tortoise1
  nay call it by that name1 instead of  
,kharchang1 or 8crab40 ,ferdsi1  the    
sage1 thus expresses himself3           
8,the lunar lord beheld the ascendancy  
of the tortoise40    ,and as they       
account ,cancer the ascendant sign of   
the world1 it is  therefore likely that 
the ancient ,hind philosophers          
represented this  constellation#db under

 the figure of the ,kurma1 or           
8tortoise20 also  by the ,matsya1 or    
8fish10 is meant the constellation ,ht1 
or  8,pisces40    ,the third was the    
,barh1 or 8boar ,avtar10 when a         
,rakshas1 named  ,karanyksha1 having    
taken away the earth and carried it     
under the  water1 ,vishnu1 on the       
sixteenth of ,chet in the ,shakl        
,pacheh1#dc or  8bright half of the     
moon10 assumed the form of a boar1 slew 
the demon  with his tusks and brought   
out the earth4    ,the fourth was the   
,narsinha1 or 8man-lion ,avtar40 ,there 
was a  ,rakshas named ,kiranya ,kashp1  
whose son1 ,prahlda1 worshipped         
,vishnu1 and as his father persecuted   
him on that account1 ,vishnu1           
therefore1 on the fourteenth of         
,baisakh1#dd in the ,shakl ,pacha1  or  
8bright half of the moon10 having       
assumed the form of the ,narsingh1      
whose head and claws were those of a    
lion joined to a human body1 slew  the  
demon ,kiranya ,kaship4    ,the fifth   

was the ,v-mana1 or 8dwarf ,avatar40    
,when the ,rakshas1 ,bali  daitya1      
through his religious exercises and     
austerities had become  lord of the     
three worlds1 that is1 of all above the 
earth and below it  and the heavens1 so 
that the angels were hard pressed and   
deprived of  their power2 ,vishnu1      
therefore1 on the twelfth of ,bhadun#de 
in the  ,shakl ,pachah1 descended in the
 ,vmanah ,avtr1 and coming into the     
presence of ,bali1 requested as much of 
the earth as he could traverse  in three
 steps3 to this ,bali consented1        
although ,sukra1 or 8the  planet        
,venus10 the director and guardian of   
the demons1 exhorted him  not to grant  
the request1 saying3 8,this is ,vishnu1 
who will deceive  thee40 ,bali replied3 
8,if he come to me as a suitor1 what can
 answer my  purpose better80 ,vishnu1 on
 this1 included the whole earth in one  
step1 the heavens in the second1 and in 
the third1 rising up to his  navel1 said
 to ,bali1 8,whither can ,i pass80      

,bali1 on this1 presented  his head2 on 
which ,vishnu1 who saw this1 having     
placed his foot1 sent  ,bali#df below   
the earth1 where he has ever since      
continued to reign  with sovereign      
power1 during many hundred thousands of 
years4 ,it is to  be noted1 that ,v-mana
 means a dwarf1 as he was a diminutive  
,brahman4    ,the sixth ,avtar was      
,paras u ,rama4#dg ,the ,chatri1 or     
8military  caste10 having become evil   
doers1 in consequence of this1 ,vishnu1 
on  the seventh of ,bhadun1 in the      
,shakl pachah1 or 8bright half of the   
moon10 assumed the ,avtar of ,parasram1 
who was of the seed of the  ,brahmans4  
,in this incarnation he exterminated the
 ,chettri class so  utterly1 that he    
even ripped open their females and slew 
the ftus4  ,according to the ,hindus1   
,parasuram is always living2 they call  
him  ,chirangivah1 or 8long-lived40     
,the seventh is the ,ram ,avtar3#dh when
 the tyranny of the ,rakshas  ,rvana1   
sovereign of the demons1 had exceeded   

all bounds1 ,vishnu1 on  the ninth of   
,chet in the ,shaklpachah1 becoming     
incarnate in ,rama1 who  was of the     
,chettri caste1 overthrew at that time  
,rvna1 chief of the  demons of ,lanka1  
7,ceylon74 ,now ,lanka is a fort built  
of golden  ingots1 situated in the midst
 of the salt ocean4 ,he also recovered  
,sita1#di the wife of ,rama1 who had had
 been taken away by the  ,rokshas1 which
 is a name given by the ,hindoos to a   
frightful demon4    ,the eighth was the 
,krishn ,avtar4 ,when ,vishnu1 in the   
,dwapar-,jog1  on the eighth of ,bhdn1  
in the ,kishn pachah1 having assumed the
  ,avtar of ,krishna1 slew ,kans4       
,krishna was also of the ,chettri or    
8military caste40    ,the ninth was the 
,budh avatar4 ,when ten years only of   
the  ,dwapar-,jog remained1#ej ,vishnu1 
in order to destroy the demons and  evil
 genii1 the causers of night1 assumed   
the ,avtar of ,buddha1 on  the third of 
,baisakh1 in the ,shakl pacheh4    ,the 
tenth ,avtar is to occur at the         

expiration of the ,kali-jug1 for  the   
purpose of destroying the ,mlechas1 or  
8enemies of the ,hindoos40  ,the ,kalki 
,avtar is to take place on the third of 
,bhdn1 in the  ,shakl ,pachah1 in the   
city of ,sumbul1 in the house of a      
,brahman named  ,jasa4 ,kalki is also to
 be of the ,brahman caste4 ,he will     
destroy  the corruptions of the world1  
and all the ,mlechas1 that is1          
,muhammedans1 ,christians1 ,jews1 and   
such like1 are to be entirely           
extirpated3 after which the ,satyog1 or 
8golden age10 is to return4    ,they    
moreover maintain1 that the             
contingently-existing inhabitants and   
beings of earth are unable to penetrate 
into the presence of the                
necessarily-existing sovereign1 and that
 the essence of the ,creator is  too    
exalted for any created beings to attain
 to an acquaintance with  it1           
notwithstanding the high knowledge and  
piety with which they may  be adorned3  
it therefore seemed necessary to the    

,almighty ,god to  descend from the     
majesty of abstractedness and absolute  
existence1 and  exhibit himself in the  
various species of angels1 animals1 man1
 and  such like1 so as to enable them to
 attain to some knowledge of  himself4  
,they therefore assert1 that for the    
purpose of satisfying the  wishes of his
 faithful servants1 and tranquillizing  
their minds1 he  has vouchsafed to      
manifest himself in this abode1 which   
manifestation  they call an ,avtar and  
hold this to be no degradation to his   
essence4  ,this tenet has been thus     
interpreted by ,shidosh1 the son of     
,anosh3  ,according to the ,sfs1 the    
first wisdom is the knowledge of ,god1  
and  of the universal soul1 his life2   
and in this place they have  expatiated 
upon the attributes of the ,almighty2   
thus by ,brahma they  mean his creative 
power2 and by the old age of ,brahma is 
implied his  perfection3 philosophers   
also call the first intelligence1 the   
intellectual ,adam1 and the universal   

soul1 the intellectual ,eve4 ,the  sage 
,sunai has said3       8,the father and 
the mother of this gratifying world1    
,know1 is the soul of the word1#ea and  
the sublime wisdom40    ,by ,vishnu is  
meant his attribute of divine love1 and 
also the  universal soul2 and they give 
the name of ,avtar to the spirit derived
  from the soul of the first heaven2 in 
which sense they have said3  8,avtars   
are rays issuing from ,vishnu's         
essence40    ,but these sectaries do not
 mean that the identical spirit of ,rm1 
on  the dissolution of its connection   
with his body1 becomes attached to  the 
body of ,krishna2 for they themselves   
assert that ,parsurm 7the  sixth ,avtar7
 is immortal1 and his body everlasting4 
,when ,rmachandra became incarnate1 he  
encountered the other2 and  ,parsurm1   
having posted himself on the road with  
hostile intentions1  ,rmachandra said3  
8,thou art a ,brahman and ,i a ,chettri3
 it is incumbent  on me to show thee    
respect30 then applying the horn of his 

bow to  ,parsurm's foot1 he deprived him
 of all power4 ,when ,parsurm who is    
now along with his wife in the heavens1 
enrolled among the stars3 he  was the   
instructor of ,rama1 and brought him to 
the knowledge of  himself2 and his      
counsels to ,rma have been collected by 
the ,rishi  ,valmiki in the ,history of 
,rma1 called the ,ramyana1 and the name 
of  ,jog-,vashishta1 given to them1     
which they call ,indrazaharjg           
,vashishta4#ed ,some parts of these     
tales were selected by a ,brahman  of   
,kashmir1 and afterwards translated into
 ,persian by ,mulla  ,muhammed1 a ,sf4  
,to resume3 ,rma1 on hearing this       
expression from  ,parsurm1 said3 8,my   
arrow1 however1 errs not30 he then      
discharged some  arrows which have      
become the janitors of paradise1 and do 
not permit  ,parsurm to enter therein4  
,this parable proves that they are by no
  means taken for ,avtars of ,naryan2   
as1 although ,pursurm and ,rm were  two 
,avtrs of ,vishnu1 yet they knew not    

each other4 ,again1 it is an            
established maxim among philosophers1   
that one soul cannot be united  in one  
place with two distinct bodies4         
,besides1 it is certain that  they give 
the name 8,avatrs of ,naryan0 to the    
souls which emanate  from the universal 
soul2 and that they call ,naryan the    
soul of the  empyreal1 or the fourth    
heaven4 ,as to their assertions that    
,naryan is  ,god1 found himself         
destitute of strength1 he asked his     
name1 and on  learning that it was      
,ramachandra1 he was greatly astonished1
 and said3  8,has ,rmachandra's ,avtar  
taken place80 and ,rmachandra having    
replied  8,certainly10 ,parsurm said3   
8,my blow is not mortal1 ,i have taken  
away  thy understanding40 ,on this      
account it happened that ,rmachandra    
possessed not intelligence in his       
essence1 and was unacquainted with  his 
true state1 wherefore they style him the
 ,mudgha1 or stupid  ,avtar4#eb         
,vasishta1 one of the ,rishies1#ec or   

8holy sages10 and their  acknowledging  
his ,avtars as ,god1 and their saying   
that the ,almighty  has deigned to      
appear under certain forms1 all this    
means that a  ,naryan is the same with  
the universal soul1 which the ,sfees    
entitle  8the life of ,god40 ,as life is
 an attribute of the ,almighty1 and the 
perfection of attributes constitutes his
 holy essence1 consequently  the souls  
which emanate from the universal soul1  
or that of the  empyreal heaven1 which  
is the life of ,god1 know themselves1   
and  acquire the ornaments of pure faith
 and good works2 and also1 on being     
liberated from body1 they become        
identified with the universal soul1     
which is ,vishnu1 or the life of ,god1  
agreeably to this saying3 8,he  who     
knows his own soul1 knows ,god30 that   
is1 he becomes ,god4    ,as to their    
acknowledging the fish1 tortoise1 and   
boar to be  incarnations of the         
divinity1 by this they mean1 that all   
beings are  rays emanating from the     

essence of the ,almighty1 and that no   
degradation results to him therefrom1   
according to this narration of  the ,mir
 ,sd ,sharif1 of ,jarjan 7,georgia74    
,as a ,sf and rhetorician were one day  
disputing1 the latter said3 8,i  feel   
pain at the idea of a ,god who manifests
 himself in a dog or hog30  to which the
 ,sfee replied3 8,i appeal from the ,god
 who displays not  himself in the dog40 
,on this1 all present exclaimed3 8,one  
of these two  must be an infidel40 ,a   
man of enlightened piety drew near1 and 
showing  them the exact import of these 
expressions1 said3 8,according to the   
belief of the rhetorician1 the dignity  
of ,god is impaired by his  manifesting 
himself in the dog2 he is therefore     
distressed at the idea  of a ,god thus  
deficient4 ,but1 according to the ,sfee1
 the  non-appearance of ,god in that    
animal would be a diminution of his     
dignity1 he therefore appeals against a 
,god deficient in this point3           
consequently1 neither of them is an     

infidel40 ,so that1 in fact1 the  ,sfs  
and these sectaries entertain the same  
opinions4    ,the author of this work   
once said to ,shdsh3 8,we may affirm    
that by  the fish is meant the lord1 or 
conservative angel1 of water20 as1      
according to their mythology1 a demon   
having taken the ,vedas under  that     
element1 was pursued and slain by       
,vishnu1 and the ,vedas brought  back3  
thus their mention of a fish originated 
from its inseparable  connection with   
water4 ,by the tortoise is meant the    
lord1 or  conservative angel1 of earth2 
as their mythology relates1 that the    
,avtar of the tortoise occurred for the 
purpose of the earth being  supported on
 its back1 as is actually the case2 they
 have also  especially mentioned the    
tortoise1 as it is both a land and      
aquatic  creature1 and that after water 
comes earth4 ,by the boar are meant the 
passions and the propagation of living  
creatures2 and as to the  tradition of a
 demon having stolen away the earth and 

taken it under  the water1 and of his   
being pursued by ,vishnu under the form 
of a  boar1 and slain by his tusks1 its 
import is as follows3 the demon  means  
dissolute manners1 which destroyed the  
earth with the deluge of  sensuality2   
but on the aid of the spirit coming1 the
 demon of  dissoluteness was overthrown 
by the tusks of continence3 the boar is 
particularly mentioned1 because its     
attribute is sensuality2 and it  was    
reckoned an ,avtr1 because continence is
 virtue4 ,the ,narsinh1  or 8man-lion10 
is the lord1 or conservative angel of   
heroism2 and as  this constitutes a most
 praiseworthy quality1 they said1 that  
the  ,narsinh was a form with a lion's  
head and a human body1 for when they    
spoke of impetuous bravery in a man1    
they made use of the term 8lion40  ,by  
,vmana1 or 8dwarfish stature10 they     
meant1 the lord of reason1  strength of 
reflection1 and an intellectual being2  
the dwarfish  stature implying that1    
notwithstanding a diminutive person1    

important  results may be obtained      
through him2 as in almost a direct      
allusion to  this1 people say3 8,an     
intelligent man of small stature is far 
superior  to the tall blockhead40 ,by   
,rajah ,bali1 they typify generosity and
  liberality4    ,shidsh was delighted  
at this interpretation1 and said3 8,they
 have  also recorded that ,krishna had  
sixteen thousand wives2 and when one of 
his friends who thought it impossible   
for ,krishna to visit all of  them1 said
 to try him3 #8,bestow on me one of thy 
wives1' ,krishna  answered3 #8,in       
whatever female's apartment thou findest
 me not1 she is  thine4' ,his friend    
went into the different apartments1 but 
in every  one of them he beheld the god 
engaged in conversation with its        
mistress40 ,this story implies1 that the
 love of ,krishna was so rooted  in     
their hearts1 that they cared for none  
besides1 having his image  present to   
their eyes1 and dwelling every moment on
 his beloved idea4    ,the tradition of 

,vishnu's always bearing the ,chakra in 
his hand 7a  kind of military weapon71  
alludes to the knowledge and decisive   
demonstration which are unattainable    
without the aid of soul4    ,in         
,mahadeo1 they allude to our elementary 
nature by the serpent twined  round his 
neck2 they mean anger1 and the other    
reprehensible qualities  which result   
from corporeity2 by his being mounted on
 a bull1 the  animal propensities2 by   
the tradition of his place of repose    
being the  site for burning the dead1 is
 signified1 the total dispersion of the 
particles of bodies and the perishable  
nature of things4 ,mahadeo's  drinking  
poison is also to the same purport4 ,in 
this sense they also  say that ,mahadeo 
is the destroyer of all worldly things2 
that is1  elemental nature imperatively 
requires the dissolution of combination 
7connection71 and that ultimately death 
comes in the natural course4    ,they   
also hold that every angel has a wife   
7female energy71 of a  similar generic  

constitution1 and originally derived    
from ,brahma2 and  as we have before    
stated1 the philosophers call the first 
intelligence  the ,true ,sire1 and the  
universal soul1 ,eve2 and thus he is the
 head  and the wife the shoulder2 the   
universal soul is the body of the       
empyreal heaven2 and in like manner the 
other celestial souls and  bodies have  
wives of the elementary nature2 as they 
give the  appellation of wife1 or       
energy1 to whatever is the manifest     
source of  action4    ,moreover the     
established doctrine held by these      
sectaries is1 that  each class should   
worship a particular angel1 and the wife
 or female  energy of that angel2 the   
worshipper regarding the object of his  
adoration as ,god1 and all others1 as   
created beings2 for example1 many       
believe ,naryan to be the supreme ,god2 
several others1 look up to  ,mahado1 and
 many to the other male and female      
divinities2 and thus1  pursuant to the  
four ,vdas1 which according to their    

common belief are  a celestial          
revelation1 they do not hold any angel  
who is the object  of their praise as   
distinct from ,god3 by which they mean  
that ,god1 who  is without equal1 having
 manifested himself under innumerable   
modes of  appearance1 contemplates the  
glorious perfection of his essence in   
the  mirrors of his attributes2 so that1
 from the most minute atom to the  solar
 orb1 his holy and divine essence is the
 source of all that  exists4      8,to  
whatever quarter ,i directed my sight1  
thou appearedst there2     ,how widely  
art thou multiplied1 even when thy      
features are unseen60    ,the ,fakir    
,arz says3 the above interpretation is  
confirmed by this  tradition of the     
,hindus1 that ,agasti1#ee a star1 was   
formerly a  holy man1 who once collected
 all the waters in the palm of his hand1
  and swallowed the whole2 which means  
that ,agasti is the same as  ,sohail1 a 
star adjacent to the south pole1 on the 
rising of which1 all  the water that has

 fallen from heaven is dried up1        
agreeably to the  ,arabic saying3       
8,when ,suhail ascends1 the torrents    
subside40    ,many enigmatical and      
figurative expressions of a similar     
description  occur in their writings2   
for example1 ,mahsh or ,mahadeo1 is an  
angel with matted locks and three eyes1 
which are the sun1 moon1 and  fire2 he  
has also five heads2 his necklace is    
formed of a serpent1 and  his mantle of 
an elephant's hide4 ,there are nine     
,brahmas1 eleven  ,rudras or ,mahadeos1 
twelve suns1 and ten regions1 viz43     
east1 west1  south1 north1 zenith1      
,nadir1 ,akni1 8between east and south20
  ,nreti1 8between south and west20     
,dayab1 8between west and north20  and  
,isan1 8between north and east40 ,the   
angels are in number  thirty-three      
,kotes1 or three hundred and thirty     
millions1 each ,kote  consisting of one 
hundred ,laks1 or ten millions4 ,these  
angels have  spiritual wives1 who       
produce a spiritual offspring4 ,they    

likewise hold  human spirits to be an   
effulgence proceeding from the divine   
essence2  if to knowledge they add good 
works1 with a clear perception of       
themselves and of ,god1 they return to  
their original source2 but  should they 
not know themselves and ,god1 and yet   
perform praiseworthy  acts1 they dwell  
in ,paradise1 where they remain during a
 period of  time proportioned to their  
meritorious works2 on the expiration of 
which period they are again sent down to
 this lower world1 and again  to receive
 a recompense proportioned to their     
deeds4    ,the actions even of the      
inhabitants of ,paradise undergo an     
investigation1 and are attended with    
reward or punishments duly  graduated4  
,they also hold that all those persons  
who are not  sufficiently worthy of     
entering into paradise1 but who have    
observed  religious ordinances in order 
to obtain dominion and worldly          
enjoyments1 shall acquire their object  
in a future generation4 ,they  also say1

 in respect to any great personage1 in  
whose presence the  people stand girt   
with the cincture of obedience1 that the
 rewards and  results are1 that this    
person continues in a suppliant attitude
  devoted to the service of ,god and    
those individuals who prostrate         
themselves before him1 are in fact      
humbling themselves in adoration of  the
 ,almighty2 in short1 they hold all     
splendor and greatness as the  rewards  
of alms and good works2 thus they relate
 that whilst the  incarnation of        
,rmchandra abode in the desert1 he sent 
his brother  ,lachman to bring some     
roots of herbs in order to break his    
fast2 but1  notwithstanding a diligent  
search1 he being unable to find any1    
returned and represented this to        
,rmchand1 who replied3 8,the earth      
abounds in food and drink2 but in a     
former generation1 on this very  day1 ,i
 omitted the performance of an act which
 would have been well  pleasing in the  
sight of ,god1 namely1 that of          

contributing to the  sustenance of      
indigent ,brahmans40    ,they moreover  
believe that evil-doers1 after death1   
become united to  the bodies of lions1  
tigers1 wolves1 dogs1 swine1 bears1     
reptiles1  plants1 and minerals1 in this
 world1 and receive under these forms   
their well merited punishment2 but that 
those who have been guilty of           
aggravated crimes are hurried off to the
 infernal regions1 where they  remain   
suffering torture during a period of    
time proportioned to their  evil deeds2 
and when they have undergone the        
destined punishment1 they  again return 
to this world4 ,they also believe that  
there is in  paradise a sovereign1 named
 ,indra1 and that whoever offers up a   
hundred ,aswamdas1#ef becomes ,indra4   
,when his appointed time in  paradise1  
in the full enjoyment of sovereign power
 has passed1 he is  on the expiration of
 that period to descend to the lower    
world1 and  there obtains a recompense  
proportioned to his acts4 ,moreover1    

,indra's  spouse is named ,sach ,devi1  
and falls to the share of the person who
  attains the rank of ,indra4 ,note3 by 
,aswamda is meant the sacrifice of  a   
horse of a certain color1 and according 
to certain established  rites4 ,however1
 by ,aswamd1 their learned doctors      
understand  8abnegation of the mind30   
for imagination is a fierce charger1 the
  sacrifice of which is an imperative   
duty on the religious ascetic2 or  it   
may allude to the destruction of the    
animal passions4    ,they also believe  
that angelic beings are subject to      
concupiscence1  and wrath1 and the      
cravings of hunger and thirst2 their    
food  consisting of perfumes and        
incense1 sacrifices1 meat and drink     
offerings1 with the alms and oblations  
made by mankind2 and their  beverage1   
the water of life4    ,they also assert 
that the stars were holy personages1    
who1 on leaving  this world of gloom1   
through the efficacy of religious       
mortifications  became luminous bodies1 

ascending from the lower depths of this 
abode  of the elements to the zenith of 
the crystalline sphere2 nay1 their      
birth-place1 name1 family1 with the     
names of their fathers and              
grandfathers1 are carefully enumerated  
in the sacred volumes of this  sect4    
,thus they say that ,sanicher 7the      
slow-traveller7 or ,saturn1 is  the son 
of the glorious ,luminary2 and ,mirrikh 
or ,mars1 the son of the  ,earth2 the   
world-enlightening sun1 the issue of    
,kashyapa1 the son of  ,march1 the son  
of ,brahma2 ,zhrah 7or the regent of    
,venus7 the son of  ,bhrigu2 and ,utred 
7,mercury7 the son of ,kamer 7the regent
 of the  moon74 ,some however maintain  
the moon to be the son of ,attri the    
,holy1  but1 according to others he is  
sprung from the sea of milk4            
#eg99,these opinions contain a marked   
allusion to the tenets held by  the     
distinguished ,parsi sages1 namely1 that
 the intellectual soul has  a relation  
to that sphere with which its good      

actions are connected3  they            
consequently apply the denomination of  
,sun to the spirit of one  united to the
 sun1 and his father is entitled 8the   
father of the  ,sun4099    ,the writer  
of this work once observed to ,shdsh1   
the son of ,anosh3  8,perhaps they mean 
by the sires of the stars1 their        
presiding  intelligences1 as in the     
technical language of philosophers1 the 
name  of sires is also given to the     
intelligences1 on which account ,jesus  
called the ,almighty #8,father4'0       
,according to them the elements are five
 in number1 the fifth being the  ,akas  
7or ether71 which word in its common    
acceptation means 8the  heavens20 but   
according to the learned it implies     
empty space1 or  space void of matter4  
,one of their distinguished doctors1    
,sumitra1  son of the ,ray of ,kalinga1 
holds that ,akas1 which the ,greek      
,platonists call space1 is simple and   
uncompounded4 ,damudar ,das ,kaul1  a   
learned ,brahman of ,kashmir1 also holds

 ,akas to signify space2 and  space is  
understood by the ,platonists among the 
,yonian to be an extent  void of any    
substance 7a vacuum71 which may be      
divided into parts1  the totality of    
which parts may be equivalent to that   
extent of  the general vacuum which is  
congruous and equal to it1 in such a    
manner as to comprise every particle of 
that extent which is the space  in every
 particular division of the general     
space4 ,there is an  extent interposed  
between two things1 and this extent is  
void and free  of matter4 ,according to 
their account1 no better interpretation 
of  ,akas than that which is conveyed by
 the word space1 can be  offered4#eh    
,they moreover assert that the heavens  
have no existence1 and that the         
constellations and stars are fixed in   
the air4 ,according to them there  are  
seven samudras1 that is oceans1 on this 
earth3 the salt sea1  that of sugar-cane
 juice1 the sea of spirituous liquors1  
that of  clarified butter1 the sea of   

curds1 the lacteal1 and lastly1 that of 
sweet waters4 ,they also say that there 
rises above the earth a  mountain called
 ,su-,meru#ei entirely formed of the    
purest gold1 on  which the angelic      
beings reside1 and around which the     
stars revolve4  ,there are nine spheres1
 namely3 those of the seven planets1    
with those  of ,rs and ,zanab 7the head 
and tail of the dragon71 which are also 
borne along in their celestial vehicles4
 ,rs and ,zanab are two  demons who     
drank the water of life1 whom ,vishnu1  
at the suggestion of  the sun and moon1 
smote with a weapon called the ,chkra1  
or disk1  and rent open their throats2  
in revenge for which1 the moon is       
devoured by ,rs1 and the sun by ,zanab2 
but as their throats are  rent open1    
whatever is taken in at the mouth issues
 at the aperture in  the throat3 by this
 allegory they allude to the lunar and  
solar  eclipses4#fj    ,brahma dwells in
 a city called ,rst ,lok2#fa ,vishnu in 
a region  called ,vaikanth2 and ,mahadeo

 on a mountain of silver named  ,kilasa4
 ,they also maintain that the fixed     
stars have no actual  existence1 but    
that the objects which shine by night   
are couches of  gold set with diamonds  
and rubies1 on which the inhabitants of 
paradise repose4 #fb99,on this ,shidosh 
remarks3 8,it is agreed that  paradise  
means the heavens1 and also that the    
fixed stars are in the  eighth heaven2  
so that1 consequently1 the heavens      
constitute the  couches of the          
souls4099#fc    ,they esteem the majesty
 of the great light as the supreme of   
angelic  beings1 and on a careful       
investigation of their books1           
acknowledge no  existence as superior to
 him in dignity2 as the constitution of 
elemental compounds1 and the existence  
of all beings is dependent on  and      
connected with his auspicious essence4  
,they moreover regard  ,brahma1 ,vishnu1
 and ,mahesh1 the radiance and reflexion
 of his light2  saying1 it is his       
majesty alone which1 by its acts and    

operations1 is  called by these three   
names4 ,they represent him as a         
sovereign1 in the  human form1 seated in
 a chariot which signifies the fourth   
heaven1 to  which are attached seven    
horses1 with angels and spiritual       
beings1  accompanied by royal trains and
 gorgeous pomp1 continually passing     
before his majesty4 ,they also esteem   
him as the source of existence  and as  
universal existence4 99,they also       
believe the earth to be the  skin of a  
,raksh or evil genius1 who was put to   
death1 and his skin  stretched out3 the 
mountains are his bones2 the waters his 
blood2 the  trees and vegetables his    
hair4 ,by ,raksh they mean a demon1     
which here  implies the material        
elements on this earth1 which according 
to them  is supported on four legs2     
alluding in this to the nature and      
number  of the elements1 each of which  
rests on its own centre4    ,according  
to them ,saturn limps1 which typifies   
his long period of  revolution2 and     

,bhm1 or ,markh1 8,mars10 is a demon1 on
 which  account they ascribe to him a   
malignant influence499 ,zoharah1 or 8the
  regent of ,venus10 is the director of 
the demons1 and to this planetary       
spirit they ascribe the sciences and    
religions of the barbarians1 and  the   
creeds of foreign nations4    ,the      
,muhammedan doctors say1 that ,islamism 
is connected with this  planet1 from    
which source proceeds the veneration    
paid by them to  ,friday1 or the day of 
,venus4 ,mshteri1 8,jupiter10 is        
accounted the  director of the angels1  
and the teacher of the system of        
,brahma1 which  is conveyed in a        
celestial language1 not used at present 
by any beings  of elemental formation3  
thus1 although the ,koran is a divine   
revelation1 the language of it is in    
general use among the ,arabs2 but  the  
four ,vds which the ,hindus account a   
celestial volume1 is written  in        
,sanskrit1 a language spoken in no city 
whatever1 and found in no  book1 save   

those of a particular sect3 it is called
 by them 8the  speech of angelic        
beings40 ,the ,vda was given to them by 
,brahma1 for  the due arrangement of    
human concerns4 ,by angels or divine    
beings1  they mean eloquent speakers1   
and learned authors1 who1 being         
illuminated by the effulgence of        
primitive wisdom1 interpreted  whatever 
was revealed to them4 ,it is to be      
remarked1 that every one  who pleases   
may derive from the ,vdas arguments in  
favour of his  particular creed1 to such
 a degree1 that they can support by     
clear  proofs the philosophical1        
mystical1 unitarian1 and atheistical    
systems1 faith1 and religion2 ,hinduism1
 ,judaism1 ,christianity1  fire-worship1
 the tenets of the ,sonites1 or those of
 the ,shs1 etc42  in short1 these       
volumes consist of such ingenious       
parables and sublime  meanings1 that all
 who seek may have their wishes         
fulfilled4    ,they say that the        
,almighty is a great body1 and that all 

other beings  are in his belly2 which   
resembles the opinions maintained by the
  venerable ,shaikh ,shahbb ud deen     
,maktl1 whose tomb may ,god sanctify6   
namely1 that the universe is one body1  
which contains all others in  existence1
 and is called the universal body4 ,it  
has one spirit1 which  comprehends all  
others1 and is called the universal     
soul2 and one  single object of         
intelligence1 from which they derive all
  intelligences1 calling it the         
universal intelligence4 ,it is stated in
  the ,mujmal al ,hikmat1 or ,compendium
 of ,philosophy1 that the ,almighty  is 
the spirit of spirit2 and according to  
,azar ,hshangian1 8the  intellect of    
intellect40 ,shaikh ,b ,ali#fd 7whose   
place of repose  may ,god illuminate67  
thus speaks3      8,the ,almighty is the
 soul of the universe1 and the universe 
the       reunion of all bodies2        
,the different angelic hosts are the    
senses of this frame2     ,the bodies1  
the elements1 and the three kingdoms are

 its members2     ,all these are        
comprehended in the divine unity2 all   
other things       are illusion40       
,this sect gives the appellation of     
,rakshas1 which means evil genii  or    
demons1 to all those who do not profess 
their faith1 and who  perform not good  
works4    ,time1 in ,hindawi ,kal1 is a 
measure of the movement of the great    
sphere1 according to the philosophers of
 ,greece and ,persia4 ,the author  has  
also heard from the ,brahmans1 and in   
conformity to the opinions  ascribed to 
the most distinguished persons of their 
caste1 it is  stated in the work        
entitled ,muadan ,ushshaffai ,iskandari 
7a selection  taken from several ,hindi 
medical treatises71 that time1 according
 to  the ,hindu philosophers1 is a      
necessarily-subsisting immaterial       
substance1 durable1 incorporeal1 that   
will ever last1 and admits not  of      
annihilation4 ,time has been divided    
into three kinds1 namely1 past1         
present1 and future2 but1 as in their   

opinion time admits neither of          
alteration nor extinction1 these        
divisions are not in reality its        
attributes1 although correctly used when
 applied to acts performed in  time4    
,according to the succession of acts1   
they figuratively describe  time as     
past1 present1 and future2 as in        
reference to the solar  revolutions and 
phases1 they call it by the names of    
days1 nights1  months1 years1 and       
seasons3 in short1 they have so many    
intricate  distinctions of this same    
nature1 that the mere attempt to        
enumerate  them would fill several      
volumes4 ,they all agree that this world
 is to  continue for four ages3 the     
first1 the ,rast yug1 8the              
righteous10#fe which lasted one million 
seven hundred and  twenty-eight thousand
 common years2 during which1 all human  
beings1  high and low1 exalted and      
humble1 princes and servants1 adhered to
 the  practice of righteousness and     
truth1 passing their glorious existence 

in a manner conformable to the divine   
will1 and devoted to the worship  of the
 ,almighty2 the duration of human life  
in this age extended to  one hundred    
thousand common years4 ,the second1 the 
,treta ,yug1#ff  which lasted one       
million two hundred and ninety-six      
thousand common  years3 during this     
period1 three-fourths of the human race 
conformed  to the divine will1 and the  
natural duration of life extended to ten
  thousand years4 ,the third was the    
,dwapar ,yug1#fg which lasted eight     
hundred and sixty-four thousand ordinary
 years1 during which one half  the human
 race performed good works and their    
life was limited to a  thousand years4  
,the fourth is the ,kali ,yug1#fh or    
8iron age10 which  is to last four      
hundred and thirty-two thousand years1  
during which  three-fourths of the human
 race will be immersed in sin1          
infatuation1  and evil works1 and the   
term of human life reduced to a hundred 
and  twenty ordinary years4 ,these four 

ages 7#d1cbj1jjj years7 they call a     
,chakra1 and seventy-one ,chakras a     
,manwantar2 on the expiration of        
seventy-one ,chakras1 there elapses one 
day of the life of ,india1 the  ruler of
 the upper world2 and on the expiration 
of fourteen  ,manwantars1 reckoned      
according to the preceding calculation1 
one day  of ,brahma's life is           
terminated4    ,they say1 that the      
,almighty1 having united himself with   
,brahma's body1  created the world      
through his medium3 ,brahma thus became 
the ,creator1  and brought mankind into 
existence1 making them of four classes1 
namely3 the ,brahman1 ,chattriya1       
,vaisya1 and ,sdra4 ,to the  first were 
assigned the custody of laws and the    
establishment of  religious ordinances2 
the second class was formed for the     
purposes of  government and external    
authority1 being appointed the medium   
for  introducing order into human       
affairs2 the third was composed of      
husbandmen1 cultivators1 artisans1 and  

tradesmen2 and the fourth for  every    
description of service and attendance4  
,all races not comprised  in one of     
these four divisions are not accounted  
of human origin but  of demoniacal      
descent3 however the demons or ,rakshas1
 through the  practice of religious     
austerities1 attained to such dignity   
that  ,brahma1 ,vishnu1 and ,mahesh     
7,siva7 became their attendants4 ,thus  
,rvan1#fi through the efficacy of       
religious mortification1 became  lord of
 the world and its inhabitants2 ,brahma 
was reader of the ,vedas  at his court2 
the sun filled the office of cook2 the  
clouds were his  cup-bearers1 and the   
wind his chamberlain4    #gj;,finally1  
according to the sectaries1 the life of 
,brahma lasts a  hundred extraordinary  
years of three hundred and sixty days1  
with  nights corresponding to the       
days1#ga so that up to the present time1
  that is1 the period of composing this 
work1 in the year of the ,hejira  #ajee 
7,a4 ,d4 #afde71 there have elapsed four

 thousand seven hundred and  forty-six  
years of the ,kali-,yug4 ,so many       
,brahmas have appeared1 that  the sums  
of their years exceed the limits of     
human comprehension2 they  have merely a
 tradition that one thousand ,brahmas   
have successively  appeared and been    
annihilated2 so that the present is the 
thousand and  first1 of whose life fifty
 years and half a day are expired1 which
  commences the half-day of the         
fifty-first year4 ,as soon as the age of
  ,brahma terminates1 according to the  
preceding calculation1 or amounts  to   
the destined number1 he then forms      
twelve blazing suns1 whose heat  and    
splendor consume alike both earth and   
water1 so that there remains  not a     
vestige of this world or its            
productions1 and mankind plunge  beneath
 the waters1 which catastrophe is called
 ,pralaya1 in ,hindawi3  after this     
event1 another ,brahma appears and      
creates the world anew1  which process  
of dissolution and reproduction         

continues to all  eternity4 ,the ,hakim 
,umr ,khakani says3      8,those who    
adorn the heavens1 which are a particle 
of time1     ,come1 and depart again1   
re-appear on the same stage     ,for1 in
 the skirts of heaven and the robe of   
earth1 there is     ,a creation which is
 successively born as long as ,god      
exists40    ,by the prolonged periods of
 duration ascribed to these celestial   
personages1 they allude to the antiquity
 of the world1 which is so  immensely   
great that it cannot be comprised in    
numbers4 ,the man of  spiritual         
attributes1 ,shdosh1 the son of ,anosh1 
says3 8,on the  termination of the great
 cycle1 human creatures reappear1 and   
the  water enveloping the terrestrial   
globe becomes of the same radical       
constitution as the waters on high2     
again1 through the intense heat of  the 
luminary1 the water disappears1 and     
twelve suns are formed3 from  the ascent
 of vapors and the blending of          
exhalations1 the celestial  disks are   

enveloped1 when the tailed comets1 which
 the ,persians call  #8minor suns1' and 
the ,arabs ,shamseyat1 or #8smaller     
solar  bodies1'#gb 99 consume alike the 
humid and the dry3 such is the          
necessary termination of that cycle3 the
 world and its inhabitants  will be     
created anew40 99 ,mulla ,ismail ,suffi1
 of ,isfahan1 says3          8,the world
 which is one1 the creator1 and the     
creation1         ,both these worlds are
 like the scum of his cup2         ,this
 revolution of time resembles a painted 
lantern1    ,which1 notwithstanding its 
motion1 remains in the same position40  
,the assertion 8that only the four      
classes above enumerated are of  human  
race10 implies that this denomination is
 attached to the  professors of         
humanity1 virtue1 and discrimination2   
superior to which  is showing mercy to  
the animal creation2 also the knowledge 
of one's  self and of the ,creator2 nay1
 the person destitute of these          
characteristics has no share of the     

nature of man4 ,thus the sage  ,ferdusi 
says3      8,whoever deviates from the  
path of humanity     ,is to be accounted
 a demon1 and not of human race40       
,according to these sectaries1 the      
worship offered to the forms of         
,mahadeo and ,naryan1 and to the statues
 of the other spiritual beings1  is     
highly to be commended4 ,strangers to   
their faith suppose them to  look upon  
the idol as ,god1 which is by no means  
the case1 their belief  being as        
follows3 8,the idol is merely a ,kiblah1
 and they adore under  that particular  
form1 the ,being who has neither        
accident nor form40    ,moreover1 as    
mankind is an assemblage composed of    
superiors and  inferiors1 they have made
 images of the directors of the people1 
and  constituted them their ,kiblah3    
besides1 as all things exhibit the      
power of the ,almighty1 they form images
 according to their similitude4  ,they  
also say1 that as the ,avtars are       
radiant emanations of the  divine       

essence1 they therefore make images on  
their likeness1 and pay  them worship3  
so that1 whatever is excellent in its   
kind1 in the  mineral1 vegetable1 or    
animal world1 is regarded with          
veneration1 as  well as the uncompounded
 elementary substances1 and the starry  
spheres4 ,rai ,manuhar ,kuchwhhah has   
said3      8,o ,moslem6 if the ,kbah be 
the object of thy worship1     ,why dost
 thou reproach the adorers of idols80   
#d  ,prakriti1 or   ,mula ,prakriti1    
8the       root or ,plastic origin of   
all20 termed  ,pradhna1       8the chief
 one2 the universal material cause20    
identified by       the cosmogony of the
 ,purns with ,maya1 or 8illusion20 and  
by mythologists with ,brhm1 8the power  
or energy of       ,brahm0              
7,colebrooke's ,essays74                
,prakriti1 in philosophy1 8the passive  
or material cause of       the world10  
as opposed to the active or spiritual2  
and in       mythology1 a goddess united
 to the primeval male1 and the          

genitress of the world 7,wilson74,d4 ,s4
         #e ,the quotations of our      
author are too general for being        
referred to particular parts or passages
 of the ,hind books4       ,the above   
doctrine is contained in a great number 
of their       treatises4 ,in the       
,vedanta sara1 or 8,essence of the      
,vedanta       doctrine0 7p4 #af1       
,calcutta edit471 we find mentioned the 
fourteen  ,bhuvanni1 or 8worlds40,a4 ,t4
         #f  ,yojana1 or ,jojun1 8a     
measure of distance0 equal       to four
 ,crosas1 which at #h1jjj cubits or     
#d1jjj yards to the       ,crosa1 or    
,cas1 will be exactly nine miles3 other 
computations       make the ,yojana but 
about five miles1 or even no more than  
four miles and a half 7,wilson's        
,dict474,d4 ,s4         #g ,more        
properly of egotism1 which is the       
literal sense of       the term3 its    
peculiar function is  ,abhimana1 or     
8selfish conviction2 a belief that in   
perception or       meditation ,i am    

concerned2 that the objects of sense    
concern me2 in short1 that ,i am0       
7,colebrook's       ,essays74,d4 ,s4    
#h ,derived from ,mahat1 8great10  also 
the       intellectual principle and    
,tatva1 8essential       naturethe real 
nature of the human soul1 considered as 
one       and the same with the divine  
spirit animating the universe20         
the philosophical etymology of this word
 best explains its       meaning1 ,tat1 
8that2 that divine ,being20 and  ,twam1 
8thou308that very ,god art thou40 ,tatva
 also means       8reality1 truth1      
substance10 opposed to what is illusory 
or       fallacious 7,wilson74,d4 ,s4   
#i  ,bhrlka4         #aj  ,bhuvarlka4   
#aa  ,suralka1 8the heaven of ,indra1   
and residence       of the celestials40 
#ab  ,maharlka1 8a region20 said to be  
one ,crore1       or a million of       
,yojanas above the polar star1 and to be
 the       abode of those saints who    
survive the destruction of the          
world4         #ac   ,jana-lka1 8the    

region where the sons of       ,brahm   
and other pious men reside40         #ad
   ,tapa-lka1 8the abode of ,ascetics40 
#ae   ,satya-lka1 8the abode of ,brahma 
and of       truth40         #af ,here  
begin the seven divisions of the        
infernal       regions3  ,atala-lka1    
8the region immediately       below the 
earth40         #ag   ,vitala-lka1 8the 
second region in descent       below the
 earth40         #ah   ,sutala-lka1 8the
 third region in descent10       etc4   
#ai   ,taltala-lka1 8the fourth region10
 etc4         #bj   ,mahtala-lka1 8the  
fifth region in descent       below the 
earth10 inhabited4         #ba          
,rastala-lka1 8the sixth region10 etc2  
the       residence of the ,ngs1        
,asuras1 ,dityas1 and other races of    
monstrous and demoniacal beings1 under  
the various       governments of ,scha1 
,bali1 and other chiefs4         #bb    
,ptla-loka1 8the seventh infernal       
region10       the abode of the ,ngas1  
or 8serpents40,a4 ,t4         #bc       

,svabhva3 derived from ,sva1 8own10 and 
,bhva1 8property40         #bd  ,sima1  
8all10 8entire40         #be 7,see note1
 p4 #aa74 ,another internal spirit1     
called       ,mahat1 or 8the great      
soul10 attends the birth of all         
creatures imbodied1 and thence in all   
mortal forms is       conveyed a        
perception either pleasing or painful4  
,those two1       the vital spirit      
7,jivatman7 and reasonable soul1 are    
closely united with the five elements1  
but also connected       with the       
supreme spirit1 or divine essence1 which
 pervades       all beings1 high and low
 7,menu1 b4 #ab41 sl4 #ac and           
#ad74;,d4 ,s4         #bf 1 1  satvas1  
rajas1 tamas1 8truth0       or          
8existence20 8passion0 or 8foulness20   
and 8darkness0 or       8ignorance10 are
 called the three great  guns1 or       
properties of all created beings4,a4 ,t4
         #bg ,of these five words1 the  
two first are ,persian1 the       other 
three ,sanskrit3 the text is probably   

corrupt4,a4 ,t4         #bh ,according  
to the ,vayu-purana 7chapt4 v47 ,vichnu 
proceeded from ,satva1 ,brahma from     
,rajas1 and ,mahadva1 or       ,siva1   
from ,tamas4,a4 ,t4         #bi ,the    
latter part of this sentence is         
according to the       reading of the   
manuscripts4,d4 ,s4         ,in the     
edit4 of ,calcutta it is placed in the  
next line1 and       connected with the 
contents of the world1 as if these had  
been with numberless heads1 hands1 and  
feet4,a4 ,t4         #cj  ,ssha1 8the   
king of the serpent-race20 8a large     
thousand-headed snake20 8the couch and  
canopy of ,vishnu20       and 8the      
upholder of the world1 which rests on   
one of his       heads40,d4 ,s4         
#ca  kuvala1 from ku1 8earth10 and vala1
 8to       cover40,a4 ,t4         #cb   
,this etymology is founded upon a wrong 
spelling of the       name ,na-rang1 or 
,no-rang1 8no color10 instead of        
,naryana4,a4 ,t4         #cc ,the       
definitions contained in the remainder  

of this       sentence are in the       
original incorporated with the text4 ,in
       the present1 as in every similar 
instance1 that arrangement       has not
 been disturbed4,d4 ,s4         #cd     
avatra1 from ava1 8down1 off10 and tri1 
8to cross20 signifying 8descent10       
8translation40         #ce  karana4     
#cf ,an evil spirit1 a demon1 a vampire1
 a fiend1 but who       appears to be of
 various descriptions2 and is either a  
powerful ,titan or enemy of the gods1 in
 a superhuman or       incarnate form1  
as ,ravana and others2 or an attendant  
on       ,kuvera and guardian of his    
treasures2 or a mischievous and         
cruel goblin or ogre1 haunting          
cemeteries1 animating dead       bodies1
 and devouring human beings4 ,the ,asurs
 are also       demons1 and of the first
 order2 the children of ,diti1 by       
,kasyapa1 engaged in perpetual hostility
 with the gods4       ,according to     
,hindoo mythology1 ,kasyapa is the name 
of a       ,muni1 or 8deified sage20 who

 is the father of the                   
immortalsgods and devils 7,wilson74,d4  
,s4         #cg   ananta veda1 8the     
eternal ,veda40         #ch  ,chitra4   
#ci   ,krishna paksha1 8the dark half of
 a month2       the fifteen days during 
which the moon is in the wane40         
#dj  ,vasuki1 8the sovereign of the     
snakes20 from       ,vasu1 8a jewel10   
and ,ka1 8the head0 7,wilson74,d4 ,s4   
#da ,the mountain with which the ocean  
was churned by the       ,surs and      
,asurs after the deluge1 for the purpose
 of       recovering the sacred things  
lost in it during that       period4,d4 
,s4         #db ,the most ancient       
division of the ,zodiac consisted of    
twelve signs1 namely3  ,mesha1 the ,ram2
  ,vrisha1       the ,bull2  ,mithuna1  
the ,pair2  ,karkata1 the       ,crab2  
,sinha1 the ,lion2  ,kanya1 the ,virgin2
        ,tula1 the ,balance2  ,vrichica1
 the ,scorpion2        ,dhanu1 the ,bow2
  ,makara1 the sea-monster2             
,kumbha1 the ,ewer2  ,mina1 the ,fish4  

,sripeti1 the author of the ,retnaml1   
has described them       in ,sanscrit   
verse1 of which the verbal translation  
is       annexed3              8,the    
,ram1 ,bull1 ,crab1 ,lion1 and ,scorpion
 have the            figures of those   
five animals respectively2 the ,pair    
are a damsel playing on the vina1 and a 
youth wielding            a mace2 the   
,virgin stands on a boat1 in water1     
holding            in one hand a lamp1  
in the other an ear of rice corn2       
the ,balance is held by a weigher1 with 
a weight in one            hand2 the bow
 by an archer1 whose hinder parts are   
like            those of a horse2 the   
,sea-monster has the face of an         
antelope2 the ,ewer is a water-pot borne
 on the shoulder            of a man who
 empties it2 the ,fishes are two1 with  
their            heads turned to each   
other's tails1 and all these are        
supposed to be in such places as suit   
their separate            natures0 7,sir
 ,w4 ,jones1 vol4 ,i4 p4 #ccf74;,d4 ,s4 

#dc   sklapakcha1 8the light half of a  
month2       the fifteen days of the    
moon's increase2 or from new to full    
moon40,a4 ,t4         #dd  ,viskha1 8the
 month in which the moon is full        
near the southern scale0 7,april-,may72 
the first month in the       ,hindu     
calendar4,a4 ,t4         #de  bhadra1   
8the month when the moon is full near   
the wing of ,pegasus0                   
7,august-,september74,a4 ,t4         #df
 ,vmana was so small1 that in his       
journey1 when he got       to the side  
of a hole made by a cow's foot1 and     
which was       filled with water1 he   
thought it was a river1 and entreated   
another ,brahman to help him over it4   
,on coming into ,bali's       presence1 
he petitioned only for as much land as  
he could       measure by three steps2  
and the king ordered his priest1        
notwithstanding his remonstrances1 to   
read the usual       formulas in making 
such a present4 ,vmana then placed one  
foot on ,india's heaven1 and the other  

on the earth2 when lo6       a third leg
 suddenly projected from his belly1 and 
he asked       for a place upon which he
 might rest his third foot4 ,bali       
then1 by his wife's advice1 gave his    
head for ,vmana to set       his foot   
upon2 ,vmana next asked for a ,dakshina1
 8a small       present which           
accompanies a gift20 but ,bali was      
unable to       comply1 as he had now   
lost every thing3 in this dilemma he    
offered his life1 which ,vishnu declined
 taking1 as he had       promised       
,prahlda not to destroy any of his race4
 ,he       therefore gave him his choice
 of ascending to heaven1 taking         
with him five ignorant men2 or          
descending to ,patla1 the       world of
 the hydras1 with five wise men4 ,bali  
chose the       latter1 as ,vishnu      
promised to protect him against         
suffering       punishment there for his
 crimes on earth4                       
7,ward on the ,hindoos1 vol4 ,i4 p4     
#g47;,d4 ,s4         #dg   or 8,rma with

 an axe40 ,he was the son of the        
,muni ,jamadagni1 born at the           
commencement of the second or           
,trta-yug4,a4 ,t4         #dh ,this is  
the ,rama-chandra1 the son of ,daaratha1
       king of ,ayodhya1 or the modern  
,oude1 and born at the       close of   
the second age4,a4 ,t4         #di ,sit1
 the daughter of the king of ,mithila   
7the modern       ,tirhut7 was taken    
away by ,rvna himself1 who had come from
       ,lanka to the ,indian peninsula1 
in order to revenge so many             
,rakshasas1 his relations1 who had been 
destroyed by the       bravery of ,rma4 
,this hero1 having allied himself with  
,hanuman and ,sugriva1 two chiefs of    
savage tribes1       represented as     
monkeys1 conquered with their assistance
 the       island of ,lanka1 overthrew  
and slew in battle ,rvan1 and           
recovered his wife4 ,the narration of   
these events forms one       of the most
 interesting parts of the ,rmyana1 an   
ancient       and sacred poem relating  

the history of ,rma-chandra4,a4 ,t4     
#ej ,the beginning of the ,kali-yug1    
succeeding the       ,dvapar-yug1 being 
fixed #cajb years ,b4 ,c41 ,buddha would
 have       appeared #caab years ,b4    
,c4,a4 ,t4         #ea ,the author1 if  
even no ,zoroastrian1 seems to allude   
here to ,honover1 8pure desire10 a      
general name for 8the       word of     
,ormuzd20 it existed before all the good
 and evil       beings created by       
,ormuzd and by ,ahriman2 it was by      
pronouncing it that the first triumphed 
over the latter1 and       continued to 
extend and to protect the creation      
7,zend-,avesta1 ,i4 #b ,p4 pp4 #he4     
#ach4 #adj4 #dab4 ,,ii4 #cdg4 #cdh4     
and elsewhere74,a4 ,t4         #eb ,the 
,sri ,bhagavat mentions the birth of    
this celebrated       sage in the ,satya
 ,yog1 in the heaven of ,brahma1 from   
whose       mind he was born2 the       
,kalika puranah gives an account of     
another birth in the ,padma ,kalpa1 when
 his father's name was       ,mitra     

,varna1 and his mother's ,kmbha4 ,the   
,ramyana mentions       him as priest to
 the kings of the solar race for many   
ages4       ,this philosopher taught in 
substance the doctrines of the          
,vedanta school4 ,he is said to have had
 ten thousand       disciples4          
7,ward1 on the ,hindoos1 vol4 ,,iv4 p4  
#ai47;,d4 ,s4         #ec ,rshi1 a kind 
of saint2 that holy and superhuman      
personage which a king or man of the    
military class may       become by the  
practice of religious austerities4      
,seven       classes of ,rishis are     
enumerated3 the ,dvarshi1               
,brahmarshi1 ,maharshi1 ,paramarshi1    
,rjarshi1       ,kndarshi1 and          
,srutarshi3 the order is variously      
given1       but the ,rjarshi is        
inferior to the four preceding ones1 and
       the two last appear to be the    
inspired saints of the ,hindoo          
mythology4,d4 ,s4         ,the simple   
name is especially applied to seven     
sages of the       ,brhmarshi order1    

contemporary with each of the seven     
,menus2       those of the present      
,manvantara are3 ,marichi1 ,atri1       
,angiras1 ,pulastya1 ,pulaha1 ,kratu1   
and ,vasishta4       ,the names of each 
series differ3 those specified also     
form1       in astronomy1 the asterism  
of the ,greater ,bear                   
7,wilson74,a4 ,t4         #ed ,this     
name1 repeated in the ,dabistn 7see     
hereafter the       chapter upon the    
,nanak ,panthians71 never occurred to me
       elsewhere4,a4 ,t4         #ee    
,the name of a saint celebrated in      
,hindu mythology1 more       usually    
entitled ,agastya1 the son of both      
,mitra 7the       sun7 and ,varuna 7the 
lord of waters7 by ,urvasi 7a nymph     
of heaven72 he is represented of short  
stature1 and is said       by some to   
have been born in a water-jar3 he is    
famed for       having swallowed the    
ocean1 when it had given him offence2   
at his command also the ,vindhya range  
of mountains       prostrated itself1   

and so remains2 hence his present       
appellation3 he is also considered as   
the regent of the star                  
,canopus7,wilson's ,dictionary1 sub     
voce74,a4 ,t4         #ef  avamdha1 from
 ava1 8a horse10 and       mdha1 8a     
sacrifice40 ,colebrooke1 in his ,essay  
on the       ,vdas 7,as4 ,res41 ,,viii41
 ed4 ,calc47 states1 that the horse     
is 8avowedly an emblem of ,virj1 or the 
primeval and       universal manifested 
being4 ,in the last section of the      
,taittirya ,yajurvda1 the various parts 
of the horse's       body are described 
as divisions of time and portions of the
       universe3 morning is his head2   
the sun1 his eye2 air1 his       breath2
 the moon1 his ear2 etc4 ,a similar     
passage in the       fourteenth book of 
the ,stapatha brhmaa1 describes         
the same allegorical horse for the      
meditation of such as       cannot      
perform an ,avamdha2 and the assemblage 
of living       animals1 constituting an
 imaginary victim at a real             

,avamdha1 equally represent the         
universal ,being1 according       to the
 doctrines of the ,indian scripture4 ,it
 is not however       certain1 whether  
this ceremony did not also give occasion
 to       the institution of another1   
apparently not authorized by the        
,vdas1 in which a horse was actually    
sacrificed40 ,that this       was really
 the case1 we may infer from the        
frequent mention       of such          
sacrifices1 made in the historical poems
 of the       ,hindus and from the      
analogous instances of them found among 
the ,western nations4 ,the ,massageti   
and the ,persans       sacrificed horses
 to the sun2 the ,magians also to the   
rivers       7see ,herod41 l4 ,i4       
,,vii42 ,xenoph41 l4 ,,viii4 ,see also  
upon       the sacrifice of a horse1    
,expos de quelques-uns des              
principaux articles de la ,thogonie des 
,brahmes1 par ,m4       l'abb ,dubois1  
ci-devant ,missionnaire dans le         
,meissour4       ,paris1 #ahbe74;,a4 ,t4

         #eg ,the passage between the   
asterisks is not in the                 
manuscripts4,d4 ,s4         #eh ,this   
passage1 relative to space1 is as       
obscure as the       subject itself is  
metaphysical4 ,the notions here         
expressed       are in accordance with  
the ,vedanta doctrine1 by which         
akas1 or 8pure ether10 is the universal 
space1 including       all1 and the     
vacuum between the separate objects     
therein4       ,there is a vacuum       
unconnected with every thing1 and in it 
these particular vacuums are absorbed4  
,this appears       conformable enough  
with modern philosophy1 but the ,hindus 
applied it to the divine spirit itself3 
thus1 they say that       there is a    
perfect spirit1 in which individual     
souls and the       aggregation of all  
souls take refuge1 and so ,brahma and   
the       individuated spirits are one3 
both pure life4 ,we may here            
recollect that sir ,isaac ,newton1 in   
attempting to define       space1       

compared it to 8,something like the     
organ of       divinity40 ,according to 
the ,vedanta-sara1 there is no          
difference between the all-ruling spirit
 and that of the       sage2 as there is
 none between the forest and the trees  
and       the inclosed atmosphere2 or   
between the lake and the parts       of 
the water1 and the image of the sky     
which falls in it4 ,we       are        
informed by ,damascius1 an author of the
 sixth century of       our era1 who    
quotes ,eudemos1 a disciple of          
,aristotle       7,wolfi ,anect4 ,grca1 
t4 ,,iii4 p4 #bei71 that the united     
intellectual all is called 8space0 by   
the ,magians and by the       whole race
 of the ,arians1 which name may be      
applied to the       nations inhabiting 
the countries situated to the ,east and 
,west of the ,indus4,a4 ,t4         #ei 
,the earth according to the ,hindus is  
circular and flat1       like the flower
 of the water-lily1 in which the petals 
project beyond each other3 its          

circumference being four       thousand 
millions of miles4 ,in the centre is    
mount ,sumeru1       ascending six      
hundred thousand miles from the surface 
of the       earth1 and descending one  
hundred and twenty-eight thousand       
below it4 ,it is one hundred and        
twenty-eight thousand miles       in    
circumference at its base1 and two      
hundred and fifty-six       thousand    
wide at the top4 ,on this mountain are  
the heavens       of ,vishnu1 ,siva1    
,indra1 ,agni1 ,yama1 ,noirita1 ,varna1 
,vy1       ,kvra1 ,isha1 and other gods4
 ,the clouds ascend to about            
one-third of the height of the mountain3
 at its base are the       mountains    
,mandara1 ,gundha-mdana1 ,vipla1 and    
,sprshwa1 on       each of which grows a
 tree eight thousand eight hundred      
miles high 7,ward's ,hindoos1 vol4      
,,iii4 p4 #c74;,d4 ,s4         #fj      
,according to the ,mhbharat1 when the   
,sras and       ,asras 7the gods and    
,dityas1 or 8demons07 had1 by the       

whirling of the ocean1 obtained the     
,amrita1 or 8the nectar       of        
immortality10 a fierce dispute arose    
among them about the       possession of
 it2 but ,vishnu succeeded in obtaining 
it for       the ,sras4 ,rhu1 a demon   
under the disguise of a ,sra1 was       
about to drink it1 when1 informed of it 
by the sun and the       moon1 the god  
just mentioned1 by a blow with his      
chakra1       struck off the demon's    
head1 which1 flying up to heaven1       
since keeps an inextinguishable hatred  
against the two       luminaries who had
 betrayed him1 and now and then swallows
       the sun or the moon4,a4 ,t4      
#fa ,the name of ,brahma's heaven is    
properly   satya       loka1 8the world 
of truth40         #fb ,the words       
between the asterisks are not in the    
manuscripts4,d4 ,s4         #fc ,not in 
the manuscripts4,d4 ,s4         #fd ,a  
particular account of the ,muhammedan   
doctors is to be       given            
hereafter4,a4 ,t4         #fe ,in       

,sanskrit   ,krita-,yugam and           
,satya-,yugam1 8the righteous age40,d4  
,s4         #ff  from  trai1 8to        
preserve40         #fg   ,dwapar1 from  
dwa1 8two10 and par1       8after1      
subsequent40         #fh ,the beginning 
of the ,kali ,yug is placed about #cjja 
years anterior to the ,christian era4,d4
 ,s4         #fi ,for a more detailed   
account of the occupations of the       
several deities1 male and female1 see   
,moore's ,hindu       ,pantheon1 p4     
#ccc2 and also plates1 #eb and #ed4;,d4 
,s4         #gj ,a month of mortals is a
 day and a night of the       ,pitris1  
or patriarchs inhabiting the moon2 and  
the       division of a month being into
 equal halves1 the half       beginning 
from the full moon is their day for     
actions2 and       that beginning from  
the new moon is their night for slumber4
         ,a year of mortals is a day and
 a night of the gods1 or       regents  
of the universe1 seated round the north 
pole2 and       again their division is 

this3 their day is the northern1 and    
their night the southern1 course of the 
sun4,d4 ,s4         #ga ,learn now the  
duration of a day and a night of        
,brahma1       and of the several ages  
which shall be mentioned in order       
succinctly3 ,sages have given the name  
of ,krita to an age       containing    
four thousand years of the gods2 the    
twilight       preceding it consists of 
as many hundreds1 and the twilight      
following it of the same number4        
,in the other three ages1 with their    
twilights preceding and       following1
 are thousands and hundreds diminished  
by one4         ,the divine years1 in   
the four ages just enumerated1 being    
added together1 their sum1 or twelve    
thousand1 is called the       age of the
 gods4         ,and by reckoning a      
thousand such divine ages1 a day of     
,brahma may be known3 his night also has
 an equal duration4         ,the        
before-mentioned age of the gods1 or    
twelve thousand of       their years1   

being multiplied by seventy-one1        
constitutes a       ,manvantara1 or the 
reign of a ,menu4         ,there are    
numberless ,manvantaras3 creations also1
 and       destructions of worlds       
innumerable3 the ,being supremely       
exalted performs all this with as much  
ease as if in sport2       again and    
again for the sake of conferring        
happiness       7,haughton's ,menu1 p4  
#aa4 #ab4 #ac74;,d4 ,s4         #gb ,the
 manuscript omits all the words after   
8smaller solar       bodies10 observe   
the asterisks4,d4 ,s4           99      
99     99     99     99    ,,section    
,,the ,,third1 ,,concerning ,,the       
,,religious ,,observances ,,and         
,,ceremonies  ,,of ,,the ,,samartagans  
7,,smartas71 ,,or ,,orthodox ,,of ,,the 
,,hindus4,according to  this class1     
there are two kinds of birth3 the first1
 on quitting the  maternal womb2 the    
second1 on the day of assuming the      
,munji#gc or  ,zanar1 and repeating the 
established forms of prayer2 as1 until a

  person has scrupulously performed both
 these rites1 he is not regarded  as    
orthodox1 nor an observer of their      
institutes4 ,under this are  contained  
the ,shodsn-,karmni1#gd 8sixteen heads10
 commencing with  the woman being       
purified from periodical illness2 her   
attachment to  her husband2 the forms of
 prayer necessary to be used on the     
occasion1  and observed until the moment
 of death2 and the acts of charity      
enjoined to be performed after the      
person's decease4    ,of their laudable 
customs are the following3 #a4 the      
,garbh-dhna-karma1#ge  or delivering the
 likeness of a son1 that is1 giving up a
 daughter to  her husband2 #b4 the      
,pungsavana1#gf or reciting at the      
proper season  the prayers enjoined to  
be said1 that a virtuous offspring may  
be  born2 #c4 the ,smantonnayana1#gg    
that is1 in the sixth month of a        
woman's pregnancy1 the recitation of the
 proper forms of prayer and  giving a   
feast to ,brahmans2 #d4 the             

,jtakarma1#gh or the rites to be        
practised by the father on the birth of 
a son1 in regard to ablution2  ,hm1 or  
burnt offerings2 ,jap1 or devout        
meditation and acts of  charity2 #e4 the
 ,nma-karana1#gi when1 on the eleventh  
day after the  child's birth1 they give 
it a name and repeat the necessary forms
 of  prayer2 #f4 on the fourth month    
they bring out the child1 which they    
call the ,nish-kramana2#hj #g4 giving   
the child suitable food and at  a       
propitious moment1 which they call      
,anna-prsanna2#ha #h4 at the  age of    
three years they shave the child's head 
and bore its ears1  which rite they call
 ,chd-karana1#hb or the ceremony of     
forming  the crest at the first tonsure 
of a ,hindu4 ,they are strictly enjoined
  to observe the above eight ceremonies2
 and if the child be of the  female sex1
 they practise the same rites1 but      
without the stated forms  of prayer2    
excepting at the time of her marriage1  
when they are bound  to recite the forms

 appropriated to that ceremony4 #i4 ,in 
his fifth  year1 they bind around the   
child's waist a string which they call  
,stram2#hc this rite they call          
,mungi2#hd the string is to be  made of 
the bark of the ,darbha2#he #aj4 three  
days after investing  the boy with the  
,sutra1 they should put the ,zanar1 or  
8sacrificial  thread10#hf about his     
neck1 which they call the ,yajnpavta2#hg
  #aa4 on assuming the ,brahmanical     
thread they are1 by way of charity1 to  
bestow a cow on the ,brahmans1 which act
 they call ,gdn2#hh #ab4 is  the        
ablution of the body with milk1 curds1  
clarified butter1 honey1  and sugar1    
which they call the ,ashnan-panjah and  
,paraish-chat2#hi  #ac4 when the boy    
reaches his fifteenth year1 they make   
him master of a  household2 this they   
call ,vivhah1#ij or 8matrimony20 #ad4   
the son1  after the decease of his      
father1 performs the requisite charities
 and  donations1 which they call        
,pind-pradn2#ia #ae4 on the #gth of the 

month ,mgha1#ib when the majesty of the 
great luminary is in  ,aquarius1 they   
are to present the ,brahmans with pulse1
 barley1 wheat1  black rice1 sesam1     
gold1 and suchlike2 this is called      
,dn-phal2#ic  #af4 on the               
,shiva-rtri1#id or 8night of ,siva10 the
 #bast of the  ,bhgan 7,phgan1 or       
,phlgun7 they present to the ,brahmans a
 serpent  of silver1 with red rice1     
which they call ,phani4#ie    ,the above
 are the sixteen ceremonies4 ,it is     
moreover necessary that a  ,brahman's   
son should be invested with the ,munji  
at the age of eight1  the ,chatriyas at 
eleven1 and the ,vaisyas at twelve1     
after which  ceremony the boy is to be  
sent to school4    ,a ,brahman must1    
whilst performing the offices of nature1
 fasten the  ,munji securely on the     
right ear1 turning his face to the      
north1 but at  night to the south4      
,after performing these offices1 he is  
to take his  instrument1 and going three
 paces farther he is to apply to his    

hands  water1 which is to be in a       
vessel1 and with which earth has been   
blended1 and this is to be continued    
until there remains no  disagreeable    
odour4 ,he is after this to perform his 
ablution in a  clean place1#if and seat 
himself in such a manner that his hands 
should be under his knees1 with his face
 to the north or east2 next1  whilst    
repeating the prescribed forms of       
prayer1 he is to put a little  water    
three times successively into the palm  
of the right hand1#ig  which he is to   
swallow without reciting any prayers2 he
 is then to  cleanse the mouth with the 
back of the left hand1 and having taken 
into the palm of his hand other water1  
and dipped the other fingers  into it1  
he is to apply them to his nose1 eyes1  
and ears2 the water  must be pure1      
without foam or bubble4 ,on this        
occasion the ,brahman is  to swallow so 
much water that the moisture may extend 
to his breast2  the ,chattri such a     
quantity as to extend to his throat2 the

 ,vaisya  sufficient to moisten the     
inside of his mouth2 the cultivator1    
women1  and children who have not       
assumed the ,munji1 are to apply a      
little  water to the lips1 then immerse 
the head1 and having repeated the       
proper forms of prayer1 to sprinkle the 
head several times4 ,the  ,brahman is   
next to compress the nostrils1 so that  
the passage of  inhalation and          
exhalation should be closed up1 and     
recite the prayers  prescribed on the   
occasion2 then he is to stand for some  
time1 turning  his face towards the     
great luminary1 and repeat the necessary
 formul4  ,every morning1 on rising up  
and performing duly the offices of      
nature1  he is to go through the        
necessary rites which they call         
,sandhya1#ih  the observance of which1  
three times every day1 is equally       
imperative  on both ,brahman and        
,chattriya3 #a4 every morning1 or from  
the dawn of  day until the rise of the  
world-illuminating solar orb2 #b4 at    

midday1  from the sun's meridian        
altitude to his declination2 #c4 at     
evening1 or  from one hour before the   
setting of the world-enlightening sun   
until  the rising of the stars4 ,these  
rites are to be accompanied by  ,ghasal1
 or 8ablution10 except on the ,sandhya  
of the latter part of  the day1 when1 if
 it be impossible1 the established      
prayers only are  to be recited4 ,on    
performing this ablution1 the head is to
 be several  times sprinkled with water 
in such a manner that it may fall in    
drops  on it2 after which1 having gone  
through the indispensable forms of      
prayer1 he is to make the ,homa1 that   
is1 he is to light the holy  fire on a  
pure spot1 and place on it thin and fine
 pieces of wood1 and  having chosen the 
still more delicate splinters of it1 and
 moistened  them with water1 he drops   
pure rice upon them4 ,the fire being    
thus  lighted1 he addresses prayers to  
his spiritual guide or his  instructor1 
father1 and elders1 and laying his head 

on the ground1  solicits their          
benedictions2 pronouncing during this   
adoration his own  name1 so that it may 
be heard by them1 after this manner3    
8,i1 who am  such a one1 in profound    
adoration address my prayers to you1 and
  prostrate myself in your presence30   
the same prostration must also be       
performed to his mother4 ,he then       
repairs to his master1 before whom he   
stands in an humble attitude and        
receives instruction3 but after this    
form1 that the instructor should say of 
himself1 8,i am now at  leisure30 he is 
not to command him1 which would be      
accounted great  rudeness4 ,when the    
pupil waits on his master1 he is to     
appear before  him dressed in costly    
clothing2 but if both master and pupil  
should be  in indigent circumstances1   
the latter is to solicit alms1 and thus 
procure subsistence for his master and  
himself3 he is moreover to  remain      
silent at table4    ,the boy1 when      
invested with the ,brahminical thread1  

is called a  ,brahmachari1 until he     
enters into the marriage state2 after   
which1  if through the necessity of his 
own family he derives his daily  support
 from another quarter1 he is not to eat 
at one place only1 but  go round to     
several doors1 and receiving something  
at each1 convey the  whole to its proper
 destination2 but the person1 whose     
father and  mother charge themselves    
with his annual support1 and who can    
discover  no other ,brahman beside      
himself in that district1 is allowed to 
satisfy his appetite at one place4      
,until the time of his marriage1 the    
,brahmachari eats not honey1 never      
applies collyrium to the eyes1 nor  oil 
nor perfumes to the body2 and never eats
 the viands left at table1  except his  
master's2 he never utters a rejoinder   
with harshness or  severity2 avoids     
female intercourse2 and never looks at  
the great  luminary when rising or      
setting2 he is a stranger to falsehood1 
and  never uses an expression of ill    

omen2 nor holds any one in  detestation1
 or regards him as an object of         
reproach2 above all1 he  shows exceeding
 veneration to his preceptor4    ,the   
ancients commanded that boys should be  
engaged in the study of the  ,veds1 or  
8religious sciences10 from five years of
 age to twelve4 ,they  have also said3  
8,a ,brahman should study the four      
,vdas20 but as the  acquisition of the  
whole is impossible1 their learned men  
are  consequently satisfied with the    
knowledge of small portions of each4    
,the first is the ,rigvda1 which treats 
concerning the knowledge of  the ,divine
 essence and attributes2 the mode of    
creation2 the path of  righteousness2 of
 life and death4 ,the second1 or        
,yajsh-vda1 treats  of the rules        
prescribed for religious ceremonies1    
faith1 burnt  offerings1 and prayers4   
,the third is the ,smavda1 which treats 
of  the science of music1 the proper    
mode of reading the ,vdas1 and the      
portions selected from them2 from this  

source are also derived vocal  and      
instrumental harmony4 ,the fourth is the
 ,atharva-vda1 which  includes the rules
 of archery1 the prayers proper to be   
recited when  encountering the foe and  
discharging arrows against them4 ,if a  
person  acquainted with this system and 
form of prayer discharge a single       
arrow1 it becomes a hundred thousand    
arrows1 some of which contain  fire1    
others wind1 storm1 dust1 and rain2     
others vomit forth golden  stones and   
huge bricks2 whilst some assume the     
forms of tremendous  wild beasts and    
ferocious animals1 which strike terror  
into the  boldest hearts4 ,many are the 
extraordinary modes and wonderful       
devices  unfolded in this ,vda for the  
total destruction of one's enemies4     
,such  is the ,atharva ,vda1 and such   
the artifices1 magic practices1         
incantations1 spells1 and devices       
contained in it4#ii    ,the ,brahmachr  
is of two kinds3 one as already         
described1 whom the  ,brahmans call     

,brahmachari1 until the period of his   
becoming a  householder and taking a    
wife2 the second is he who in the course
 of  this life never enters into the    
married state1 pays no attention to     
worldly cares1 and continues the devoted
 servant of his instructor1 on  whose   
death he pays the same attention to his 
survivors4 ,if the  disciple should     
happen to die in his master's house or  
that of his  successor1 it is accounted 
far more meritorious than in any other  
place2 and if his decease should not    
occur1 he is carefully to worship  the  
fire which is made for the purpose of   
the ,hom1 or 8burnt-offering10  and     
diminishing every day the quantity of   
his food4    ,having thus given some    
statements concerning the ,brahmachr1 it
 now  becomes proper to mention the     
various modes of contracting marriage   
among the ,hindus3 thus it is related in
 the first part of the  ,mahbhrat1 that 
a woman who has lost her husband may    
lawfully take  another2 for when        

,parasu-,rama had exterminated the      
,chattris1 their  wives held intercourse
 with the ,brahmans and bare them       
children4 ,it is  also permitted to a   
wife deprived of her husband1 to attach 
herself to  another2 thus               
,yojanagandh#ajj was first the wife of  
,paraara1 by  whom she had a son1 the   
celebrated sage ,vysa1#aja and she      
afterwards became the wife of a king    
named ,santana4#ajb ,in the same  work  
it is also recorded1 that a woman may1  
by her husband's consent1  maintain     
intercourse with another2 thus1 on the  
arrival of ,raja ,bali1  a ,brahman     
named ,tamma1 sent him his wife and     
obtained a son4 ,in like  manner1 ,raja 
,pndu1 who abstained from all           
intercourse with woman1  permitted his  
wife ,kunt#ajc to keep company with     
others1 and she1  by force of his       
prayers1 mixing with angels1 had sons4  
,in like manner  it is permitted that   
the son be separated from the father1   
but remain  with the mother1 and that1  

on the decease of a brother1 another    
brother by a different father but the   
same mother1 may marry the widow  of the
 deceased3 thus ,vysa1 the son of       
,yojangandha by  ,prasaru1#ajd visited  
the wives of ,vichitra-,virya1 who was  
born  of the same mother1 ,yojangandha1 
by king ,santanu1 and there was born  to
 him ,dhritarshtra1 ,raja ,pndu1 and    
,vidra4 ,it is also allowed  that       
several individuals of the same race and
 religion may among them  espouse one   
wife3 thus ,draupad1 daughter of        
,drpada1 ,rja of  ,pnchla1#aje was      
married to the five ,pandava princes2   
and  ,ahaly1#ajf the daughter of        
,gautama1 to seven persons2 and the     
daughter of another holy person1 was    
married to ten husbands4 ,the           
,yezdanians ascribe the seclusion of    
women1 and their not choosing  husbands 
for themselves1 to litigation1          
corruption1 and the family              
perplexities4 ,it is recorded also in   
the ,mahbhrat1 that in ancient  times   

there was no such practice as the       
appropriation of husband and  wife2     
every woman being allowed to cohabit    
with whomsoever she thought  proper1    
until once the wife of a holy personage 
being in the society  of another1       
,swtakta1 the holy man's son1 feeling   
indignant at such  conduct1 pronounced  
this imprecation3 8,let the woman who   
approaches a  stranger be regarded as a 
spirit of hell60 and at present the     
brute  creation1 which possess in common
 with us1 immaterial souls1 act         
according to the ancient law3 many1     
also1 of the northern nations  follow   
the same practice4 ,in the same work it 
is also stated1 that the  sage ,vysa was
 born of the daughter of a fisherman1   
whom the sage  ,paraara espoused1 from  
which it follows that the issue of such 
a low  connection is not to be held as a
 low or degraded character4 ,thus far   
has been extracted from the ,mahbhrat4  
,according to the ,smarttas1 there are  
two kinds of wives3 the first is  the   

legitimate wife1 who is degraded by     
holding intercourse with any  man save  
her husband3 the second are those on    
whom no restraints are  imposed2 of whom
 there are numbers at the disposition of
 their chief  men4 ,the princes of      
ancient times1 to all appearance1       
established this  description of females
 for the purpose of receiving travellers
 and  pilgrims1 an act which they       
regarded as productive of great         
blessings4    ,moreover1 on account of  
the increase of the male population1    
they held  not as a criminal act the    
holding an intercourse with these       
females2  but regarded guilt to consist 
in being intimate with a woman who has a
  husband3 they moreover esteemed it a  
base act to defraud the licensed  class 
of their hire4 ,tradition records that1 
in former times1 the  ,lulees1 or       
8dancing women10 who inhabited the      
temple of the ,tortoise  in the city of 
,kalinga1 at first gave their daughters 
to a ,brahman1 in  order to conciliate  

the favor of the ,almighty and insure   
future  happiness2 but that afterwards  
they gave them from selfish purposes1   
and exposed them from mercenary motives2
 even at present1 although  they have   
entirely given up every pious purpose1  
yet they do not  associate with any save
 those of their own religion4 ,however1 
,shir  ,muhammed ,khan1 who was         
appointed military governor of that     
province  under the first sovereign1    
,abdllh ,kuteb ,shah1 forced them to    
repair  to the houses of the ,moslem3   
notwithstanding which1 the ,lulees of   
the  temple of ,jagganath1 to this very 
day hold no intercourse with the        
,muhammedans4 ,in ,gaya and ,soram1 when
 they take a wife1 she must be of  noble
 and honorable descent1 and of graceful 
carriage2 and must not  previously have 
been affianced to any other person2 she 
is not to be  related1 in the remotest  
degree1 to the stock or family of her   
husband1 she ought to have brothers1 and
 her lineage and family for  ten        

generations are to be publicly known    
among her contemporaries4 ,her          
relations also make strict inquiries    
into the merits and demerits of  the    
bridegroom1 particularly as to the state
 of his health and  stamina4 ,some      
writers assert1 that a ,brahman may     
occasionally demand  in marriage the    
daughter of a ,chattri1 merchant1 or    
cultivator1 but on  this condition1 that
 they do not join their husband in      
partaking of  food or drink4    ,among  
the ,hindus there are five modes of     
contracting marriage2#ajg  the first1 or
 ,vivha1 after this form3 the damsel's  
father looks out  for a son-in-law1 to  
whom he presents money and goods in     
proportion to  his means1 and gives him 
his daughter1 which is the most         
legitimate  mode4#ajh ,the second is the
 ,asurvvahah1 when without the consent  
of the father or mother1 by employing   
force and violence1 or the  influence of
 money1 the damsel is forcibly taken by 
the bridegroom  from her parents' house 

to his own1 and there married to him4   
,the  third is the ,gandharvivhah1 when 
the bridegroom takes the damsel  away   
with her consent1 but without the       
approbation of her parents1 and         
espouses her at his own house4 ,the     
fourth is the ,rkshasa-vivha1  when the 
parties on both sides are at the head of
 armies1 and the  damsel1 being taken   
away by force1 becomes the victor's     
bride4    ,the fifth is the             
,pscha-vivha1 when the lover1 without   
obtaining  the sanction of the girl's   
parents1 takes her home by means of     
talismans1 incantations1 and such like  
magical practices1 and then  marries    
her4 ,psch1 in ,sanscrit1 is the name of
 a demon1 which takes  whatever person  
it fixes on1 and as the above kind of   
marriage takes  place after the same    
manner1 it has been called by this name4
    ,on espousing a damsel1 the         
intelligent ,brahman1 having taken the  
bride's hand into his own1 must go      
through the established forms           

prescribed by his faith1 and move seven 
steps in advance4#aji ,when he  espouses
 the daughter of a ,chattr1 at the time 
of solemnizing the  marriage1 an arrow  
is to be held at one extremity by the   
bridegroom1  and at the other by the    
bride2 on contracting an alliance with a
  merchant's daughter1 the bride and    
bridegroom are to hold a scourge or     
some similar object in the same manner2 
on his marriage with the  virgin        
daughter of a cultivator1 the parties   
mark their union by a  token of secret  
intimacy4 ,when they deliver the bride  
to her husband1  if her father be not   
alive1 or her paternal grandfather1 or  
if her  brothers be not forthcoming on  
the occasion1 then the most respectable 
person of the tribe or family is to     
perform the necessary ceremonies2  and  
if the relations be not intelligent1    
then the damsel's mother4    ,it is to  
be remarked1 that when a girl attains   
the proper age for  entering into the   
married state1 if her parents1          

notwithstanding their  ability1 do not  
provide a husband for her1 they commit a
 great sin4 ,if  a distinguished suitor 
should not present himself1 they are    
however to  provide a husband of a good 
family2 this they are to perform only   
once  in their lives1 as on the         
husband's death it is unlawful for the  
widow  to become the wife of another    
person3 after her husband's decease1 she
  is obliged to pass the rest of her    
life in his house4 ,if1 previous to     
advancing the seven steps prescribed at 
the time of contracting the  marriage1  
there should present himself a more     
distinguished suitor  than the former1  
it is allowed to take the damsel from   
the former and  give her to the latter1 
as before advancing the seven paces1 the
  matrimonial contract is not binding4  
,should a wife prove to be  immoral1 all
 intercourse with her must terminate2   
but putting her to  death or turning her
 out of doors1 are also forbidden3 she  
is to be  confined to a small and dark  

chamber1 clad in a coarse dress1 and to 
receive food but once a day4    ,the    
period of a woman's illness1 according  
to the ,brahmans1 extends to  sixteen   
days3 on the four days following the    
first day of the  symptoms1 all         
intercourse with her is forbidden4      
,women are strictly  enjoined to show   
the greatest respect to their husbands1 
parents1  brothers1 and relations1 and  
to use every possible exertion for the  
preservation of their husbands'         
property4 ,when he goes on a journey1   
she is not to deck her person1 nor      
appear cheerful and smiling2 she is  not
 to go to entertainments1 to the houses 
of her acquaintances or  relations1 nor 
invite them to hers4    ,as long as a   
girl is unmarried1 it is necessary to   
guard her with the  closest attention2  
but1 when married1 this would be highly 
improper1  with this restriction        
however1 that it is by no means fitting 
that a  female1 from her tenderest years
 to the period of her maturity1 should  

be allowed unlimited liberty3 on the    
contrary1 she is to be ever  submissive 
and obedient to her father1 husband1 and
 relations3 but if  these should not be 
in existence1 the actual rulers are to  
take care  of her state4    ,when the   
husband is on a journey1 the wife is not
 to remain alone in  the house1 but is  
to repair to the dwelling of her        
parents1 brethren1  or relations2 and   
if1 on her husband's death1 she become  
not a  ,sattee1 that is1 burn herself   
with the deceased1 she is then to       
reside with his relations1 devoting     
herself to rigid abstinence and  the    
worship of the ,almighty4 ,they say that
 when a woman becomes a  ,sattee1 the   
,almighty pardons all the sins committed
 by the wife and  husband1 and that they
 remain a long time in paradise3#aaj    
nay1 if  the husband were in the        
infernal regions1 the wife by this means
 draws  him from thence and takes him to
 paradise2 just as the serpent-catcher  
charms the serpent out of his hole4     

,moreover the ,sattee1 in a future      
birth1 returns not to the female sex2   
but should she reassume the  human      
nature1 she appears as a man2 but she   
who becomes not a ,sattee1  and passes  
her life in widowhood1 is never         
emancipated from the female  state4 ,it 
is therefore the duty of every woman1   
excepting one that is  pregnant1 to     
enter into the blazing fire along with  
her deceased  husband2 a ,brahman's wife
 in particular is to devote herself in  
the  same fire with her husband2 but    
others are allowed to perform the rite  
in a separate place4 ,it is however     
criminal to force the woman into  the   
fire1 and equally so to prevent her who 
voluntarily devotes  herself4#aaa       
,the enlightened doctors say1 that by a 
woman's becoming a ,sattee is  meant    
that1 on her husband's decease1 she     
should consume in the fire  along with  
him all her desires1 and thus die before
 the period  assigned by nature2 as in  
metaphysical language woman signifies   

8passion10 or in other words1 she is to 
cast all her passions into the  fire2   
but not throw herself into it along with
 the deceased1 which is  far from being 
praiseworthy4 ,a respectable woman must 
not from vanity  expose herself to the  
gaze of a stranger1 but she is to wear a
 dress  which will completely cover her 
to the sole of the foot4    ,it is to be
 noted1 that the son of a ,brahman by a 
,chattri female is  not of the father's 
caste1 but a superior ,chattri4 ,it is  
moreover laid  down as a rule that a    
,brahman1 on becoming a ,brahmachr1     
should  regularly worship the fire1     
which fire he is to discontinue at the  
time of the marriage contract2 but on   
that occasion he is bound to  light     
another fire and to recite the          
prescribed prayers1 so that it  may be  
as a witness of the compact entered into
 between husband and  wife3 also1 after 
the celebration of the marriage1 they   
are to repeat  the prayers prescribed at
 the time of lighting the fire which    

they are  ever after to worship daily4  
,the ,brahman is moreover to offer up   
,hma1 or burnt offerings1 at the  rising
 and setting of the great luminary1 and 
to partake of food  twice2 once during  
the day on the expiration of two watches
 7midday72  the second time at night1 on
 the expiration of one watch3 he is also
  to assist with food and clothing1 to  
the utmost of his power1 the  indigent1 
and friends who come to his house4      
,the ,chattri is to learn the ,vdas and 
,shasters1 or the divine  revelations   
and sciences1 but he is not to teach    
them to another2 he  is likewise to     
perform ,hma1 or 8burnt-offerings40 ,his
 occupation  consists in governing and  
protecting the human race1 for which    
reason  all monarchs were anciently of  
the ,chattri class1 the more effectually
  to establish the righteous decrees of 
,brahma1 and the institutions of  the   
,brahmans4    ,to the ,bakkl1 or        
8merchant caste10 appertains the        
profession of  buying1 selling1 and     

commercial transactions1 the protection 
of  animals1 and agriculture1 which is  
attended with profit4    ,the           
cultivator1 who is called ,dalmah1 or   
,kumb1 is enjoined to  engage in        
service1 to practise tillage1 or any    
employment within his  capacity by which
 he can gain a maintenance2 there are in
 fact no  limits prescribed as to the   
nature of his occupations4    ,all four 
classes are strictly enjoined not to    
injure any living being  whatever1      
especially not to deprive any one       
arbitrarily of life2 to  speak the      
truth1 to act uprightly1 and as long as 
they live not to  defraud a             
fellow-creature of his wealth4    ,every
 ,brahman is obliged once a year to     
celebrate the established rite  of      
,yajna1 or 8sacrifice30 if he be in     
indigent circumstances1 he is  to go    
round to his brethren1 and expend       
whatever he collects in the  ,yajna1    
which is thus performed3 there are three
 ,kundams1#aab or  8fire-pits0 to be    

formed1 in front of which is fixed a    
wooden post2  then a rope made of ,durva
 grass 7in ,sanskrit1 ,ks7 is thrown    
around  the neck of a black he-goat1 and
 fastened to that post2 ,hm is then     
offered up during five days2 on the     
first day1 the sacrificer and his  wife 
both perform their ablutions1 nine      
,brahmans at the same time  going       
through the rite of washing their heads 
and persons2 of these  nine1 one is     
looked upon as ,brahma himself1 all     
present obeying his  commands1 and the  
remaining eight ,brahmans waiting       
obsequiously on  him4 ,in addition to   
these1 sixteen more ,brahmans are       
required1 who are  to recite by         
themselves the ,mantra1 or 8forms of    
prayer10 at the  moment of the ,hm1 or  
8burnt-offering40 ,in order to light the
 fire1  they bring small pieces of a    
wood which in ,sanscrit they call       
,arana1#aac in ,hindi1 ,ak 7asclepias   
gigantea72 and also for the  same       
purpose another kind1 in ,sanskrit1     

,khandra1#aad in ,telinga1  ,chandaru2  
for the ,homa1 a wood in ,sanskrit      
called ,pmrak1 in  ,telinga1 ,utarini1  
in ,dakhani ,akhrah1 of which they make 
tooth-picks2 also a wood1 in ,sanskrit  
,udmvarah#aae 7ficus  racemosa71 in     
,telinga1 ,miri1 in ,dakhani1 ,kular1 in
 ,parsi ,anjir  dasti1 or 8wild fig20   
and another wood1 in ,sanskrit sam1#aaf 
and  in ,telinga1 ,khammi2 also a grass1
 named in ,sanskrit ,drv1#aag in        
,telinga1 ,kargi1 in ,dakhani1 ,haryl2  
also another sort1 called  ,darbas3     
altogether nine are required4 ,the eight
 ,brahmans first  mentioned having      
repeated the proper incantation1 lay    
hold of the goat  in such a manner that 
they make it lie down on a bed formed of
 the  leaves and branches of the tree   
,khartarhari1 or ,karshartari1 in       
,sanskrit1 ,kaliakha1#aah in ,telinga1  
,balskma1 and in ,dakhani  ,karankabnta4
 ,in the next place1 the sixteen        
,brahmans1 having  recited the formula1 
or appropriate ,mantra1 stop up all the 

animal's  orifices1 so that he can      
neither exhale nor inhale1 and keep him 
in  that position until he dies4 ,then  
one of the sixteen ,brahmans1 cutting   
off the head at one blow1 flays the     
carcase and cuts it up into small       
pieces1 throwing away all the bones to  
some distance1 and then mixes  up       
clarified butter with the flesh4 ,the   
eight ,brahmans next lay it  piece by   
piece on the fire1 whilst the other     
sixteen are employed in  throwing on the
 above mentioned kinds of wood1 and     
pouring clarified  butter on them4 ,the 
eight ,brahmans eat of the meat thus    
roasted2 the  person who offers the     
sacrifice also partakes of it2 after    
which he  gives among all the           
officiating ,brahmans one hundred and   
one cows with  their calves1 along with 
a dakshinah1 or 8presents of money40    
,hma  must also be performed on the     
second day1 and gifts presented to the  
,brahmans2 on the three following days1 
they recite the appropriate  ,mantras1  

and light up the fire in the manner     
before described1 but lay  no meat upon 
it2 in short1 during the whole five     
days1 they entertain  all ,brahmans who 
present themselves1 offering up perfumes
 and giving  presents to each of them4  
,on the expiration of the five days1    
they  completely fill and stop up two of
 the fire-receptacles1 leaving the      
third1 which they do not close up until 
they have removed the fire it  contains 
to their dwelling3 as the fire on this  
occasion had been made  outside the     
city1 they erect there a house which    
they burn down on the  completion of the
 ceremony4 ,when they have taken the    
fire to their  dwelling1 they deposit it
 in a peculiar receptacle excavated for 
the  purpose2 they offer up the ,hma    
daily1 never suffering this fire to  go 
out3 they also make a covering for it1  
which they remove at the  time of       
offering up the ,hma4    ,the manner of 
offering the ,hma is as follows3 the    
sacrificer having  performed his        

ablution and made the tilek1 or         
8inaugural mark10 on  the forehead with 
ashes from the fire receptacle1 then    
celebrates the  ,hma2 the rites must be 
performed by a ,brahman1 as it is of no 
avail  when performed by any other4 ,if 
the officiating ,brahman be a           
,vaishnavah1 8worshipper of ,vishnu10 he
 performs the ,yajna1 or  8sacrifice10  
in the same manner1 excepting that1     
instead of a goat1 he  employs the      
figure of a goat formed of flour1 over  
which he goes  through the established  
ceremonies4 ,when one goat is           
sacrificed1 it is  called ,agnishtma1 or
 8sacrifice to ,agni20#aai where two are
  offered1 ,ynykam2#abj the sacrifice of
 three is called  ,wajpya2#aba the      
sacrifice of four is called             
,jyotishtma2#abb  and the sacrifice of  
five is named ,panjham4#abc ,when they  
sacrifice a cow after this manner1 it is
 called the ,gomdha2 the  sacrifice of a
 horse1 ,aswamdha2 that of a man1       
,narmdha4    ,the ,yajna1 or 8sacrifice0

 is to be offered in the months of      
,mgha1  8,january10 ,vishka1 8,april10  
or ,mrga-sirsha1#abd 8,august40  ,every 
person performs the ,yajna once2 but he 
sacrifices a goat every  year2 or1 if in
 indigent circumstances1 the figure of a
 goat formed of  flour2 and if he be a  
follower of ,vishnu1 the goat is to be a
 figure  formed of the same materials1  
as among that sect cruelty towards the  
animal creation is reckoned as impiety4 
,in their ,smriti1 or 8sacred  writing10
 it is thus laid down3 8,let that person
 put animals to death  who has the power
 of reanimating them1 as the victim thus
 sacrificed  must be restored to life40 
,moreover1 their pious doctors have said
  that1 by the sacrifice of a sheep1 is 
meant the removal of ignorance2  by that
 of a cow1 the abandoning low pursuits2 
by that of the horse1  the curbing of   
the mind2 as according to the ,hindus1  
,manah1 or 8the  heart10 from which     
proceed all phantasies and internal     
sense1 is a  fiery and unbroken steed2  

finally1 shedding man's blood in        
sacrifice1  implies the eradication of  
all reprehensible human qualities4 ,it  
is  also to be highly commended in a    
,brahman not to devote himself to       
lucrative pursuits1 but to repair to the
 abode of his co-religionists1  and     
being satisfied and grateful for the    
portion of grain he receives  from them1
 to give up the rest of his time to     
devotion2 nor is he to  collect so much 
food as to have any remaining for the   
next day4  ,vessels of gold are esteemed
 more pure than those of any other      
metal4  ,whenever a ,brahman sees an    
idol-temple1 a cow1 or a holy personage1
 he  is to walk reverentially round     
each4 ,he is not to perform the offices 
of nature in running water1 nor in a    
cow-shed1 nor in ashes2 before a        
,brahman1 or a cow1 or in sight of the  
great luminary2 when he retires  to any 
place for this purpose1 he is not in    
that state of nudity to  look towards   
the stars2 neither is he to go out naked

 in rain1 nor  sleep with his head to   
the west2 he is not to cast saliva1     
blood1 nor  semen into water1 nor extend
 his feet towards the fire for the      
purpose  of warming them2 he is not to  
leap on fire1 nor drink water with both 
hands4 ,it is also wrong to awake1      
unless in case of necessity1 one who  is
 in a profound sleep2 nor is it allowed 
to sit on the same couch  with a sick   
person4 ,it is not right to enter upon  
any undertaking to  which a suspicion of
 evil consequences is attached4 ,great  
care must  also be taken to remove to a 
distance from the smoke of a dead body  
on  the funeral pile4 ,no one is to     
return to his home1 whether in a city   
or village1 except by the public gate4  
,a ,brahman must not receive a  gift    
from a mean and sordid monarch1 or from 
an avaricious person of  degrading      
pursuits1 as in the future              
investigation1 punishment  certainly    
awaits such conduct3 in short1 he never 
accepts any thing  from the impure or   

base4 ,he is not to look at his wife    
when sneezing1  yawning1 or gaping2 when
 she is seated in privacy at her ease2  
or when  applying collyrium to her eyes1
 or anointing her hair4#abe ,he ought   
not to sleep naked in his bed-room1 nor 
in an empty house without a  companion2 
he ought not to throw water about in    
play1 with the palm of  his hand or with
 his foot1 nor to blow out fire with his
 breath1  without using any instrument4 
,it is to be known1 that the astronomers
 among the ,brahmans1 in their          
computation1 divide the month into two  
parts2 from the beginning to  the       
fifteenth day they reckon one part1 and 
call the sixteenth day  ,prva1 that is1 
one entire part2 and the rest1 to the   
end of the  month1 is the other part2 in
 like manner1 they have in each month   
twice twelve and six days2 which they   
distinguish by the denomination  dvds1  
8the twelfth10 and chacht1 8the sixth1  
day0 of the lunar  fortnight4    ,nobody
 ought to put his feet upon the shade of

 a ,dv1 that is1 of the  image of a     
celestial being1 of a king1 a preceptor1
 a saint1 and a  married wife of        
another4 ,it is not right to look with  
contempt upon a  ,brahman4 ,one may beat
 a delinquent on account of a fault1 or 
a pupil  by way of chastisement1 but his
 blows must not hurt the upper parts of 
the body4 ,no man ought to dispute or   
wrangle with one higher in rank  than   
himself1 nor with a widow1 nor with a   
man without connexion1 an  old woman1 a 
beggar1 nor with children4 ,let him     
feign ignorance with  respect to a      
mandate upon a woman1 and towards a     
person who should be  aware of the bad  
conduct of his wife4 ,he is never to    
take his meal  upon the same table-cloth
 with a man without religion1 a butcher1
 and  one who sells his wife4 ,the      
master of the house ought never1 with a 
loud voice1 to invite another to his    
board1 because this looks like          
ostentation4    ,nine stars are to be   
worshipped for the increase of wealth1  

the  accomplishment of our wishes1 and  
the union with the divinity2 namely1    
,saturn1 ,jupiter1 ,mars1 the sun1      
,venus1 ,mercury1 the solstice1 and the 
descending node4 ,let the pious         
distribute to the ,brahmans and to the  
wise men what is prescribed of corn1    
raiment1 and jewels that may suit  them4
 ,the king is to possess dignity1       
wisdom1 and affability towards  young   
and old2 he is to be just towards the   
complainants2 at court1  condescending  
to all1 mild and liberal1 knowing the   
truth1  understanding the wishes of men1
 respectful to the pious and the        
saints1 and showing deference to the    
lords of the faith1 and the  secluded   
from the world2 he is to be humble and  
command his ambition2  and in whatever  
may occur1 pleasure and pain1 fortune   
and misfortune1  let his conduct never  
be mutable and inconsistent4    ,whoever
 runs away in battle1 renders himself   
highly guilty1 and all  the merit which 
he might have acquired before1 falls to 

the share of  another who stood firm in 
the field of battle4#abf ,a king who1   
with  the laudable qualities before     
described1 exerts himself in the        
maintenance of his laws1 the            
distribution of justice1 and the welfare
  of the cultivators1 shares the        
recompense of all the good actions      
which the inhabitants of the country    
have performed4#abg ,the exercise  of   
justice is imposed as a necessity upon a
 king2 in order that1 if a  son1        
brother1 uncle1 brother-in-law1         
preceptor1 or any other friend1  commit 
a crime1 he may immediately1 according  
to the established code  of laws1 order 
their chastisement1 terrify1 reprimand1 
or subject them  to retaliation4    ,in 
the ,hindu ,institutes which are called 
,smriti1 it is said to be  established  
that1 after the worship of the ,supreme 
,god1 they ought to  venerate the       
subordinate divinities1 and perform the 
prescribed rites4  ,to eat flesh1 and to
 put to death some animals1 is therein  

not  prohibited1 excepting the cow2 he  
who kills1 or even hurts1 this  animal1 
shall never enjoy the sight of heaven2  
and they say that he  only who can      
restore to life1 may put to death1 an   
animal2 this is  necessary3 who destroys
 a living being must vivify it again2 if
 he be  not able to do this1 he ought to
 forbear from that act1 because he      
shall not escape punishment for it4     
,according to their learned             
interpreters1 the killing of certain    
animals which is permitted in  their    
sacred books1 signifies the eradicating 
and destroying of such  blameable       
qualities as are proper to these        
animals4    ,in ancient times1 it was   
the custom among the ,brahmans and the  
wise  among them1 when they had become  
householders and begotten a son1 to     
withdraw from society1 and when they had
 established their sons1 to  separate   
from them1 and having retired into a    
desert1 to devote  themselves to the    
worship of ,god2 and when the sons had  

children in  their house1 their father  
and mother did not visit each other in  
the  desert1 but lived separate from    
each other1 at the distance of several  
farsangs4    ,the religious austerity of
 this people is very great2 thus they   
practise perpetual standing upon their  
legs1 hanging themselves up1  abstaining
 from conversation1 keeping silence1    
cutting themselves  asunder1 leaping    
down from a rock1 and such like4 ,women 
used to burn  themselves alive with     
their dead husbands3 this is according  
to the  ,smriti1#abh which is ascribed  
to ,brahma1 and believed to be eternal  
truth4    ,of this people1 the author of
 this book saw in ,lahor1 the capital of
  the sultan1 a ,brahman1 called ,sri   
,manu ,rama1 who would not accept any   
nourishment from the ,musulmans1 nor    
keep society with strangers4 ,it  was   
said1 that an ,umra of the ,mahommedans 
had offered him three lacs  of rupees1  
which he refused to take4 ,pursuant to  
his religion1 he  abstained from animal 

food4 ,kesayi ,tvr is one of the        
,brahmans of  ,benres1 and well         
conversant with the science of his      
class4 ,having  left his house1 he      
settled on the bank of the river ,ravi1 
which passes  near the garden ,kamran1  
at ,lahr3 given up to devotion1 he seeks
 no  protection against rain and sun2 he
 lives upon a little milk2 and  whatever
 he has collcted during several months1 
he spends in the  entertainment of the  
pious ,brahmans whom he invites4        
#gc ,munji1 a sort of grass1 from the   
fibres of which a       string is       
prepared1 of which the triple thread    
worn by the       ,brahman should be    
formed 7,saccharum munja                
,rox477,wilson's       ,sanskrit        
,dictionary47,d4 ,s4         #gd ,ward  
enumerates only ten ,sanskara1 or       
8ceremonies30       ,garbhdhna1         
,pngsavana1 ,simonton-nayana1           
,jta-karma1 ,nishkramana1 ,nma-karana1  
,anna-prshana1       ,chra-karana1      
,upanayana1 and ,vivha 7vol4 ,,iii4 p4  

#ga74         #ge ,the above            
interpretation is not correct2 the name 
of       the ceremony  is derived from  
,garbha1 8the ftus10       and adhan1   
8taking20 according to ,wilson's        
,dictionary1 a       ceremony performed 
prior to conception2 but1 according to  
,ward1 a ceremony to be performed four  
months after       conception1 including
 a burnt sacrifice1 the worship of the  
,shlgrma1 and all the forms of the      
,nnd-,mkh-,shrdda4 ,the       ,shalgrama
 7from ,shal1 8to move1 to shake10 and  
,grama1 8a       village07 the tites1 or
 8eagle-stone10 black1 hollow1 and      
nearly round1 said to be brought from   
mount ,gandaki1 in       ,nepaulan      
emblem of ,vishnu 7see ,ward1 vol4 ,i4  
p4       #bhc-d-e74;,d4 ,s4         #gf 
4 ,a religious and domestic festival1   
held on the       mother's perceiving   
the first signs of a living conception3 
from pung1 8a male10 and shu1 8to bear40
         ,nndi-,mukha-,srddha1 funeral  
obsequies performed on joyous           

occasions1 as initiation1 marriage1     
etc41 in which nine       balls of meat 
are offered to the deceased father1     
paternal       grandfather1 and great   
grandfather2 to the maternal            
grandfather1 great grandfather1 and     
great great grandfather2       to the   
mother1 paternal grandmother1 and       
paternal great       grandmother3 from  
,nandi1 8good fortune10 and ,mukha1     
8principal40         #gg  a purificatory
 and sacrificial ceremony       observed
 by women1 on the fourth1 sixth1 or     
eighth month of       their pregnancy3  
from ,simanta1 8a portion of the hair10 
and ,unnayana1 8arranging20 this forming
 an essential part       of the         
ceremony7,wilson74         #gh   from   
,jata1 8born10 and karma1 8an act       
practised at the moment of birth10 in   
which the ,shrdaha1       8the burnt    
sacrifice10 and other ceremonies1 which 
occupy       about two hours1 are       
performed1 and then the umbilical cord  
is cut7,ward1 vol4 ,,iii4 p4 #gc74      

#gi  from ,nman1 8a name10 and ,kri1 8to
       make07,ward's ,glossary74        
,the first part of a ,brahman's compound
 name should indicate       holiness2 of
 a ,chatriya's1 power2 of a ,vaisya's1  
wealth2 and       of a ,sudra's1        
contempt4 ,let the second part of the   
priest's       name imply prosperity2 of
 the soldier's1 preservation2 of        
the merchant's1 nourishment2 of the     
servant's1 humble       attendance4 ,the
 names should be agreeable1 soft1 clear1
       captivating the fancy1           
auspicious1 ending in long vowels1      
resembling words of                     
benediction7,haughton's ,menu1 p4 #be74 
#hj  from ,nir1 8forth10 and ,kram1 8to 
step30       carrying the child out of  
the house to see the sun1 and           
offering up petitions for the long life 
and prosperity of       the child4      
#ha   from ,anna1 8food10 and pranna1   
8feeding0 7,ward's ,vocabulary748,in the
 sixth month1 he       should be fed    
with rice2 or that may be done which1 by

 the       custom of the family1 may be 
thought most propitious0       7,,ms41  
p4 #be74;,for the goddess ,anna ,perenna
 of the ,romans1       the ,anna-purna  
of the ,hindus1 from ,anna1 8race10 and 
purna1 8to fill0 7see ,as4 ,res41 vol4  
,,viii4 p4 #fi4 #he74         #hb  from 
,chda1 8a single lock of hair left on   
the crown of the head at the ceremony of
 the first tonsure10       and ,karana1 
8the act of making40         #hc  ,stra1
 8a thread in general2 a string1 or     
collection of threads10 as that worn by 
the three first       classes7,wilson74 
#hd  ,munja1 8a sort of grass0 from the 
fibres of       which a string is       
prepared1 of which the triple thread    
worn       by the ,brahman should be    
formed 7,saccharum                      
,munja77,wilson74         #he  ,darbha1 
,csa1 or 8sacrificial grass07,wilson74  
,the girdle of a priest must be made of 
,munja in a triple       cord1 smooth   
and soft2 that of a warrior must be a   
bow-string of ,murva2 that of a         

merchant1 a triple thread of            
,sana4 ,if the ,munja be not procurable1
 their zones must be       formed       
respectively of the grasses ,cusa       
,asmantaca1 valvaja1       in triple    
strings1 with one1 three1 or five knots1
 according       to the family          
custom7,,ms4 p4 #bf74         #hf ,the  
sacrificial thread of a ,brahman must be
 made of       cotton1 so as to be put  
on over his head1 in three strings2     
that of a ,chatriya1 of ,sana thread    
only2 that of a ,vaisya1       of       
woollen thread7,,ms4 p4 #bg74           
#hg ,the  or 8sacrificial cord10        
originally worn by       the three      
principal casts of ,hindus2 at present1 
from the       loss of the pure ,chatrya
 and ,vaisya casts in ,bengal1          
confined to the ,brahmanical order3 from
 ,yajna1 8a       sacrifice10 and       
,upavta1 8a thread40         #hh        
,go-dna1 from ,go1 8a cow10 and ,dna1 8a
       gift40         #hi ,probably   or
   asana pancha1 or       pancha tantra1

 8five things40         #ij 4           
#ia   ,pinda-pradna1 from pinda1 8a     
funeral       cake20 an oblation to     
deceased ancestors1 offered at the      
several ,sraddhas1 by the nearest       
surviving relation1 and       prdn1 8the
 act of giving40         #ib  ,magha1   
the name of a ,hindu month commencing   
when       the sun enters ,capricornus4 
7,january-,february74         #ic       
,dna-phal1 from ,dna1 8a gift10 and     
phal1       8fruit40         #id        
,shiva-ratri1 from ,shiva1 8,siva1 the  
deity10 in his character of destroyer   
and reproducer2 the       third person  
of the ,hindu triad1 and ratri1 8night10
 being       the night of the fourteenth
 day of the moon's wane1 in the         
month ,magha1 or ,magha-phalguna1 a     
rigorous fast with       extraordinary  
ceremonies in honour of the ,sivalinga1 
or       ,phallus4                      
7,as4 ,res41 vol4 ,,iii4 p4 #bgd47      
#ie  ,phani1 from ,phana1 8the expanded 
hood or neck       of the ,cobra di     

,capello07,wilson74         #if ,for a  
more detailed account1 see ,ward on the 
,hindoos1       vol4 ,,ii4 p4 #bi1      
etc4,the abstract given in the ,dabistn 
is       inaccurate1 agreeing neither   
with ,manu nor ,ward3 in       ,manu1 it
 is as follows 7l4 ,,ii4 sl4 #eh73 ,let 
a ,brahman at       all times perform   
the ablution with the pure part of his  
hand1 denominated from the ,veda1 or    
with the part sacred to       the ,lord 
of creatures1 or with that dedicated to 
the gods3       but never with the part 
named from the ,pitris4 7sl4 #ei7       
,the pure part under the root of the    
thumb is called       ,brahma2 that at  
the root of the little finger1 ,cya2    
that at the tips of the fingers1 ,daiva2
 and the part       between the thumb   
and index1 ,pitrya4 7sl4 #fj7 ,let him  
sip       water thrice2 then twice wipe 
his mouth2 and lastly1 touch       with 
water the six cavities 7or his eyes1    
ears1 and       nostrils71 his breast1  
and his head4 7#fa7 ,he who knows the   

law and seeks purity1 will ever perform 
his ablution with       the pure part of
 his hand1 and with water neither hot   
nor       frothy1 standing in a lonely  
place1 and turning to the east       or 
north4 7#fb7 ,a ,brahman is purified by 
water that reaches       his bosom2 a   
,chatrya1 by water descending to his    
throat2 a       ,vaisya1 by water barely
 taken into his mouth2 a ,sutra1 by     
water touched with the extremity of his 
lips4,d4 ,s4         #ig ,this rite is  
called ,achamana1 performed by taking up
       water in the palm of the right   
hand three times1 and       drinking it 
as it runs towards the wrist2 then1 with
 the       right hand1 the ,brahman is  
to touch his lips1 nose1 ears1          
navel1 breast1 forehead1 and shoulders1 
repeating an       incantation2 wash his
 hands again1 and perform achamana2     
repeat an incantatian2 then sitting to  
the ,n4 or ,e41 before       sunrise1   
cleanse his teeth with the end of a     
green stick1       about six or seven   

inches long4 ,if he clean his teeth     
after       sunrise1 in the next birth  
he will be born an insect feeding       
on ordure4 ,he must now wash from his   
face the mark on his       forehead made
 the day before4 ,lastly1 he puts a dry 
and       new-washed cloth round his    
loins and sitting down1 let him         
cleanse his poita by rinsing it in the  
water2 then taking up       some earth  
in his hand and diluting it with water1 
put the       middle finger of his right
 hand in this earth1 and make a         
line botwixt his eyes up to the top of  
his forehead2 then       draw his three 
first fingers across his forehead2 make 
a       round dot with his little finger
 in the centre at the top of       his  
head2 another on the upper part of his  
nose2 and another       on his throat2  
etc41 etc4 7,ward1 vol4 ,,ii4 p4        
#ca74;,d4 ,s4         #ih ,sandhya4 ,the
 ,brahman must offer up many prayers2   
pour       out water to different gods2 
repeat certain forms of prayer       in 

honor of the sun1 which he must worship2
 and repeat the       ,gyatr2 then take 
up water with his ,kosha 7small copper  
cup71 and pour it out to his deceased   
ancestors2 after which       he must    
return home and read some part of the   
,veda7,ward1       vol4 ,,ii4 p4        
#ca-cb74         ,the ,gyatr here means 
a sacred verse from the ,vedas1 to      
be recited only mentally3 this is       
usually personified and       considered
 as a goddess1 the metaphorical mother  
of the       three first classes1 in    
their capacity of twice-born2           
investiture with the sacred and         
distinguishing string1 viz43       being
 regarded as a new birth4 ,there is but 
one ,gayatri of       the ,vedas2 but1  
according to the system of the          
,tantricas1 a       number of mystical  
verses are called ,gyatrs1 each deity   
having one in particular4 ,from ,gaya1  
8who sings20 and       ,trai1 8to       
preserve40,d4 ,s4         #ii ,we read  
in ,colebrooke's ,treatise on the ,vdas 

7,as4       ,res41 vol4 ,,viii4 p4 #cgj7
 what follows3 8,it is well known1      
that the original ,vda is believed by   
,hindus to have been       revealed by  
,brahma1 and to have been preserved by  
tradition1       until it was arranged  
in its present order by a sage1 who     
thence obtained the surname of ,vysa1 or
 ,vda ,vyaa1       that is1 #8compiler  
of the ,vdas4' ,he distributed the      
,indian       scripture into four parts1
 which are severally entitled           
,rich1 ,yajush1 ,sman1 and ,atharvaa2   
and each       of which bears the common
 denomination of ,vda40         ,after  
having discussed the question whether   
the fourth ,vda       be more modern    
than the other three1 the celebrated    
,indianist concludes 7p4 #cgb73 8,that  
the three       first-mentioned ,vdas   
are the three principal portions of     
the ,vda2 that the ,atharvaa is commonly
 admitted as a       fourth2 and that   
divers mythological poems1 entitled     
,itihsa and ,purns1 are reckoned a      

supplement to the       scripture1 and1 
as such1 constitute a fifth ,vda40 ,he  
says       further 7ibid41 p4 #cgh73    
8,each ,vda consists of two parts1      
denominated the ,mantras and the        
,brhmaas1 or #8prayers'       and       
#8precepts4' ,the complete collection of
 the hymns1       prayers1 and          
invocations belonging to one ,vda is    
entitled       its ,sanhita4 ,every     
other portion of ,indian scripture is   
included under the general head of      
divinity 7,brhmaa74       ,this         
comprises precepts which inculcate      
religious duties2       maxims1 which   
explain those precepts2 and arguments1  
which       relate to theology4,the     
theology of the ,indian scripture1      
comprehending the argumentative portion 
entitled ,vdanta1       is contained in 
tracts denominated ,upanishads40,a4 ,t4 
,the ,hindus have1 besides1 ,upavdas4   
,upa is a preposition       importing   
resemblance in an inferior degree2 and  
,vda1       from ,vida1 8knowledge40    

,the four ,upavedas comprise the        
,ayu1 on the science of medicine1 drawn 
from the ,rig ,veda2       the          
,gandharva1 on music1 from the          
,sama-,vda2 the ,dhanu1       on        
military tactics1 from the ,yajush2 and 
the ,silpa1 on       mechanics1 from the
 ,atharvaa4         ,hindu learning has 
six divisions1 called ,angas1 that is1  
8parts10 or 8members40 ,the six ,angas  
are3 ,sikshya1 on       pronunciation2  
,kalpa1 on ceremonies2 ,vykarana1 on    
grammar2 ,chanda1 on prosody and verse2 
,jyotisha1 on       astronomy2 and      
,nirukta1 an explanation of difficult   
words1       etc41 in the ,vda4 ,these  
divisions1 as dependant upon the        
,vdas1 are also called ,vdangas4 ,the   
,hindus count besides       four        
secondary portions of science1 called   
,upangs3 these       are3 the ,puranas1 
or poetical histories2 the ,nya1 on     
ethics2 the ,mmnsa1 on divine wisdom and
 on ceremonies2       and the ,d'harma s
 astra1 or the civil and canon laws     

7,ward1       vol4 ,,iv4 p4 #ee74;,d4   
,s4         #ajj ,yojanagundh 7,wilson's
 ,dict47 is a name of       ,satyavati1 
the mother of the sage and poet ,vysa4  
#aja ,the great epic poem1 ,mahbhrat1 is
 ascribed to       ,vysa1 on the wars   
between the ,kurus and the ,gandus1 when
       more than seven millions of men  
perished4 ,of the birth of       ,vyasa1
 who divided the ,vda into eighteen     
parts1 wrote       eighteen ,puranas1   
the eighteen ,upapuranas1 the           
,kalkipurana1 the ,mahabhagavata1 the   
,ekmrapurana1 the       ,vedanta        
darshana1 and founded the ,vedanta sect1
 an       account is given1 by himself1 
in the ,mahabharat47,ward1       vol4   
,,iii4 p4 #ab74;,d4 ,s4         #ajb    
,santanu1 the fourth prince in          
succession from       ,sambarana1 the   
son of ,riksha1 whose reign began at the
       commencement of the ,kali ,yug4  
7,ward1 vol4 ,,iii4 p4 #ba-bb74;,d4 ,s4 
,according to ,sir ,w4 ,jones 7,works1  
,,iv4 p4 #cb7 and to       ,wilson's    

,dict4 7sub voce71 ,sntanu was the      
twenty-first       sovereign of the     
lunar race in the third age2 he was the 
son       of ,pratpa1 and grandson of   
,riksha 7see also       ,vichnupurana4  
,wilson's transl41 p4 #deg47;,a4 ,t4    
#ajc ,kunt was mother of the five       
,pandava princes1 by as       many gods2
 the names of the princes were          
,yudhishthira1       ,bhma1 ,arjna1     
,nakua1 and ,sahadva4 ,pandu was        
interdicted by a curse from connubial   
intercourse1 and       obtained the     
above five sons through his two wives   
,kunt and       ,madr 7,ward1 vol4      
,,iii4 p4 #bb74;,d4 ,s4         #ajd    
,parsaru3 this philosopher is described 
as a very       old man1 in the dress of
 a mendicant4 ,he is charged with an    
infamous intrigue with the daughter of a
 fisherman2 to       conceal his amour  
with whom1 he caused a heavy fog to fall
       on the place of his retreat4     
,veda ,vyasa1 the collector of       the
 ,vedas1 was the fruit of this interview

 7,ward1 vol4 ,,iv4       p4 #dj74;,d4  
,s4         #aje ,one of the            
thirty-eight divisions of ,central      
,india       7,ward1 vol4 ,,iii1 p4     
ix47,d4 ,s4         #ajf ,ahaly         
7,vichnupurana1 ,wilson's transl41 p4   
#ded7       was the daughter of         
,bahwawa1 and the wife of ,gautama4,a4  
,t4         #ajg ,in the ,institutes of 
,manu 7l4 ,,iii4 sl4 #ba47 eight        
forms of marriage are enumerated1 viz43 
the marriage form of       ,brahma1 of  
the ,dvas 7gods71 of the ,rishis        
7saints71       of the ,praja patis     
7creators71 of the ,asras 7demons71     
of the ,gandharvas 7celestial           
musicians71 of the       ,rkshasas      
7giants71 and of the ,pischas           
7vampires74 ,the       six first in     
direct order are by some held valid in  
the case       of a priest2 the four    
last in that of a warrior2 and the      
same four1 except the ,rakshasa         
marriage1 in the cases of a             
merchant and a man of the servile class4

 ,some consider the       four first    
only as approved in the case of a       
priest2 one1       that of ,rakshasas1  
as peculiar to the soldier2 and that of 
,asuras to a mercantile and a servile   
man2 but in this code       three of the
 five last are held legal1 and two      
illegal3 the       ceremonies of        
,pischas and ,asuras must never be      
performed4,a4 ,t4         #ajh          
,according to ,mr4 ,wilson1 it is when  
the bridegroom       gives to the bride1
 her father1 and paternal relations1 as 
much as he can afford4 ,according to    
,ward1 it is when money       is        
received in exchange for a bride4 ,where
 a present is made       to the father  
of the girl1 the caste of the boy is not
 very       respectable4 ,in the most   
respectable marriages1 the father       
not only gives his daughter without     
reward1 but bears the       expenses of 
the wedding1 and presents ornaments1    
goods1       cattle1 and money to the   
bridegroom 7,ward1 vol4 ,,iii4 p4       

#afc-afh74 ,ward mentions eight kinds of
 marriage3 #a4       ,brhma1 when the   
girl is given to a ,brahman without     
reward2 #b4 ,dava1 when she is presented
 as a gift at the       close of a      
sacrifice2 #c4 ,arsha1 when two cows are
 received       by the girl's father2   
#d4 ,prjpatya1 when the girl is         
given at the request of a ,brahman2 #e4 
,asura1 as above2 #f4       ,gandharva2 
#g4 ,rkshasha2 #h4 ,pihcha 7,ward1      
ibidem74,d4 ,s4         #aji ,see for   
the marriage customs of the ,hindus3 ,on
 the       religious ceremonies of the  
,hindus and of the ,brahmans            
especially1 ,essay ,,iii4 by ,h4 ,t4    
,colebrooke1 ,esq42 ,as4       ,res41   
vol4 ,,vii4 p4 #bhh4 ,calcutta edit42   
and also3 ,murs1       institutions et  
crmonies des peuples de l',inde1 par ,m4
       l'abb ,j4 ,a4 ,dubois1 vol4 ,i4  
chap4 ,,vi4 pp4 #bhd-cbf4 ,paris4       
#ahbe4         #aaj ,this passage is    
nearly a literal translation from the   
,hetopades1 p4 #gi3              8,three

 crores and a half are the hairs on a   
man2             ,so long a time shall  
she live in paradise who follows        
her lord4             ,as a             
snake-catcher forcibly draws up a snake 
from his               hole1       ,in  
the same manner she1 having taken her   
husband1 is exalted         to heaven4  
,the affectionate wife1 who on the      
funeral pile has embraced         her   
inanimate       ,husband1 abandons      
indeed her own body3       ,but taking  
up her husband1 who has committed many  
sinseven         a hundred times        
,a hundred thousandshe shall obtain the 
mansions of the gods40                  
,d4 ,s4         #aaa ,it is known that  
the sacrifice of widows was abolished   
in the year #ahcd1 in all the ,indian   
provinces under the       government and
 influence of the ,english authorities1 
by lord       ,william ,bentinck1       
governor-general of ,india4,a4 ,t4      
#aab  a hole in the ground for receiving
 and       preserving consecrated       

fire47,wilson47         ,a part of the  
sacrifice1 called ,yajna1 but it is     
often       performed separately4 ,the  
things offered are clarified            
butter1 sesamum1 flowers1 rice1 boiled  
in milk and sweetened       in honey1   
,durva grass1 vilwa leaves1 and the     
tender       branches1 half a span long1
 of the ashwatta 7ficus                 
religiosa71 the dumvara 7ficus          
racemosa71 the palasha       7butea     
frondosea71 the akunda 7asclepias       
gigantea71 the       sharni 7mimosa     
albida71 and the kladira 7mimosa        
catechu7       7see ,ward1 vol4 ,,ii4 p4
 #eh74;,d4 ,s4         #aac  arani1 the 
plant of which especial use is made     
for kindling fire1 is the ,premna       
spinosa 7,wilson's       ,dict474       
#aad ,perhaps  khadira1 7mimosa         
catechu74         #aae  udamvara1       
8glomerous fig-tree0 7ficus             
glomerosa1 ,rox474         #aaf  sam    
7acacia suma1 ,rox474         #aag  bent
 grass1 commonly dub 7,panicum dactylon7

       7,wilson's ,dict474         #aah 
,probably a tree with black blossoms1   
perhaps         kla-shandha1 a sort of  
ebony2 or the tamla1       bearing dark 
blossoms4         #aai  ,according to   
,wilson's ,dict41 a sacrifice1       or 
rather a series of offerings1 to fire1  
for five days1 to       be celebrated in
 the spring1 from ,agni1 8the deity     
presiding over fire10 and ,stoma1 8an   
offering40         #abj ,perhaps        
yugmakam1 8couple40,a4 ,t4         #aba 
from waj1 8the acetous fermentation of  
meal       and water10 and pya1 to be   
drunk 7by the gods74         #abb  from 
jyotish1 8light10 and stma1 8an         
offering20 a particular sacrifice1 at   
which sixteen priests       are         
required4         #abc  ,from panja1    
8five10 and hma1 8a burnt               
offering40         #abd ,the months are 
so called from certain ,nakshatras1 or  
the twenty-seven stellar mansions1 two  
and one quarter of       which make up  
each sign of the zodiac4 ,the sun passes

       through those signs in twelve    
months1 and the moon through       each 
sign in two days and a quarter4 ,mgha is
 so called       from the tenth         
,nakshatra ,mgha1 represented by a      
house2       ,vaiaka1 from ,viakha1 the 
sixteenth1 represented by a             
festoon2 and ,mrgairsha1 from the fifth 
,mriga-siras1 or       the antelope's   
head4,d4 ,s4         #abe ,here         
terminates the translation of the late  
,d4 ,shee1       p4 #bja1 l4 #i1 of the 
,calcutta edition4         #abf         
,according to the ,institutes of ,manu  
7chap4 ,,vii4 sl4       #id-ie73 8,the  
soldier who1 fearing and turning his    
back1       happens to be slain by his  
foes in an engagement1 shall take       
upon himself all the sin of his         
commander1 whatever it be3       and the
 commander shall take to himself the    
fruit of all the       good conduct     
which the soldier who turns his back and
 is       killed1 had previously stored 
up for a future life40                  

7,transl4 of ,sir ,w4 ,jones47          
#abg ,manu 7ibid41 ch4 ,,viii4 sl4      
#cjd-cje7 determines the                
recompense or punishment of good or bad 
kings as follows3 8,a       sixth part  
of the reward for virtuous deeds1       
performed by       the whole people1    
belongs to the king who protects them2  
but1 if he protect them not1 a sixth    
part of their iniquity       lights on  
him40 ,the legislator redoubles the     
amount of       punishment to a bad king
 in a subsequent sloka 7#cjh73          
8,that king who gives no protection1 yet
 takes a sixth part       of the grain  
as his revenue1 wise men have considered
 as a       prince who draws to him the 
foulness of his people40         #abh   
,it is to be regretted that the author  
has not       indicated the precise     
place of the ,smriti1 which enjoins the 
sacrifice of the widows4           99   
99     99     99     99    ,,section    
,,the ,,fourth1 ,,of ,,the ,,followers  
,,of ,,the ,,vedanta 7,,the             

,,vedantians74,this sect belongs to the 
most learned and wise of this  people4  
,we shall give the substance of their   
creed4 ,they say3 ,the  explanation     
regarding the only really existing      
,being 7,god7 resembles a  science from 
which a faint likeness of his grandeur  
may be perceived2  this being and his   
qualities are pure of all imperfections 
and  contradictions2 he oversees all    
beings2 he discovers all that is        
hidden2 his existence comprehends all   
things2 decay and deficiency  have no   
access to the boundless area of his     
existence2 he is the lord  of life1 the 
greatest of spirits endowed with pure   
qualities1 and this  holy ,being1 this  
sublime object1 they call ,brahma       
uttama1#abi 8the  most excellent        
,brahma10 that is1 the supreme soul and 
the most exalted  spirit2 and the       
evidence of this meaning1 that is1 of   
his existence1  is the created world2   
because a creation without a creator    
will not  come forth from the veil of   

non-entity into the field of evidence1  
and  the maker of this work is he1 the  
,lord4 ,this explanation is to be       
supported in the field of certainty by  
the wise arguments of sagacious  people1
 and by the testimonies of the text of  
the ,vda1 that is1 of  the heavenly     
book4 ,the truly existing ,being 7,god7 
has exhibited this  world and the       
heavens in the field of existence1 but  
he has nothing  like an odor of being1  
nor has he taken a color of reality2 and
 this  manifestation they call ,my#acj1 
that is1 8the magic of ,god20  because  
the universe is 8his playful deceit10   
and he is the bestower  of the imitative
 existence1 himself the unity of        
reality4 ,with his  pure substance1 like
 an imitative actor1 he passes every    
moment into  another form1 and having   
again left this1 appears in another     
dress4 ,it  is he alone who1 coming     
forth in the forms of ,brahma1 ,vishnu1 
and  ,mahadeva1 exhibits the true unity 
in a trinity of persons1 and who1       

manifesting his being and unity in three
 persons1 separate from each  other1    
formed this universe4 ,the connexion of 
the spirits with the  holy ,being       
7,god71 is like the connexion of the    
billows with the ocean1  or that of     
sparks with fire2 on that account1 they 
call the soul and  the spirits jvtm4#aca
 ,the soul is uncompounded and distinct 
from  the body and from the material    
senses2 but by the power of selfishness 
it fell into a captivity from which the 
soul strives to be  liberated4#acb ,the 
soul has three conditions or states3 the
 first is  the state of being awake1    
which they call jgaravastha1#acc and  in
 this state the soul enjoys quietly the 
pleasures of nature and  bodily         
delights1 such as eating and drinking1  
and the like2 and it  suffers from the  
privation of these just-mentioned       
enjoyments2 that  is1 it suffers from   
hunger and thirst1 and similar pains2   
the second  state is that of sleep1     
called svapna avastha1#acd and in this  

state the soul is happy in the          
possession of what it wishes and        
desires1 such as collecting in dreams   
gold and silver1 and similar  things2 it
 is distressed by the want of them2 the 
third state is known  by the name of ,su
 svapna avastha1#ace that is1 8the state
 of  good sleep10 and in this state     
there is neither gladness nor sadness   
from possession or privation of what is 
desired1 but freedom from  pleasure and 
pain4 ,it is to be known that they hold 
sleep to bestow a  prophetic sight of   
events1 and the vision is called ry in  
,arabic3  in this third state however1  
which they call sleep by excellence1 no 
events are seen1 but it is being plunged
 in a profound sleep1 and this  people  
do not take it simply for sleep1 but    
they distinguish it as a  sort of       
lethargy1 which they call su svapna4    
,they believe the souls  to be          
imprisoned in these three states1 and   
wandering about in a  circle4 ,the soul 
in these conditions1 although united    

with a body1  yet1 by a number of       
meritorious deeds1 and a virtuous       
conduct1 attains  to the station of     
knowing itself and ,god3 it then breaks 
the net of  illusion1#acf and it is the 
characteristic of saints whom they call 
,jnn2#acg that1 whatever they see in the
 state of being awake1  they reckon to  
be a vain illusion1 as if presenting    
itself to men in a  dream4 ,the saint   
thinks even a man awake to be deceived  
by a dream2  like one who1 from         
inadvertency1 takes a rope for a snake2 
but it is a  rope1 not a snake3 he knows
 the world to be a delusion1 which1 from
  want of knowledge1 is thought to be   
the universe1 although1 in truth1  it   
has no reality4 ,this state is called by
 them ,tarb avasth4#ach    ,when the    
saint becomes free from the ties and    
impediments of the  world1 and from the 
chains of its accidents1 then he enters 
into the  region of freedom1 which they 
call mukt4#aci ,this mukt1 according  to
 them1 is divided into five parts3 the  

first is1 when the sanctified  man1     
having attained the dignity of freedom1 
in the city of the  subordinate         
divinities 7angels71 becomes one of     
them2 as in this city  are the          
residences of the deities1 such as the  
city of ,brahma1 of  ,vishnu1 of        
,mahadva1 and this part is called 8the  
mukt of the pious40  ,the second part   
is1 when the devotee1 a neighbour and   
companion of the  gods1 is surrounded by
 an abundance of favor1 and the society 
of the  celestial beings2 and this      
division of the mukt they call ,svmi    
prm4#adj ,the third part is1 when the   
pious assumes the form of the  inferior 
divinities without union with their     
persons1 that is1  whichever of the gods
 he chooses1 it is his shape which he   
appropriates to himself1 and this part  
they name ,sra prma4#ada  ,the fourth   
part of the mukt is1 when the pious     
becomes united with one  of the gods1   
like water with water1 that is1 when he 
coalesces with  whichever of the gods he

 chooses1 and this is entitled          
svayukti4#adb  ,the fifth part is1 when 
the soul of the pious1 called jvtma1    
becomes one with the great spirit whom  
they call paramtm1#adc and  recognise as
 the only real being1 in such a manner  
that there remains  no room for a second
 to rise between1 and this they         
distinguish by the  name of ,jnnam      
uttamam4#add    ,this is the substance  
of the creed of the ,vdantian3 whoever  
possesses  this science is called ,inn  
by the ,hindus1 and all the principal   
men among them are conversant with the  
doctrine of this sect4 ,the  sublime    
discourses and wise histories delivered 
by ,vasishta for the  instruction of    
,rama chandra1 are entitled ,vasshta    
yog2 and the  speeches which fell from  
the tongue of ,krishna1 when he was     
bestowing  advice upon ,arjuna1 who was 
one of the ,pandus1 go under the name of
  kath4 ,sankara ,acharya1 who ranks    
highest among the later learned  men of 
,india1 has written much about this     

doctrine4 ,the dogmas of this  class are
 as follow3 the world and its           
inhabitants are appearances  without    
reality1 and ,god is but one necessary  
and self-existing being1  whom they call
 ,parama atma2 they say1 this appearance
 and diversity  of form1 this order and 
aspect of heavens1 are like the vapor   
resembling the sea upon the surface of  
sandy plains1 and like the  vision of a 
dream2 good and bad1 pleasure and pain1 
adoration and  worship of ,god1 are but 
objects of imagination1 and these       
various  images are illusions2the       
deepest pits of hell1 the vaults of     
heaven1  the return to earth after      
death1 transmigration1 and the          
retribution  of actions1 all that is but
 imagination1 and variety of            
imagination4    ,,query ,should one say1
 a principle of life acts in us2 there  
is no  doubt of it2 consequently the one
 is learned1 the other ignorant2 the    
one is happy1 the other distressed4 ,how
 can that be mere imagination1  and     

appearance8    ,,the ,,answer they give 
to it is,if not in a dream1 thou wouldst
 not see  thyself a king issuing        
mandates1 a servant1 submissive1        
imprisoned1  free1 a slave1 a master1   
sick1 healthy1 distressed1 merry1       
melancholy1  and so on4 ,how often in a 
dream didst thou not feel pleasure and  
happiness1 or wast overwhelmed by fear1 
and terror1 and anguish8 there  is no   
doubt but all this is mere illusion and 
empty appearance1  although the dreamer 
holds it all to be real truth4          
,rayi-,rup1 who is reckoned among the   
learned ,rajahs1 asked the author  of   
this book3 8,after having dreamt to have
 received any wound  whatsoever upon my 
body1 if1 as soon as ,i rise from sleep1
 ,i do not  find the least mark of it1  
,i know that it was an illusion2 but if 
in a  dream ,i converse with a woman1 at
 my waking1 ,i may perhaps not be able  
to deny the visible effect of it3 why   
should this happen in the second  case80
    ,to this question the following     

answer was given3 8,what thou thinkest  
the state of being awake1 this1 in the  
opinion of the enlightened1 is  also    
dreaming2 and as it often happens that1 
thinking in a dream to be  awake1 ,i    
perceive whatever appears as if ,i were 
really awake1 whilst ,i  see it in a    
dream3 in like manner1 the usual state  
of being awake is  held by the wise to  
be nothing else but a dream4 ,hast thou 
not heard  what ,kmyb ,samrd has said in
 the ,samrd nmeh8 ,a man had seven      
noble sons1 each of whom felt the       
ambition to command in the six parts  of
 the world4 ,with such a desire1 they   
addressed their devotion to  ,god4 ,one 
day they laid their head upon the pillow
 of repose1 and each  had a bright      
dream4 ,it appeared to each1 that he had
 left his body1  and was born again in a
 king's house2 after the death of the   
father1  each placed the crown upon his 
head1 and bore dominion from east to    
west2 in the seven regions there was no 
king equal to him1 and the  reign of    

each lasted one hundred thousand years2 
at the time of his  passing to the other
 world1 he delivered the empire to his  
son1 and1  leaving the body1 took his   
flight to heaven4 ,when they awoke1 the 
dinner which they had been preparing was
 not yet ready4 ,afterwards1  each of   
them related what happened to him2 each 
of them pretended to  have possessed the
 seven regions during one hundred       
thousand years1  and each named such and
 such a town as the capital of his      
empire4  ,although awake1 they resolved 
then to go each to his kingdom1 and to  
see that capital1 whether true or not4  
,they went first to the town  which was 
the residence of the eldest brother2    
there they found his  son king1 and the 
father knew his palace2 in this manner  
they visited  the kingdoms of the other 
brothers1 and saw their sons4           
,afterwards1  the seven returned to     
their native-place1 and said to each    
other3  #8,each of us was in his dream  
king of the seven regions1 and had no   

other above himself2 being awakened1 we 
heard the same from the men of  those   
towns which we have visited for         
ascertaining that we had  possessed such
 rank and power in the world4' ,thus it 
is certain that  we are even now in a   
dream1 and that the world is nothing    
else but an  illusive vision40    ,this 
sect interpret the whole religion of the
 ,hindus according to  their own belief1
 and they state that1 pursuant to the   
,vdas1 to  confound during the worship  
all the subordinate divinities with the 
one whose existence is necessary1 means 
nothing else but that1 in  truth1 they  
all emanate from this one2 further that 
it is but he who  manifests himself in  
the form of any deity1 and that no      
,serosh has  an existence of his own1   
but that in ,brahma1 ,vishnu1 and       
,mahadva1 who  appeared above1 are      
evidenced the three attributes of ,god1 
namely1 in  ,brahma1 the creator2 in    
,vishnu1 the preserver2 and in ,mahado1 
the  destroyer4 ,moreover they say1 that

 these three attributes are the mind  or
 intellect1 which they call manas1 and  
it is the action of the  interior sense 
which they distinguish particularly by  
the name of  manas4#ade ,besides they   
entertain this belief about the interior
  sense1 that1 if the mind wishes1 it   
forms the image of a town2 it  becomes  
then ,brahma1 who has as much as created
 it2 as long as the  mind wishes1 it    
preserves its work1 on which account it 
becomes  ,vishnu1 who is its guardian2  
further1 if it wishes1 it throws it     
off1 in which sense the mind becomes    
,mahadeo4 ,their belief is also1  that  
religious austerity consists in the     
conviction of the pious1 that  the world
 is an appearance without reality1 and  
that1 what exists1 is  in truth ,god2   
and that1 except him1 every thing is but
 an illusion  which comes from him1 but 
in truth has no reality4 ,in their      
opinion1  whoever is desirous of this   
faith1 and does not possess the required
  knowledge1 may by self-application1 or

 by the lessons of a master1 or  by the 
instruction of a book1 become a         
proficient in it4 ,the  conviction that 
the world does not exist1 may also be   
acquired by  pious exercise2 and the    
perfect therein know1 that by means of  
religious austerity one may acquire what
 he wishes to learn1 and as  long as he 
tends towards it1 he has not yet known  
himself1 as he is  himself a choice part
 of the divine being4 ,the pious man1   
who by dint  of austerity renders       
himself perfect1 they call a ,yog1#adf  
that  is1 one who by self-mortification 
attains his aim4 ,the pious1 who by     
mental application1 by the instruction  
of a master1 by the study of  books1 or 
by any effort not appertaining to       
religious exercises1  raises himself to 
any perfection1 him they name ,rja-yog1 
that is1  one who attains sovereignty4  
,among the ,hindus are recommended as   
pious exercises1 ,mantra1#adg           
,homa1#adh and ,dandavat4#adi ,mantra   
signifies prayer2 ,homa is  throwing    

clarified butter and like things into   
the fire1 and reciting  prayers1 in     
order to render propitious a certain    
divinity2 ,dandavat  is1 when one       
prostrates himself like a stick before  
the object of  adoration1 and touches   
the ground with the forehead4 ,a person 
asked  ,bhartari1#aej who was one of    
those adepts whom they call ,jnnis3     
8,dost thou recite mantras80 ,he        
replied3 8,i do40 ,that person asked    
again3 8,what mantra80 ,he answered3    
8,my breath1 going out and in1 is my    
mantra40 ,that man continued to ask3    
8,dost thou perform ,hm80 ,the  answer  
was3 8,i do40 ,to the question1 8,and   
how80 the reply followed3  8,by what ,i 
eat40 ,that person further inquired3    
8,dost thou practise the  ,dadavat80    
,after affirmation1 being asked 8,at    
what time80 he said1  8,when ,i sleep1  
stretched out to rest40 ,and this speech
 reminds me of  this sentence3          
8,the sleep of the wise is preferable to
 the adoration of           the         

ignorant40    ,the ,hindus call ,dva    
rchk#aea the worshipper of an idol1 that
  is1 one who is devoted to a divinity3 
which this people interpret to  be      
performing whatever rite a man himself  
chooses2 because the deity  is the      
intellectual soul2 to render it         
obsequious1 is to perform the  act which
 it commands1 that is1 whenever it      
wills1 to see with the  eyes1 to hear   
with the ears1 to smell with the nose1  
and so on1 in  order to please one's    
self4 ,according to their account of the
 revealed  unity of ,god1 all is ,,he4  
,to say so is liable to censure2 but it 
is  permitted to assert3 8all is ,i40   
,should one not attain to this  height  
of philosophy1 he may choose the former 
thesis4 ,the author of  the ,gulchn raz1
 8the rose-garden of mystery10 says3    
8,egotism belongs to ,god alone1    ,for
 he is the mystery2 think him also the  
hidden source of illusion40    ,this    
people are masters of themselves in     
their speeches and actions2  they know  

their origin and their end2 and1        
occupied with themselves1  they are     
imprisoned in the gaol of the world4    
,sankara ,atcharya1 who is              
distinguished among the ,brahmans and   
the ,sanyasis1 professed this  doctrine1
 and to whatever side he turned his     
face1 contentment  followed him4 ,one   
day the adversaries and deniers of this 
creed  resolved to drive an elephant    
against him2 if he do not fly but remain
  firm1 he is a saint2 if otherwise1 a  
bad man4 ,when they had impelled  the   
animal against him1 ,sankara fled2 then 
they said to him3 8,why  didst thou fly 
before an illusion80 ,he replied3       
8,there is no elephant1  nor ,i2 and    
there was no flight3 you saw it in a    
dream40 ,all the great  men among the   
,hindus are of this creed1 and they     
agree that1 in truth1  there is no faith
 but this1 without regard to ,avtars and
 ,rakshasas3  all the enlightened       
,pandits have ranged themselves upon    
this side4    ,a ,jnanndra is called one

 of the ,brahmans of ,kachmir2#aeb this 
class is1 in the language of ,kachmir1  
entitled ,guruvagurinah1 and  said to be
 the fathers of the ,jnanan4 ,one whose 
name was ,chvarna1  knew well how to    
keep in his breath2 one day he informed 
the  inhabitants of ,nu chaher1 which is
 upon the road of ,kashmr1 that on  the 
morrow he intended to leave his human   
frame4 ,the next day1 the  people       
assembled2 ,shvarina conversed with them
 until he arrived at  the place where   
wood had been piled up1 on the top of   
which he sat  down with his legs crossed
 under him 7which in the ,persian       
language is  called bahn neshisten1 and 
the description of which ,i gave in the 
chapter about the imprisonment of breath
 practised by the ,yezdann72  he left   
then the human body1 and when the people
 saw that the bird of  life had taken   
his flight from the cage of the body1   
they set the wood  on fire4    ,another 
,jnani practised the subduing of the    
breath in his youth1 and1  mastering his

 soul by means of religious austerity1  
he attained to  that point that1        
although possessed of little natural    
capacity1 he  undertook to read all the 
books of the ,hindus1 and understood all
  their sciences better than the other  
,pandits1 as they all agreed4 ,he  now  
holds the first rank among the learned  
of his town1 and acquired  such an      
independent manner of thinking1 that he 
feels neither pain  from the loss1 nor  
pleasure from the increase1 of wealth1  
and holds  alike friend1 enemy1         
stranger1 and relation2 he is not       
depressed by  the insult1 nor elated by 
the praise of whomsoever2 wherever he   
hears  the name of a ,durvsh1 he calls  
on him1 and1 if he conceives a good     
opinion of him1 he then frequents him   
and cultivates his friendship1  and     
never lets him be afflicted and         
sorrowful2 he converses about  ,god's   
unity1 and cares about nothing else nor 
busies himself about any  other concern1
 and he visits no other persons but     

,durvishes4 ,sodarshan  is the name of  
his sister's son1 who is also connected 
with him as his  pupil2 he left wife1   
son1 and the house of this friend1 and  
lives on  the little which his disciples
 bring to him4 ,when the ,jnan wishes to
  go out1 the disciple puts his coat on 
him3 because1 inattentive to  every     
thing exterior and to what may be       
grateful about him1 he is  never        
occupied with any thing else but with   
books4    ,it is known that the ,hindus1
 that is1 the legalists attached to the 
,smriti 7holy scripture71 light up a    
fire1 and with it sacrifice a  sheep1   
not without reciting spells and prayers2
 which they call  performing ,hm4 ,the  
,jnnindra says3 8,our fire is piety1 and
 in it ,i  burn the wood of duality2    
instead of a sheep1 ,i sacrifice        
egotism3  this is my ,hm40 ,thus he     
interprets the whole religion of the    
,hindus1 and a great number of men      
became his disciples4 ,he has a  nephew1
 called ,gangu1 ten years old1 and      

younger than ,sdarshan4 ,one  day1      
,gangu was crying from anger2 the author
 of this book said to him3  8,yesterday 
thou saidst3 #8,the world and what it   
contains are but  illusion2' now1 why   
dost thou cry80 ,he replied3 8,if the   
world is  nothing1 then my crying has no
 reality2 ,i am not in contradiction    
with  myself40 ,so saying1 he continued 
to cry4         8,the socety of good men
 renders good40    ,jaganath1 eight     
years old1 is the son of a ,jnnndra2 he 
brought a  puppy into a house where an  
idol was worshipped1 put him there in   
the  idol's place1 and drew the mark of 
cast on his head4 ,the boy was  asked3  
8,what art thou doing80 ,he answered3   
8,the stone has no life2 why  should you
 not rather worship the puppy than this 
idol8 ,besides1 each  person worships   
what he finds agreeable4 ,because this  
worship is a  play1 ,i play with this   
dog40 ,and none of the people of the    
house  raised a hand on account of the  
boy's liberty1 but uttered blessings    

upon him4    ,in the year #ajdi of the  
,hejira 7#afci ,a4 ,d47 the author of   
these pages  visited in ,kachmir a      
,jnnndra1 and was delighted with his    
society4 ,he  called him his atma1 that 
is1 his 8intellectual soul40 ,the       
,jnnndra  was asked3 8,who is thy       
disciple80 ,he answered3 8,it is he who1
 having  arrived to the self-existent   
,god1 knows and sees himself to be      
nothing  else but ,god40    ,at the time
 when the writer of this book was       
walking with a ,hindu  pious man on the 
border of the lake of ,kashmir1 a       
,sanysi who had  pretensions to         
independence1 joined us4 ,there1 a meal 
was brought to  us1 and the ,sanysi eat 
with that pious man4 ,after this1 he    
began to  boast3 8,hitherto ,i have not 
eat any flesh3 it is but now that ,i    
have  tasted some40 ,the ,jnn offered a 
cup of wine to him1 who drank it for    
the sake of discarding care4 ,he then   
reassumed the theme of  self-praise4    
,the pious philosopher had some bread of

 the bazar1 which  according to the     
,hindu faith is still more prohibited   
than wine1  brought upon the            
table-cloth4 ,the ,sanysi broke a bit of
 the bread1  eat it1 and again praised  
himself without measure3 8,now10 said   
he1 8am  ,i free of all bonds40 ,the    
wise smiled1 and said3 8,nothing remains
 but  to eat cow-flesh40 ,the ,sanysi1  
as soon as he heard this1 left the      
company4    ,of the distinguished       
disciples of the ,jnnndrs1 whom the     
author of  this work saw1 are3 ,shankar 
bhat1 ,kansh bhat1 ,sudarshan ,kal1     
,adab bhat1 ,mhatpindra1 and ,avat1     
known under the name of  ,kopl ,kl4 ,a  
goldsmith asked ,shankar bhat1 one of   
the disciples just  mentioned3 8,why do 
the ,jnnndras1 with all their           
pretensions to  independence1 still     
worship idols80 ,shankar said3 8,why    
dost thou work  in gold80 ,the goldsmith
 replied3 8,this is my profession for   
gaining my  livelihood40 ,the answer to 
this was3 8,and worship too is a trade  

and a  means to procure food40    ,mulla
 ,shdyi1 a ,hindu1 who has a name       
amongst the poets1 and  possessed a very
 impressive eloquence1 went one day with
 the author of  this book to the house  
of a ,jnnndra1 and conversed with him2  
he saw  his disciples1 and having       
observed the manners of the people of   
the  house1 he was struck with          
astonishment1 and said3 8,my whole life 
passed in devotedness to pious persons2 
but my eyes never beheld such           
independence1 and my ears never heard   
any thing comparable to the  speeches of
 those emancipated men40    ,hara ,rma  
pr was a ,sanysi1 and one of the ,jnns  
possessing the  perfection of           
independence4 ,when he came to ,kashmr1 
being vexed by  the length of his hair1 
which was like ropes1 he cut it off1 on 
the  bank of a river near a house called
 ,bhat jatyi4 ,sri ,kant ,bhat1 a       
,pandit and ,hindu judge1 saw it and    
said3 8,whenever thou cuttest off  thy  
hair1 thou shouldst do it in a tirth1   

that is1 in #8a house of  worship4'0    
,hara answered3 8,there is a place in   
the most holy of  mansions1 where the   
heart gets delighted1 and on the spot   
where the  dead are burnt1 all obscure  
points are terminated40 ,in the year    
#ajea  of the ,hejira 7#afda ,a4 ,d47 he
 went to ,kichtovar1#aec and settled in 
a  plain called chawgan1 where they     
played at ball1 practised  equitation1  
and burnt the dead4 ,maha ,singh1 the   
son of ,bahder ,singh1  ,rja of         
,kishtovr1 became his disciple1 and by  
devotion he rendered  himself free of   
the bonds of exterior things2 now he    
likes the society  of the pious2 he is  
young and conversant with poetry4 ,in   
the year #ajeb  of the ,hejira 7#afdb   
,a4 ,d47 a war broke out in ,kishtovar1 
between the  ,rja and the rebels of this
 country4 ,when they made resound the   
drum  of battle1 a general carnage began
 on both sides of the combatants2  ,hara
 ,rmapr1 having got upon the top of an  
elevated ground1 was  occupied with the 

sight of it1 and at the uproar of the   
warriors and  the sound of pipes1 and   
clarions1 and kettle-drums1 he began to 
dance1  and in the midst of his         
transport his foot stumbled2 he fell    
headlong  from the mountain1 and in     
rolling down received from a great stone
 a  head-wound1 of which he died4 ,mirza
 ,rafah says3      8,when the darkness  
of my heart became enlightened by the   
knowledge       of wisdom1              
,whatever speeches were proffered as her
 arguments1        ,they bore upon some 
errors of my desires2     ,thus the     
whole road was rendered winding from my 
stumblings40    ,sathrah and ,jad were  
two fakrs4 ,sathrah drew in             
,nagarikot#aed the  mark of the cast on 
his forehead1 and threw the zunar on his
 neck2 he  ate however roasted          
cow-flesh1 with bread of the bazar1 and 
indulged  himself in pleasure-walks4    
,some ,hindus arrested him by force1 and
  brought him before the judge4 ,the    
judge said to him3 8,if thou art a      

,hindu1 it becomes thee not to eat      
cow-flesh and bread of the bazar2  and1 
if thou art a ,muselman1 wherefore the  
mark of the cast and the  zunar80 ,the  
answer was3 8,the mark of the cast is of
 safran and  sandal-wood2 the zunar is a
 woven thread2 the cow-flesh comes from 
grass and barley2 bread from corn1 and  
the oven from earth and water3  if thou 
considerest things according to truth1  
thou wilt find that all  is composed of 
four elements1 which are neither        
,muselmans nor ,hindus2  as to the rest1
 let thy commands be conformable to     
law40 ,the judge set  him at liberty4   
,jad was one of his disciples1 and went 
to ,balkh1 the  dome of ,islam4 ,he     
appeared in the mosque with the mark of 
the ,hindu  cast1 and with the znar1    
and1 arrested1 was brought before the   
judge1  who saluted him as a ,muselman4 
,jad replied3 8,if thou givest me a wife
  and settlest me in a house1 ,i will be
 a ,muselman40 ,the judge gave him  a   
beautiful widow for a wife1 and ,jad1   

having become a ,muselman1 went  into   
her house4 ,after the lapse of a few    
days1 he said to the woman3  8,give me  
the daughter whom thou hast had with thy
 late husband1 in  order that ,i may    
sell her1 and spend the price that ,i   
receive for her  for my subsistence4    
,when we shall have another child1 ,i   
will dispose  of it in the same manner1 
by selling2 for this is my profession1  
and  except this ,i know no trade40 ,the
 woman dismissed him4 ,jad1 being at    
liberty1 went to ,kabul2#aee he put a   
feather on his head1 as  messengers used
 to do1 fastened a bell round his waist1
 and1 with a  loose belt on his shoulder
 and a striped coat1 he appeared in the 
bazar4 ,the messengers arrested him1 and
 said3 8,why hast thou taken our        
dress80 ,jad answered3 8,the crown and  
feather are upon the head of the        
nightingale and of other birds1 and the 
bell hangs upon the neck of  the sheep  
and of the cow2 reckon me too one of    
them40 ,the messengers  began to handle 

him roughly2 ,jad asked3 8,what is your 
desire80 ,they  said3 8,thou art now to 
exercise with us the nimble pace of a   
courier40  ,jad did not refuse3 he ran  
with them1 and gained so much over them 
that at the morning dawn not one of the 
couriers remained near him4  ,during    
seven days and nights he neither ate nor
 drank any thing1  practising running4  
,jad acquired the habit of religious    
austerity2 in  the year #ajeb of the    
,hejira 7#afdb ,a4 ,d471 having convoked
 his friends  in ,jellabad1#aef between 
,peshaver#aeg and ,kabul1 he took leave 
from  them and resigned his life4       
,pertbmal ,chadah 7,chadah is a tribe of
 ,kshatriyas7 is a ,jnn1 that is  a     
pious man2 his native country is ,sl    
kut2 he attained to perfection  in the  
exercise of virtue2 he is not confined  
to any faith or  religion2 but knows    
that every religion is a road leading   
towards ,god2  he sees in every face a  
friend revealed4 ,one day he joined1 on 
account  of an affair1 ,davrah1 a man   

who was one of the chiefs appointed by  
the government of ,hargovnd1 a successor
 of ,nanak2#aeh he became his  disciple1
 and declared himself as his adherent4  
,davrah washed his  feet1 and the water 
thereof was drank by all the present    
followers of  the faith1 which they did 
to every body whom they had gained over 
to  their religion4 ,at last1 a dispute 
arose between ,pertbmal and  ,davrah2   
the latter said to the other3 8,but     
yesterday ,i washed thy  feet 7that is1 
made thee my disciple71 and to-day thou 
makest war upon  me80 ,pertbmal         
answered3 8,oh weak-minded man6 the     
,jats always wash my  feet as thou hast 
done3 my own hand never touches my      
feet40 ,the ,jats  are a low class of   
the ,hindus4    ,it is an established   
custom among the followers of ,nnak to  
present1  when they pursue a desire1 a  
few direms to the chief of their master1
  or to their master1 and solicit his   
favor4 ,pertbmal offered some  drems to 
,kbel1 who was a religious chief        

appointed by ,harigovind1  and then in  
,kabul2 he said with his hands joined3  
8,i wish to convoke  for prayer1        
according to their custom1 all the      
followers of ,nnak2 let  that be        
granted40 ,kabeli1 before giving his    
agreement1 asked3 8,thou  wishest       
perhaps to see ,haragovind80 ,pertbmal  
said3 8,i wish something  more          
precious40 ,kabeli asked3 8,what is     
this80 ,the answer was3 8,i wish  the   
arrival of all the buffoons1 dancers1   
and musicians from ,pshawar  to ,kabul1 
that we may see their actions1 arts1 and
 tricks40    ,in the house of ,pertbmal 
was an idol which the ,hindus worship4  
,a  mouse having made a hole in his     
furniture1 he put the whole idol1       
instead of a lump of earth1 into the    
mouse-hole1 in order to shut the        
passage4 ,the ,hindus said3 8,what art  
thou about80 ,he answered3 8,the  deity 
who cannot obstruct the road of a mouse1
 and settle any thing  with a mouse1 how
 will he protect me1 and preserve me    

from the tyranny  of the ,muselmans80   
,in like manner ,pertbmal had in his    
house a  ,sivalingam1 which is a post of
 stone which the ,hindus venerate3      
having  carried this lingam out of his  
house1 like a post1 he tied a dog to    
it4    ,a ,muselman said to him3 8,two  
persons only of all unbelievers1 namely1
  ,nushirvan and ,hatam1 will go to     
heaven40 ,pertbmal replied3 8,according 
to your faith1 two persons only of the  
unbelievers will go to heaven2  but our 
belief is that not one of the ,muselmans
 will go to heaven40    ,azadah 7this   
was his adopted title7 is a ,brahman4   
,one day he ate at  table with some     
,muselmans and drank wine4 ,they said to
 him3 8,thou art  a ,hindu1 and thou    
takest thy meal in common with          
,muselmans8 ,your  people never eat but 
with persons of their religion40 ,azdah 
replied3  8,i did not suppose that you  
were ,muselmans2 hereafter ,i will at   
eating  and drinking keep myself        
separate from you40 ,another day he     

found  himself again drinking wine in   
company with them1 and did not turn his 
head from the meal2 during the repast   
they said to ,azdah3 8,yesterday  we    
made ourselves known to thee as         
,muselmans40 ,he answered3 8,i knew     
that you were joking with me4 ,god      
forbid that you should be  ,muselmans40 
,binavli is the son of ,hrman1 a        
,kyastha4#aei ,the ,kyasthas are a      
tribe of the fourth cast which ,brahma  
has created2 among the  illustrious     
poets his name was ,wal2#afj from his   
childhood he liked  very much the       
society of durvishes2 and in his tender 
age he was with  the religious chief1   
named ,ularvh1 a great durvish1 whose   
continual  exclamation was3 8,god1 thou 
art present1 thou art one1 ,god1 ,i     
attest  this40 ,in the year of the      
,hejirah #ajde 7,a4 ,d4 #afcd7 he       
associated with  the durvishes of       
,india1 and enjoyed the fruit of it2 he 
came to  ,kashmir in the service of     
,mulla ,shah ,budakhsh1 and acquired the

  desired knowledge4 ,the ,suf is by no 
necessity bound to a creed2 no  faith   
nor religion fetters his choice2 he     
befriends the idol and the  temple of   
the idol1 and is no stranger to the     
mosque2 by the power of  ecstacy1 not by
 any external knowledge1 he utters loud 
sublime  speeches4 ,in the year #ajej of
 the ,hejira 7#afdj ,a4 ,d47 the doors  
of  friendship opened between him and   
the author of this work2 from the       
refulgencies of his mind are the        
following lines3      8,we are not      
ourselves that what we are2 we are that 
what thou art2          ,thou art       
without a mark2 we are thy mark4        
,these marks are the marks of thy being2
     ,they are the manifestations and   
the splendor of thy qualities1     ,thou
 art pure of our care1 and of our       
imagination2          ,o thou1 who art  
manifest in this our garment2           
,manifestations of thee are all things4 
,thou art independent of the relation of
 #8thou and we1' and thyself       art  

#8thou and we4'            ,thy being   
comes forth in thy qualities1           
,thy nature is the spring of thy being1 
,o ,lord6          ,we are all nothing2 
whatever is1 is thou6          ,o thou6 
who art free of notion1 imagination1 and
 duality1          ,we are all billows  
in the ocean of thy being2          ,we 
are a small compass of the              
manifestations of thy nature40          
,azadah and ,binavl appear in the dress 
of ,hindus1 and profess the  belief of  
the ,jnns1 to which they are reckoned to
 belong4    ,mehir chand is a native of 
the ,panjab1 and belongs to the class of
 the  goldsmiths of ,guzerat2 he comes  
from the school of the disciples of     
,akamnath1 whose opinions he adopted4   
,akamnath is a ,yg1 8a saint10  and     
possessed of inspiration2 according to  
the belief of his  followers1 two       
thousand years of his life have elapsed4
         8,like the azure heavens1 a    
sage never dies2     ,the intellectual  
principle is free from storms1 and from 

all that       is perishable40    ,one  
day ,akamnath came before the great     
emperor ,jehangr1 who is in  heaven2 the
 celebrated monarch asked him3 8,what is
 thy name80 ,the sage  answered ,sarvat 
anga1 that is1 8,all the beings are my  
members40 ,in  the assembly1 before the 
sovereign1 a book was read2 the king1   
having  taken the book from the reader1 
gave it into the hand of ,akamnath1     
saying3 8,this is thy saying1 read it20 
,akamnath returned the book to  the     
reader1 bidding him to read on2 but when
 this man began1 the king  addressed    
,akamnath3 8,to thee have ,i said1      
read40 ,his answer was3 8,i  have at the
 beginning declared1 that all things in 
the world are my  members2 ,i am        
therefore reading by the tongue of that 
man40 ,vsl  ,khaznyi says3      8,so    
free is my spirit that the creation is  
my body1     ,and that fire1 and air1   
and earth1 are my dwelling4     ,this   
celestial sphere1 with all its globes1  
,revolves only because it is my wish40  

,soon after a sparrow passed1 flying    
from the water4 ,akamnath declared      
before the king3 8,if with this body1   
which is near thy majesty1 ,i  should   
attempt to go upon the water1 ,i could  
but sink1 but under the  form of a bird 
,i passed40 ,the great ,mouln ,jam says3
      8,the world1 with all spirits and 
bodies1     ,is a certain person whose  
name is #8,world4'0    ,they say1 that  
,akamnath went to the ,kbah 7of ,mecca7 
and saw the  house2 he asked somebody3  
8,where is the master of the house80    
,that  person remained astonished4 ,they
 opened the door of the house of ,god2  
,akamnath repeated the question without 
receiving an answer from them2  he then 
called out3 8,there is no master of the 
house in this edifice3  this place is   
unsafe40 ,finally1 he inquired from the 
people1 why the  images which had been  
in this house1 have been thrown out2 one
  answered3 8,because an idol is the    
work of the hand of a man2 and  because 
the forms of men1 who are created1 ought

 not to be  worshipped40 ,akamnath      
observed3 8,this house1 too1 is the work
 of men1  and any form therein is that  
of a man1 and the work of men who are   
created2 should it be worshipped80      
,having heard this speech1 they         
imprisoned him2 but the next morning    
they found no prisoner3 ,akamnath  was  
gone4 ,at last1 those who returned from 
the pilgrimage saw him in  ,hindostan4  
8,perhaps shall we find him there in an 
idol-temple1     ,that friend whom we   
missed in a monastery40           #abi  
,the supreme ,brahme1 in the most       
extensive acceptation1 is with the      
,hindus a neuter noun       7,brahme or 
,brahma72 and the same term 7,nom4      
,brahm71 is one       of the three gods 
who constitute one person4         #acj 
4         #aca  ,the vital principle or 
spirit4         #acb ,the text says3 8on
 that account to be liberated from      
it10 they use the word  nafs probably   
na       fesad1 8no corruption30 this of
 course applies to the       ,persian1  

but not to the ,sanskrit term4          
#acc 4         #acd  state of dreaming  
applied especially to       life1 or    
ignorance of worldly illusion4          
#ace  ,the fantastical conceptions of   
the       ,hindus about the states or   
conditions of the embodied soul         
are of course not always expressed in   
the same manner4 8,they       are       
chiefly three3 waking1 dreaming1 and    
profound sleep2 to       which may be   
added for a fourth1 that of death2 and  
for a       fifth1 that of trance1      
swoon1 or stupor1 which is              
intermediate between profound sleep and 
death 7as it were       half-dead71 as  
dreaming is between waking and profound 
sleep4 ,in that middle state of         
dreaming1 there is a fanciful           
course of events1 an illusory creation1 
which however       testifies the       
existence of a conscious soul4 ,in      
profound       sleep1 the soul has      
retired to the supreme one by the route 
of the arteries of the pericardium0     

7,colebrooke on the       ,philosophy of
 the ,hindus1 ,transact4 of the ,r4 ,a4 
,s4 of ,great       ,brit4 and ,irel41  
vol4 ,,ii4 part ,i4 p4 #be74            
#acf ,the author uses here and elsewhere
 the ,arabic word        ghafalat1      
which1 besides the significations       
enumerated in the dictionary1 of        
8neglect1 indolence1       imprudence1  
forgetfulness1 inadvertency10 etc41     
seems to       have also that of        
ignorance1 illusion2 all these are      
comprehended in the ,sanskrit word maya1
 to render which       was1 ,i can      
scarce doubt1 the intention of the      
author4         #acg  jnani4            
#ach  8the moving state10 from tarba1   
8to move40       ,this denomination does
 not commonly occur in the writings of  
the ,vedantists about this subject4     
#aci  8final beatitude40         #adj 4 
#ada 4         #adb 4         #adc 4    
#add           #ade 4         #adf  a   
devotee1 an ascetic in general4         
#adg          #adh          #adi        

#aej ,perhaps ,bhartrihari4         #aea
 4         #aeb ,kachmir1 a province of 
,north ,hindostan1 situated             
principally between the #cd;h and #ceth 
degree of north                         
latitude47,hamilton's ,e4 ,india        
,gazeteer47         #aec ,kishtovar1 a  
town in the province of ,lahore1 named  
also ,triloknath1 situated close to the 
southern range of       the ,kashmere   
hills1 and #id miles ,e4 ,s4 ,e4 from   
the city of       ,kashmere4 ,lat4 #cd  
#g ,n41 long4 #ge #bj ,e47,hamilton's   
,e4       ,india ,gazetteer74           
#aed ,nagarikot1 or ,cote ,caungra      
7,cata-,khankhara71 a       strong      
fortress in the province of ,lahore1    
#abb miles ,e4 ,n4       ,e4 from the   
city of ,lahore4 ,lat4 #cb #bj ,n41     
long4 #gc #db       ,e4         #aee    
,kabul1 the capital of the province of  
,kabul1 in       ,afghanistan4 ,lat4 #cd
 #ca ,n41 long4 #fh #cd ,e47,hamilton's 
,e4 ,india ,gazetteer74         #aef    
,jelalabad1 a town in the province of   

,kabul1 #gc miles       ,e4 ,s4 ,e4 from
 the city of ,kabul4 ,lat4 #cd #f ,n41  
long4 #fi       #df ,e47,hamilton's ,e4 
,india ,gazetteer74         #aeg        
,peshaver1 8the advanced post10 an      
,afghan town in the       province of   
,kabul4 ,lat4 #cc #bb ,n41 long4 #gf #cg
       ,e47,ibid47         #aeh ,see1   
about ,nanak1 the subsequent pages4     
#aei 1 this is commonly the writer      
caste1 proceeding       from a          
,kshattriya father and a ,sdra          
mother47,wilson74         #afj ,shah    
,wli ,ullah1 or ,shems ,wli ,ullah is   
the author of       ,hindustan poems1   
the original text of which was published
 in       #ahcd1 and a ,french          
translation of a part of them in #ahcf1 
by       ,m4 ,garcin de ,tassy4         
,according to this learned ,indianist   
7see       preface to the text1 pp4 x4  
xi7 ,wli was born in ,surat2 he         
wrote about the middle of the #ahth     
century1 and was known in       ,india1 
,iran1 and ,turan4 ,is he the same with 

the above       mentioned ,wli8 ,so much
 only can be said1 till better          
informed1 that the ono was a            
contemporary of the other4           99 
99     99     99     99    ,,section    
,,the ,,fifth3 ,,concerning ,,those     
,,who ,,profess ,,the ,s,,nk',,hy#afa   
,,doctrines4,they say that there are two
 things in the existence1 or  that the  
existence is divided into two parts3 the
 one is truth1 which  they interpret by 
purusha2#afb the other is illusion1     
named by them  ,prakrit4#afc ,prakrit is
 the cause of the world1 and purusha1   
being from want of knowledge and        
confusion of the intellect mixed with   
,prakrit1 is in the world encircled1 and
 penetrated by this  incongruity4 ,five 
imperfections are held to adhere to the 
purusha1  which they call pancha        
kalushni1#afd 8the five failings1 or    
sins40  ,these are3 #a4 avidya2#afe #b4 
ishmat2#aff #c4 rga2#afg #d4  dvsha2#afh
 #e4 avivchan4#afi ,avidya signifies    
with them that  they believe the body   

and the senses to be the soul2 avidya   
knows of  no beginning nor origin2      
ishmata means personality1              
individuality1  and selfishness2 rga is 
the propensity to what is agreeable2    
dvsha1 8hatred10 consists in adhering to
 one's own opinion1 and  condemning that
 of others as vicious2 avivchan relates 
to acting  or not acting with passion4  
,the five failings just enumerated keep 
,purusha1 8the embodied soul10 in       
distress3 but when the mind becomes     
pure1 these five pains are banished4    
,after the purification of the  heart1  
all the qualities which are bad and     
wicked acquire purity1 and  the         
qualities1 called by them vrittaya1#agj 
are of four different  kinds3 the first1
 mitrata2#aga the second1 karuna2#agb   
the  third1 mada2#agc the fourth        
upksh4#agd ,mitrata is friendship  for  
the well doers1 and benevolence for the 
men of probity2 karuna  means to be     
anxious for the good of the             
friendly-minded1 and to  relieve the    

oppressed2 mada consists in enjoying the
 quiet happiness  of all the creatures  
of ,god2 upksha signifies1 not to use   
harsh  words against those who do ill4  
,these are called chatur vrittay1 or    
8four qualities10 which keep the heart  
under subjection1 and prevent  it from  
seeing any thing else2 and it is from   
the existence of these  four manners    
that the five pains before mentioned are
 annihilated1 as  well as every thing   
that attracts them1 and the fortunate   
man who is  liberated from these five   
sicknesses1 attains the satya loka4 ,and
  thus is interpreted the appearance of 
the forms of ,prakrit and ,purusha  in  
the heart2 the professor of this        
condition knows how to separate  them   
from each other1 and becomes wise3 by   
this knowledge ,prakrit  disappears1    
after which1 having found ,purusha1 or  
the true knowledge  of himself1 which is
 understood of the soul1 man becomes    
satisfied and  happy4 ,according to the 
opinion of this sect1 the five elements 

are  deduced from ,prakrit4    ,this is 
the substance of the belief of the      
,snkhyn4#age ,in ,little  ,guzerat1 a   
district of the ,panjab1 the author of  
this work saw  ,atmchand1 and ,mhdo1 who
 said to belong to the ,snk'hyn4        
,according  to their opinion1 ,prakrit  
is nature1 and ,god is the manifestation
 of  nature1 and all the terrestrial and
 heavenly bodies exist by him1 and  they
 said3 8,what affords verdure to the    
heads of thorns1 is it not  nature80    
#afa ,a system of philosophy1 in which  
precision of       reckoning is observed
 in the enumeration of its principles1  
is denominated ,snk'hy2 a term which has
 been understood       to signify       
numeral1 agreeably to the usual         
acceptation of       ,snk'hy1 8number30 
and hence its analogy to the            
,pythagorean philosophy has been        
presumed4 ,but the name may       be    
taken to imply that its doctrine is     
founded in the       exercise of        
judgment2 for the word from which it is 

derived       signifies 8reasoning10 or 
8deliberation20 and that                
interpretation of its import is         
countenanced by a passage of       the  
,bhrata1 where it is said of this sect  
of       philosophers3 8,they exercise  
judgment 7,snk'hy71 and       discuss   
nature and other twenty-four principles1
 and       therefore are called ,snk'hy0
 7,colebrooke on the       ,philosophy  
of the ,hindus77,transact4 of the ,r4   
,a4 ,soc4 of       ,great ,br4 and      
,irel41 vol4 ,i4 ,p4 ,i4 p4 #bj74       
#afb ,parusha1 pursuant to the          
,institutes of ,manu 7l4 ,i4       sl4  
#aa71 is taken for the 8divine male10 or
 ,brahma himself2       it signifies in 
general the embodied soul4         #afc 
,prakritti is a word of the highest     
import       with the ,hindu            
philosophers4 ,in its precise sense1 it 
means       8that which is primary10    
8that which precedes what is made20     
from pra1 8before10 and kri1 8to make40 
,the ,prakritti of       the ,snk'hys is

 a primary1 subtile1 universal          
substance1 undergoing modification      
through its own energy1       and for a 
special motive1 by which it is manifest 
as an       individual and formal       
substance1 varied according to the      
predominance of qualities which are     
equipoised and inert in       the       
parent1 and unequal and active in the   
progeny 7see       ,snk'hy ,krika1      
translated by ,colebrooke1              
commented by ,profess4 ,wilson1 pp4     
#hj-hc74 ,the author of ,the            
,dabistn in the above passage attributes
 to ,prakritti the       meaning        
belonging to my1 8illusion40 ,the       
,snk'hys do       not commonly confound 
the signification of these two words1   
for they maintain the reality of        
existing things3 but the       ,vedantis
 and the ,pauranikas 7or followers of   
the       ,puranas7 regard creation as a
 delusion1 or as a sport of the         
creator1 that is1 as the my4 ,prakritti 
is translated by       ,colebrooke      

8nature10 sometimes 8matter40 ,professor
 ,lassen       renders this word by     
8procreatrix40         #afd 4           
#afe ,the ,persian text has 1 audj4     
#aff  ismat1 perhaps  8desire10 from    
8to       desire40         #afg  mental 
affection in general4         #afh ,the 
original has  davish4         #afi ,the 
edit4 of ,calc4 reads  abhvsha4 ,i am   
induced to substitute for it avivchana  
and must       remark that the original 
text appears here1 in its               
denominations and definitions1 rather   
more incorrect than in       other      
places4 ,according to the well known    
doctrine of the       ,snk'hy1 the      
obstructions of the intellect here meant
 to be       indicated are 8error1      
conceit1 passion1 hatred1 and fear20    
which are severally denominated         
obscurity1 illusion1 extreme            
illusion1 gloom1 and utter darkness     
7,transact4 ,r4 ,a4 ,s41       vol4 ,i4 
p4 #cc74         #agj          #aga     
8friendship40         #agb  8tenderness1

 pity40         #agc  8joy1 pleasure40  
#agd  8endurance1 patience40            
#age ,this account of the ,snkhy        
philosophy will appear       very       
incomplete as to the whole1 and         
incorrect in the few       particulars  
given4 ,i shall enumerate the principal 
categories of this philosophy1 which    
are1 with little       variation1       
adopted by all the schools of ,hindu    
philosophy1       and perpetually       
alluded to4             ,mula-prakritti 
#a                8,,nature10 the root  
of all1 no production4                  
,,principles                            
,,productions3    ,which are productions
 and     ,productions of ,ahankra are3  
productive3    ,produced by nature is3  
,t  ,the #e organs of perception3       
,buddhi1 or ,mahat1        h     ,the   
ear1        8intellect40               e
      skin1    ,produced by ,buddhi3    
eye1      ,ahankra1 8egotism40       #a 
tongue1                                 
#a      nose4                           

,the #e organs of action3               
o     ,the voice1                       
r      hand1                            
g      foot1                            
a      organs of excretion1             
n          generation4                  
s3 ,the mind4      ,the five subtile    
elements1 producing    ,the #e gross    
elements3              ,sound           
,ether1              ,touch             
,air1              ,form                
,light1 or ,fire1              ,flavor  
,water1              ,odor              
,earth4                               #g
 ,,principles                  #af      
,,productions  #bc ,,categories4        
,purusha1 8the soul10 neither       a   
production nor productive               
#a                      ,,total         
#be ,tatwas1       ,that is1 physical   
and metaphysical categories of the      
,snk'hy philosophy4         7,see the   
work quoted1 the ,snk'hy ,krika1        
translated by       ,colebrooke1 and    
commented by ,professor ,wilson1 pp4    

#af-ag1       and elsewhere47           
99     99     99     99     99          
,,section ,,the ,,sixth3 ,,on ,,the     
,,jog,s ,,and ,,their ,,doctrines4,this 
sect  believe that ,isvra1 or the       
necessary being exists1 one1 the        
principle of intellect1 without an      
equal1 without decrease nor  increase4  
,in the language of the ,hindus ,is     
a#agf signifies 8lord10  and without ,ia
 all is but jva1#agg that is            
8casualties20 in their  language jiva   
means 8life20 they hold ,is a to be the 
maker of the  whole world1 and the      
creator of all the elements2 his holy   
being is  free from care1 sickness1 and 
want1 and placed out of the circle of   
work and agency2 that is1 that this holy
 being neither wants nor urges  any     
religious rites1 such as ablution and   
the like2 his knowledge  soars above and
 comprehends all being2 he is the ,lord1
 and none  besides him invested with    
supreme power2 death and pain never     
approach  his existence1 which has no   

limits4 ,jva1 8life10 they call what is 
in the fetters of cares1 in the bonds of
 infirmities1 under the  pressure of    
pain1 and in the prison of works and    
doings1 and subjected  to the control of
 others1 without command over itself4   
,this life is in  truth not material nor
 corporeal2 it is by ignorance only that
 it is  thought to be one with the body2
 and the body is supposed by them to  be
 revolving in the circle of material    
forms3 by the necessity of  times and   
seasons1 life abandons the works of the 
body1 and passes  into another frame3   
and in this manner it migrates4 ,without
 the  abhsayga1#agh the soul cannot be  
freed of the bonds of the  material     
world1 and from the prison of what is   
corporeal1 and  yga1#agi in the language
 of the learned ,hindus1 signifies      
8union10  or 8acquisition20 and         
abhysa1#ahj 8the dominion of the eternal
  sphere10 that is1 possessing the      
enjoyment of a desired object2 and  the 
purport of the yga is1 that the heart be

 constantly kept in the  remembrance of 
,god1 and that no foreign object be     
permitted to enter  into that           
,jerusalem1 that is1 the house of ,god4 
,the professor of this  union with the  
desired object reckons eight parts1     
which are3 #a4  yama2#aha #b4 niyma2#ahb
 #c4 sana2#ahc #d4 prnyma2#ahd  #e4     
pratyhra2#ahe #f4 dhran2#ahf #g4        
dhyna2#ahg #h4  samadhran4#ahh ,yama is 
composed of five parts3 the first is    
,ahins1#ahi that is1 doing injury to    
nothing1 and to kill no other  but the  
great wild beasts2 #b4 ,satyam1#aij or  
8truth20 #c4  ,astyam1#aia that is1 not 
stealing nor robbing2 #d4 ,brahma       
tchr1#aib or to keep away from women1   
and all intercourse with  them1 and to  
sleep upon the bare ground2 #e4         
,apragraha1#aic which  is1 not to ask   
any thing from any body1 and never to   
take but what is  brought unasked4      
,niyma1 the second of the eight parts1  
is divided  also into five kinds3 the   
first1 tpasa1#aid that is1 8devout      

austerity20 #b4 japa1#aie or 8devotion  
by means of beads1 stripes of  cloth1   
ejaculations1 mental or loud repetition 
of the names and  attributes of ,god20  
#c4 ,sama1#aif which is1 8tranquillity  
and  satisfaction20 #d4 ,suchi1#aig or  
8purity1 sanctity1 perfection20 #e4     
,ia-ptcha1#aih 8worshipping and praising
 ,god40 ,asana1 the third  of the eight 
parts of the yoga1 means 8sitting in    
some particular  posture10 various kinds
 of which are used among them4 ,prnyama1
 the  fourth part1 consists in 8drawing 
in and letting out the breath1          
according to an established mode and    
fixed rule40 ,praty hra1 the  fifth     
part1 signifies 8withdrawing the heart  
from all the desires and  attractions of
 the five senses2 and keeping away from 
all sorts of  lust1 the sight of beauty1
 the odor of the rose and of sandal1 and
  from all material and exterior        
enjoyments40 ,dhrana1#aii the sixth     
part1 implies that1 8in the heart of the
 cone-bearing tree1 which is  the centre

 of the bosom1 and which the people of  
,india have compared  to the flower of a
 pond 7lotus71 the heart holds a fixed  
habitation2  that is1 they guard it in  
that place40    ,dhyna1 the seventh     
part1 is the remembrance of ,god the    
,almighty4  ,samadhrana1 the eighth     
part1 signifies that the heart1 attached
 to  the work of ,god1 forgets the work 
of the world1 in such a manner that  in 
his presence1 turned towards him1 it    
remains absorbed in him1 and  feels     
itself lightened of all exterior sense  
and satisfied4 ,the wise1  who carries  
these eight parts to a high degree of   
perfection1 hears  and sees from afar2  
his pure knowledge elevates him2 and he 
becomes  strong in the science of ,yog1 
which is the science of the union with  
the desired object2 the all-bounteous   
,god regards him with pity1 and         
discards all pains1 all sicknesses1 all 
wants1 and all deficiencies  from his   
existence4 ,according to this sect1 it  
is by attaining to  these eight         

conditions1 that ,mukt1 which signifies 
8emancipation10  is acquired4    ,this  
is the substance of the doctrine of the 
,yogs2 now1 ,i will relate  something of
 the opinions and actions of these      
sectaries1 who have  been noticed in    
this time as professing the doctrine of 
the ,yog4 ,the  ,yogs are a class well  
known in ,india1 and yga1 in the        
,sanskrit  language1 means 8union20 they
 believe that they unite with ,god1 whom
  they call ,alka1#bjj and according to 
their creed he is the  divinity by      
excellence2 moreover his being is to be 
venerated under  the name of            
,gorakhnth2#bja in like manner1         
,mach'henernth#bjb  and ,chrengnth#bjc  
are great personages or saints4    ,they
 believe ,brahma1 ,vichnu1 and ,mahadeva
 to be subordinate  divinities1 but they
 are1 as followers and disciples1       
addicted to  ,gorakhnath2 thus1 some    
devote themselves to the one or the     
other of  the deities4    ,this sect is 
divided into twelve classes1 which are  

as follow3#bjd  ,satyanath1 ,aypanthi1  
,kayapa1 ,vairag1 ,ntr1 ,ardhanar1      
,nyari1 ,amara nath1 ,kam-hbds1 ,jli    
handi1 ,tarnaknath1  ,jgar prarg3 these 
are called panthi nk1 8good sects10 and 
panthi signifies 8a tribe1 a sect40#bje 
,according to their opinion1  the chiefs
 of all religions1 sects1 and creeds    
proceed as disciples  from the prophet  
and saint ,gorakhnath1 and what they    
found1 they have  found it from him4    
,their belief is that ,muhammed 7to whom
 be peace7  was also a pupil and        
disciple of ,gorakhnath1 but1 from fear 
of the  ,muselmans1 they dare not       
declare it2 they say1 that ,bb ,rin     
,hji1  that is1 ,gorakhnath1 was the    
foster-father of the prophet1 who1      
having  received the august mission1    
took the mode of ,yog from the sublime  
road of true faith2 and a great many of 
them agree with the ,muselmans  in      
fasting and in prayers1 and perform     
several acts according to the  religion 
of that people4 ,the sect of ,yogs know 

no prohibited food2  they eat pork as   
the ,hindus and the ,narains1 and       
cow-flesh1 like the  ,muselmans1 and so 
on2 they also kill and eat men1         
according to the  custom of the ,akman1 
as will be related hereafter2 and they  
drink  wine like the ,gubers4 ,there are
 some of this sect1 who1 having mixed   
their excretions and filtered them      
through a piece of cloth1 drink  them   
and say1 that such an act renders a man 
capable of great affairs1  and they     
pretend to know strange things4 ,they   
call the performer of  this act ,atla   
and also ,akhr4 ,although they have all 
originated  from ,gorakhnath1 and adhere
 to him in the generality of their      
faith1  yet some follow the road of     
those who attached themselves to the    
twelve divisions of the ,yoga4    ,among
 them1 the restraining of the breath is 
held in great esteem1  such as it was   
practised among the ,parsian by ,azar   
,hushang1 and by the  kings of that     
people4 ,it is stated in the ,bastn     

namah1 that ,afrasab1  the son of       
,pashang1 was strong in restraining his 
breath1 and it was  on account of this  
qualification that1 when he had escaped 
from the  sling of ,abid1 he kept       
himself concealed in the water4 ,this   
history  is known4#bjf ,among the       
,hindus and the ,parsian ,yezdanin1     
nothing is  esteemed higher than this4  
,i have said something of this custom in
 the  article upon the ,parsian         
,sipasan3 in this place ,i shall state  
more of  it4    ,this science of the    
breath is an imaginary one4 ,the ,yogis1
 the  ,sanysies1 the ,hindus1 and the   
,tapass1 say that1 when one has the     
intention of mastering his breath1 he   
most strictly abstains from  intercourse
 with women1 from eating salt and any   
thing bitter and  sour1 as well as from 
toil2 then1 tending towards this        
purpose1 he  will know that from the    
place of sitting to the summit of the   
head  there are seven divisions of the  
body1 which the ,azarin call haft  khn  

amkhi1 8the seven places of union10 and 
the ,yogs1 sapta  chakra1#bjg 8seven    
circles40 ,the first is the region about
 the  pubis1 similar to a flower with   
four leaves2 the ,hindus call it        
muldhra4#bjh ,in the middle of this     
originates a member1 which the  ,hindus 
call manthar1#bji and the ,arabians     
zicker1 and this is  the second region4 
,the third is the navel1 from the centre
 of which  proceeds a fire-colored vein1
 entitled by the ,hindus nbhi           
chakra4#baj ,the fourth region is that  
of the heart1 called by the  ,hindus    
manipuram1#baa and that is like a flower
 with twelve leaves4  ,the fifth is the 
windpipe1 in the language of the ,hindus
  kanta4#bab ,the sixth comprehends the 
interval between the two  eyebrows1 in  
,sanskrit bhruva4#bac ,the seventh      
region is that of the  head1 which is   
called by the ,hindus brahmanda4#bad ,it
 is to be  known that in these regions  
there are many veins1 among which three1
  as the principal1 are to be           

distinguished3 the one is on the right  
side1 8the solar vein20 the other in the
 middle1 8the earthen20 the  third on   
the left side1 8the lunar20 these veins 
are named in the  language of the       
,hindus ditya1 pankila1 and somana2#bae 
in the  ,persian language1 mahna1 mn1   
and mn4#baf ,one of the three  veins is 
the greatest1 that1 namely1 which       
running from the middle of  the back to 
the right of the back bone1 divides     
beyond it into two  branches1 the one of
 which attains to the right1 the other  
to the left  of the nostrils2 the breath
 and the wind comes from them1 and the  
air  which proceeds from these veins    
extends1 during a man's being awake1  to
 twelve1 during sleep to thirty-two1 and
 during coition to  sixty-four fingers3 
this air and breath they hold to be the 
foundation  of life1 and a great        
importance is attached to this subject  
by the  learned ,sipsian and ,hindus4   
,they believe the wind to be of ten     
kinds2  but what according to them is   

essential to know1 is the superior and  
inferior winds1 which by the ,hindus are
 called ,prna and  ,apna2#bag by the    
,persians1 ,alayi and ,psyi4 ,these two 
winds  attract each other mutually1 and 
in pronouncing 8han10 the breath  goes  
out1 in pronouncing 8sa10 it goes       
within2 and this takes place  during    
prayers1 without the aid and the motion 
of the tongue2 when  they fix upon a    
name1 it becomes hansa1 and they say    
also hamsa3  the ,hindus call it        
ajapa1#bah that is1 it is pronounced    
without the  aid of the tongue2 and in  
,persian it has the name of damnbd1 or  
8sound of the wind40 ,thus there is1    
above the channel of the region of  the 
pubis1 a most subtile vein2 from the    
summit of the shank a flower1  bright   
and similar to gold in redness1 expands 
itself from eight  roots1 and after     
having from this origin raised its head1
 and taken  the high direction to the   
top of the head1 it is there closed3    
this  the ,hindus call ,kundel1#bai 8a  

snake20 and the ,persians ,ruhen  mar1  
and ,rushibr3 and the path of the vein  
of the head is a  middle one4 ,when the 
,kundeli awakes to draw breath from a   
high  feeling1 it rises to the summit of
 the head2 in like manner as a  thread  
passes through the eye of a needle1 it  
goes through the said  opening to the   
top of the head4 ,if thou knowest this  
mode well1 thou  understandest the modes
 of sitting2 of these we mentioned one  
in the  section upon the ,sipasin2 in   
this place we shall give a further      
account of this subject4 ,the most      
approved mode of sitting is that  which 
in the ,hindu language is called ,maha  
sana1#bbj and ,sda  sana1#bba that is   
8sitting as the ,high1 the mature of    
age1 and the  accomplished10 which in   
,persian is termed snishn4 ,the mode of 
this  is as follows3 the heel of the    
left foot is placed at the orifice of   
the anus1 and the heel of the other foot
 raised up straight to the  pubis1 and  
to the bust2 the eyes1 without          

twinkling1 are directed to  the middle  
of the eyebrows1 then the part about the
 pubis is put in  motion2 the inferior  
wind is drawn with the superior towards 
the upper  parts1 and raised by degrees 
until it reaches the head4 ,we have     
explained the mode of drawing up the    
breath in the section upon the          
,sipasan4 ,at the time of drawing it up1
 the beginning is made on the  side of  
the left1 for emission through the      
right1 of the nostrils2  when drawn up  
on the right it is also passing through 
the right1 and  the inferior wind       
emitted3 this performance is called     
,prnyama1#bbb  by the ,hindus1 and      
,aferasdam1 that is1 8raising of the    
breath10 by  the ,persians4 ,the        
devotee1 on drawing up the breath at the
 left side1  forms the image of the     
moon2 that is1 he places the disk of the
 moon  to the left1 and to the right    
that of the sun4 ,some of the ,sipsian  
place the image of one of the seven     
planets at every stage of their         

devotion4 ,this mode is held in great   
esteem among the ,hindus at all  prayers
 and religious exercises2 they say1 the 
adept in it has the  power of flying2 he
 never falls sick1 is exempt from death1
 and from  hunger and thirst2 it is     
stated in the ,ramzsitn of the ,persian1
 that  by means of this power ,ki       
,khusro is still alive4 ,the ,sipsan and
 the  historians relate1 that whoever   
carries this process to perfection1     
rises above death2 as long as he remains
 in the body1 he can put it  off and be 
again reunited to it2 he never suffers  
from sickness1 and  is fit for all      
business4 ,they say that ,ka ,khusr1    
when he had  acquired perfection in this
 devotion1 felt his heart estranged from
  existence in this world2 he chose     
retirement from men1 and having         
separated from this body1 he associated 
with the incorporeal beings1  and found 
eternal life4 ,the ,hindus hold that1   
whenever a man has  perfected himself in
 this act1 ,brahma1 ,vichnu1 and        

,mahadva have no  command over him1 but 
he rules over them4 ,according to a     
great number  of the ,hindus1 it is this
 perfection which is personified in the 
three  deities1 namely1 ,brahma1        
,vichnu1 and ,mahadva2 and it is the    
belief of  many1 that whoever becomes   
master of this process of devotion1     
coalesces with ,god himself4 ,much has  
been said and written upon this  subject
 by the ,hindus and by the ,persians4   
,the ,sipsans have a book  entitled     
,snyal1 which contains a great deal on  
this subject1 and  there exists no      
better book about it4 ,other writings   
are those of  ,zardsht1 as well as the  
,sarud i-mastan1 and the like1 in great 
numbers1 which ,i have seen4 ,among the 
,hindus similar works abound1  such as  
that composed by ,atm ,rma1 a ,yog1 who 
is known under the  name of ,bahet      
,barvng1 and the book of ,gorakh ,singh1
 which has been  composed by            
,gorakhnath1 and that of ,ambaret ,kant4
 ,the author of the  ,dabistn says3 8,i 

saw ,ambaret ,kant1 who has also        
translated his work  into ,persian1     
under the title ,huz ul ,hayat4 ,therein
 are the sayings  of ,gorakhnath1       
supposed to proceed from the prophet    
,khizar1 and  ,machinder ,ynas2 but     
these speeches1 pursuant to ,ambarat    
,kant1 are not  original2 they are in   
fact those of ,gorakhnath2 as1 according
 to the  ,yogs1 ,brahma came and went   
some hundred thousand times1 but        
,gorakhnath remained40 ,relatively to   
the ,yoga1 this book gives no  further  
explanation4    ,balik ,ntha1 they say1 
a penitent1 was of royal extraction1 and
  attained great perfection in the      
,yoga2 he restrained his breath during  
one week1 and after having passed one   
hundred and twenty years of his  life1  
he had not lost his strength4 ,i have   
heard from the ,mobd  ,hushar1 the      
author of several books1 that in the    
year #ajbh of the  ,hejira 7#afah ,a4   
,d471 he brought me to him1 and         
requested him to bless  me2 ,balik nath 

pronounced then upon me3 8,this boy     
shall acquire the  knowledge of ,god40  
,serud nath1 descending from ,humayn1   
was of a noble origin4 ,having in  his  
youth attained to the mastership of that
 sect1 he could restrain  his breath for
 two days4 ,in the year #ajdh of the    
,hejira 7#afch ,a4 ,d471  the author of 
this work saw him in ,lahore4    ,sanj  
nth1 of the sect of ,ay1 was a man      
accomplished in restraining  the breath2
 the people numbered him among the      
saints1 and said1 that  seven hundred   
years of his life had elapsed without   
his hair having  yet become white3 he   
was1 in the last mentioned year1 seen in
 ,lahore4    ,sraj nath made great      
proficiency in mastering the breath2 for
 several  years1 he has chosen his      
retirement in ,peshver1 and is occupied 
with  his own concern4 ,the people think
 his age scarce less than that just     
before stated4 ,the writer of this work 
visited him in the year #ajee of  the   
,hejira 7#afde ,a4 ,d471 and saw several

 of the ,yogies1 an account of  whom    
cannot find place in this book4    ,it  
is an established custom among the ,yogs
 that1 when malady  overpowers them1    
they bury themselves alive4 ,they are   
wont also1 with  open eyes1 to force    
their looks towards the middle of their 
eyebrows1  until so looking they        
perceive the figure of a man2 if this   
should  appear without hands1 feet1 or  
any member1 for each case they have     
determined that the boundaries of their 
existence would be within so  many      
years1 months1 or days4 ,when they see  
the figure without a head1  they know   
that there certainly remains very little
 of their life2 on  that account1 having
 seen the prognostic1 they bury         
themselves4  ,however the ,jnns of      
,india hold this figure to be an        
illusion1 and an  appearance without a  
trace of reality4    ,as the ,sanysis   
are also pious men1 ,i will join an     
account of them to  that of the ,yogs4  
,the ,sanysis make choice of abnegation 

and  solitude2 they renounce all bodily 
enjoyments2 some1 in order that  they   
may not be invested with another body1  
and migrate from body to  body2 a great 
number1 in order to go to heaven2 and a 
multitude1 in  order to acquire         
dominion1 that is1 to become kings1 or  
very rich men4  ,when a man becomes a   
,sanysi1 he must give up all desire to  
return  again into the world4 ,they are 
distinguished by names1 and divided     
into ten classes1 namely3 ,ban1 ran1    
,trthah1 shram1 ,kar1  ,parbatah1 ,skar1
 ,bhrthy1 ,per1 and ,sarsat4 ,they are  
frequently holy men1 and abstain from   
eating flesh1 and renounce all          
intercourse with women4 ,this class     
follow the dictates of ,datteri1  whom  
they also venerate as a deity1 and say  
that he is an incarnation  of ,naryan1  
and in the retaining of breath attained 
to such a degree  that he is exempted   
from death4 ,when he came into the      
presence of  ,gorakhnath1 who is the    
chief of the ,yogs1 and according to the

  opinion of the ,sanysis1 an           
incarnation of ,mahdo1 ,datter1 for the 
sake of trial1 smote ,gorakhnath on the 
head1 who took the appearance  of iron4 
,datteri told him3 8,thou hast not done 
well2 there is no  striking iron40 ,when
 ,gorakhnath himself bade him to combat1
 ,datteri  glided off from the body1 in 
the same manner as water glides off1 and
  reunited safely again4 ,in this sense 
abur ,mashedi says3      8,the whole    
body became water1 withhold thy hand    
from killing me1          ,as often as  
thou strikest a blow1 my body reunites40
    ,afterwards1 ,gorakhnath disappeared
 in the water2 ,datteri1 having  found  
and recognised him in the shape of a    
frog1 brought him forth4  ,when ,datteri
 concealed himself in the water1        
,gorakhnath1 in spite of  all his       
searching1 could not succeed in         
discovering him1 because he  was mixed  
with the water1 and water cannot be     
distinguished from  water4 ,mirz ,baki  
,al says3      8,when a drop is united  

with the sea1 it becomes sea1     ,in   
substance1 the bubble and billow are    
water3 solve this riddle40    ,another  
says3      8,from apprehension ,i became
 water3 it is useless to strike water3  
,i am astonished that he assailed my    
fortune40    ,there are two classes of  
,sanysis3 the one1 the ,dandaheri1#bbc  
do  not wear long hair1 and are attached
 to the precepts and regulations  of the
 smriti1 or of the law3 the second are  
the ,avadhtas2#bbd  they are like the   
other class2 they wear the zunar1 and   
drink water  mixed with ashes2 but1     
contrary to the ,dandahar1 they let     
their hair  grow so that it becomes like
 ropes1 and this they call juta2#bbe    
they do not bathe every day1 and rub    
their head and body with ashes1  which  
they call bhabt2#bbf at the time of     
death1 the two classes1  having tied the
 body in a bag full of salt1 throw it   
into the water1  where1 by its weight   
and that attached to it1 it remains a   
few days  sunk in the bottom1 until they

 bury it in the earth4    ,the head of  
the second class is ,sankara acharya2   
,saha dva1 the rja  of ,kachmir1 who in 
the year #gej of the ,hejira 7#acdi ,a4 
,d47 pulled off  the garment of the     
world1 chose him for his teacher4       
,sankara acharya  was a learned         
,brahman1 of a very independent mind2   
the ,hindus say that  when the learned  
did not understand the ,vedanta-astra1  
,mahdva1  having incarnated himself1    
appeared in the shape of ,sankara       
acharya1  for the purpose of            
interpreting the ,vedanta doctrine1 upon
 which  subject many books have been    
written4 ,sastra#bbg signifies1 in the  
,sankrit language1 8science10 and ,vda1 
the 8heavenly book10 as has  been said2 
anta1#bbh is 8end1 the accomplishment20 
that is1 8the  accomplishment of the    
intended object20 and the intent of the 
,veda is  the knowledge of ,god and of  
one's self4 ,on that account this       
science1  which consists in the         
knowledge of the union of ,god1 as it is

 to be  derived from the text of the    
,veda1 has been entitled ,veda-anta1    
8the  accomplishment of the ,veda40     
,sankara acharya was a ,jnni1 8a saint1 
a divine10 professing the unity of ,god2
 his speeches and actions  became the   
code of the ,jnnis4    ,one of these1   
called ,chatr ,vapah1 belongs to the    
class of the  ,dandahars2 he descends   
from the ,brahmans of ,guzerat1 whom    
they call  ,nga-,brahmans2 his father1  
of the order of jewellers1 enjoyed great
  consideration and opulence4 ,chatr    
,vapah1 having acquired great           
perfection in the worship of ,god1      
abandoned wife1 father1 mother1 and     
children2 and chose the condition of a  
,sanysi2 he devoted himself to  the     
practice of restraining the breath1 and 
at last attained great  reputation1 but 
never relaxed in his religious          
austerity2 he ate no  more than three   
handsful2 they say that sometimes he    
tasted nothing  but salt1 and contented 
himself with three pinches of it2 the   

nature  of his manners is so well known 
among the ,sanysis1 that it is not      
required to say more of it in this book4
 ,they say besides that1 on  account of 
his perseverance in the beforesaid      
practice1 and on hearing  the voice of  
,god1 a sound similar to that of a harp 
issued from his  veins4 ,a ,durvish1    
native of ,persia1 gave the following   
information3  8,in the year #ajde of the
 ,hejira 7#afce ,a4 ,d471 one night     
,chatur ,vapah  came to me1 and said3   
#8,rise1 that we may take a walk        
together2' ,i went  with him and arrived
 at a deep water4 ,chatur ,vapah1 having
 put his  feet upon the surface of the  
water1 walked upon it so as not to raise
  a sprinkling2 he then called me2 going
 along the border of the pond1 ,i       
joined him1 who until my arrival awaited
 me upon an elevated block of  stone    
which was near the pond4 ,when ,i had   
seated myself near him1 he  pointed to  
the block1 and said3 #8,dost thou guess 
whose work this is8'  ,having considered

 the bulk of the stone1 which was not   
less than ten  cubits in length1 ,i was 
struck with astonishment1 and said3     
#8,this may  be the work of a deity4'   
,chatur ,vapah replied3 #8,one of my    
friends  dwelt here1 and endeavored to  
shape this block into his habitation1   
and having brought the huge stone upon  
his shoulder from the high  mountain1   
began to work it4 ,the people1          
astonished at the bulk of the  stone1   
sat down at night in a lurking-place1 so
 that they saw the  ,sanys with the     
great stone on his shoulder4 ,on that   
account they  represented to him3 ,what 
is the reason of undergoing such labour8
  ,command1 and we will bring the stone 
down from the mountain1 and shape  it   
right1 provided the block be not too    
large4 ,the ,sanysi got angry1  and left
 the village4' ,chatr ,vapah afterwards 
added3 #8,rise1 and let  us go to see   
him3' we went there4 ,sitting           
cross-legged1 he was  occupied with     
himself4 ,chatr ,vapah said to him3     

#8,this ,durvish is my  friend2 call the
 musician4' ,he replied3 #8,raise thou  
the light up4' ,at  these words1 ,chatur
 ,vapah directed his looks to the field1
 and an  immense torch burst forth1     
lighted from the mysterious region1 and 
threw its scattered refulgence wide     
about1 and the sound of many  musical   
instruments came upon the ear4 ,at      
day-break we took leave of  him1 and    
returned by the road which we came to   
our resting place40  ,khja ,hafiz says  
right3      8,when the chief of the     
wine-cellar became my preceptor1 what   
disparity is there in it8               
,there is no place which is not the     
place of ,god4          ,in the cell of 
the hermit1 in the circle of the ,sufs1 
,there is no principal place of the     
worshipper but          ,the extremity  
of the arch of thy two eyebrows40       
,the ,hakim ,kamrn of ,shraz says3 8,we 
were in ,benares with ,chatr  ,vapah4   
,one of the principal ,muselmans who    
visited him asked him3 #8,what  dost    

thou say of the truth of our prophet8'  
,he answered3 #8,you say that  he is a  
legate of ,god1 and a leader of the way 
to the people to which  the ,king of    
truth has sent him2 but it is not       
becoming for those who  are companions  
of the ,monarch of the world to take    
orders from him4'0  ,the inhabitant of  
heaven1 ,nuraddin ,jehangr 7may the     
light of ,god  illume his grave67       
believed and placed a suitable          
confidence in him4  ,abdr rahim of the  
,khnkhan prostrated himself before him4 
,in the year  #ajcc of the ,hejira      
7#afbc ,a4 ,d471 the author of this     
work1 then in his  infancy1 came with   
his friends and relations from ,patna to
 the  capital1 ,akbr abad1 and was      
brought in the arms of the ,mobd        
,hushar1  the odor of whose excellent   
qualities is diffused about1 to ,chatur 
,vapah4 ,the pious man rejoiced at it1  
and bestowed his blessing on me1  the   
writer of this work2 he taught me the   
mantra of ,srya1 that is1  of the sun2  

he then enjoined ,gana-man1 one of his  
disciples who were  present on this day1
 that he should remain with me until the
 age of  manhood1 when ,i should be able
 to manage my affairs myself4 ,gana-man 
remained attached to me3 he was a pupil 
of ,chatur ,vapah1 and practised  the   
restraining of the breath assiduously4  
,the ,mobd ,hushar says1 he  once saw   
him when1 sitting cross-legged1 he      
restrained his breath so  that his      
belly1 filled with wind1 extended beyond
 his knees4 ,the  ,gosin ,chatur ,vapah 
travelled to the everlasting kingdom in 
the year  #ajdg of the ,hejira 7#afcg   
,a4 ,d474    ,the author of this book   
saw1 in the year #ajec of the ,hejira   
7#afdc ,a4  ,d471 ,kalan ,bharat in     
,karitpr in the ,kohistan of the        
,panjab1 which  was the country of the  
rja ,tarachandra4 ,kalan was a religious
 man1  and kept his breath for two      
watches1 or six hours4 ,the ,bhrats are 
a  class of ,sanysis4 ,from ,ferznah    
,khush1 who is a pious man of the       

,yezdanan1 was received the information1
 that ,kaln ,bhrati used to  drink1     
first1 oil of lamps1 and then milk1 both
 which he emitted again  in such a      
manner that the color of each was       
preserved1 and no mixture  had taken    
place4 ,kalin ,bhrati always praised    
,persia2 the author of  this work told  
him3 8,you have no connection in ,india2
 you should go  there40 ,he answered3   
8,i went to ,iran1 but when ,i saw the  
king of the  country1 ,shah ,abas ,ibne 
,sultan1#bbi who ought to be a servant  
of ,god1  ,i found him to be full of    
years1 and although highly intelligent1 
yet  merciless1 a shedder of blood1     
covetous1 a word-breaker1 a friend to   
jesting1 and admirer of buffoonery4 ,in 
his country it was promulgated  that    
wherever a boy or girl gifted with      
beauty could be found1 they  should be  
brought before the king4 ,the ,sufs of  
the tribe ,kazelbsh  brought boys and   
girls to the king1 that he might indulge
 himself in  any shameful act of his    

liking4 ,i asked myself whether1 if such
 a  behaviour were conformable to their 
religion1 ,i could remain in this  town8
 ,when ,i inquired about it from their  
learned men1 they denied it4  ,i further
 asked1 whether the king approves of    
such deeds8 ,they said3  #8,these are   
deeds1 customary with men of our faith4'
 ,i then again said  to myself3 the king
 is the substitute of ,god2 if he       
himself goes  astray1 is not firm in his
 faith1 and does not disavow any part of
  this religion1 then it is not         
advisable to remain in this town40      
,kalin  ,bharati also said3 8,i cannot  
bear seeing a man who is not firm in his
  faith2 one who professes no religion  
at all is1 at least1 his own  guide2 the
 professor of any faith who does what he
 says1 and is fixed  in it1 deserves not
 to be blamed40    ,the writer of this  
book found1 in the year #ajdh of the    
,hejira 7#afch ,a4  ,d471 ,aisha ,girda1
 in ,kashmir4 ,ferzanah ,khush says1    
that he kept his  breath during three   

watches1 or nine hours1 and he found    
,maden ,kir  equal to him4 ,this was a  
man skilled in all sorts of magic and   
sleight  of hand3 whenever well         
disposed1 he scattered bread and salt   
about1  brought milk forth from bones1  
cut bones in two with a hair1 and       
passed birds' eggs through the narrow   
neck of a bottle1 and exhibited  such   
like tricks4    ,other ,sanysis remain  
twelve years standing upon one leg1 and 
this  class is called ,thvsar4#bcj      
,those who keep continual silence are   
called ,munnas4#bca ,many other1 like   
these1 are mentioned in ,hindu  books1  
which the author of this work perused1  
but has no room for  describing them all
 in these pages2 some of this class are 
men of  consideration and opulence1 and 
are escorted by files of elephants2     
they have carriages1 fine apparel1      
courtiers1 servants1 on foot and        
horseback4           #agf 4         #agg
          #agh  the practice of frequent
 and repeated       contemplation of any

 deity1 or abstract spirit1 repeated    
recollection1 etc4         #agi  among a
 great number of significations has that
       of 8religious exercise40         
#ahj  means1 properly1 8constant1       
eternal       repetition40         #aha 
religious restraint1 or obligation4     
#ahb  or  any religious observance      
voluntarily       practised4            
#ahc  sitting in some particular        
posture1 as is the       custom of the  
devotees2 eighty-four kinds are         
enumerated4         #ahd  breathing in a
 peculiar way through the               
nostrils1 during the mental recitation  
of the names or       attributes of some
 deity4         #ahe  abstraction2      
insensibility2 restraining       the    
organs so as to be indifferent to       
disagreeable or       agreeable         
excitement4         #ahf  fortitude2    
keeping the mind collected1 the         
breath suspended1 and all natural wants 
restrained2 steady       immoveable     
abstraction4         #ahg  meditation2  

reflection2 mental representation       
of the personal attributes of the       
divinity to whom worship       is       
addressed4         #ahh  see dhrana2    
sama is an intensitive4         #ahi    
harmlessness1 one of the cardinal       
virtues of       most ,hindu sects4     
#aij 4         #aia 4         #aib  a   
religious student1 an ascetic of a      
certain       class4         #aic 4     
#aid 4         #aie  muttering prayers4 
#aif 4         #aig 4         #aih 4    
#aii ,see the signification of dhrana1  
as taken from       ,wilson's ,dict41   
and given in note #f1 p4 #abe4          
#bjj  ,heaven4         #bja  a name     
adopted by a class of ,ygis7,wils4      
,dict41 sub voce1 ntha47         #bjb   
,perhaps   macharchika ntha1 8lord of   
excellence10 or 8happiness40            
#bjc ,probably  chdnka ntha1 8lord of   
the       ornament of the crest40       
#bjd ,professor ,wilson 7see his ,sketch
 of the ,religious       ,sects of the  
,hindus1 in the ,x,v,ith vol4 of the    

,as4 ,res41 p4       #a-acf7 has        
enumerated the religious divisions of   
the ,hindus       as they have been     
described by the author of the ,sankara 
,vijaya1 probably in the #hth century of
 our era1 to which       enumeration he 
added that of the present divisions of  
this       people1 comprised in three   
great classes3 the ,vaichnavas1         
the ,sivas1 and the ,saktas4 ,very few  
names of these       sects are to be    
found in ,the ,dabistn1 although both   
works       agree in general in the     
account of the opinions1 rites1 and     
customs of the different sectaries2 the 
outlines of their       systems appear  
to have remained the same during at     
least the       last thousand years1    
whatever alterations the details may    
have undergone4         #bje ,panthi is 
derived from the ,sanskrit              
panthin1 8who goes the road40 ,this term
 occurs only in the       word          
pari-panthi1 8an adversary40            
#bjf ,according to the ,shah-nameh1     

,afrasiab1 after many       battles1    
succombed to the fortune of ,ka-,khusro4
 ,the king of       ,turan fled to the  
mountains of ,berdah1 where he concealed
       himself in a cavern4 ,it so      
happened that ,hum1 a descendant        
of ,feridun1 lived as a hermit in the   
same desert3 there he       heard by    
night a voice of complaint1 which he    
soon       recognised to be that of     
,afrasiab4 ,the hermit had not          
extinguished the vindictive passion in  
his breast2 he seized       and bound   
the fugitive king1 and conducted him to 
be       delivered into the hands of ,k 
,khusr4 ,on the bank of a       large   
river1 ,hum1 visited by a feeling of    
pity1 loosened the       fetters of his 
prisoner1 who profited by these few     
moments       of liberty to escape1 and 
dived into the water1 where he          
remained concealed1 as is said above1 so
 that he could not       be discovered4 
,k ,khusr1 having in the mean time      
arrived       to receive himself the    

great captive1 ,hum advised the king    
to subject ,gorshivez 7,afrsiab's       
brother7 who was also a       prisoner  
in his hands1 to severe tortures1 in    
order that the       lamentations of the
 sufferer might draw ,afrasiab out of   
the       water4 ,this stratagem        
succeeded1 and ,afrasiab was killed by  
the sword of ,k ,khusr4         #bjg    
,in the best treatises of the ,hindu    
philosophers1 we find only six chakras1 
or 8circles10       enumerated2 these   
are as follow3 #a4 ,muldhra1 8the parts 
about the pubis20 #b4 the ,swdishthnam1 
or 8umbilical       region20 #c4 the    
,manipram1 8pit of the stomach10 or     
8epigastrium20 #d4 ,anhatam1 8the root  
of the nose20 #e4       ,visuddham1 8the
 hollow between the frontal sinuses20   
#f4       ,ajnykhyam1 8the fontenelle1  
or union of the coronal and             
sagittal sutures40 ,to these circles1 or
 divisions1 are       attributed various
 faculties and relations with divinities
       and physical elements4           

#bjh 4         #bji  8a churning stick40
         #baj 4         #baa 4          
#bab 4         #bac 4         #bad      
signifies 8,brahma's egg10 to which the 
earth is compared1 and probably1 as     
above1 the head4         #bae 1 1 4     
#baf ,these words have1 in the ,persian 
dictionary1 a       signification       
different from that which is above      
attributed       to them1 and seem to be
 technical terms belonging to the       
doctrine of a sect4         #bag  prna  
is breath1 expiration1 and inspiration2 
apna is flatulence1 crepitus4 ,besides  
these two       winds1 the ,hindus name 
three other winds1 namely3 ,jamna1      
eructation1 supposed to be essential to 
digestion2 ,udna1       passing from the
 throat into the head2 it is the        
pulsation       of the arteries in the  
head1 the neck1 and temples2 ,vyna1     
expanding through the whole body2 it is 
the pulsation of the       rest of the  
superficial arteries and occasional     
puffiness of       external parts1      

indicating air in the skin 7see ,vedanta
       ,sara1 edit4 ,calc41 p4 #i2 and  
,snkhy ,krita1 work quoted1       p4    
#aje74         #bah  is a particular    
mantra1 or mystical formula1            
employed by the ,tantrikas1 the essence 
of which is the       letters ,h and ,s1
 whence it is termed the ,hansa-mantra4 
#bai 4         #bbj  4         #bba     
#bbb ,see1 on it1 vol4 ,i4 p4 #hj4      
#bbc  a mendicant carrying a staff4     
#bbd 4         #bbe 4         #bbf      
bhasma1 8ashes10  bhasmbuta1            
8becoming ashes40         #bbg  sstra1  
from  ssa1 8to govern10 an       order1 
command1 institutes of religion1        
science1 etc4         #bbh 4            
#bbi ,the king of ,persia above         
mentioned was probably ,abbas1       the
 son of ,shah ,muhammed ,mirza4 ,he     
began to reign in #aehe1       and died 
in #afbh1 in his #gjth year4 ,he was    
called 8the       ,great10 although his 
character and life were stained by      
vices but too common to ,oriental       

princes4 ,to him succeeded       his    
grandson ,shah ,sf1 in #afbg1 and died  
in #afda2 then the       son of the     
latter1 ,abbas ,,ii1 not yet ten years  
old1 was       proclaimed king2 at the  
date above mentioned1 viz4 #afdc1 he    
was about twelve years old1 and could   
therefore not be the       king         
characterised by ,kalin ,bharati1 who   
could very easily1       but fifteen    
years before the epoch above mentioned1 
have       seen ,abbas 8the ,great10    
then1 as he says1 8full of years40      
#bcj ,probably  sthtras4         #bca 4 
99     99     99     99     99          
,,section ,,the ,,seventh ,,describes   
,,the ,,tenets ,,of ,,the               
,s,,kt,,an4,the belief  of this sect is 
as follows3 ,sva1 that is ,mahdeva1 who 
in their  opinion with little exception 
is the highest of the deities1 and the  
greatest of the spirits1 has a spouse   
whom they call ,my  sakt2#bcb this      
spouse shows first one color1 and then  
another1 that  is1 something else than  

what really exists3 for instance1 water 
like  wine4 ,this spiritual and material
 principle has three natures and  three 
qualities1 namely3 rajas1#bcc that is1  
8dominion and desire20  sattva1#bcd     
which is 8rectitude and wisdom1 and the 
power to  control the senses1 not to be 
subject to them20 and tamas1#bce or     
8violence1 passion1 besides eating1     
gluttony1 and sleeping40 ,with the      
,hindus1 ,brahma1 ,vichnu1 and ,mahadeva
 are personified as proceeding  from    
these three conditions1#bcf or as the   
powers of the three  qualities          
mentioned4 ,this ,my is the maker of the
 productions of this  world and of its  
inhabitants1 and the creator of the     
spirits and of  the bodies2 the universe
 and its contents are born from her3    
from  respect of the said productions   
and of the mentioned effects1 she is    
entitled ,jagat-amb1#bcg or 8mother of  
the universe20 non-entity  finds no     
access to this creator2 the garment of  
perishableness does  not sit right upon 

the body of this fascinating empress2   
the dust of  nothingness does not move  
round the circle of her dominion2 the   
real  beings of heaven1 and the         
accidental creations of the nether      
world1  are equally enamoured and       
intoxicated of desire before her2 bound 
by  these ties of deceit in this        
revolving world1 whoever rebels feels   
the  desire of mukt1 that is1 of        
emancipation1 independence1 and         
happiness2 nevertheless1 from           
carelessness1 he pays obedience and     
worship to this world-deceiving queen1  
and never abandons the path of          
adoration of this bewitching lady4 ,this
 goddess1 that is the spiritual         
principle1 exists in all living beings  
in six circles1 which they call  shat   
chakras1#bch as the fibres in the stalk 
of a water-lily1 in  which there are six
 divisions3 #a4 the ,muldhra1 or 8the   
sitting-place20 #b4 the ,manipram1 that 
is1 8the navel20 #c4 the                
,swadhishtanam1#bci 8the firm place1 and

 which commands the upper  region of the
 navel20 #d4 ,hrid1#bdj or 8the heart20 
#e4 ,sda1#bda  that is1 8the purified   
mansion and the place of purification10 
and  this proceeds from the upmost part 
of the breast2 #f4 ,agni  tchakra1#bdb  
or 8the circle of the fire10 and this is
 that of the  eye-brows4 ,these are the 
six circles1 and above them is ,indra1  
that  is the window of life1 and the    
passage of the soul1 which is the top   
and middle of the head2 and in that     
place is the flower of the back of  one 
thousand leaves3 this is the residence  
of the glorious divinity1  that is1 of  
the world-deceiving queen1 and in this  
beautiful site  reposes her origin4     
,with the splendour of one hundred      
thousand  world-illuminating suns1 she  
wears1 at the time of rising1 manifold  
odoriferous herbs and various flowers   
upon her head and around her  neck3 her 
resplendent body is penetrated with     
perfumes of various  precious           
ingredients1 such as musk1 safran1      

sandal and amber1 and  bedecked with    
magnificent garments3 in this manner1 as
 was just  described1 she is to be      
represented4 ,the worship of her form   
and  appearance1 the adoration and      
submission1 ought to be internal and    
true2 and the exterior veneration1 to be
 paid before her image2  moreover1 all  
that has been divided into five sections
 and explained  in the ,yoga astra1 is  
to be performed with assiduity4 ,the    
interior  worship consists in           
representing her image1 and in keeping  
her  remembrance every where2 the       
possessor of such an imaginative faculty
  and devotedness is called bhakta1#bdc 
that is1 8a possessor of  gladness and  
of the mansion of perfect delight1 and  
of mukt1 or  #8liberation' to be enjoyed
 in this mansion of a permanent happy   
existence40 ,the mode of this worship is
 contained in the ,agama1#bdd  and the  
whole sect conform themselves to it4    
,with them1 the power of  ,mahadeva's   
wife1 who is ,bhvn1 surpasses that of   

the husband4 ,the  zealous of this sect 
worship the ,sva-linga1 although other  
,hindus  also venerate it4 ,linga#bde is
 called the virile organ1 and they  say 
on behalf of this worship that1 as men  
and all living beings  derive their     
existence from it1 adoration is duly    
bestowed on it4 ,as  the linga of       
,mahadeva1 so do they venerate the      
bhaga1#bdf that is1  the female organ4  
,a man very familiar with them gave the 
information  that1 according to their   
belief1 the high altar1 or principal    
place in  a mosque of the ,muselmans1 is
 an emblem of the bhaga4 ,another man   
among them said that1 as the just-named 
place emblems the bhaga1 the  minar1 or 
turret of the mosque represents the     
linga3 on which account  both are found 
together4 ,in many places and among a   
great number of  the ,hindus1 this      
worship exists3 a great many follow the 
,agama1 in  which wine drinking is      
approved1 and if1 instead of a common   
cup1 a  man's skull 7which they call    

kapla#bdg7 be used1 the beverage is     
much more agreeable4 ,they hold the     
killing of all animals1 even of  man1 to
 be permitted1 and call it bala4#bdh ,at
 night they go to the  places which they
 call mana1#bdi and where the dead      
bodies are  burnt2 there they intoxicate
 themselves1 eat the flesh of the       
corpses  burnt1 and copulate before the 
eyes of others with women1 which they   
name akti pja3#bej and if the devoted   
woman be that of another1  the good work
 is so much the more valuable1 and it is
 certain that  they offer their wives to
 each other2 the disciples bring their  
wives  and daughters to their preceptor2
 they unite with their mothers1         
sisters1 paternal and maternal aunts1   
which is against the custom of  the     
,hindus1 who do not take daughters of   
their near relations4 ,the  author of   
this work saw one of the learned men of 
this sect1 who read  to him a book of   
modern composition upon their customs1  
and therein  was stated that it is      

permitted to mix with every woman except
 one's  daughter4 ,this man began to    
abuse the work1 saying that the text was
  contrary to the old customs of this   
class1 and that no such thing is  to be 
found in the ancient books1 and declared
 it at last to be a  mistake of the     
copyist4 ,they say that the woman exists
 for the sake of  being desired2 she may
 be a mother or a daughter4 ,in their   
opinion1  there is no enjoyment higher  
that that of love2 the ,hindus call it  
kmada2#bea and say that1 when a woman   
and a man are in close  conversation1   
whoever disturbs them is worthy of      
,god's malediction1  because they both  
therein share a state of happiness4 ,the
 ,agama favors  both sexes equally1 and 
makes no distinction between women2 they
 may  belong to whomsoever3 men and     
women compose equally humankind1 and    
whatever they bring forth makes part of 
it4 ,this sect hold women in  great     
esteem1 and call them aktis 7powers72   
and to ill treat a  akti1 that is1 a    

woman1 is held a crime4 ,the high and   
low value the  ,luls 7public girls7 very
 high1 and call them deva kanya1#beb    
8daughters of the gods40    ,among them1
 it is a meritorious act to sacrifice a 
man1 which they  call naramdha2#bec then
 the gmdha1#bed or sacrifice of a cow2  
further1 the asvamda1#bee and finally1  
any other animal4 ,when they  perform a 
sacrificial ceremony1 which they call   
,kla-dek  7kaladya7#bef1 they unite the 
blood of as many animals as possible  in
 a large vase1 and place therein the man
 whom they bring over to  their creed1  
and they drink with him from that blood4
 ,whenever the  worship of a god1 or of 
the wife of a god is performed1 the     
ceremony  is called ishtam1#beg and the 
master of the ceremony ishta4 ,the      
creed of this sect is1 that any god or  
wife of a god may be worshipped  in two 
ways3 the one is called bhadram1#beh    
which consists in  abstaining from      
shedding blood1 and in being pure2 the  
other1 termed  vakam1#bei which admits  

spilling blood1 commerce with women1 and
  neglect of purity2 but they think this
 second preferable1 and say that  each  
deity1 male or female1 has a form under 
which he or she is to be  represented2  
but that the worship of a female        
divinity affords a  greater recompense4 
,when they have an intimate connection  
with their  own or another's wife1 they 
behold in her the image of the goddess1 
and think to personate the god1 her     
husband1 and at this time they  sing a  
prescribed song1 which to entune at the 
very moment of the  closest junction1   
they believe to be most recommendable4  
,there is a  deity whose praise they    
sing with unwashed hands2#bfj and       
another  whom they worship with the mark
 of their cast drawn with dirt on their 
forehead4 ,some of these goddesses are  
by them called 8queens10 and  others    
8servants20 and the worshipper of a     
woman is also termed  8servant40    ,the
 author of this work saw a man who1     
singing the customary song1 sat  upon a 

corpse which he kept unburied until it  
came to a state of  dissolution1 and    
then ate the flesh of it2 this act they 
hold  extremely meritorious4 ,they say  
that the desires of this and of the     
other world attain their accomplishment 
by means of the worship of a  god or of 
a goddess4 ,the followers of this sect  
send their barren  wives1 in order that 
they may become pregnant1 to the        
performers of  such acts1 and these men 
use the women before the eyes of their  
husbands3 whoever does not send his wife
 to his master1 renders in  their       
opinion the purity of his faith very    
doubtful4    ,the ,gossain ,tara        
lochana1 a ,brahman1 was of this sect1  
and devoted to  the worship of ,kli1 a  
female deity4 ,having gone to ,kachmir  
in the  year #ajdh of the ,hejira 7#afch
 ,a4 ,d471 he practised pious austerity2
 at  last1 as is usual1 he chose a      
concubine1 for which1 they say1 five    
things are requisite3 fish1 wine1 the   
wife of another man1 flesh 7if  human   

flesh so much the better7 and a mantra1 
that is1 a song4 ,the  ,hindus used to  
distinguish fish from flesh4 ,finally1  
having  accomplished the act of a       
,gosain1 ,tara lochana became the friend
 of  ,ahsen ,ulla1 named ,zafer ,khn    
ibne ,khj1 ,abul hasen ,taramzi1 who was
  the governor of ,kachmir3 this took   
place by the interest of the            
confidential servants of the lord's     
house1 who were well disposed to  be    
directed by a perfect ,gsain4 ,the said 
lord wished ,taralochana to  procure him
 victory over the ,tibetans2 the ,gosain
 promised it to him1  provided he should
 conform himself to his directions3     
,zafer ,khan  consented to it1 and a    
convention was concluded between them4  
,tara  lochana said3 8,appoint a great  
number of ,llan who are never to        
separate from me1 because in our        
religion the intercourse with these  is 
preferable to that with other women1 on 
which account they are  entitled        
,dva-,kany1 #8the daughters of the      

gods2' my meal must never  be destitute 
of wine and other intoxicating liquors2 
to begin1 let a  sheep be killed for me1
 and the necessaries and materials of   
repast be  prepared40 ,zafer ,khan did  
all the ,gosain demanded2 when he made  
his  expedition to ,tibet1 he obtained a
 remarkable victory1 and returned       
triumphant4 ,at last1 a disagreement    
took place between the ,gosain and      
,zafer ,khan2 the former quitted the    
latter1 who soon after1 on account  of a
 dispute between the ,sonn and the ,shih
 of ,kachmir1 lost his  consideration1  
and being obliged to retire1 went to    
,kabul2 there  ,muhammed ,tafer1 one of 
his relations1 gave him some fatal stabs
 with a  poniard1 in consequence of     
which he lay sick for some time4 ,soon  
after  he lost his office and property1 
and remained long in ,lahore without a  
situation4 ,the author of this book saw 
in the year #ajee of the ,hejira  7#afde
 ,a4 ,d47 in ,gujerat1 a district of the
 ,panjab1 ,tara lochana1 who  told him  

8,it was on account of his difference   
with me that so great a  misfortune     
befel ,zafer ,khan40 ,urfi of ,shiraz   
says3      8,the bounty of the ,eternal 
does not reject the unbeliever1         
,provided he acquire perfection in the  
adoration of his idol40    ,shdosh1 the 
son of ,anosh declared3 that1 according 
to the explainers  of the law1 there    
must be observed in any pursuit a due   
relation and  correspondence to the     
intended purpose3 further1 in the       
pursuit of a  virtuous spirit1 sanctity 
and purity are required2 but in the     
pursuit  of a base spirit1 nothing of   
purity enters1 and may be dispensed     
with4  ,this subject has been treated in
 the second section of the work         
thereupon4    ,the writer of this book  
saw in the same year1 and in the place  
beforesaid of ,guzerat1 a man called    
,mahado1 who at night was always        
sitting upon a dead body4 ,i also saw   
,sadnand1 of the same sect1 who  said to
 one of his disciples3 8,i wish to      

perform a rite1 called the  worship of  
the hair40 ,the disciple brought his own
 daughter1 and  ,sadnanda gazed at her  
hair1 kissed her face1 and in that way  
enjoyed  her before the eyes of her     
father4 ,i saw besides a person who     
brought  his wife to him1 saying3 8,i   
have no son in my house40 ,it is the    
belief  of this class that1 if in such a
 manner any one has intercourse with a  
barren woman1 she obtains whatever she  
desires2 on that account1 some  of the  
women1 at the moment of intimate        
junction1 demand from the  perfect man  
the gift of mukt1 that is1 union with   
,god ,almighty1 and  emancipation from  
this body4 ,it was for that reason1 that
 ,sadnanda  used the woman before the   
eyes of her husband4 ,one day1 ,sadnanda
 sat  in a burying place1 naked1 with   
one of his friends1 and drank wine1     
when one of the orthodox ,brahmans      
passed that way1 and saw these men4     
,the disciples said3 8,this ,brahman    
will tell the people what he saw1  and  

expose us to ridicule40 ,sadnanda       
replied3 8,it does not matter40  ,when  
the ,brahman came home1 he died4        
,when in the year #ajei of the ,hejira  
7#afdi ,a4 ,d47 the author of this  work
 happened to be in the district of      
,kalinga1 he saw in every  village of   
this country the image of a god1 or of a
 spirit called by  some particular name1
 and each of these spirits is supposed  
to be the  author of some sickness or   
misfortune1 for the removing of which   
they  offer their prayers to him4 ,one  
of these spirits is ,anamberam2 and     
when a person gets a pimple1 he brings  
an animal1 commonly a domestic  bird1 to
 the chapel1 and sacrifices it4 ,in the 
work ,khlasa al  hayat1 8the essence of 
life10 composed by ,mulla ,ahmed ,tatvi1
 is  stated1 that upon the sepulchre of 
,asefnvas1#bfa a sage of ,greece1  they 
used to sacrifice a bird1 and they say  
that1 in the book which  treats of the  
ceremonies of pilgrimage to the         
before-named deities1  three kinds of   

sacrifices are enumerated3 agreeable    
perfumes1 sweet  cakes1 and beverages2  
besides ,mulla ,ahmed ,tatvi mentions in
 his work  just before quoted1 that     
,hermes 7that is ,idris7#bfb has        
established fumigations and wine of     
grapes for the use of sacrifices4       
,among the great idols of the country or
 ,kaling is ,gang-,durg4#bfc  ,they say1
 ,ramachandra do1 one of their great    
,rjas1 descendant of the  celebrated    
family of ,kayapa1 ruled in ,orissa4    
,this ,rja1 having  called a goldsmith1 
gave him the mass of gold which he      
demanded for  making an image of ,durga4
 ,the goldsmith1 having carried the gold
 home1  intended to form the goddess of 
copper and to purloin the gold1         
thinking that1 as to break into pieces  
an idol is not permitted among  the     
,hindus1 he could keep the gold without 
fear of discovery4 ,with  this project  
he went to sleep4 ,when he awoke1 he saw
 that one half of  the gold remained on 
the spot1 and that the other half was   

formed into  the image of ,durg2 having 
carried this with the remaining gold to 
,ramachandra do1 and told the story1 the
 ,rja gave him the residue of  gold1 and
 carried the idol1 in his house and in  
his travels1  constantly with him4 ,they
 say that1 after the death of ,kayapa   
the  ,great1 ,makando assembled under   
his sceptre the nations of this         
country1 and that ,vichnunath do ,sukra 
conquered the town ,sri  ,kakul1#bfd    
from the ,rja ,nanda4 ,ramchandra do    
moved his army towards  ,sri ,kakul1 and
 took the fort2 ,vichnu-nth1 being      
informed of it1  marched against him2   
,ramchandra do1 unable to resist his    
force1 fled2  ,ganga ,durga was by her  
guardians thrown away in a village1 from
 whence  she fell into the hands of a   
,brahman1 who flung her into the barn of
 a  villager4 ,this man1 having taken   
her up1 carried her to his house4 ,the  
goddess appeared to him in a dream1 and 
said3 8,offer me in sacrifice  thy      
eldest son1 and ,i will make thee ,rja40

 ,after a certain time1 the  villager   
told this secret to ,vishnu-nth do1 who1
 having taken the  idol from him1 gave  
him a horse ornamented with gold1 and a 
magnificent dress1 and carried the      
goddess to ,narnya pr1 his  residence4  
,as she demanded from him also the      
sacrifice of a man1  ,vichnu-nth do     
killed every year one of the thieves and
 like sorts of  men before her altar4   
,after the death of ,vichnu nth do1 his 
sons did  the same4 ,when ,vikramajet   
do1 who descended from ,vichna nath do1 
was  killed1 and the country disturbed  
by insurrections1 then ,dasvent-ru1  who
 was one of the grand-children of       
,vichnu-nth do1 having taken up  ,durga1
 fled from fear of the army1 commanded  
by ,jalil ul ,khader ,tulaj  ,khan ,bg1 
to ,mrkl4 ,bhpati1 the ,rja of ,mrkul1  
being also afraid of  the attack of the 
famous general1 sent him the goddess    
,durga1 on  ,monday1 the ninth day of   
the month ,rabish ul avel1 of the year  
#ajfb of  the ,hejira 7,september1      

#afea1 ,a4 ,d474 ,the idol was of gold1 
in the form  of a female1 with limbs    
very well proportioned1 four arms1 in   
two of  her right hands carrying a      
three-pointed pike1 which the ,hindus   
call  ,trisla1#bfe and with which the   
goddess was striking ,mahisha  ,asura1 a
 demon under the form of a buffalo2 he  
was beneath her right  foot2 in another 
hand she had a white ball1 and in the   
fourth1 the  chakra1 or discus1 which is
 a circular weapon peculiar to the      
,hindus2  under her left foot was a     
lion1 and beneath him a throne4 ,when   
they  weighed the image1 they found it  
equal to four panchiri1 measure of  the 
,dekhan4 ,even now1 they sacrifice in   
every village of the ,kohistan  of      
,nanda-pr1 and country adjacent1 a man  
of good family4    ,another idol1 called
 ,mvel1#bff is in the town of           
,bister4#bfg ,the  belief of the people 
there is that1 when an hostile army     
comes to  attack them1 the divinity1    
under the form of a woman selling       

vegetables1 goes into the camp of the   
enemy1 and whoever eats what she        
offers1 dies2 and during the night she  
appears like one of the public  girls1  
and whoever finds her charming1 and     
calls her1 meets with  death4 ,they     
relate many strange and wonderful things
 about her4 ,when  in the year of the   
,hejira #ajfi1 ,a4 ,d4 #afeh-i1 the     
famous general  ,tavalj ,khan ,beg      
besieged and took the fort ,kot ,bahar1 
which is  stronger than the fort of     
,bister1 there died so many men and     
beasts of  various maladies and the     
particular effects of climate1 that     
their  number exceeds all computation2  
and this the inhabitants of the fort  of
 ,bister attributed to the power of the 
goddess4    ,there is another class of  
followers of ,sva1 that is1 of ,sktan1  
whose creed is quite different from that
 just before stated3 they  never have   
intercourse with the wife of another2   
they drink no wine4  ,the adorers of    
,sva are obliged to drink wine in the   

,sva-ratra1#bfh  which is a sacred      
night3 because it is written in their   
books that  they ought then to fill a   
cup with wine and to drink it2 as1      
according  to the rule of this sect1 it 
is not a matter of choice to drink wine2
  many who cannot get it1 having        
procured a draught of syrup1 mix a      
little of a fermented liquor with it to 
render it like wine1 and take  it for   
such1 calling it pna4#bfi    ,sri       
,kanta1 a ,kachmirian1 is conversant    
with many sciences of the  ,hindus2 he  
knows the sstras1 that is1 the sstras of
 the ,pandits1  namely1 the ,smrti      
sastra1#bgj or 8the written law20 the   
,kavi-sstra1#bga 8poetics20 the         
,tarka-sstra1#bgb 8logic and            
dialectics20 the ,vidy vidy1#bgc 8the   
medical science20 the  ,jytisha1#bgd    
8astronomy20 and the ,ptanjala1#bge that
 is1 the  restraining of the breath2 he 
knows besides very well the ,vedanta1 or
  metaphysics1 etc4 ,in the year #ajdi  
of the ,hejira 7#afci ,a4 ,d47 the      

author of this book saw him in ,kachmir2
 he is one of the saints of the         
,hindus4 ,sri ,kant was invested by the 
inhabitant of heaven1 ,nr-ed-din        
,mahommed ,jehangr ,pdshah1 with the    
dignity of a judge of the ,hindus1  in  
order that they may be tranquillised1   
and in every concern have  nothing to   
demand from the ,muselmans3 as it has   
been established in  the code of ,akbar1
 that the tribes of mankind1 high and   
low1 with the  existing diversity of    
creeds and difference of customs1 which 
are all  under the trust of a beneficent
 lord1 ought to dwell in the shade of   
protection of a just king1 and persevere
 in the performance of their  worship   
and the exigencies of their devotion1 so
 that1 by the  authority derived from   
the chiefs1 the sons of the age may not 
stretch  the hand of oppression over the
 condition of the people4    ,the belief
 of the ,hindus is as follows3 all the  
trths1#bgf that  is1 8places of         
pilgrimage10 which are in the world are 

in imitation of  the fixed model        
,haratrth1 which is in ,kachmir2 for1   
after having  visited the holy place of 
,kachmir1 there is no desire to see that
 of  any other country2 and they call it
 the great place of pilgrimage1         
likewise prayga1#bgg which is celebrated
 at ,mhbd2 there are  ,shah abad ed-din 
pr1 and ,gangavara1 ,lrasn1 and         
,kislhazra4 ,there  are many miraculous 
things in ,kachmir2 one of them is      
,sandebr1 and  they relate3 ,in ancient 
times1 a holy ,brahman dwelt in a cavern
 of the  mountain1 where he devoted     
himself to the worship of the ,almighty 
,god4  ,once every year1 he went to the 
,ganges to bathe4 ,after having passed  
several years in that way1 ,gang said to
 the ,brahman3 8,thou measurest  always 
such a length of road1 on which thou    
dost set aside the worship  of ,god3 my 
convention with thee is this3 that1 when
 the sun reaches  the constellation of  
the ,bull1 ,i will three times a-day    
come to thy  resting-place40 ,from this 

time1 when the great luminary throws his
  effulgence towards the constellation  
of the ,bull1 the water of the  river   
springs up boiling from the basin of the
 fountain1 which is near  the place of  
his devotion4 ,sundeberari1 in the      
cavern of the  mountain1 became         
celebrated3 it is a square basin1 and   
has on its  eastern wall an open cavity1
 from which1 as well as from several    
other  vents and holes in the sides of  
the basin1 the water springs up4        
,however steadfastly one may look1 the  
bottom cannot be discovered4 ,and  in   
the middle of the eastern side1 there   
are seven holes1 which the  people of   
,kachmir call ,saptarshi1#bgh 8the seven
 ,rishis20 on the  northern side is an  
issue1 which they call dama bhavni2#bgi 
when  the world-illuminating sun begins 
to enter the constellation of the       
,bull1 the water appears there in the   
following manner3 it springs up  first  
from the large cavity1 then from the    
,saptarshi3 so the ,hindus  call seven  

rakshasas1 and give their name to the   
constellation of the  ,great ,bear4     
,further1 the water comes up from the   
dama bhavni1 that  is 8the mansion of   
,bhavni1 the wife of ,mahado40 ,when the
 cavity is  filled1 then the water1     
passing over the borders1 runs out2 the 
,sanysis and other ,hindus1 who had come
 from distant places1 throw  themselves 
into it1 and the people who find no     
room1 carry water from  it4 ,afterwards1
 the ebullition declines in such a      
manner1 that there  remains not the     
least trace of the water4 ,in this month
 the water  boils up three times a-day1 
namely1 in the morning1 at mid-day1 and 
in  the afternoon1 at the hour of       
prayer4 ,after the lapse of this month1 
no more water is seen1 until the sun    
enters again into the sign of the       
,bull4      8,certainly1 every thing    
announces ,god1     ,and offers the     
proof that there is but ,he40#bhj       
,the historians of the times know       
,sandeberar among the wonders  described

 by the ancient learned men of ,kachmir4
 ,the ignorant among  the ,muselmans of 
,kachmir say1 that ,sandeberari is the  
well of ,abu  ,ali1 and believe it to be
 the work of shaikh ,arris2 the truth   
is1  that ,hajet ul hak never came to   
,kachmir3 as it is evident from the     
concurring testimony of history4        
,,history ,,of ,,the ,,illustrious      
,,shaikh ,,abu ,,al ,,hussain1 ,,the    
,,son ,,of ,,abdullah  ,,sina 7,,god    
,,bless ,,his ,,grave67#bha,the father  
of ,abu ,al was a native  of the        
environs of ,balkh1 and his mother was  
,sitra4 ,abu ,al was born  in the year  
#ccc of the ,hejira 7#idd ,a4 ,d47#bhb  
,when he had attained  his eighteenth   
year1 he was conversant with all the    
liberal sciences4  ,they relate1 that   
,amr ,nuh1 the son of ,manzur ,smni1#bhc
 in a grave  malady1 when the doctors   
knew no remedy1 was restored to health  
by the  salutary power of the songs of  
,abu ,ali4 ,when the ,smnan were in     
distress1 he directed himself towards   

,khrasan1 the king of which  country1   
,al1 the son of ,mmun ,massar1 received 
,abu ,ali with perfect  favour4 ,when   
,abu ,ali was accused before the ,sultan
 ,mahmud ,sabak  tegn1#bhd of being     
opposed to the religion and creed of the
 ancient  wise men1 and when the ,sultan
 showed a disposition to apprehend him1 
the ,shaikh was alarmed and fled to     
,abyverd2 the satellites of the  ,sultan
 followed him with pictures and         
descriptions of his person1  which were 
well drawn1 and sent by the ,sultan to  
all parts of the  kingdom1 in order that
 the magistrates and head men of office1
 by  means of this picture might bring  
the fugitive before the ,sultan4 ,the   
,shaikh1 informed of it1 fled towards   
,jorjan 7,georgia74 ,by means of the    
remedies of the ,shaikh1 many sick were 
cured4 ,shamsen ul ml ,kbs1  the son of 
,vashamger1#bhe had a nephew on his     
sister's side on a  sick-bed1 all the   
remedies applied by the physicians      
proved useless2  by order of ,kabus1    

they brought the ,shaikh to the pillow  
of the sick2  but1 in spite of all his  
cares and observations1 the learned     
physician  could not discover the cause 
of his illness4 ,the ,shaikh said to    
himself3 8,this young man may be in     
love1 and from exceeding pudicity  keep 
his secret unclosed40 ,on that account  
he ordered the names of all  the places 
and towns to be written1 and one after  
another to be read  before the patient1 
whilst the ,shaikh held his finger upon 
the pulse  of the young man4 ,when they 
pronounced the name of the abode of the 
beloved1 the motion of the pulse of the 
enamoured was perceptible2 the  ,shaikh 
ordered also the names of all the       
private houses to be read2 at  that of  
the object of his desires1 the pulse of 
the desirous became  disturbed2 moreover
 they began to read the names of the    
inhabitants of  the houses2 when they   
arrived at that of his idol1 the pulse  
of the  adorer again beat higher4       
,mazheri of ,kashmir says3      8,the   

pulse of the loving beats higher1       
agitated only at the       name of the  
beloved40    ,thus1 the perfect science 
of ,abu ,al found the true remedy3 he   
said to  one of the head men near ,shams
 ul ml3 8,this young man is in love     
with such a girl1 in such a house1 and  
there is no remedy but the              
gratification of his desire40 ,after    
trial1 the truth of these words  was    
found4#bhf    ,when the ,umras and the  
ministers of state withdrew from the    
obedience  of ,kbus1 whom they          
imprisoned1 the ,shaikh retired into the
 country4  ,some time after1 he betook  
himself to ,r4#bhg ,majed-dulah ,abu    
,tleb  ,rustam1 the son of ,fakher ed   
dulah ,dalm1 the ,hakim 7governor7 of   
,ri1#bhh showed him great regard and    
honor2 the ,shaikh restored ,majed      
ud-dulah from the malady of melancholy  
to good health4    ,when ,shams ed-dulah
 made war upon ,hell1#bhi son of ,bader1
 son of  ,hasnvah1 who came from the    
capital of the right faith 7,mecca71 he 

defeated the army of ,bghdad4 ,the      
,shaikh went from ,ri to ,kazvn1#bij    
and from thence to ,hamdan4#bia ,shams  
ed-dulah was cured of a colic  by the   
remedies of the ,shaikh1 whom he then   
raised to the dignity of a  ,vizr4 ,the 
chiefs of the army conspired against the
 life of ,abu ,ali2  he fled1 and       
remained concealed during forty days4   
,meanwhile1 the  malady of ,shams       
ed-doulahreturned2 the ,shaikh1 having  
come forth from  his place of           
concealment1 delivered the ,sultan from 
his illness1 and  was again raised to   
the ,vizirat4 ,after the death of ,shams
 ed-doulah1  the throne was filled by   
,bah ed-dulah1 the son of ,tj ed        
dulah4#bib ,the ,umrahs requested ,abu  
,al to accept the ,vizrat1 but  he      
refused his consent4 ,about this time1  
,alded-dulah1 the son of  ,jfer         
,kakyuah1#bic sent from ,ifahan an      
invitation to the venerable  ,shaikh to 
join him2 but the ,shaikh declined to   
come1 and concealed  himself in the     

house of ,abu ,tleb1 a dealer in        
perfumes4 ,without the  example of any  
other work before his eyes1 he composed 
his work1  entitled ,shaf1 8remedy10    
treating the whole of physics and       
metaphysics4#bid    ,tjed doulah1 having
 assumed the name of ,alaved-dulah1 kept
 the  ,shaikh1 by this assumption1      
employed in a continual succession of   
affairs4 ,when ,alawed dulah conquered  
the country of ,tjed ud dulah1  he      
brought the ,shaikh to ,ifahn4#bie      
,towards the end of his life1 a  disease
 of the bowels seized the ,shaikh1 and  
gained strength1 on  account of his     
active life in the service of ,alawed   
dulah1 and of the  expeditions of his   
enemies4 ,the patient was carried in a  
covered  chair4 ,when ,aladed-dulah came
 to ,hamdn1 the ,shaikh felt that nature
  had exhausted her strength1 and could 
not resist the force of the  malady2 on 
that account1 having desisted from      
applying any remedy1 he  took a bath1   
and having distributed his property in  

alms to the poor1  the indigent1 and the
 necessitous1 he turned his mind to ,god
 and the  elect of the divinity2 at     
last1 on a ,friday1 in the month of     
,ramzn1  of the year #dbg of the ,hejira
 7#ajce ,a4 ,d471 he passed from this   
deceitful world to the residence of     
happiness4#bif ,a great man said3       
8,from the globe of black clay to the   
summit of ,venus1     ,i traversed all  
the difficulties of the world2          
,every tie which was fastened around me1
 on account of deceit and               
illusion1     ,was loosenedexcept that  
of death40    ,the extraordinary and    
astonishing actions performed by ,abu   
,al have  been described in the book    
about the application of remedies in    
several histories#big1 few of which are 
reproduced in these pages2  and so much 
only with the intention to prove shortly
 to the candid  reader1 that ,shaikh    
,abu ,al never came to ,kachmir1 about  
which  intelligent and ingenious men in 
all countries agree4         8,there is 

no house which may not be the house of  
,god40           #bcb  4         #bcc   
8foulness10 according to the            
interpretation of       ,colebrooke and 
,wilson4         #bcd  8goodness40      
#bce  8darkness40         #bcf          
,according to the ,vayu-,purana 7ch4    
,v471 ,brahma proceeds       from rajas2
 ,vichnu from sattvam2 and ,siva or     
,mahadeva       from tamas4 ,according  
to the ,snkhy ,krika 7sl4 xiii73        
8,goodness 7sattvam7 is considered to be
 alleviating and       enlightening2    
foulness 7rajas71 urgent and versatile2 
darkness 7tamas71 heavy and enveloping4 
,like a lamp1 they       co-operate for 
a purpose 7by union of contraries740    
#bcg  4         #bch   ,see the six     
circles or regions of the human         
body enumerated 7p4 #aca1 notes72 here  
the denominations of       the three    
last divisions are different from the   
former4         #bci 4         #bdj 4   
#bda 4         #bdb  4         #bdc 4   
#bdd  a work on sacred science in       

general1 and in       particular a      
,tantra1 or any work1 inculcating the   
mystical       worship of ,siva and     
,sakti4         #bde  ,the ,phallus1 or 
,sva1 under that emblem2 it             
signifies also nature1 or ,prakritti1   
according to the       ,snk hya         
philosophy1 which considers this as the 
active       power in creation4         
#bdf 4         #bdg 4         #bdh      
8rigor1 severity1 blood1 strength1      
power40         #bdi  8a cemetery40     
#bej  4         #bea 1 8giving what is  
wished2 granting one's desire40         
#beb           #bec  4         #bed  4  
#bee  4         #bef  4         #beg 1  
8an act of sacrifice1 an oblation10     
etc42 from        isha1 8to wish20      
substituted for   yadjna1 8to           
sacrifice40         #beh  8pure1 pious1 
virtuous40         #bei  8to be crooked1
 depraved1 wicked40         #bfj ,this  
reminds us of the ,selli1 dwelling about
 ,dodona1       where ,jupiter was      
adored1 and1 by whose spirit moved1 they

       prophesied 77 8with unwashed     
feet407,hom41       ,iliad1 ,,xvi4 v4   
#bce47         #bfa 4 ,i am at a loss to
 find the true name of the       ,greek 
sage4 ,in our days a class of ,hindus1  
pursuant to an       ante-brahminical   
worship1 venerate spirits1 called       
,vetals1       to whom in sickness they 
make vows1 to be paid on recovery4      
,the votive offering is generally a     
cock1 the same that the       ,greeks   
used to give to sculapius1 when they    
thought their       cure owing to his   
sanatory powers7,see the ,journal of the
       ,a4 ,r4 ,s4 of ,great ,britain   
and ,ireland1 ,no4 ,,ix4 p4 #aid47      
#bfb ,the prophet ,enoch4         #bfc  
,perhaps   ,kha ,durga1 8the heavenly   
,durga40         #bfd ,the names of the 
country of ,kalinga and of the town     
,sri ,kakul occur at p4 #c of this      
volume4 ,the town now called            
,cicacole1 in the northern ,circars1    
once the capital of an       extensive  
district1 is situated in lat4 #ah #ba   

,n41 long4       #hc #eg ,e4            
#bfe  a trident1 a three-pointed pike1  
or spear1       especially the weapon of
 ,sva4         #bff ,it is1 perhaps1    
,mahsvar4         #bfg ,the name which  
,i find nearest approaching to that     
above is ,bidzergur1 a town in the      
province of ,allahabad1       lat4 #bd  
#cg ,n41 long4 #hc #aj ,e41 with a fort 
on a high and       steep mountain in   
the midst of an unhealthy country4      
#bfh  is a celebrated festival in honor 
of ,sva1       on the fourteenth of the 
moon's wane1 or dark fortnight in       
,mgha 7,january1 ,february74            
#bfi  drinking in general4         #bgj 
4         #bga 4         #bgb 4         
#bgc 4         #bgd  mathematical1      
astronomical1 and astrological          
science4         #bge  ,the ,yoga-system
 of philosophy1 from       ,patanjeli1  
the sage by whom it was first taught4   
#bgf 4         #bgg  signifies          
8sacrifice1 oblation20 in compositon    
it is applied to many places of reputed 

sanctity1 situated       at the         
confluence of two rivers1 as            
,dva-prayga1       ,rudra-pryaga1 ,karna
 pryaga1 and ,nanda-prayga1 in       the
 ,himla mountains1 which with ,prayga1  
or ,allahabad1       constitute the five
 principal places so termed7,wilson's   
,dict41 sub voce74         #bgh 4       
#bgi   dama signifies1 in the ,vdas1    
8the hall of       sacrifice40          
#bhj ,this verse is taken from the      
,arabic work entitled 8,the       ,birds
 and the ,flowers10 composed by         
,azz-ed-din ,almoka dsi1       published
 with a translation and notes by ,m4    
,garcin de       ,tassy47,see p4 #h of  
the text1 and p4 #aca of the notes74    
#bha ,the merely cursory mention made of
 ,abu ,ali in the       foregoing lines1
 is sufficient for inducing the author  
to       interpose between the ,sactis  
and the ,vaishnavas1 the account        
of a man who neither belonged to the    
,hindus1 nor professed       their      
religion4         ,the name of this     

celebrated personage is ,abu ,al ,husain
 ,ben       ,abdallah1 ,ben ,sina1 ,al  
,shaikh ,al ris2 he is commonly         
called ,ibn ,sina2 the ,jews name him   
,arabisans ,aben ,sina2       and the   
,christians ,avisenna4         ,herbelot
 gives an account nearly similar to that
 of the       ,dabistn1 of the          
astonishing learning of ,abu ,al and of 
his       flight before the persecutions
 of the ,sultan ,mahmud1 and the        
cure which the famous doctor performed  
upon the nephew of       the king of    
,georgia4         #bhb ,according to    
,abulfeda and other authors1 he was born
       in the town of ,bokhara1 in #cgj 
of the ,hejira 7#ihj ,a4 ,d474          
#bhc ,mansur ,i1 son of ,abdelmalek1 was
 the sixth king of the       ,samns3    
this dynasty derived their name from    
,smn1 whose       father is unknown4    
,smn1 a robber1 had a son1 ,assad1 who  
quitted the infamous profession of his  
father1 and educated       his sons in a
 manner which enabled them to rise to   

the       highest dignities under the   
,khalif ,al-,mamon and his              
successors4 ,ismil1 a grandson of       
,assad1 founded the       princely      
dynasty in ,mavaralnahar 7,transoxana71 
to which       other provinces were     
annexed4 ,nine ,samanian kings ruled    
from       the year of the ,hejira #bfa 
to #chh 7,a4 ,d4 #hgd-iih74         #bhd
 ,the first of the dynasty of the       
,ghasnavis4 ,according       to the     
author of ,nighiaristan1 quoted by      
,herbelot1 ,avisenna1       when at the 
court of ,mamon1 king of ,khorasan1 was 
called by       ,mahmd to his own       
capital2 the refusal of the ,shaikh to  
obey       drew upon him ,mahmud's      
persecutions4         #bhe ,kabus1 a    
prince of the ,dilmi dynasty1 ruled in  
the       provinces of ,giorgian1       
,ghitan1 ,mazinderan1 and ,tabaristan1  
upon the western and southern shores of 
the ,caspian sea4         #bhf ,the     
sagacity of ,avisenna can but remind us 
of that       with which ,eristratus1 a 

disciple of ,chrysippus and grandson    
of ,aristotle1 discovered the secret    
cause of the mortal       malady of     
,antiochus1 son of the ,syrian king     
,seleucus3 the       young prince was in
 love with his stepmother1 ,stratonice4 
,but ,kabus1 for preserving the life of 
his nephew1 was       subject to no     
personal sacrifice2 ,seleucus saved his 
son by       the cession of his own     
wife4         #bhg ,r is a town in ,irak
 ,ajem1 or ,persian ,irak4         #bhh 
,majed-doulah1 the eighth prince of the 
,by dynasty1       reigned in ,isfahan  
and n ,persian ,irak1 during his        
minority       under the tutelage of his
 mother1 ,seidt2 at his majority he     
confided the vizirate to ,avisenna1 on  
which account an open       war broke   
out between him and his mother4 ,seidt  
defeated       and took in a battle1    
before the town of ,ri1 her son1 and    
reassumed the government1 but afterwards
 resigned it to him1       satisfied to 
guide him by her counsels1 much to his  

advantage1 until her death2 after which 
the weak prince       delivered himself 
into the hands of his conqueror ,mahmud 
,sabak tegin4         #bhi              
,shams-ed-doulah 7according to          
,herbelot1 ,samsameddulah71       son of
 ,adhadededdulat1 was the tenth prince  
of the ,byi       dynasty4         #bij 
,kazvin1 a town in ,persian ,irak4      
#bia ,hamdan1 a town in ,persian ,irak1 
to the west of ,kazvin1       about #dej
 miles ,n4 ,w4 of ,isfahan4         #bib
 ,herbelot states ,baha-ed-,doulah to be
 son of       ,adhad-doulat1 and brother
 of ,samsameddulat4         #bic        
,herbelot says1 that ,abu ,al entitled  
his great work       ,canun fil thebi1  
8,rule of ,medicine20 this book has been
       abridged and commented by ,said  
,ben ,hebatallah1 by ,razi ,ben       al
 ,khatib1 and by another author1 who has
 composed the       ,mugiaz fil theb4   
#bid ,we read in ,abulfeda's history    
7vol4 ,,iii4 p4 #fd73 8,in       the    
year of the ,hejira #dad1 ,a4 ,d4 #ajbc1

 ,ala-ed-daula ,abu       ,jafar1       
commonly called son of ,kakuyah1 took   
,hamdam from one       of the ,bys1 say 
,sama-ed-doulah ,abl ,hasan1 son of     
,shams-ed-,doulah40         #bie ,the   
biography of ,avisenna involves a       
variety of events       which cannot be 
here sufficiently developed for removing
 the       obscurity attending the short
 account of our author4 ,the       name 
of ,tjet-ud-doulah is not found in      
,abulfeda's and       ,herbelot's notice
 of the ,shaikh ,avisenna4         #bif 
,adopting as true the year of his birth1
 as stated in       the ,dabistn 7see p4
 #afi71 ,abu ,ali1 according to the     
above       date of his death1 would    
have died in his ninety-first year4     
,according to ,abulfeda 7see vol4 ,,iii4
 p4 #ib71 he died in his                
fifty-eighth year2 ,herbelot says1 he   
died in the year of the       ,hejira   
#dbh1 ,a4 ,d4 #ajcf1 in the fifty-sixth 
year of his life4         #big ,herbelot
 says that ,avisenna wrote his biography

       himself2 the ,french author      
mentions a life of the celebrated       
,muhammedan doctor1 composed by doctor  
,giorgiani4           99     99     99  
99     99    ,,section ,,the ,,eighth3  
,,of ,,the ,,vichnuian 7,,va ,,ishnavas7
 ,,worshippers ,,of  ,,vichnu4,vichnu1  
who1 according to the belief of the     
followers of the  ,smriti1 is a         
subordinate divinity1 is held by the    
,vichnuian to be the  preserver of all  
things4 ,the ,vedantan maintain him to  
possess the  qualities of virtue and of 
order1 and to be the lord of the five   
senses2 not subject however to the said 
senses1 nor to their influence  in any  
way4 ,according to the ,vichnuan1 he is 
the first cause and  author of the      
universe2 they believe him endowed with 
a body1 like  mankind2 he has a wife4   
,brahma1 a deity1 is the creator of     
things2 and  ,mahdo1 another divinity1  
the annihilator of beings2 both are     
creators of ,vichnu1 and distinct from  
his holy being1 because the path  of    

union is closed between the creature and
 the creator2 they say1  that every body
 has a soul1 but that the soul is not   
distinct from1  but a part of1 the body2
 the body has two forms1 the male and   
female1  and the creator and author of  
their being is the holy nature of       
,vichnu2 the body is composed of five   
elements2 men1 conformably with  their  
actions and works1 are invested either  
with animal or human  forms2 the soul is
 always confined in the gaol of         
ignorance and in the  fetters of        
avidity4 ,further1 the spirits are      
divided according to  three qualities1  
which are3 #a4 sattvam2 #b4 rjas2 and   
#c4 tamas3  the explanation of these    
three qualities has been before given4  
,the  ,satya 7virtuous7 tends towards   
mukt1 that is1 8emancipation20 for  by  
the power of this laudable quality1 he  
makes the bakhti1 that is1  8the worship
 of ,vichnu10 his pursuit2 and this     
bakhti raises him to  the highest state1
 that is1 to that of 8emancipation20    

according to  the interpretation of this
 sect1 mukt consists in this3 that1     
after  having left the sthla sarira1#bih
 or 8elementary body10 and the  linga   
sarira1#bii that is1 8the visional      
body10 which has fallen  into a vision  
of appearances1 and after having been   
transformed into  the primitive shape1  
which is either male or female1 one     
enters the  ,vikunt1#cjj that is1 8the  
heaven of beatitude of the ,gods10 and  
the mansion of real life4 ,rjas1 that   
is1 the possessor of this  quality1 is  
liable to recompense or punishment2 to  
the consequence of  virtue or crime1    
according to an impartial appreciation  
of both4 ,now  he holds the price of    
virtue1 another time that of crime2 and 
conformably to his merits or demerits1  
he migrates invested with a  body1 and  
for reward is associated with the       
blessed1 or for punishment  suffers     
witth the damned4 ,whoever does not1    
from the circle of the  world1 reach the
 shore of those who are united with     

salvation1 he  shall certainly never    
attain to the state of the desired      
emancipation4  ,tamas1 that is1 the     
possessor of this quality1 is an        
adversary to  mukt1 and an enemy to     
liberation2 his present and future      
condition  is this3 that1 having left   
the sthla sarra1 that is1 8his          
elemental body10 and the linga          
purusha1#cja or 8his visional body10    
and having returned to his primitive    
form1 either male or female1 he  will be
 tormented in the world of darkness1    
which they call  andhatamasa2#cjb from  
this place of manifold torments he never
  returns4 ,this is the substance of the
 creed of the worshippers of  ,vichnu1  
called ,madhu ,achris4#cjc    ,the      
belief of another sect of the           
,vichnavas1 called ,rmnandis1#cjd  is in
 substance as follows3 the quality of   
,satwa tends towards the  attainment of 
the high state of mukt1 or              
8emancipation20 the way of  acquiring it
 is1 to lay aside all praises of another

 divinity2 to  abstain from the rites of
 any other sect2 and to shun any other  
worship except that of the holy being of
 ,vichnu1 to whom alone all  thoughts1  
all prayers1 are to be directed1 and    
whose remembrance is  always to be kept4
 ,in the same manner as it is not       
permitted to a  husband to desire the   
wife of another1 in the same way they   
hold it  wrong to think of any other    
deity but of ,vichnu4 ,the difference   
between the beforesaid and this sect is1
 that the former associates to  the     
worship of ,vichnu that of other angels1
 of the creatures1  servants1 and       
companions of this ,god1 which they     
maintain as  meritorious1 and perform   
with magnificence2 whilst the latter    
sect  considers the other deities as    
deformed and hideous4    ,the           
characteristical mark of the ,rmnandis  
is a triangle drawn upon  their         
forehead2#cje they never eat their meal 
before persons of  another sect4 ,the   
,madhu ,achrs#cjf wear two short strokes

 of red  clay near each other upon the  
forehead2 they do not associate with    
persons of another creed1 but they eat  
before ,brahmans who are not of  their  
own peruasion4    ,a third sect is that 
of the ,harbaynts4#cjg ,they drink with 
,brahmans of another persuasion from the
 same cup1 and wear a circle as  a mark 
on their foreheads4    ,a fourth sect is
 that of the ,rdh-,vallabhis2#cjh these 
are bound  by nothing2 they observe no  
fast on the eleventh day of the month2  
they deliver their wives to the         
disposition of their preceptors and     
masters1 and hold this praiseworthy4    
,in ,hindostan it is known that whoever 
abstains from eating meat and  hurting  
living animals1 is esteemed a           
,vaishnava1 without regard to the       
doctrine beforesaid4 ,some of them take 
the name of ,rama1 who is also a        
manifestation of ,vichnu2 others choose 
the title of ,kishen 7,krichna71        
another incarnation of ,vichnu4 ,the    
reputation of continence and purity     

prevails in favor of those who are      
called after ,rama2 whilst those who    
take their title from ,krishna are      
ill-famed for sensuality and            
libidinousness4 ,it happened one day    
that a worshipper of ,rama met with  an 
adorer of ,krishna2 the former repeated 
perpetually 8,ram1 ,ram20 the  latter   
was occupied with the praise of         
,krichna1 to whom the worshipper  of    
,rama said3 8,why dost thou repeat      
without end the name of a man who  was  
devoted to sensuality1 the name of      
,krichna80 ,he answered3 8,because  this
 name is better than that of a man who  
knew not even how to be  certain of the 
honor of one woman40 ,this was said in  
allusion to  ,rma's having banished his 
wife1 named ,sit1 at the end of the     
fire-ordeal which she underwent to prove
 her purity4#cji ,some of the  pious of 
this sect eat no sort of turnips or     
carrots which in eating1  by taste or   
color1 may remind of flesh4 ,the writer 
of this work heard  from ,hansa rdja1 a 

,brahman1 that it is written in ancient 
books of  this class1 that ,brahmans    
used to fly in the air and to walk upon 
the  water1 when1 on account of having  
polluted their lips by eating flesh1    
they lost this power4 ,as the ,vairgis1 
too1 profess to be ,vishnavas1  ,i will 
treat of them in the following article4 
99     99     99     99     99    ,,of  
,,the ,,vair,,gis4,virg is in the       
dictionary interpreted  8aspiring40#caj 
,this sect renounces the world2 their   
liturgy is in  verse1 and comprehends   
the worship of ,vichnu and his          
incarnations1 as  ,rama1 ,krichna1 and  
the like1 and these verses they call    
,vichnu  padam4 ,they make pilgrimages  
to the holy places dedicated to ,vichnu1
  and wear around their necks rosaries  
of tutas1#caa which they call           
mal-tulas4 ,tulas is an ,indian shrub4  
,whoever among the ,hindus1  ,muselmans1
 or others1 wishes1 is received into    
their religion2 none  are rejected1 but1
 on the contrary1 all are invited4 ,it  

is said that  some ,muselmans also      
worship ,vichnu1 because in 8,bismilla10
 they  confound ,bisem with ,bishen 7or 
,vichnu71 and most of them agree  about 
the purity and infinity of ,vichnu's    
being2 in truth1 they think  he is      
incorporeal2 the spirits proceed like   
rays from the light of his  being1 and  
all bodies from the shadow of his       
existence2 but they say  that when he   
wills he shows himself1 as it happened1 
with four arms1  and they agree about   
his having manifested himself in ten    
incarnations4 ,they abstain from eating 
flesh4 ,they are divided into  four     
classes3 ,rmnujas1 ,nimnujas1           
,madhuachris1 and ,radha  ,vallabhis1 as
 before said3#cab these four classes    
they call chr  sampard 7sampradya74#cac 
,kabir1#cad a weaver by birth1          
celebrated among those ,hindus who      
professed their belief in the unity of  
,god1 was a ,viragi4 ,they say  that1 at
 the time when he was in search of a    
spiritual guide1 he  visited the best of

 the ,muselmans and ,hindus1 but did not
 find what he  sought4 ,at last1        
somebody gave him direction to an old   
man of bright  genius1 the ,brahman     
,rmnanda4 ,this sage never saw the face 
of a  ,muselman1 nor of any other       
religionist4 ,kabir1 knowing that       
,rmnand  would not converse with a      
weaver1 dug a hole upon the accustomed  
road  of the ,brahman1 and placed       
himself therein4 ,towards the night     
,rmnand  used to go to bathe on the     
border of a river1 and at the time when1
 to  wash his body and purify his soul  
with the water of sanctity1 he bent  his
 steps towards a house of prayer1 he    
arrived on the border of the  hole made 
by ,kabir1 who1 coming forth1 clasped   
the feet of ,rmnanda4  ,as the ,brahman 
harboured in his mind no other thought  
but that of ,god  the highest1 under the
 name of ,rm1 he called out3 8,rm60     
,when ,kabir  heard 8,rm0 from the      
tongue of ,rmnand1 he withdrew his hands
 from  the ,brahman's feet1 and ceased  

not to repeat the word 8,rm1 ,rm60 so   
that no other object but that was       
hovering before his eyes1 as before     
those of ,rmnanda2 and he discoursed    
about the unity of ,god in  sublime     
speeches1 such as are heard only from   
the most learned men4  ,kabir1 having   
acquired reputation1 people said to     
,rmnand3 8,there is  a weaver in this   
town who wishes to be your disciple2 it 
is to be  regretted that you cannot be  
connected with a weaver1 who is a man of
  a low caste40 ,rmnand answered3 8,call
 him to me10 which was done4  ,when     
,kabir's eye fell upon that of ,rmnanda1
 the former exclaimed3  8,rm1 ,rm60 the 
latter repeated 8,rm1 ,rm60 and clasped 
,kabir fast in  his arms1 to the great  
astonishment and wonder of the people   
around1  who asked the reason of such a 
favor4 ,rmnand replied3 8,now ,kabir is 
a ,brahman1 because he knows ,brahma1   
that is1 the supreme ,being40    ,it is 
said1 that a class of learned ,brahmans1
 sitting on the border of  the river    

,ganga1 praised its water1 because it   
washes away all sins4  ,whilst so       
speaking1 one of the ,brahmans wanted   
water2 ,kabir1 who had  heard their     
speeches1 jumped up from his place1 and 
having filled a  wooden cup which he    
carried with water1 brought it to the   
,brahman4  ,kabir1 a weaver by birth1   
being of a low caste1 from the hands of 
whom  ,brahmans can neither eat nor     
drink1 the water was not accepted1 upon 
which ,kabir observed3 8,you have just  
now declared1 that the water of  the    
,ganga purifies the body and the soul   
from the pollution of sins1  and from   
the foulness of evil actions1 and makes 
them all disappear2  but if this water  
does not render pure this wooden vase1  
it certainly  does not deserve your     
praises40    ,among the ,hindus it is an
 establised custom to bring flowers to  
,god at  the time of worship4 ,one day  
,kabir saw a gardener's wife who        
collected  flowers for the image of a   
deity2 he said to her3 8,in the leaves  

of  the flower lives the soul of        
vegetation1 and the idol to whom thou   
offerest flowers is without feeling1    
dead1 without consciousness1 in  the    
sleep of inertness1 and has no life2 the
 condition of the  vegetable is superior
 to that of the mineral4 ,if the idol   
possessed a  soul1 he would chastise the
 cutter1 who1 when dividing the matter  
of  which the image is formed1 placed   
his foot upon the idol's breast3 go1    
and venerate a wise1 intelligent1 and   
perfect man1 who is a  manifestation of 
,vichnu40    ,kabir showed always great 
regard for the ,fakrs4 ,one day1 a      
number of  ,durvishes came to him2 he   
received them with respect in his house2
 as  he possessed nothing to show his   
generosity and munificence to them1  he 
went from door to door to procure       
something1 but having found  nothing1 he
 said to his wife3 8,hast thou no friend
 from whom thou  mayst borrow           
something80 ,she answered3 8,there is a 
grocer in this  street who threw an eye 

of bad desire upon me2 would ,i from    
this  sinner demand something1 ,i should
 obtain it40 ,kabir said3 8,go          
immediately to him1 grant him what he   
desires1 and bring something for  the   
durvishes40 ,the woman went to the lewd 
grocer1 and requested the  loan of what 
she required2 he replied3 8,if thou     
comest this night to  me1 thy request is
 granted20 the woman consented1 and     
swore the oath  which he imposed upon   
her to come2 after which the grocer gave
 her  rice1 oil1 and whatever these men 
might like4 ,when the ,fakrs1 well      
satisfied1 went to rest1 a heavy rain   
began to fall1 and the woman  wished to 
break her engagement2 but ,kabir1 in    
order to keep her true  to her word1    
having taken her upon his shoulder1     
carried her in the  dark and rainy      
night1 through the deep mud1 to the shop
 of the bad  grocer1 and placed himself 
there in a corner4 ,when the woman had  
entered into the interior part of the   
house1 and the man found her  feet      

unsullied1 he said to her3 8,how didst  
thou arrive without thy  feet being     
dirty80 ,the woman concealed the fact4  
,the grocer conjured  her by the holy   
name of ,god to reveal the truth2 the   
woman1 unable to  refuse1 said what had 
taken place4 ,the grocer1 on hearing    
this1  shrieked and was senseless4 ,when
 he had recovered his senses1 he ran    
out and threw himself at ,kabir's feet4 
,afterwards1 having distributed  among  
the poor whatever he had in his shop1 he
 became a ,virg4 ,shaikh  ,mahmud said3 
8,when lust seizes the heart of man1    
,god now and then renders          vain 
his intent40    ,it is said that when   
,kabir left his elemental body1 the     
,muselmans  assembled in order to give  
him a burial1 because they supposed him 
to  have been of the right faith2 and   
the ,hindus too crowded in order to     
burn his body1 because they thought him 
to have professed their  religion4 ,at  
last a ,fakr stept in the midst of them1
 and said3 8,kabir  was a holy man1     

independent of both religions2 but      
having during his  life satisfied you1  
he will also1 after death1 meet with    
your  approbation40 ,having then opened 
the door1 they did not find ,kabir's    
body1 and both parties remained         
astonished and bewildered4           8,o
 friend1 live so that1 after thy death1 
,thy friends may bite their finger 7from
 joyous astonishment740    ,in          
,jagernath1 at the place where they burn
 the dead1 is the form and  simulacre of
 a tomb which they call ,kabir's4#cae   
8,live so with good and bad that1 after 
thy death1     ,the ,muselman may wish  
to bury1 and the ,hindu to burn thee    
7according       to their rites740      
,another of the celebrated ,virgis was  
,dy4 ,one day1 when ,brahmans  and      
,bnians 7that is1 traders7 were         
assembled in a temple of ,vichnu1  they 
drove ,dy out of it1 as not worthy of   
being among their  congregation4 ,dy1   
having gone out1 sat down at the back of
 the  temple1 which soon after turned   

about towards the side where ,dy was4   
,perah ,kivan1 a ,yezdnian1 is one of   
the accomplished saints1 and  shows     
himself in the dress of every sect4     
,when in that of a ,vairgi1  he was in  
,guzerat for the sake of a              
pleasure-walk1 he saw some of the       
,virgis who came from a place of        
pilgrimage1 and had a mark impressed    
upon their hand and arm3 because1       
whoever makes a pilgrimage to the  holy 
place of ,krichna1 gets the form of the 
,god's weapon 7the diskus7  imprinted   
upon his body by means of a hot iron4   
,kaivan ,perah said to  the ,vairgis3   
8,why this wound80 they answered3 8,this
 is the mark of  ,vichnu2 whoever has it
 is by the ,god recognised as being     
his40 ,kaivan  ,perah observed3 8,when  
the soul is separated from the body1    
they burn  the corpse2 no mark of it    
remains2 whilst the soul is not         
perishable1  and has no mark3 how will  
then ,vichnu recognise it80,when he came
 to  ,ahmed-abad1 which is the capital  

of ,guzerat1 he saw a crier who1 from   
the top of a mosque1 chanted his prayer2
 when he had come down1 ,kivan  ,perah  
asked him3 8,hast thou received an      
answer80 the crier said3 8,from  whom80 
,kaivan replied3 8,from him to whom thou
 hast been calling40  ,lubhan says3     
8,they call loud to ,god seeking him1   
,this people think him1 perhaps1 to be  
far off40    ,when he came to the       
harbour of ,surat1 which is one of the  
principal  ports of ,hindostn1 he met   
with a ,hji 7a pilgrim from ,mecca7 who 
had  come by sea to the harbour2 ,kaivn 
,perah asked him3 8,whence dost thou    
come80 ,he answered3 8,from the house of
 ,god40 ,kaivn said further3  8,hast    
thou seen ,god80 ,the reply was 8,no40  
8,he was perhaps not at  home10 rejoined
 ,kaivn1 and the ,hji remained          
astonished4    ,the ,vairgis are not    
devoted to a particular worship2 they   
say1 the  name of ,vishnu suffices for  
the acquisition of mukt1 or 8the union  
with ,god40 ,this sect was formed during

 the ,kli yg1 and call  themselves also 
,vichnavas3 they renounce the world1 and
 say3 8,our way  is opposite to that of 
the ,vdas and of the ,koran3 that is1 we
 have  nothing to do either with        
,muselmans or ,hindus40 ,a great number 
of  ,muselmans adopted their creed1 such
 as ,mirza ,salah1 and ,mirza ,hider1   
two noble ,muselmans who became         
,varagis4 ,of this sect was ,narin  ,ds1
 who sided with ,rmnandis1 which is one 
of the ,sampradayas1  that is the first 
of the four classes before mentioned4   
,the author of  this book saw him in the
 year #ajeb of the ,hejira 7#afdb ,a4   
,d47 in  ,lahore4 ,he was one of those  
who are freed from the affections of the
  world2 he honored whomever he saw1 and
 said3 8,every body belongs to  the     
divinity2 that is1 every body is the    
house of ,god40      8,without thee     
there is nothing that is in the world3  
,from thyself demand whatever thou      
wishest3 for it is thyself40    ,prnah  
,kohely was of the sect of ,vairagis1   

and ,kohel is a tribe of  ,kshatriyas2  
he withdrew from all the affections and 
troubles of the  world4 ,having left the
 ,guzerat of ,panjab1 which is his      
native place  and the seat of his       
ancestors1 he went to ,vizrbd1 a city   
built by  ,hakm ,ilam eddn1 named ,buzn 
khan1 and chose to settle not far from  
the above mentioned ,guzerat4 ,he had no
 faith in pious austerity4 ,he  said1   
the saints are men who1 in a former     
existence1 have brought  affliction upon
 other men1 and on that account do      
penance in this  world2 every pious act 
joined to some austerity is a requital  
of their  deeds2 those who are fasting  
have1 in a former state1 let hunger and 
thirst afflict the low and feeble2 those
 who watch at night have1 in  his       
opinion1 prevented the servants from    
sleeping2 the ,sanysis1  called ,thdser1
 who remain years standing upon one leg1
 he thinks to  be a class of spirits who
 have not permitted the servants to sit 
down2  and those who suspend themselves1

 and others who perform their  devotion 
in an inverted or strained posture1 are 
a class who used to  suspend their      
inferiors2 and those who visit          
celebrated places and  sacred mansions  
of pilgrimage1 are a set who1 for       
trifling reasons1  have without pity    
sent about couriers to different places1
 without  paying them their hire2 the   
jtis1#caf that is1 those who abstain    
from intercourse with women1 and from   
sensual indulgence1 are an order  of    
spirits1 who have not provided for their
 sons and daughters the  subsistence and
 furniture requisite for the marriage   
state1 and  prohibited to them this     
enjoyment1 for which reason they now are
  subjected to retaliating penance4     
,this sect do no harm to any living     
being2 which is common to all  ,vairgis1
 as well as to neglect devotion2 but1 in
 opposition to the  creed of the        
,vairgis1 they do not admit the         
,avatars1 and say that  ,god is exempt  
from transmigration and union2 and1     

according to those  who profess the     
belief in the unity and solitariness of 
the supreme  being1 he is not           
susceptible of 7what we call7 intimate  
friendship4  ,being asked about the     
history of ,krichna1 ,prnah said3 8,he  
was a  ,rja1 devoted to licentiousness1 
and oppressing mankind40 ,the writer  of
 these pages saw ,pranah in the year    
#ajej of the ,hejira 7#afdj ,a4  ,d471  
in ,vizirbd1 and in the same year and in
 the same place he saw  ,ananta1 who was
 of the same creed as ,prnah1 but       
particularly  addicted to the belief of 
the singleness of ,god4    ,ananta did  
not advise abstinence to the sick4 ,one 
of his friends being  attacked by a     
diarrha1 ,ananta gave him substantial   
and sweet food1  until he left this     
elemental body4 ,one of his disciples   
wanted to have  a vein opened2 ,ananda1 
having been informed of it1 expressed   
himself  strongly against this operation
 and prevented it4 ,thus1 the author of 
these pages saw1 in the year of the     

,hejira #ajej 7,a4 ,d4 #afdj7 in        
,guzerat of the ,panjab1 another of this
 sect1 called ,man ,ll1 who  was        
venerated by a great number of his      
sectaries2 he abstained from  eating any
 sort of animal food1 and showed        
politeness to every body2  like ,prnah1 
he never cleansed his patched garment   
from vermin1 and  used to say3 8,these  
insects have an assignment for their    
daily  subsistence written upon my      
body40 ,virgis are also called          
,munds2#cag because they shave four     
parts of their bodies1 and one  shaved  
is called ,mund4#cag ,there arose a     
dissension between this  sect and the   
,sanysis2 in the year #ajej of the      
,hejira 7#afdj ,a4 ,d47 a  battle was   
fought at ,hardwar1#cah which is a holy 
place of the  ,hindus1 between the      
,munds and the ,sanysis1 in which the   
latter were  victorious and killed a    
great number of the ,munds3 these men   
threw  away their rosaries of ,tulasi   
wood which they wear about their necks1 

and hung on their perforated ears the   
rings of the ,jgs1 in order to  be taken
 for these sectaries4           #bih 4  
#bii  called also  sukshma sarra or     
8subtile body40         ,it is essential
 to know the exact meaning which the    
,hindus       attach to the three words1
 linga1 linga arra1 and       sthula    
arra4         ,i must premise that1     
according to them1 the soul is incased  
as in a sheath1 or rather in a          
succession of sheaths4 ,the       first1
 or inner case1 is the intellectual one3
 it is       composed of the pure1 or   
simple1 elements1 uncombined1 the       
archetypes of elementary matter 7 tanma 
tra71 and       consists of the         
intellect 7buddhi71 joined with the five
       senses4 ,the next is the mental  
sheath1 in which mind is       joined   
with the preceding4 ,a third sheath     
comprises the       organs of action and
 the vital faculties1 and is termed the 
organic or vital case4         ,these   
three sheaths 7 kshas7 constitute the   

subtile       frame1 s ukshma arra1 or  
linga-arra1 8the rudimental       body  
which attends the soul in its           
transmigration40         ,linga is 8the 
naked rudiment20 the word expresses     
8designating1 apprising10 synonimous    
with 8characteristic10       rendered   
also by 8mergent10 and by 8subtile40    
,the linga and       linga-arra are     
ordinarily1 though perhaps not properly1
       confounded1 the linga consisting 
of thirteen component       parts1      
namely 7see the table of categories1 p4 
#abb73 of       intellect1 egotism1 and 
the eleven organs2 whilst the           
linga-s arra adds to these a bodily     
frame1 made up of the       five        
rudimental elements4 ,in this form      
however they always       coexist2 and  
it is not necessary to consider them as 
distinct4         ,the 8gross body10    
sthla arra1 is composed of the coarse   
elements formed by the combination of   
the simple elements in       a          
particular proportion1 which the ,hindus

 determine with an       acuteness1     
their own 7see ,vedanta sara1 edit4 of  
,calc41 p4       #aa71 but which is not 
necessary here to adduce4 ,this         
exterior case1 composed of elements so  
combined1 is the       8nutrimentitious 
sheath10 and being the scene of coarse  
fruition1 is therefore termed 8the gross
 body40 ,this is       however animated 
from birth to death1 in any step of its 
transmigration1 by the interior rudiment
 confined to the       first-mentioned  
inner case1 which is called             
kraa-arra1 8the causal frame07,see      
,colebrooke on the       ,phil4 of the  
,hindus in the ,transact4 of the ,r4 ,a4
 ,soc41 ,vol4       ,,ii4 ,part ,i4 pp  
#ce1 #cf1 etc41 and ,sankhya ,karika1 p4
 #abi74         #cjj  is the ,paradise1 
or world of ,vichnu2 its site       is  
variously described1 either as in the   
northern ocean1 or       on the eastern 
peak of ,meru4         #cja ,here the   
same as linga srra4 ,parusha means      
generally       8a subtile body20 it is 

unconfined1 too subtile for             
restraint1 hence termed  ativhika1      
8surpassing       the wind in           
swiftness10 incapable of enjoyment until
 it be       invested with a grosser    
body1 affected1 nevertheless1 by        
sensations4         #cjb  8great        
darkness40         ,without entering    
here into the details of metaphysical   
refinements which the ,hindus exhibit in
 their various       systems of         
philosophy1 we may content ourselves to 
state       that1 in general1 they adopt
 two kinds of bodies or persons1       a
 subtile1 and a substantial or grosser  
one4 ,the first       transmigrates     
through successive bodies1 which it     
assumes as       a mimic shifts his     
disguises to represent various          
characters4 ,in the ,bhagavad gita1 it  
is intimated1 that soul       retains   
the senses and mind in the intervals of 
migration3       8,at the time that     
spirit obtains a body1 and when it      
abandons one1 it migrates1 taking with  

it those senses1 as       the wind wafts
 along with it the perfumes of the      
flowers40       ,the grosser body1      
propagated by generation1 is perishable4
       ,according to ,manu 7,,xii4 #af73
 8,after death1 another body1           
composed of the five rudimental         
elements1 is immediately       produced1
 for wicked men1 that they may suffer   
the tortures       of the infernal      
regions40 ,this concords with what is   
said       above4         #cjc ,they are
 also called ,brahma ,sampradyis4 ,the  
founder       of this sect was          
,madhwcharya1 a ,brahman1 born in the   
,saka-year #aaba 7,a4 ,d4 #aaii71 in    
,tuluva1 on the western coast       of  
the ,indian peninsula2 he died in his   
seventy-ninth year4       ,he was early 
initiated into the order of ,anchorets1 
and       devoted to ,vichnu2 he        
composed thirty-seven works1 built      
eight temples1 and founded as many      
maths1 or 8monasteries0       of his    
particular sect1 which is one of the    

four great       sects4 ,the superiors1 
or 8,gurus0 of it are ,brahmans and     
,sanysis2 their lay-votaries are members
 of every class of       society except 
the lowest2 they profess perpetual      
celibacy4       ,these sectaries reside 
now chiefly in the peninsula1 and are   
altogether unknown in ,gangetic         
,hindostan4 ,to what is above       said
 of their doctrine1 ,i shall add1 that  
they distinguish       the principle of 
life from the supreme ,being1 or they   
deny       the absolute unity of the    
,deity1 and the possibility of          
absorption into the universal spirit1   
and the loss of       independent       
existence after death47,see an explicit 
account       of this sect1 by          
,professor ,wilson1 ,as4 ,res41 vol4    
,,xvi4 p4       #ajj-ajh47         #cjd 
,rmnanda1 the founder of this sect1     
lived about the       end of the #acth  
century1 according to some accounts2    
,professor ,wilson is disposed to place 
him not farther back       than the end 

of the #adth1 or beginning of the #aeth 
century4       ,his residence was at    
,benares1 in a math1 or 8monastery40    
,the especial object of the worship of  
the ,rmnandis is       ,vichnu1 in his  
incarnation of ,rmachandra1 on which    
account they are called ,rmawats4 ,the  
mendicant members of       this sect1   
numerous even in our days1 are usually  
known as       ,vragis or ,viraktas1 and
 consider all form of adoration         
superfluous beyond the incessant        
invocation of ,krichna and       ,rama4 
,the school of ,rmnand admits disciples 
of every       caste2 it abrogates1 in  
fact1 the distinction of caste          
amongst the religious orders3 this seems
 the proper import       of the term    
,avad'huta1 which ,rmnanda affixed to   
his       followers4 ,it does not appear
 that any work exists       attributed  
to ,rmnand himself2 those of his        
followers are       written in the      
provincial dialects4 ,the ascetic and   
mendicant followers of ,ramnand are by  

far the most numerous       class of    
sectaries in ,gangetic ,india2 some of  
them acquired       a great celebrity2  
among these are reckoned ,kabir1 of whom
       hereafter1 and ,jayadiva1 the    
author of the beautiful poem       ,gta 
govinda1 well known by the translations 
made of it       into ,english1 by ,sir 
,w4 ,jones2 into ,latin1 by ,professor  
,lassen 7who places however ,jayadva in 
the year #aaej72 and       into ,german1
 in the metre of the original1 by ,mr4  
,ruckert47,see1 on the ,rmnandis1 the   
work quoted1 pp4       #cf-eb74         
#cje ,according to ,professor ,wilson   
7work quoted1 pp4 #cb and       #dc71   
the marks of the ,rmnandis are two      
perpendicular white       lines1 drawn  
from the root of the hair to the        
commencement       of each eyebrow1 and 
a transverse streak connecting them     
across the root of the nose2 in the     
centre is a       perpendicular streak  
of varied colours1 besides other marks  
on the breast and each upper arm4       

#cjf ,the marks of the ,madhwcharis1    
according to the same       authority   
7p4 #ajc71 are the impress of the       
symbols of ,vichnu       upon their     
shoulders and breasts1 stamped with a   
hot iron1       and the frontal mark1   
which consists of two perpendicular     
lines1 made with ,gopi chandana1 or the 
sacred clay from       ,dwaraka1 the    
city of ,krichna1 and joined at the root
 of the       nose2 a straight black    
line is drawn down the centre with      
the charcoal from the incense offered to
 ,nryana1       terminating in a round  
mark with turmeric4         #cjg ,this  
name1 perhaps very corrupted1 is not to 
be found       among those enumerated in
 ,professor ,wilson's ,treatise on the  
,religious ,sects of the ,hindus4       
#cjh ,see the work quoted1 p4 #abe-abi4 
,the members of this       sect consider
 a teacher named ,hari ,vans as their   
founder4       ,this person settled at  
,vrindavan1 and established a math1 or  
8convent10 there1 which exists to our   

days1 and in #ahbb       comprised      
between forty and fifty resident        
ascetics4 ,he also       erected a      
temple there that still exists1 and     
indicates by       an inscription over  
the door that it was dedicated to ,sri  
,rdh ,vallabha by ,hari ,vans1 ,samvat  
#afda1 or ,a4 ,d4 #aehe4       ,rdha1   
the favourite mistress of ,krishna1 is  
the object of       adoration to these  
sectaries1 who worship ,krishna as      
,rdh-,vallabah1 8the lord or lover of   
,rdh10 whose       adoration ,mr4       
,wilson thinks an undoubted innovation  
in the       ,hindu creed4 ,he says     
7ibid41 p4 #abe73 8,the only ,rdh that  
is named in the ,mahbharat is a very    
different personage1       being the    
wife of ,duryodhana's charioteer1 and   
the nurse of       ,karna4 ,even the    
,bhagavat makes no particular mention of
 her       amongst the ,gopis of        
,vrindhavan1 and we must look to the    
,brahma ,vivarta ,purna 7,krishna       
,janana ,khanda7 as the chief           

authority of a classical character1 on  
which the pretensions       of ,rdh are 
founded40 ,we know the difference of    
opinion       which exists among the    
,indianists about the antiquity to be   
attributed to the ,puranas1 and which   
has not yet found a       positive      
decision4 ,it is probably from the last 
mentioned       ,prn that ,jayadva 7see 
note1 p4 #ahj7 took the theme of        
his admirable poem1 in which the love of
 ,krichna and ,rdh       is described in
 the most glowing colours4         #cji 
,rama1 obliged to cede the throne to his
 brother       ,bharatta1 having on that
 account been banished by his           
father1 lived with his wife ,sit1 and   
his younger brother       ,lakshmana    
upon the mountain ,chitra ,kot1 in      
,bundelkand1       whence he descended  
towards the south into the woods of     
,dandakam4 ,every where he protected the
 ,rishis1 destroying       their        
enemies1 the ,rakshasas4 ,the head of   
these was ,rvan1       king of ,lanka   

7,ceylon71 who1 in order to take revenge
 of       ,rama1 carried away by a      
successful stratagem1 ,rma's beloved    
consort1 ,st4 ,the unfortunate husband1 
to release his wife1       concluded an 
alliance with ,hanuman and ,sugriva1    
chiefs of       the savage inhabitants1 
called monkies1 of southern ,india1     
and by their aid passed over to the     
island1 took its       capital1 ,lanka1 
and killed the tyrant1 ,rvaa1 in a      
battle4 ,sit was released1 but1 for     
proving her purity       preserved1 she 
underwent the ordeal of fire3 it proved 
satisfactory2 her innocence was manifest
 to the multitude1       but1 it        
appears1 not quite so to the mind of her
 husband1       who separated from her4 
#caj ,this is not correct3  virga is    
interpreted       8the absence of desire
 or passion2 the disregard of all       
sensual enjoyments1 either in this or   
the next world40         #caa  ,tulas1 a
 small shrub held in veneration by      
the ,hindus1 8holy basl0 7ocymum        

sanctum,w474         #cab ,this is not  
quite exact3 for the author has not yet 
mentioned the ,ramanujas1 nor the       
,nmanujas1 of whom he       says nothing
 hereafter4         ,rmnuja ,acharya was
 born at ,perumbar1 in the south of     
,india1 about the end of the #aath      
century2 his fame as a       teacher was
 established about the first half of the
 #abth       century2 he was a great    
supporter and propagator1 nay1 the      
chief author1 of the later ,vishnava    
faith2 he founded #gjj       maths1 or  
8convents10 of which four only remain2  
but other       establishments of this  
sect are still numerous in the          
,dekhan4         ,the worship of the    
followers of ,rmnuja is addressed to    
,vichnu and to ,lakchm1 his wife1 and to
 their respective       incarnations1   
either singly or conjointly2 wherefore  
they       are also named ,sr           
,vichnavas1 consisting of several       
subdivisions4 ,the chief religious tenet
 of the ,rmnujas is       the assertion 

that ,vichnu is ,brahma2 that he was    
before all       worlds1 and was the    
cause and the creator of all4 ,they     
maintain three predicates of the        
universe comprehending the       deity3 
it consists of chit1 8spirit20 achit1   
8matter20       and ,iwra1 8,god40      
,these sectaries are not allowed to eat 
in cotton garments1       but1 having   
bathed1 must put on woollen or silk1 and
 their       meal1 whilst they are      
eating1 must not attract the eyes of a  
stranger1 or it becomes instantly       
spoiled1 and should be       buried in  
the ground4 ,the marks of the ,rmnujas  
are the       same as those of the      
,rmnandis1 before described 7see note1  
p4 #aha71 excepting that the central    
perpendicular streak on       the       
forehead is red1 made with red sanders  
or roli1 a       preparation of turmeric
 and lime4 ,besides other marks on      
their bodies1 not enumerated here1 they 
wear a necklace of       the wood of    
tulasi1 and carry a rosary of the seeds 

of the       same plant1 or of the      
lotus7,see1 for a further account of    
this sect1 the work quoted1 pp4 #bg-cf74
         #cac  a sect1 a schism1 a      
particular doctrine1 and       exclusive
 worship of one divinity4         #cad  
,the most celebrated of the twelve      
distinguished       disciples of        
,rmnandra 7see note1 p4 #ahj7 was       
,kabir4 ,i       omit the miraculous    
circumstances of his birth4 ,he was     
taken       up near ,benares1 a         
foundling1 by the wife of a weaver1     
named       ,nim1 and brought up by her 
and her husband ,nuri4 ,such       is   
the uncertainty prevailing about        
,kabir's time1 that he is       placed  
by different authors within the space of
 not less       than three centuries1   
that is1 from #aadi to #addi4 ,according
       to ,professor ,wilson1 he        
flourished probably about the           
beginning of the #aeth century4 ,the    
philosophic and religious       notions 
of the ,kabir ,panthir are in substance 

the same as       those of the ,pauranic
 sects1 especially of the ,vichnava     
division4 ,they admit but one ,god1 the 
creator of the world1       and1 in     
opposition to the ,vedanta notions of   
the absence of       every quality and  
form in him1 they assert that he has a  
body formed of the five elements of     
matter1 and that he is       endowed    
with the three gunas1 or qualities of   
being1 of       course of ineffable     
power and perfection4         ,the works
 attributed to ,kabir himself1 or to his
 disciples1       are written in the    
usual form of ,hindi verse2 twenty of   
them       are enumerated in ,professor 
,wilson's account of this sect          
7pp4 #eh and #ei71 and appear very      
voluminous4         ,this sect is very  
widely diffused in ,india1 and split    
into a       variety of subdivisions4   
,at a great meeting near ,benres1 no    
fewer than #ce1jjj ,kabir-,panthis of   
the monastic and       mendicant class  
are said to have been collected4 ,a     

place       called 8the ,kabir ,chura10 
at ,benares1 is an establishment        
pre-eminent in dignity1 and constantly  
visited by wandering       members of   
this sect1 as well as by those of other 
kindred       heresies3 its ,mahant1 or 
,superior1 receives and feeds           
these visitors whilst they stay2 the    
establishment itself is       supported 
by the occasional donations of its      
lay-friends and       followers7,see the
 work quoted1 pp4 #ec-ge74         #cae 
,according to ,professor ,wilson's      
account 7pp4 #ef-eg71       in the midst
 of the dispute respecting the disposal 
of his       corpse1 ,kabir himself     
appeared amongst them1 and having       
desired them to look under the cloth    
supposed to cover his       mortal      
remains1 immediately vanished2 on       
obeying his       instructions1 they    
found nothing under the cloth but a heap
       of flowers2 one half of them the 
,hindus burnt in ,benres1       and     
deposited the ashes in a spot now called

 ,kabir ,chaura1       whilst the       
,muselmans erected a tomb over the other
 portion       at ,magar1 near          
,gorakhpur1 where ,kabir died4          
#caf ,in ,sanskrit  yati1 called also   
,swra s2 they       are a body of pious 
mendicants1 who live in celibacy1 and in
       general employ their time in the 
cultivation of medicine1                
astrology1 and divinity7,see ,on the    
,jainas of ,guzerat and       ,marwar1  
by ,lieut4-,col4 ,w4 ,miles4 ,transact4 
,r4 ,a4 ,soc41 vol4       ,,iii4 p4     
#cce74         #cag  shaved1 bald4      
#cah ,hardwar1 or ,hara-dwara1 8the gate
 of ,hara10 is a       place in the     
province of ,delhi1 situated on the west
 side of       the ,ganges1 where this  
river issues from the northern hills4   
,lat4 ,n4 #bi #eg2 long4 ,e4 #gh #b4    
,the event above stated       took place
 in the #abth year of the reign of the  
emperor ,shah       ,jehan1 who mounted 
the throne in the year #afbh1 and       
resigned       it to his son ,aurengzeb 

in #afeh4           99     99     99    
99     99    ,,section ,,the ,,ninth3   
,,on ,,the ,,creed ,,of ,,the ,,cha     
,,rvak4#cai,this sect call  rupa        
skandha#cbj whatever is perceived and   
understood by means of  the senses4     
,what is ascertained by the perception  
of the senses is  named vidy#cba        
skandha4 ,personality1 consciousness1   
egotism1 have  the denomination of jnan 
skandha4#cbb ,the knowledge of animal   
nature is termed jnapti skandha4#cbc    
,whatever enters the interior  part1    
that is1 the mind1 is entitled sanskra  
skandha4#cbd ,they  say1 out of these   
five skandhas just mentioned1 there is  
no other  living principle1 neither in  
man nor brutes2#cbe the world and its   
inhabitants have no creator1 and there  
is no maker3 this is clear3  because    
whatever has not entered into the field 
of manifestation1 and  has not broken   
into daylight1 cannot have the color of 
reality1 and to  be high or low1        
proceeds from the nature of the         

universe2 whatever is  written in the   
,vedas is not made public1 and besides  
may be a lie  which rests upon no       
foundation2 and a lie certainly proceeds
 from the  ,vedas1 inasmuch as they     
perform hm1 which is a ceremony in which
  they throw rice and like matters into 
the fire1 and recite prescribed         
prayers1 saying that this goes to the   
gods3 now1 whatever we throw  into the  
fire1 after cremation1 becomes asheshow 
do these go to the  gods8 ,it is also   
written in the ,vedas1 that they are to 
make an  offering of cooked meal to a   
dead manwho is to enjoy it8 ,for        
instance1 when a person is gone from    
village to village1 from one town  to   
another1 and in his absence a meal      
destined for him is presented to        
another person1 the stomach of the      
former will not be filled4 ,in the  same
 manner1 when any thing is offered to a 
dead person1 who1  according to the     
assumption of the followers of the      
,vedas1 has been  translated to another 

world1 what honor and profit will accrue
 from it  to him8    ,thus is it also   
among the revelations of the ,vedas1    
that the depraved  and criminal will be 
punished1 and the virtuous and holy     
associated to  quietness and satiated   
with prosperity3 the one and the other  
is a  lie3 because the vicious man is   
freed and alleviated from the hardship  
of fasting1 of bathing in cold water1 of
 subjection to pious  practices1 and    
other inconveniences2 whilst the        
virtuous1 according to  the ,vedas1 is  
bound to all these troubles2 further1   
the wise ought to  take his share of all
 the pleasures and cultivate his        
happiness1  because1 once reunited with 
earth1 he will no more return4          
8,there is no return for thee2 once     
gone1 thou art gone40    ,however1      
nobody is to hurt living beings1 as by  
it he is liable to  cause some harm to  
himself4 ,it is agreed by the wise that 
no injury is  to be done to another2 by 
the observance of which men may be set  

at  ease1 their numbers increased1 and  
cultivation be promoted4 ,this is  the  
substance of the belief of the ,charvk4 
,we will explain it more clearly2 their 
creed is as follows3 ,as the  creator is
 not manifest1 and the comprehension of 
mankind cannot  attain to any certain   
knowledge about him1 why should we      
submit to the  bondage of an object     
doubtful1 imaginary1 if even wished for1
 yet not  found2 and why should we1 in  
temples and monasteries1 rub our        
foreheads on the ground1 and present    
offerings to deities whose  reality1 as 
all agree1 will not stand trial8 ,and   
why1 for the promise  of heaven and of  
future beatitude should we1 like        
blockheads1 abstain  from the abundance 
of desirable things1 from conveniences  
and  blandishments8 ,a wise man will not
 give ready money for an adjourned      
good1 and deliver up place and power    
upon the lying accounts of books1  which
 eloquent men call ,vedas1 or heavenly  
books2 it is upon their  authority that 

they extinguish all desires in          
themselves1 and press  the necks of men1
 like those of animals1 in halters4 ,we 
ought not to  be deceived2 we ought not 
to believe what is not evident4 ,the    
frame of  the body is composed of four  
elements1 which by the necessity of     
nature are united harmoniously together2
 as long as the constitution  is firm   
and health flourishing1 it is proper to 
enjoy whatever is  desirable by its     
nature1 provided no harm to living      
creatures arises  from it2 when the     
frame falls asunder1 the state to which 
the element  returns can only be the    
element2 after the disjunction of the   
bodily  structure1 there is no ascent to
 a higher mansion1 no beatitude or      
quietness1 no descent1 or fire1 or hell4
 ,these sectaries1 when they  hear the  
,vedas recited1 say jokingly3 8,these   
are sick persons in a  painful fit1 or  
hired journeymen in an uproar40 ,when   
they behold the  zunar 7sacred thread7  
upon the neck of a ,brahman1 they say3  

8,a cow  will not be without a rope40   
,when they find a pious person watching 
by  night1 they say3 8,he aspires to the
 dignity of an owl40 ,when they         
encounter a hermit upon a mountain1 they
 remark3 8,he strives to outdo  a bear40
 ,when a person practises the           
restraining of breath1 they  observe3   
8,he wishes to imitate a snake40 ,of a  
person in a bath1 they  say3 8,he       
chooses the dwelling of a fish or a     
frog40 ,moreover1 when the  ,hindus     
relate that ,brahma1 ,vichnu1 and       
,mahado1 their three great  divinities1 
are the creator1 the preserver1 and the 
destroyer of the  world1 they reply3    
8,they represent nothing else than the  
sexual  organs40#cbf ,upon ,vichnu's    
having four arms1 they gloss3 8,at the  
time  of sexual intercourse1 each man   
and woman has as many40 ,to the praise  
of ,mahado1 from whose head the river   
,ganges flowed1 they subjoin the        
interpretation1 that 8this means the    
virile organ in its natural             

functions40#cbg ,they meet the statement
 of ,brahma's being the creator  of     
things1 with the reply3 8,that this is  
an emblem of the birth of  children30   
and they proffer many other speeches of 
a similar import4           #cai  a     
philosopher1 a sceptic in many matters  
of       ,hindu faith1 and considered by
 the orthodox as an atheist or          
materialist4         #cbj   ,skandha    
signifies 8a book1 a section10          
also 8the five objects of sense40       
#cba           #cbb           #cbc      
#cbd           ,i shall subjoin from    
,colebrooke's treatise ,on the          
,philosophy of the ,hindus 7,transact4  
,r4 ,a4 ,s41 vol4 ,i4 part       ,i4 p4 
#efa7 the more correct denominations and
 definitions of       the five skandhas3
         #a4 ,rpa-skandha1 comprehending
 organs of sense and their              
objects1 considered in relation to the  
person1 or the       sensitive and      
intelligent faculty which is occupied   
with       them4         #b4            

,vijnnyna-skandha consists in           
intelligence 7chitta71       which is   
the same with self 7tman7 and 7vijnyna7 
knowledge4 ,it is consciousness of      
sensation1 or continuous       course   
and flow of cognition and sentiment4    
,there is not any       other agent1 nor
 being1 which acts and enjoys2 nor is   
there       an eternal soul2 but merely 
succession of thought1 attended         
with individual consciousness abiding   
within the body4         #c4            
,vdan-skandha comprises pleasure1 pain1 
or the absence       of either1 and     
other sentiments excited in the mind by 
pleasing or displeasing objects4        
#d4 ,sanjnya-skandha intends the        
knowledge or belief arising       from  
names or words3 as ox1 horse1 etc42 or  
from indications       or signs1 as a   
house denoted by a flag1 and a man by   
his       staff4         #e4            
,sanskra-skandha includes passions2 as  
desire1 hatred1       fear1 joy1 sorrow1
 etc42 together with illusion1 virtue1  

vice1 and every other modification of   
the fancy or       imagination4 ,all    
sentiments are momentary4         #cbe  
,charvaka and his followers recognise   
perception as the       only source of  
knowledge4 ,they know of no more than   
four       elements1 namely1 earth1     
water1 fire1 and wind1 or air2 and      
maintain that from a particular         
aggregation of them in       bodily     
organs there results sensibility and    
thought1 as the       inebriating       
property is produced by the fermenting  
of       several ingredients2 they deny 
the soul to be other than       body4   
#cbf ,veretrum cum duobus testiculis4   
#cbg ,veretrum1 urinam vel semen        
emittens4           99     99     99    
99     99    ,,section ,,the ,,tenth3   
,,on ,,the ,,system ,,of ,,those ,,who  
,,profess ,,the ,,doctrine ,,of         
,,tark4#cbh,tark astra is the science of
 dialectics2 it is divided  into sixteen
 parts1 as follow3 ,,the ,,first1       
,pramna2#cbi this is the  application of

 the science1 which is subdivided into  
four parts3 #a4  ,parksh2#ccj that is1  
evidence1 which with them is the sense  
of  discriminating what is particular   
and well defined2 #b4 ,anumna2#cca  that
 is1 after having perceived the mark of 
an object1 to infer its  existence2 thus
 shall ,i call a mountain igni-vomous1  
on account of  the smoke which proceeds 
from it2 #c4 ,apamna2#ccb that is       
8resemblance20 thus ,i shall say3 such  
as is a cow1 such is also an elk  7or   
gayal72#ccc although ,i may not have    
seen an elk1 but only heard  that it is 
like a cow2 #d4 ,sabda2#ccd that is1    
8sound30 by these  they mean speeches   
which people adopt as sacred2 such 8as  
the ,hindus  have the ,vedas1 and the   
,muselmans the ,koran40 ,these are the  
four parts  which constitute the        
,pramna4    ,,the ,,second of the       
sixteen divisions of the ,tark sastra is
  ,pramiti1#cce that is1 the            
comprehension of what is conjoint and   
concomitant4 ,this division is          

subdivided into twelve parts1 namely1   
#a4  ,atm1#ccf that is 8spirit20 and    
means something which is distinct  from 
what is material and sentient2 something
 everlasting1 eternal1  very subtile in 
all bodies2 #b4 ,sarr1#ccg that is      
8body20 and this  they define to be the 
seat of sensuality and of maladies2 #c4 
,indriya1#cch 8the exterior senses20 and
 these they call the organs  of         
perception2 #d4 ,artha1#cci and this    
they declare to be 8the  earthly        
existences20 #e4 ,buddhi1#cdj which they
 term 8knowledge20 #f4  ,manas1#cda 8or 
the interior sense1 which with the      
,hindus is the  heart10 and that is     
enough2 #g4 ,pravritti1#cdb and this    
consists in  justice or injustice2 #h4  
,dsha1#cdc that is 8sinful error10 and  
this is subdivided into three parts1    
viz43 ,rga1 and this is  8sensual lust20
 ,dvsha1 that is1 8hate1 enmity20       
,muha1#cdd and  this is 8gross          
ignorance20 #i4 the ninth of the twelve 
subdivisions is  ,prtyabhva1#cde which  

is 8the reproduction either of the tree 
from  the seed1 or of the animal from   
the sperma20 #aj4 ,phal1#cdf or 8the    
good consequence of the good1 or the bad
 consequence of the bad10  which means  
8retribution20 #aa4 ,dukh1#cdg or       
8pain20 and #ab4  ,apavarga1#cdh that   
is1 8delight10 or the satisfaction of   
truth1  from which they derive          
emancipation1 or mukt1 in the language  
of  their learned men4 ,whoever is in   
full possession of it banishes far  from
 himself twenty-one maladies which they 
enumerate1 namely3 #a4  ,sarra1#cdi or  
8the body20 #b4 ,shadindriya1#cej that  
is1 8the six  senses10 five of which are
 exterior1 and the sixth is1 according  
to  the ,hindus1 the interior sense1    
except which they know of no other2     
they say1 the mind is the lord of the   
exterior senses2 #c4  ,shad-darsa1#cea  
that is1 8the six particular objects of 
the six  senses20 so as seeing with the 
eye1 hearing with the ear1 smelling     
with the nose1 tasting with the tongue1 

touching with the hand1 and  perceiving 
with the mind2 he who sees is one1 and  
that which is seen  is another2 so that 
there is a seeing eye and a seen object1
 whatever  is seen1 heard1 smelled1     
tasted1 touched1 and impressed upon the 
mind1  corresponds respectively to each 
of the six senses2 and whatever is      
found by these six senses1 or the six   
objects1 are called  ,shad-darsas2 these
 six1 with the six former senses1 and   
the sarra1  or 8body10 make thirteen2   
add to these six buddhaya1 or 8powers of
  comprehension20 further1 sukh1#ceb or 
8sensual delight20 and  finally1 dukh1  
or 8pain10 and you have the twenty-one  
affections  before mentioned4    ,,the  
,,third of the sixteen parts of the     
,tarka is the sanaya3#cec  this consists
 in pondering whether a certain object  
be such a thing or  another1 as when a  
person sees from a distance an object   
and is not  certain what it is1 whether 
it be a mineral or a man4    ,,the      
,,fourth ,,part is the ,prayjana1#ced   

that is1 8motive10 which they  explain  
thus3 as when one by order goes to find 
something either good  or bad4    ,,the 
,,fifth ,,part is the ,drishtnta2#cee   
that is1 8comparison by way  of         
illustration20 so when they compare a   
mountain and a kitchen1 that  is3 the   
mountain contains fire1 and so does the 
kitchen1 and both  indicate it by the   
smoke which they emit4    ,,the ,,sixth 
,,part is the ,siddhanta2#cef and this  
is knowing something  with certainty4   
,,the ,,seventh ,,part is ,avayava1#ceg 
8dividing a subject into minute  parts20
 for instance1 when they say3 8he       
mountain contains fire on  account of   
smoke10 so is1 in this question1 the    
first part termed  pratijnya1 or        
8proposition10 the mountain contains    
fire2 the  second part1 called htu1 or  
8cause1 reason20 in this thesis is3 on  
account of the smoke which it emits4    
,,the ,,eighth ,,part is ,tarka1#ceh    
that is1 8arguing30 so when they say3   
8the mountain contains no fire10 it may 

be replied3 8consequently it  also emits
 no smoke40    ,,the ,,ninth ,,part is  
,nirnya2#cei which is to find the truth 
immediately4    ,,the ,,tenth is        
,vda1#cfj or 8discussion20 that is1 to  
raise questions  about ,god and the     
saints4    ,,the ,,eleventh is          
,jalpa3#cfa that is1 8wrangling20 when  
one1 in the  establishment of what is   
right1 endeavors to conquer his         
adversary4    ,,the ,,twelth ,,part is  
,vitand2#cfb which means that one pays  
no  attention to his own position1 but  
combats that of other persons4    ,,the 
,,thirteenth ,,part is htwbhsa2#cfc or  
8fallacious argument20 so  when one     
says3 8sound is eternal20 because what  
may be seen by the eye  is like the sky1
 and just as the sky is perceived by    
sight1 so is  sound the perception of   
the ear4    ,,the ,,fourteenth ,,part is
 ,ch'hala1#cfd 8deceit20 this is when   
one  substitutes one meaning for        
another3 so as the ,persian word nu     
kambil#cfe means 8a new cover10 or 8nine

 covers10 it may give  occasion to      
equivocation4    ,,the ,,fifteenth      
,,part is ,jti#cff 8futile argument20   
and this may be  applied to a lying     
purpose3 so when one says that 8sound is
 eternal10  because it is created1 as is
 the sky2 both are the works of a       
divinity2 and whereas the sky is        
eternal1 sound is everlasting4    ,,the 
,,sixteenth ,,part is ,nigraha1#cfg or  
8subjugation20 that is1 when  one wishes
 to be a conqueror at the end of a      
dispute with another4    ,these are the 
sixteen parts of the ,tarka4#cfh ,the   
followers of this  doctrine judge and   
affirm that1 as this world is created1  
there must  be a ,creator2 the mukt or  
8emancipation10 in their opinion means  
striving to approach the origin of      
beings1 not uniting like the warp  and  
the web1 the threads of which1 although 
near1 are nevertheless  separate from   
each other4 ,this was related to me by  
the ,imm ,arast1  who was a chief of the
 learned and said to me that he had     

derived it  from an old treatise upon   
logic1 the precepts of which were       
without  explanation1 and to have       
bestowed on it that arrangement under   
which  it now exists amongst the        
learned3 he meant1 probably1 that the   
maxims  are the same as those extracted 
from the ,tarka4 ,the same doctrine was 
taught in ,greece3 in confirmation of   
this1 the ,persians say1 that the       
science of logic which was diffused     
among them was1 with other  sciences1   
translated into the language of ,yonia  
and ,rumi1 by order of  king ,secander1 
the worshipper of science1 in the time  
of his conquest1  and sent to ,rmi4     
#cbh 3 8discussion1 reasoning1 argument1
 reduction to       absurdity40         
#cbi 4         #ccj 4         #cca 4    
#ccb 4         #ccc ,bos gavus vel      
frontalis4         #ccd 4         #cce  
true knowledge1 or knowledge derived    
from the       senses1 inference1       
analogy1 or information4         #ccf 4 
#ccg 4         #cch 4         #cci      

objects of sense4         #cdj          
apprehension1 conception1 intelligence4 
,it is       twofold3 notion and        
remembrance4         #cda 4         #cdb
  activity1 occupation4 ,it is          
determination1       the result of      
passion1 and the cause of virtue1 and is
 vice1       or merit and demerit1      
according as the act is one enjoined    
or forbidden4 ,it is oral1 mental1 or   
corporeal2 not       comprehending      
unconscious vital functions4 ,it is the 
reason       of all worldly proceedings4
         #cdc 4         #cdd 4          
#cde   is the condition of the soul     
after death2       which is             
transmigration3 for the soul being      
immortal1 passes       from a former    
body1 which perishes1 to a new one1     
which       receives it4 ,this is       
reproduction 7punar ut patli74          
#cdf 4         #cdg 4         #cdh      
final beatitude1 the delivery of the    
soul       from the body1 and exemption 
from further transmigration4            

#cdi 4         #cej           #cea      
#ceb 4         #cec          #ced  is   
that by which a person is actuated or   
moved to action2 it is the desire of    
attaining pleasure or       of shunning 
pain2 or the wish of exemption from     
both3 for       such is the purpose or  
impulse of every one in a natural       
state of mind4         #cee             
#cef  demonstrated truth is of four     
sorts2 viz43       universally          
acknowledged2 partially so2             
hypothetically2       argumentatively   
7or  concessa74         #ceg  ,a regular
 argument1 or complete syllogism        
7nyya71 consists of five members1 or    
component parts3 #a4       the          
proposition1   pratijny2 #b4 the reason 
hetu 7as above said72 #c4 the instance  
7udharaa72 #d4       the application    
7upanaya72 #e4 the conclusion1          
7nigamana74 ,ex43 #ast1 the hill is     
fiery2 #bnd1 for it       smokes2 #c;d1 
what smokes is fiery2 #dth1 accordingly1
 the hill       is smoking2 #eth1       

therefore it is fiery4         #ceh  not
 to be confounded with doubt1 to which  
there       are two sides2 but to this  
but one2 that is1 reduction to          
absurdity4         #cei  ascertainment  
or determination of truth2 the          
result of evidence and of reasoning4    
#cfj  discussion defined as the speech  
of one desirous       to know the truth4
         ,in ,gotama's arrangement1     
,,the ,,tenth is called ,katha1         
disputation1 or conference of           
interlocutors1 maintaining       adverse
 positions4         #cfa  debate of     
disputants contending for victory4      
#cfb   cavil1 or controversy1 wherein   
the disputant       seeks to confute his
 opponent1 without offering to support a
       position of his own4         #cfc
  semblance of a reason2 it is the non  
causa       pro causa of the logicians4 
#cfd  perversion and misconstruction2 it
 is of three       sorts3 #a4 verbal    
misconstruing of what is ambiguous2 #b4 
perverting1 into a literal sense1 what  

is said in a       metaphorical one2 #c4
 generalising what is particular4       
#cfe 4 ,in the ,persian text an example 
of it is given1       which ,i have not 
thought necessary to translate4         
#cff  a futile answer1 or self-confuting
 reply4 ,no       less than twenty-four 
are enumerated4         #cfg  ,it is the
 termination of a controversy4 ,of      
this1 likewise1 no fewer than twenty-two
 distinctions are       specified4      
#cfh ,these are in substance the very   
same as the sixteen       categories of 
,gtama1 exhibited in ,colebrooke's      
treatise       ,on the ,philosophy of   
the ,hindus1 ,transact4 ,r4 ,a4 ,soc41  
vol4 ,i4 pp4 #ie-aah4           99      
99     99     99     99    ,,section    
,,the ,,eleventh3 ,,on ,,the ,,tenets   
,,held ,,by ,,the ,,followers ,,of      
,,buddha4,these sectaries are also      
called ,jatis4#cfi ,they have no  belief
 in incarnations or ,avatrs of the      
,deity1 but they admit the              
transmigration of the soul into         

different bodies2 they deny several     
other dogmas of the ,hindus2 in their   
opinion1 nothing is more  detestable    
than the doctrine of the ,brahmans1 and 
when a misfortune  befals any one of    
them1 they say3 8,hast thou perchance   
done some good  to a ,brahman10 or drunk
 some water of the bone devourer3 so    
they  call the ,ganges1 because the     
,hindus1 after the burning of the dead1 
throw their bones into that river1 and  
think it a meritorious act4 ,the  ,jatis
 take the greatest care of not hurting a
 living being2 on which  account they do
 not like to pass through water1 for    
fear that an  animal might come under   
their feet4 ,they eat no animal food1   
never put  their feet upon grass1 and   
when they drink water1 they filter it   
first  through a handkerchief or a piece
 of cloth1 that no living animal may    
remain in it1 and then steep this piece 
of cloth awhile in water1 in  order     
that1 if a living being stick thereto1  
it may be separated1 and  take its place

 in the liquid4 ,a great number of the  
,banans or traders  are of this sect2   
for the most part they sell corn1 and   
some get a  livelihood as servants4 ,the
 durvishes of this class are called     
,srivaras and ,jats4#cgj ,they pluck the
 hair of their head and  beard by means 
of tweezers4#cga ,when they travel1 they
 carry a besom  of the bark of a soft   
tree with them1 and out of regard for   
the life  of animals1 they sweep the    
road with it before they put down their 
feet1 that no living insect may be      
destroyed4 ,when they speak1 they  hold 
a handkerchief before their mouth1 not  
to swallow a fly or other  insect4      
,they are frequently learned1 and pass  
their life in celibacy and  sanctity2   
these they call ,jatis1 who never behold
 the face of a  woman4 ,those of this   
sect who are married1 called            
,grihast'ha1#cgb  show great regard for 
the ,jatis1 before whom1 by a refinement
 of  respect1 they scarce dare bend     
their body4 ,whenever they receive a    

,jati in their house1 they do whatever  
he orders1 according to their  power4   
,they are divided into two classes3 the 
,lunug and ,pujris4  ,the first are     
those who adore ,god as one1 and think  
him free from all  imperfections and    
contradictions1 descents and            
conjunctions1 and who  worship no idol4 
,the ,pujris venerate the image of a    
deity1 and have  temples for it4 ,the   
durvishes of both classes1 called       
,jatis1 at the  time of taking meals1 go
 into the houses of friends1 and take   
only as  much food as may not cause a   
privation to the people of the house3   
thus they visit several houses until    
they get satiated4 ,they drink no  cold 
water1 but go from place to place1 and  
wherever any body has warm  water for   
bathing1 they take a little of it1 and  
having thus collected  sufficient water1
 they let it cool and then drink it4    
,similar to the durvi hes of both       
classes is a third sect1 called         
,mah-tma2 they have the dress and       

appearance of ,jatis2 only they do  not 
pluck their hair with tweezers1 but cut 
it4 ,they accumulate money1  cook their 
meal in their houses1 drink cold water1 
and take to them a  wife4 ,farznah      
,khush says3 ,i saw1 in ,guzerat of the 
,panjab1 a  rivara1 and requested him to
 give me a full account1 which may be   
deemed true beyond any doubt1 of the    
people of his sect4 ,he related as      
follows3 8,the men of my faith may live 
retired from the world1 or  devoted to  
business2 they do no harm to any body2  
but there are many  of them eager for   
science1 and as many bereft of          
knowledge40 ,one of  the ,maha-tmas was 
a learned man2 the wife of a rich man   
devoted  herself to his service2 one day
 she complained to him of the           
unkindness of her husband2 the rivara   
gave no answer2 wherefore the  woman    
said3 8,another time ,i will not wait on
 thee1 because thou takest  no interest 
in me40 ,the rivara rejoined3 8,if even 
thy visit were  agreeable to me1 it     

would be of no service to thee40 ,he    
then took up a  bit of grass1 and having
 breathed upon it1 gave it to the woman1
  saying3 8,put on a clean garment1 and 
having ground the grass1 rub it  upon   
thy garment until thy husband becomes   
kind to thee40 ,the woman  returned to  
her house1 and having ground the grass  
upon a stone1  intended to rub it upon  
her garment1 when the husband entered   
into the  room1 therefore the grass she 
had ground remained upon the stone4     
,when  night fell in1 they shut the door
 of the house4 ,the stone at every      
moment jumped from its place1 knocked   
against the board of the door1  and fell
 back3 the woman and her husband were   
astonished4 ,the man  asked his wife the
 reason of it1 and she1 from fear1 told 
him what had  taken place4 ,the man rose
 and opened the door of the house2 the  
stone  was set in motion1 and rolled on 
until it reached the house of the       
,mah-tma4 ,many other similar stories   
are told of the ,srvaras4 ,khushi  said 

that he had seen the ,jati just         
mentioned1 who by the power of          
incantation put stones into motion2 he  
praised him1 but declared that  this man
 was really a ,jati1 but not a ,mah-tma4
    ,the author of this book affirms he 
has seen a great number of ,srivaras    
and their followers4 ,from them he knew 
,meher chand1 a ,ln1 in the  year #ajef 
of the ,hejira 7#afdf ,a4 ,d471 in      
,dotrah1 which is under the  dominion of
 ,jodpur ,mrawr1 he found also ,sva     
rama1 a ,pujri1 in  ,mrta1 which place  
belongs to ,marawar1 and one named      
,jagna1 a  ,banian1 in ,rwel ,pandi3 he 
was adorned with all the good qualities 
of  ,jatis4 ,when he saw a bird in the  
hands of a fowler1 he bought it of  him 
and set it free4 ,this sect do whatever 
they can for the liberation  of living  
beings4 ,many of them are rjas in       
several places and  countries4 ,when one
 brings a goat which he has bought      
somewhere1 and  is disposed to kill it1 
they come from their shops and buy the  

animal  at a high price2 thus it has    
been seen that1 having assembled from   
all  hands a great number of sheep1 they
 appointed a person to take care of     
them4 ,it is said1 that in ,guzerat     
lived a ,banian who was a ,jati2 one    
day1 a ,muselman ,durvish sat down      
before his shop1 and having picked      
vermin from his coat1 was about to kill 
it2 the ,banian interposed2 the         
,durvish said3 8,if thou wilt give me   
something1 ,i may spare it20 the        
,banian offered a pie2#cgc the other    
wanted more and more1 until the  bargain
 closed with the sum of one hundred     
rupees1 which the ,banian  paid for the 
liberation of the offensive insect4     
,hafiz ,shirzi says3      8,avoid       
hurting any living animal1 and do       
whatever thou likest1     ,for in my    
book of laws there is no crime but      
this40           #cfi ,more correctly   
,yatis4 ,see note1 p4 #aie4 ,this       
section       appears to apply more     
properly to the ,jainas1 that is1 to    

one of the great divisions of the       
followers of ,buddha4 ,the       ,jainas
 are subdivided into a great number of  
tribes and       religious sects1 a long
 series of which is enumerated in the   
work quoted by ,lieut4-,col4 ,miles 7p4 
#cea-cfc74         #cgj ,in the note1 p4
 #aie1 are mentioned the ,jatis1 or     
,yatis1 also called ,svras among the    
,jainas of ,guzerat       and ,marwar4  
,according to the same authority        
7,transact4 ,r4 ,a4       ,s41 vol4     
,,iii4 p4 #cdd71 these are distinguished
 from the       ,sravakas1 as the laity 
of the ,jainas are called in that       
country4 ,according to ,major de la     
,maine 7work quoted1 vol4       ,i4 p4  
#dac71 the ,sravacs are the only        
considerable part of       the earlier  
,jains or ,arhats4 8,sravakas10 says    
,doctor       ,buchanan ,hamilton       
7ibid41 p4 #eca71 8is the name given to 
the ,jains in the districts of ,bahar   
and ,patna40 ,the three       authors   
just quoted agree in stating that the   

priests of the       ,sravakas are      
called ,yatis4 ,the ,dabistan reads 1   
,srivarah1 which may be correct   8the  
elect of       happiness40         #cga 
,lunchta-ka1 8hair-pluckers10 is one of 
the       nicknames given to the        
,swtmbaras1 8clad in white10 a          
sect of the ,jainas7,colebrooke1 work   
quoted1 p4 #eea74         #cgb 8,a      
householder40         #cgc ,the natives 
reckon #fd pies to the rupee4           
99     99     99     99     99          
,,section ,,the ,,twelfth3 ,,on         
,,various ,,religious ,,systems         
,,professed ,,by ,,the  ,,people ,,of   
,,india4,it is to be recollected that1  
as has been stated1  there are ,samradn1
 ,khodann1 ,radin1 ,shderangn1 ,pikern1 
,mlnan1 ,alrn1 ,shdbn1 ,akhshan1 and    
,mazdakan1 who are  dispersed in ,iran  
and ,turan1 and all appear in the dress 
of ,muselmans1  although in secret they 
follow each the path of their own chosen
  faith2 in the same manner various     
sects are also established in ,india1   

but they do not appear in the dress of  
,muselmans4 ,it is to be known1  that   
the fundamental rule in the creed of the
 ,hindus is the ,smriti1  that is1 the  
8law10 and that all ,rakshasas1 that is1
 8devotees10  follow this way2 the ,vda1
 to them the heavenly book1 prescribes  
the  acts1 and is a text1 from which    
every sect may derive proofs of its     
particular belief1 and all may agree in 
some points4    ,i have already given an
 account of their religion1 but ,i must 
here  remind the reader of some points4 
,they say ,narnaya1 that is1 8the       
deity10 in the origin was alone2 a      
flower1 namely1 the lotus1 having a     
thousand leaves1 rose from his navel1   
from which ,brahma came forth1  ,brahma 
chatur mukha1#cgd or 8four faced20 one  
of these faces was  cut off by ,mhado2  
,brahma is also ashta bhu1#cge that is  
8eight  armed20 in his navel was also a 
flower of five hundred leaves1 from     
which ,vichnu proceeded2 ,vichnu chatur 
bhu1 or 8four armed20 he  carries in one

 hand a spear2 in the other1 the chakra1
 8the discus10  a weapon peculiar to the
 ,hindus2 in the third hand1 the gad1 or
  8club20 and1 in the fourth1 the lotus 
flower4 ,in the navel of ,vichnu  was a 
lotus of one hundred leaves1 from which 
sprang ,mahado1 who is  ashtamukha1 or  
8eight faced0 and 8eight armed20 he     
rides upon a  bull1 his neck is         
surrounded by a snake1 the hide of an   
elephant  envelops him1 and his body is 
rubbed with ashes2 chandra1 8the  moon10
 surya1 8the sun10 and agni1 or 8fire10 
are his three eyes4  ,the sect of ,sivas
 adore ,mahado1 and his wife is         
worshipped by the  ,akman and ,ashnan1  
as before shown4    ,another sect is    
that of the ,sanysis1 who are praised in
 the ,smriti2  they distinguish         
themselves by long and entangled hair1  
which is  called jata4#cgf ,the         
,saiva-,sanysis are also called         
,avadutas2  their numbers increased     
during the ,kaliyug2 they are very      
pious1  intrepid1 and charitable4 ,at   

one time1 a war broke out between them  
and the ,sfs3 the former were           
victorious4    ,another sect is that of 
the ,jangaman2 these also cut the hair  
off  their heads1 they rub dust upon    
their bodies1 and praise ,mahado1 to    
whom they attribute a real existence4   
,they are divided into several  classes4
 ,they say1 among the celestial spirits 
are nine ,brahmas1 who  are the         
anus1#cgg that is1 8the rays0 of        
,brahma4 ,there are one  thousand       
,vichnus1 rays of ,vichnu1 who is also  
called ,naryana2 there  are eleven      
,rudras1 rays of ,rudra1 which is a name
 of ,mahdeo2 they  reckon twelve        
suns1#cgh rays of the great luminary2   
sixteen  kalas1#cgi that is1 parts or   
rays of the moon2 and they divide the   
effulgence of that body into sixteen    
parts1 and enumerate eight and  twenty  
of its mansions1 or nakshatras1#chj and 
seven planets1  besides the head and    
tail of the dragon4 ,ganesa is to them a
 god with  the head of an elephant4     

,they distinguish eight quarters of the 
world1  besides the zenith and nadir1   
and call them asht dsa1#cha in the      
following order3 purva1 8east20 pachima1
 8west20 dakchina1  8south20 and uttara1
 8north20 between south and east1 agni2 
between south and west1 nirrita2 between
 north and west1 vyu1  between north and
 east1 na4 ,among the deities are       
,bharava#chb  and ,hanuman1 and among   
female spirits asht ,durgs1 or 8eight   
,durgs10 in the following order3 ,klak1 
,chandra ,klanjar1  ,kumar1 ,vichnav1   
,bbhrav1 ,chamund1#chc ,bhavn1 and      
,parvati4#chd ,maha ,lakchm ,sarasvat is
 the wife of ,brahma4  ,rakshasas are   
termed the pious men of the ,satya yug2 
,kayapa is  the father of the sun2      
,vaishta1 the preceptor of ,ram-avatr2  
,vivamitra1 a ,kshatra1 who by dint of  
pious austerity became a  ,brahman2     
,valmiki is the author of the poem      
,ramayna1 which contains  the history of
 ,rma2 ,angirasah ,ihr ,vysa composed   
the historical  poem ,mahabharata2      

,bhazadvja ,jamadagni existed in the    
,dwapara yug2  ,gotama1 ,kapah1         
7,kapila87 ,parsra1 ,narada1 in the     
,kali yug2  ,chonah1 ,apravanah1        
,aurdah1 ,jamed ,kapeh1 these are for   
ever  living2#che ,saptarchaya1 that is1
 seven ,richis1 or 8saints10 are3       
,kayapa1 ,uttara1 ,bhardvja1 ,vivamitra1
 ,gotama1 ,jamadagni1  and              
,vais'hta4#chf    ,it is to be known    
that there is a class among the ,hindus 
who give  themselves the term of        
,muselman-sofis1 and really agree in    
several  tenets and opinions with the   
,sufs4 ,thus1 in the first place1 they  
devote themselves to celibacy4 ,as they 
have heard that there are ten  classes  
of ,sanyss1 and twelve of ,yogs1 they   
also pretend to be  divided into        
fourteen classes2 when they meet        
together1 the questions  which they ask 
are3 ,who are the four sages1 and which 
are the fourteen  noble families8 and   
they impose upon their disciples many   
years of  service1 before they reveal to

 them the four sages and the fourteen   
families2 they say3 ,the sage of sages  
is the illustrious ,muhammed 7may  the  
peace of ,god be upon him672 after him1 
devoted to godliness1 ,ali  7may the    
blessing of ,god be upon him672 from him
 the khalifat devolved  upon ,imam      
,hossain2 then ,khaja ,hossen1 of       
,basora1 also was his disciple  and a   
khalif3 these four personages are the   
four sages4 ,they say  besides1 from    
,khaja ,hossen1 of ,basora1 sprang two  
branches3 the first  was that of the    
khalif ,hossen ,basor ,habb ,ajem1 from 
whom nine  families proceeded1 named as 
follows3 the ,jbn1 ,tikern1  ,kerkhn1   
,sikatn1 ,jendn1 ,gazrnn1 ,tsn1         
,ferdusn1 and ,soherwardn4 ,from the    
second khalifat of ,hossen  ,basori1    
which was that of the ,shaikh ,abdul    
,wahid ,zaid1 came forth five  families 
with the following titles3 the ,zebran1 
,aian1  ,adhaman1 ,habran1 and ,cheshtn3
 and these are the fourteen  noble      
families4 ,it is said1 that there exists

 a congregation of pious  sectaries1 who
 do not adhere to the prophet ,muhammed1
 although they  acknowledge him to be a 
blessed gatherer of the harvest of      
virtuous  perfection3 they relate1 that 
one day the prophet was taking a        
pleasure-walk under the guidance of     
,jabrl1 and came to a place where  a    
great tumult was heard4 ,jabril said3   
8,this is the threshold of  pleasure3   
enter into the house40 ,the prophet     
consented to go in1 and  there he saw   
sitting forty persons as naked as they  
came from their  mother1 and a band busy
 serving2 but whatever service the      
prophet  requested them to command him  
to do1 they did not comply1 until the   
moment to grind bang#chg arrived4 ,when 
they had ground it1 they had  no cloth  
through which they could strain and     
purify it2 then the  prophet1 having    
taken his turban from his head1 purified
 through it  the juice of the bang1 the 
color of which remained on the turban2  
whence the garment of the ,bin ,hashem  

is green4 ,when the prophet  rendered   
them this service1 they were glad1 and  
said among themselves3  8,let us give to
 this messenger of ,god1 who is always  
running to the  door of the ignorant1 a 
little of the bang1 that he may obtain  
the  secrets of the ,almighty power30 so
 they gave the remains of the juice  to 
the prophet4 ,when he had drunk it1 he  
became possessed of the  secrets of the 
angel of destiny1 and whatever men heard
 from him1 came  through the means of   
this bounty4    ,there is a great number
 of this sect in ,hindostan1 and among  
the most  celebrated of them are1 in the
 first line1 the ,madran1 who1 like  the
 ,sanyss ,avadhuts1 wear the hair       
entangled2 and the ashes which  they and
 the ,sanysis rub upon their bodies are 
called bhasma2#chh  besides1 they carry 
iron chains on their heads and necks1   
and have  black flags and black turbans2
 they know neither prayers nor fasts2   
they are always sitting at a fire2 they 
drink a great deal of bang2  and the    

most perfect among them go about without
 any dress1 in severe  cold1 in ,kabul1 
and ,kachmir1 and such places4 ,these   
also consume much  bang1 and to the     
praise of one of their sect they say3   
8,such a one  takes two or three        
seers#chi of bang40 ,when they sit      
together1 they  relate1 that in the     
night1 when the prophet ascended through
 the seven  stages of heaven1 he        
received the command of ,god to wander  
through the  heavens4 ,when he arrived  
at the door of paradise1 he found the   
entrance as narrow as the eye of a      
needle2 the porter made him a sign  to  
enter2 the prophet said3 8,with this    
body1 how shall ,i enter through  this  
passage80 ,jabrl replied3 8,say3 dam    
madar10 78the breath of  ,madar10 a     
particular ejaculation of this sect74   
,the prophet said so1  upon which the   
narrow door opened1 and he entered      
heaven4    ,they say1 when ,badih eddin 
,madar#cij came to ,hindostan1 he became
 a  ,yogi1 whom the ,hindus held in     

great esteem1 and who had a great number
  of followers4 ,madar took a house2 he 
sent a little boy1 whose name was       
,jamen1 with the order to fetch some dry
 cowdung with which he wanted  to kindle
 a fire4 ,it so happened that ,jamen    
fell in with an assembly  of ,yogis1    
who1 supposing him a ,muselman1 killed1 
cut into pieces1 and  devoured the boy4 
,some time after1 not receiving any     
thing to light up  his fire1 ,madr went 
in search of ,jamen1 and found the      
assembly of  ,yogis1 to whom he said3   
8,what have you done with my good little
 boy80  ,they answered3 8,we have not   
seen him40 ,madr called him loud by his 
name1 and the members of ,jamen1 from   
within the bodies of the  assembled     
,yogis1 answered 8,dam madar40 ,madr    
then said to the ,yogis3  8,shall ,i    
bring forth ,jamen from you all1 or from
 one only of you80  ,they replied3      
8,from one body only40 ,by the power of 
,madr1 the limbs  of the boy having     
united1 in a manner that no body        

perceived any thing  of it1 in the belly
 of the principal ,yogi1 ,jamen fell out
 from the  nose of the same1 so that    
neither the nostril of the ,yogi's nose 
was  enlarged1 nor the boy's limbs      
diminished3#cia whereupon the ,yogis    
chose to run away4 ,madr settled at this
 place1 which till now is  known by the 
name of ,makanpr4#cib ,the ,madaran     
come1 as many as  possible1 from all    
parts of the world1 once a year1 on a   
fixed day1 to  ,makanpur1 and say that  
the blind and lame find their cure in   
that  place4    ,they relate also1 that 
,chistp1 the wife of ,baharam ,gul1 in  
order  to put to the test the           
,muhammedan and ,indian durvishes and   
saints1  came once among them who were  
assembled1 and said3 8,whoever will     
loosen the bracelet of beads 7called    
,smran7 upon my arm1 without  betraying 
the least symptom of lust1 he is a      
perfect saint40 ,all the  pretenders to 
perfect sanctity1 ,muselmans and        
,hindus1 presented  themselves1 but at  

the sight of ,chistapa1 they all were   
maddened with  love1 such was the beauty
 of her face3 at last the turn came to  
,jamen1  who approached her1 and        
loosened the bracelet in a manner which1
 at  the same time1 evinced his manly   
strength1 and his complete command  over
 himself4#cic ,on that account1 ,jamen  
was proclaimed victorious  over all the 
,muselmans and ,hindus4 ,and they have a
 great number of  other similar stories4
    ,another sect1 the ,jelalan1 are    
disciples of ,said ,jelal1 of           
,bokhra2#cid his sepulchre is in the    
village ,auch1 in the district  of      
,sind2 these sectaries profess to be    
,shhs1 whilst the ,medran  are ,suns1 on
 which account they revile each other4  
,the former know  of neither prayers nor
 fasts1 nor any other practices of piety
 with  which the ,sufs are occupied2    
they take a great deal of bang1 and used
  to eat snakes and scorpions4 ,when the
 adepts among them see a snake1  they   
put it whole into their mouth and       

swallow it1 saying3 8,this is a  fish of
 the holy ,al20 in eating a scorpion    
they remark3 8,this is a  prawn of ,al30
 and the worms which are found in the   
water1 they call  the little crabs of   
,al4 ,like the ,medrian1 the ,jelalan go
 naked1 and  even in the severely cold  
season1 wear no garment2 they sit before
 the  fire like the ,medrian1 but do not
 wear matted hair2 frequently they      
shave four parts of their body1 and lead
 a wandering life in the  world4 ,some  
of them bring every thing that they gain
 to their master1  and when they go for 
instruction to a preceptor1 they deliver
 to him  whatever they possess in ready 
money and other property2 after which   
he presents them with a turban1 and his 
list of saints2 they wear that  on their
 heads1 and hang this on their necks4   
,they believe that1 when  ,jzrl comes to
 take their soul1 the turban1           
descending1 covers their  eyes so that  
they may not behold the face of the     
angel of death1 which  is exceedingly   

terrific4 ,their master looks every day 
for a new  connexion with a woman2      
whenever he knows of a fine girl among  
his  disciples1 he orders trumpets to be
 blown1 goes on horseback1 and  betaking
 himself to their house1 uses his own   
discretion with the  girl1 whom he now  
and then takes to his own house1 but    
never marries4  ,the author of this book
 asked one of the ,jellis3 8,hmed       
,mahommed1  your master1 does he take   
the daughter of one of his disciples    
without  marrying her80 ,he answered3   
8,the ,safavian kings too take wives1   
daughters1 and sons of their disciples1 
who are highly pleased with  it1 why    
should not ,hmed ,mahommed1 who is truly
 the ,khalif  7substitute7 of ,al1 do   
the same80 ,this act is a sign of       
sovereignty1  and a prerogative of the  
family of the prophet4 ,in this country 
are  many of his disciples1 and he is a 
very great friend to hunting4    ,there 
is another sect who call themselves     
without tie and food2 it is  a laudable 

conduct with them to take nothing from  
any body beyond the  required food and  
drink2 and for their indispensable      
clothing1 from  the shreds which they   
find in the streets to stick together a 
coat1  which they call kherka2 and when 
they ask something from any body1  they 
first revile him and call him bad names1
 wherefore they often  receive bad      
treatment from the people4 ,they say1   
,god is a spirit1 and  ,muhammed his    
body2 his four friends are his two arms 
and two feet2  dam mdar1 that is1 ,mdar1
 is the breath and the spirit of ,god4  
,they  drink many sorts of spirituous   
and intoxicating liquors4 ,they believe 
the unity of the divine being1 and some 
of them are also pious men4  ,their     
master was ,gada ,naryana4 ,the three   
just mentioned sects never  shed the    
blood of animated beings4    ,another   
sect1 called ,kakan1 is in ,kachmir2    
celibacy is their law1  and their belief
 the unity of the divine being4 ,they   
use much bang2 a  number of them is     

devoted to piety2 their name of 8,kakan0
 is derived  from that of their master1 
who was ,ibrahim ,kakak4 ,he lived1 they
 say1  in the time of the ,pdshah       
,jehangr1 who inhabits heaven1 and drew 
to  him whomever he chose2 his very     
sight was such an attraction1 that he   
on whom it fixed was irresistibly thrown
 at his feet2 thus he attached  to      
himself a great number of disciples1    
,hindus and ,muselmans1 none of  whom he
 induced to change his religion2 that is
 to say1 to the ,hindu  he did not      
expound the ,koran1 nor propose         
circumcision2 and to the  ,muselman he  
did not make an obligation of the       
,zunar1 and of the mark  of caste upon  
the forehead2 neither the praise of     
,muselmans nor the  blame of ,hindus    
came ever upon his tongue2 he never     
pronounced either  the name of the      
prophet or that of an ,avatar1 which are
 the great  objects of veneration to the
 ,muselmans and to the ,hindus2 but he  
uttered ,ruma1 or ,alla1 or ,khoda4 ,he 

did not sleep at night1 nor  did his    
disciples1 who sat back to back until   
morning before him4 ,at a  place of     
,kachmir1 he said to his followers3 8,a 
great number of men  laid down2 let us  
do the same40 ,the followers answered3  
8,let it be as  you say30 he then first 
laid himself down to sleep1 and the     
friends  did the same4 ,one day he heard
 the voice of a crier from the top of a 
minaret1 and said3 8,this is the voice  
of ,god20 at this moment one of  his    
companions broke wind2 he subjoined3    
8,this too is ,god2 this too  the divine
 tongue40 ,a student present said to    
him3 8,do not blaspheme40  ,he replied3 
8,the one and the other is an undulation
 of the air1 and  the air is subject to 
,god40 ,the student reassumed3 8,but the
 bad smell1  with the noise1 what is    
it80 ,the answer was3 8,this proceeds   
from the  association of #8thou and     
,i4'0 ,the student said farther3 8,drink
 no  bang1 because the bang-drinkers    
shall not pass over the bridge of       

judgment 7sarath740 ,kakak replied3     
8,great is the number of  bang-drinkers2
 let us1 on this side of the bridge1    
build a town and  call it ,bang pur1 and
 not think of passing the bridge40 ,goya
 ,ksem  composed a ludicrous account of 
these drunken sectaries4 ,when the king 
,ksem ,anwar 7distributor of splendors7 
was near the habitation of  excellence1 
he recited the following verses3        
8,he 7,god7 distributes the light2 ,i   
distribute bang1     ,he is the         
distributor of splendors2 ,i1 the       
distributor of secrets40    ,a great    
number of men in ,india think as these  
sectaries4 ,the ,sanysis  assembled once
 in one of the sacred places of         
pilgrimage revered by  the ,hindus2 by  
accident1 an army of naked ,jellis and  
,madris came  there at the same time1   
and having brought a cow1 wanted to kill
 it2  the ,sanysis bought the cow from  
them2 they came a second time1 with     
another cow1 which the ,sanysis again1  
not without entreaties1  purchased4     

,these men1 barefoot and bareheaded1    
having become insolent  by their        
numbers1 brought a third cow and killed 
it2 the ,sanysis1  indignant at this1   
attacked them1 and a battle ensued1 in  
which the  ,sanysis at last obtained the
 victory1 and killed seven hundred of   
the  naked ,jellis and ,madris2 they    
educated the boys of these fanatics1    
whom they made prisoners on this        
occasion1 in their own religion4 ,the   
,sanysis were frequently seen engaged in
 war4    ,another class of the ,hindus  
are the ,ygis1 who pretend to a high    
antiquity2 an account of them has       
already been given4    ,other sects1    
such as the ,sankhyan1 and the          
,patanjls1#cie are  devoted to piety1   
and practise the yga1 and other pious   
austerities2 also the ,charvakn1 who    
believe the four classes of  their sect 
to be very ancient3 we have already     
treated of them1 as  well as of the     
,jtis and ,vairgis2 the ,nanak ,panthn  
will be  introduced hereafter4    ,the  

,narayann are a sect of the ,hindus1    
which holds its creed from  ,gosin      
,haridas4 ,he was of the tribe of ,jts1 
from the village  ,kanra1 in the        
district of ,savlik2 he was a servant of
 ,nabids  ,sanyl2 which last name is    
that of a tribe of the numerous         
,rjaputs4  ,haridas1 when hunting1 shot 
an arrow at a deer which was with young1
  and brought down a fawn1 which had    
also been pierced by the arrow4 ,at  the
 sight of this event1 ,haridas broke his
 bow and arrows1 tore his  garment into 
pieces1 weeping and bewailing1 and      
during twelve years  had no intercourse 
with the society of men4 ,afterwards1 he
 assembled  many disciples about him4   
,he died in the year #ajee of the       
,hejira 7#afde  ,a4 ,d474 ,this sect    
know nothing of idols1 nor of temples1  
nor of the  ,kbah1 nor of any sort of   
worship2 they do nothing towards        
obtaining  the knowledge of1 or union   
with1 ,god2 they confine themselves to  
the  veneration of ,naryan1 or 8the     

supreme ,being10 from which they  derive
 the name of ,naryanan4 ,they do not    
occupy themselves with  the affairs of  
the world2 abnegation and solitude is   
their law4 ,some  have an earthen cup to
 drink water in2 some dispense even with
 this2  they hurt no living being2 they 
never pull up any grass or green  herbs2
 they burn nothing2 cook no meal2 and   
when hungry1 they go into  the houses of
 the ,hindus1 and accept some food1 but 
no flesh of any  sort of animal4 ,when  
one of them is about to die1 he is      
asked3 8,shall  we burn thy body1 or    
throw it into the water1 or bury it in  
the  earth80 ,whichever he desires is   
done4    ,another sect is that of the   
,ddu ,panthians4 ,ddu was one of the    
cotton carders in the village ,narina1  
in the district of ,marwar4 ,in  the    
time of the ,padshah ,akbr 7who inhabits
 heaven67 ,ddu devoted  himself to the  
state of a ,durvesh1 and assembled many 
disciples about  him4 ,he prohibited his
 followers to worship idols1 to eat the 

flesh of  any animal1 or to hurt any    
living being2 but he did not order them 
to  abandon woman and wife1 or to       
withdraw from all business of the world2
  but he left it free to any one to give
 up1 or to cultivate1 the  connection   
and intercourse with men4 ,when one of  
them dies1 they place  his corpse upon  
the back of a quadruped1 and send it    
into the desert1  saying3 8,it is now   
better that rapacious and other animals 
may be  satiated with it40    ,the ,pra 
panthn hold their creed from ,bb ,pra2  
at the time  of begging1 they stand     
before the shops and houses1 without    
looking at  any body or saying any      
thing2 they demand nothing with the     
tongue2  they accept what is given1 and 
go away when nothing is offered4 ,the   
,mobed says3      8,the demand without  
the tongue is made by the eyes2     ,how
 can that which is heard be equivalent  
to what is seen80    ,they take no      
notice of the ,muselmans1 although they 
so call  themselves4    ,the sect of the

 ,vishnavas follow the doctrine of      
,gosin ,jni4 ,we hold  the information  
from ,jogendas1 that they called their  
master ,jehan1  and his followers1      
composed of ,hindus and ,muselmans1     
adopted the creed  of ,vishnavi4 ,this  
is as follows3 they hurt no living      
being2 they avoid  fellowship with men  
of another creed among the ,hindus and  
,muselmans2  they pray five times a-day1
 with their face towards the east2 they 
have the names of ,god1 of the          
divinities1 of the prophet upon their   
lips1 such as ,allah1 ,mkl1 ,jzrl1      
,jibrail1 ,muhammed1  ,jl1 and others2  
they bury their dead2 they confer       
benefits upon  others to the extent of  
their power2 a number of their          
,durvishes  pretend to be afflicted with
 maladies and beg alms1 and whatever    
they  so collect they distribute to the 
blind and lame1 and to people of  that  
description4    ,further to be noticed  
is the sect of the ,surya-mak-han1#cif  
that  is1 of 8the worshippers of the    

sun40 ,these derive their origin from an
  ancient nation of ,hindus1 and are    
divided into two classes4 ,the one of   
them says3 ,the great luminary is one of
 the divinities of the first  rank2 he  
has tm and buddhi1 that is1 8soul and   
intellect20 the  light of the stars and 
the splendor of the universe proceeds   
from him2  he is the asht bhuvana       
loka1#cig that is1 8the origin of the   
eight  worlds10 and of all earthly      
beings2 the sarva prabh deva1#cih 8the  
,god of all radiance10 the chief and    
ruler of all divinities1 the deity  of  
heavens1 the king of the stars2 the     
,mahajyti1#cii or 8the great  light10   
worthy of praise2 and of namaskara1#djj 
that is 8respectful  salutation10 and of
 adoration2 and of hm1 or 8sacrificial  
perfumes40 ,when the sun rises with his 
pure body1 they stand opposite  to him1 
and after adoration recite a ,sanskrit  
prayer1 the paraphrase  of which is as  
follows3#dja 8,whatever beautiful light 
and high  splendor thou possessest      

overflows the eyes from the excessive   
bounty  of thy manifestation2 thou art  
that light which is not surpassed by    
any other in the display of splendors2  
thine is the first prayer1 for  thou art
 the substitute of ,god1 and we place   
our hope in thy bounty2  to thee we     
address the prayers of our wants1 that  
we may experience  and loudly proclaim  
thy mercy4 ,when this light is thy face1
 whatever  we can say of the splendor1  
the beauty1 and perfection of the       
supreme  intellectual soul and of the   
pure wisdom1 is but that one light which
  we recognise above in thy bountiful   
being1 which thou temperest and         
displayest2 this light derives its glory
 from thee1 and supplication  is due to 
this light4 ,give us thy assistance in  
the abnegation of  worldly pleasures2   
render us equal to thyself in the purity
 of light1  and by thy knowledge grant  
us union with thee2 the wish of all     
virtuous hearts is1 that they may1 far  
removed from all sensual  delights1 be  

made happy in the communion with those  
who are like thee3  we abandon all      
worldly delights1 that we may become    
similar to thee in  splendor1 and arrive
 to thee1 and remain with thee40    ,the
 other class of the ,suryamakhan say3   
,whatever exists in the  ,swargaloka#djb
 and in the ,bhloka1#djc that is1 in the
 upper and  lower world1 draws its      
origin from the sovereign great         
luminary2 by  his glorious appearance we
 fill our lojni1#djd or 8eyes10 with    
kalyanum1#dje or 8auspicious light20 and
 we hear the  ,sankras1#djf that is1    
8the incorporeal beings20 by him we     
acquire  buddhi1 that is 8intellect10   
the professor of which attaches his     
heart to nothing exterior3 on that      
account they call the sun natha1  8a    
sovereign1 or divine being10 and pay    
worship to him4 ,both classes  abstain  
from hurting living beings1 and are on  
that account called  jiva day1#djg      
8compassionate of life20 they do good to
 others as  much as they can1 wherefore 

they are termed punyavantas1#djh        
8virtuous20 they keep far away from     
falsehood and iniquity1 for which  they 
are entitled dharmamays1#dji            
8righteous40 ,the grhastha1 or          
8householder10 contents himself with one
 str1#daj or 8wife40 ,they  divide the  
sun into several parts1 which they call 
dyuv  murtayas1#daa 8figures of the     
sun20 but the first class reckons  among
 the ,pandits1 or 8learned10 an order of
 men who have a system  about ksa1#dab  
8ether10 girayas1#dac 8mountains10 tr   
phal1#dad 8starry firmament20 about the 
rising of heavenly bodies  and the      
prognostics which are connected with    
them2 they possess  perfectly the canons
 of the ,vda anga1 8sacred science10 in 
which  the medical is comprised2 and    
they set a great value upon buddh1      
8intellect20 and haranam1#dae that is1  
8the application of the  thinking       
faculty20 and they say1 that this is the
 mediator between  what is              
sankhyanam1#daf 8rational10 or probable1

 and  sadhanam1#dag 8substantiated10    
which last is the form of things        
perceived2 and the right appreciation of
 probabilities is attained by  dint of  
buddhi and aharanam1 that is1 by high   
intelligence2 this  is fixing the       
thought of contemplation2 or arriving at
 the science of  what is perceived and  
what is probable or rational2 this      
comprehends  properly two sciences which
 are possessed by the jitndriya         
loka1#dah that is1 8by those sages who  
have subdued the senses40    ,there is a
 class of durvishes who practise        
tapasya1#dai or 8devout  austerity10 and
 who1 by great and difficult penances1  
banish every  illusion from them1 so    
that in their sleep they may not have   
unbecoming dreams1 which they say are   
produced by the influence of the        
imagination2 and they guard their eyes  
from the wounds and impressions  which  
also proceed from the imagination4 ,they
 climb up to the tops of  walls1 without
 fear of falling down1 and go to such   

places as are not  easily accessible1   
which they say is a triumph over        
illusion2 they  pretend to have the     
power to cause rain to fall or to cease2
 to  attract whomever they like1 and to 
render him obedient to their will2  to  
give information of whatever is         
concealed1 and to reveal the  secrets of
 the heart2 to possess the knowledge of 
the good and the bad  hidden in the     
minds2 as well as that of the relations 
and history of  the world2 and upon the 
mirror of their hearts are reflected the
  lights of secrets1 the djoti          
mandalam1#dbj 8the splendor of the      
universe40 ,when a misfortune happens1  
all the pious men assemble and  hold    
council about the removal of it2 they   
investigate the strange and  astonishing
 events2 they keep day and night their  
eyes shut1 and1  pondering1 exercise    
their sagacity3 these are called        
,dhyani4#dba  ,those who are not        
occupied with exterior things are called
  tyag1#dbb and others who shun all     

intercourse with women and have  no     
wife1 take the title of ,yatis2 and     
there is a class who1 with the  same    
abnegation as the former1 never mix with
 the people of the world1  and never ask
 more from them than a small quantity of
 food3 these are  called ,varags1#dbc or
 ,udass4#dbd ,others live in deserts and
  upon mountains1 satisfied with fruits2
 the savage animals do them no  harm2   
they are named ,vanyass4#dbe ,when1     
among them1 a child is  born or a       
marriage takes place in the house of a  
family-man1 they do  not offer him their
 congratulation2 and when a misfortune  
occurs1 such  as the death of a friend1 
they do not grieve or take mourning4 ,a 
desire for generation1 and a relish for 
meat and drink1 inasmuch as  may be     
requisite1 is permitted1 but beyond this
 prohibited2 and  whoever desires more  
is excluded from their society4 ,this   
order of men  among them is called      
,grihasta2 another division of them is  
formed by  the ,avach'hta1#dbf          

8emaciated by abstinence10 who are the  
adepts  of this sect2 if ,i were to     
relate every thing of them1 several     
volumes  would not be sufficient to     
contain my account4    ,in the          
,nababship of ,kalinga exists a sect    
called ,srwar 7,sryar71  and another    
entitled ,gundwar4 ,they pay no tribute 
to any body2 they  worship the sun2 from
 simplicity1 they prefer brass and      
copper to  gold1 on account of bad      
smell4 ,when one of them dies1 they     
seize a  stranger and kill him4 ,they   
say that1 as the ,ri 7prince7 of ,gund  
sits  upon the ground1 the lower people 
sit upon chairs1 he being the lord  of  
the earth and the others are not so4    
,the ,chandra bakta1#dbg or 8worshippers
 of the moon10 call this  planet one of 
the principal divinities1 worthy of     
adoration and of  worship2 the          
regulation of the nether world is       
committed to his care2  by the increase 
and decrease of the light of this       
heavenly body1 the  hours of night and  

day may be known2 after the sun it is   
the greatest1  and borrows its light    
from this great luminary1 the access to 
which  may also be obtained by the      
moon's mediation4#dbh ,these sectaries  
form an image of the moon1 and worship  
it as an object of their  devotion3 they
 never hurt a sentient being4           
,another sect venerates other stars4    
,there is one who pays homage to  ,agni1
 or fire1 and says that fire is the pure
 essence of ,god1 who is  the sun       
himself3 these are called ,agni         
,pramna2#dbi 8the professors  of fire40 
,they believe also the other stars      
proceed from its radiance1  and that the
 earthly fire is an emanation of its    
rays2 they venerate  every sort of fire1
 through the mediation of which they    
think access  to the sun may be         
obtained4    ,another sect1 the ,pavana 
bhakta1#dcj or 8worshippers of the      
wind10  believe that the substance of   
,god is air1 and this also the          
intellectual soul4    ,the ,jala        

bhakta1#dca or 8worshippers of water10  
hold water to be  the representative of 
the being of ,god1 on which account they
 pay  veneration to the rivers and      
flowing streams4    ,the ,prithivi      
bhakta#dcb are 8worshippers of the      
earth10 which they  believe to be the   
substance of ,god worthy of their       
adoration4    ,another sect1 called     
,tripjas1#dcc worship the three kingdoms
 of  nature1 in which every place and   
whatever presents itself to their  view1
 becomes an object of their veneration4 
,the ,manushya bhakta1#dcd or           
8worshippers of mankind10 recognise the 
being of ,god in man2 they know no being
 more perfect than mankind1 and  think  
that it contains nothing of a bad       
nature4    ,a particular sect is to be  
found in ,kashal1 a place in the        
mountainous province of ,kachmir4 ,they 
worship idols2 the son takes the        
property acquired by his father to      
himself2 but leaves whatever he  gains  
to his sons1 so that it may be the      

firewood belonging to his  father that  
may burn his body4 ,when one of them    
dies1 a barber from  without the house  
goes before the dead1 and then brings   
the message  that such a one wants      
something for a meal1 upon which they go
 to work  to prepare it2 and this       
society is kept up for some days2 then1 
they  burn the dead2 after cremation1   
they erect over his ashes an image of   
stone1 one half of which is male1 and   
the other female2 and when no  son of   
his remains1 they marry his wife with a 
column of the house1  and whoever comes 
upon a visit of condolence1 has         
intercourse with the  woman until a son 
be produced1 and to him the inheritance 
is bestowed4  ,this sect have no regard 
for the life of animals4    ,another    
sect exists in the mountains of         
,kachmir1 with the name of  ,durds4     
,among them it is customary for brothers
 to have but one wife2  occasionally    
they sell house1 land1 wife1 and        
children2 whoever buys  the house owns  

all these2 they also pawn their wife4   
,some of them1  even when they become   
,muselmans1 still adhere to this custom4
 ,they  also do not spare animals4      
,further to be noticed in ,hindostan is 
the tribe of ,dhaids1 one of  the lowest
 classes of men2 they eat every thing   
but men2 they worship  the sun4 ,the    
author of this book met one day in      
,sikakul1 in the  district of ,kalinga1 
one of these men1 whose name was ,nga1  
and asked  him3 8,who are the best men  
among all the tribes80 ,the man         
answered3  8,the ,dhaids10 and          
subjoined3 8,when they leave the body1  
they unite  with ,god2 when a ,brahman  
dies1 he becomes a cow2 when a ,muselman
  expires1 he is transformed into a     
plant40 ,i enquired further3 8,if the   
,dhaids be so highly favoured by ,god1  
why should they eat every thing  which  
they find1 the flesh of cows1 horses1   
mice1 and the like80 ,the  man replied3 
8,it is because ,god loves this tribe   
that he gave them  this command3 #8,eat 

whatever you like4'0    ,the ,choharas  
are now to be mentioned1 known in       
,hindostan as cleaners  of privies and  
sweepers of the ground2 and in the      
exercise of this  profession they visit 
the houses4 ,they say1 their master was 
,shah  ,jhuna2 he1 in one hand a besom  
of gold1 and in the other a basket of   
silver1 cleans now in the fourth heaven 
the house of ,god1 and sweeps  the      
apartments of the ,highest4 ,this tribe 
too eat every thing as the  ,dhaids4    
,the ,nnac-,panthians1#dce who are known
 as composing the nation of the  ,sikhs1
 have neither idols nor temples of      
idols4 ,nnac belonged to  the tribe of  
,bdans1 who are ,kshatriyas4 ,his       
reputation rose in the  time of         
,zehir-ed-din ,baber ,padshah#dcf 7who  
inhabits heaven74  ,before the victory  
of this king over the ,afghans1 ,nnac   
was a  grain-factor#dcg of ,daulet khan 
,lodi1#dch who ranked among the         
distinguished ,umras of ,ibrahim ,khan1 
the sovereign of ,hindostan4    ,a      

durvish came to ,nnac1 and subdued his  
mind in such a manner that  he1 ,nnac1  
having entered the granary1 gave away   
the property of  ,daulet-,khan1 and his 
own1 whatever he found there and in his 
house1  and abandoned his wife and      
children4 ,daulet ,khan was struck with 
astonishment at hearing this1 but1      
recognising in ,nnac the mark of a      
durvish1 he withheld his hand from      
hurting him4#dci ,in a short time       
,nanac made a great progress in piety2  
at first he took little  nourishment2   
afterwards he allowed himself but to    
taste a little  cow-milk2 next a little 
oil2 then nothing but water1 and at last
 he  took nothing but air3 such men the 
,hindus call pavana haris4#ddj    ,nanac
 had a great number of disciples4 ,he   
professed the unity of ,god1  which is  
called the law of ,muhammed1 and        
believed the metempsychosis1  or        
transmigration of the soul from one body
 to another4 ,having  prohibited his    
disciples to drink wine and to eat pork1

 he himself  abstained from eating      
flesh1 and ordered not to hurt any      
living being4  ,after him1 this precept 
was neglected by his followers2 but     
,arjun  mal1 one of the substitutes of  
his faith1 as soon as he found that it  
was wrong1 renewed the prohibition to   
eat flesh1 and said3 8,this has  not    
been approved by ,nnac40 ,afterwards1   
,hargovind1 son of ,arjunmal1  eat      
flesh1 and went to hunt1 and his        
followers imitated his example4         
,nanac praised the religion of the      
,muselmans1 as well as the ,avatars  and
 the divinities of the ,hindus2 but he  
knew that these objects of  veneration  
were created and not creators1 and he   
denied their real  descent from heaven1 
and their union with mankind4 ,it is    
said that  he wore the rosary of the    
,muselmans in his hand1 and the ,zunar1 
or the  religious thread of the ,hindus1
 around his neck4#dda ,some of his      
distinguished disciples report of him   
more than can here find room4    ,one of

 these reports is1 that ,nanac1 being   
dissatisfied with the  ,afghans1 called 
the ,moghuls into the country1 so that  
in the year #icb  of the ,hejira 7,a4   
,d4 #aebe7 ,zehir ed-din ,baber padshah 
7who is in  heaven7 gained the victory  
over ,ibrahim1 the king of the          
,afghans4#ddb  ,they say also that      
,nanac1 during one of his journeys1#ddc 
finding  himself one night in a fort1   
was absorbed in a vision of ,god4       
,children  played around him1 and some  
put their hands upon his body1 without  
any  motion being perceived in him2 they
 sewed his eye-lids1 his nostrils1  and 
his flesh together1 and tied his hands  
fast4 ,when ,nanac recovered  his       
senses1 he found himself in this state1 
and went to a neighbouring  house1 at   
the threshold of which he called out3   
8,ho6 is there any body  in the house   
who may free my eye-lids sewed together 
and my hands80 ,a  handsome woman1      
having conducted him into the house1    
untied his hands  and tore the threads  

by which his eye-lids were sewed        
together with  her teeth asunder1 on    
which account the color of the mark of  
the  woman's caste remained upon        
,nanac's forehead4 ,after his having    
left  the house1 the neighbours saw the 
mark1 and supposed his having had an    
intimate connexion with the woman2      
wherefore she was abused by the  people 
and repudiated by her husband4    ,this 
woman came one day to ,nanac1 and said3 
8,i have1 upon the way of  ,god1        
rendered thee a service1 and now they   
revile me for it40 ,nanac  answered3    
8,to-morrow will the gate of the fort be
 shut1 but shall not  be opened unless  
thou appliest thy hand to it40 ,the next
 day1 in spite  of all efforts to open  
the gate1 they could not succeed1 and   
remained  in great consternation4 ,men  
and beasts1 far from water1 could not go
  out to fetch it4 ,the inhabitants     
addressed themselves to all men who  had
 a reputation for sanctity1 but their   
prayers were in vain4 ,at last  they had

 recourse to ,nanac1 and said3 8,o      
durvish1 what is there to be  done80 ,he
 answered3 8,the gate shall not be      
opened except by the hand  of a woman   
who never lost her virtue with a        
stranger40 ,the inhabitants  brought all
 the women who had a reputation for     
chastity to the gate of  the fort1 but  
it remained shut3 on that account they  
sat down  hopeless4 ,at the time of     
evening prayer came at last the friend  
of  ,baba ,nanac to the gate4 ,the      
people laughed at her2 her husband and  
her  relations were ashamed and abused  
her4 ,the woman1 without listening to   
the speeches of the people1 struck the  
gate with her hand and it  opened4 ,all 
men were astonished and ashamed3 they   
fell at the feet of  the woman4    ,the 
bni1#ddd that is to say the poems1 of   
,nnac1 are1 as it were1  perfumed with  
devotion and wisdom1 still more can this
 be said of his  speeches about the     
grandeur and sanctity of ,god4 ,all is  
in the  language of the ,jats of the    

,panjab1 and ,jat in the dialect of the 
,penjab1 means a villager or a rustic4  
,nnac's disciples are not conversant    
with the ,sanscrit language4 ,the       
precepts and regulations which ,nnac    
established among them will be          
explained hereafter4    ,nnac said in   
his poems that there are several heavens
 and earths2 and  that prophets1 and    
saints1 and those that are supposed to  
have  descended from above 7avatrs71 and
 persons distinguished by piety1  obtain
 perfection by zeal in the service of   
,god2 that whoever devotes  himself to  
the veneration of ,god1 whatever road he
 may choose1 will  come to ,god1 and    
that the means to this is1 to avoid     
hurting any  living being4              
8,be true and thou shalt be free2       
,truth belongs to thee1 and thy success 
to the ,creator40#dde    ,nnac left     
children in the ,penj-ab1#ddf they are  
called ,kartaris2  but according to the 
opinion of some1 he had no offspring4   
,they say  that1 after ,nnac's decease1 

his place was by his order occupied by  
the ,guru ,angad1 of the ,srn tribe of  
,kshatriyas2 next succeeded the  ,guru  
,amaradas1 of the tribe of the          
,bholy-,kshatriyas2 after him  came the 
,guru ,rma-das1 who was of the          
,sdah-,kshatriyas1 and also  called the 
,sr-guru4 ,rma-das1 dying1 left his     
dignity to his son  ,arjunmal4 ,during  
the life of this ,guru1 the ,sikhs1 that
 is to say1  his followers grew great in
 number and in faith4 ,they said1 ,bb   
,nnac  is a god1 and the world his      
creation2 but ,nnac in his poems reckons
  himself a servant of ,god1 and he     
calls ,god ,narnjen 7,naryana71         
,parabrahma1 and ,permaisher            
7,paramsvara71 who is without a body1   
and has nothing corporeal1 nor deigns to
 be united with a bodily  frame4 ,the   
,sikhs say that ,nnac1 in the same      
manner1 had been without  a real body1  
but visible by the power of his         
individuality1#ddg and  they believe    
that1 when ,nnac expired1#ddh his spirit

 became  incarnate in the person of     
,angad1#ddi who attended him as his     
confidential servant4 ,angad1 at his    
death1 transmitted his soul into  the   
body of ,amara das2#dej and thus ,guru1 
in the same manner1  conveyed his spirit
 into the body of ,rma-das2#dea whose   
soul  transmigrated into the person of  
,arjunmal2#deb in short1 they  believe  
that1 with a mere change of name1 ,nnac 
the ,first became ,nnac  the ,second1   
and so on1 to the ,fifth1 in the person 
of ,arjunmal4 ,they  say1 that whoever  
does not recognise in ,arjunmal the true
 ,bb ,nnac1  is an unbeliever2 they have
 a number of tales about the founder of 
their sect1 and assert that ,bb ,nnac1  
in a former world1 was the  radja       
,janak4#dec    ,when ,sakha-daiv 7,saha 
dva71#ded the son of ,bais 7,vyasa71 a  
rakhaisher 7rakshasa71 came to ,janak1  
in order to learn from him the  path of 
,god1 he found the rja1 who had thrown  
one of his feet into  the fire2 men on  
foot and on horseback formed a file2    

,nawabs and  ,vizirs were busy about the
 affairs of the state2 elephants and    
horses  presented themselves to the     
view4 ,saha dv thought in his mind that 
such occupations and worldly concerns   
were unbecoming so pious a man4  ,the   
rja1 who was skilled in penetrating the 
hearts of others1 found  it out1 and    
employing the power of magic1 he caused 
fire to fall upon  the houses1 so that  
at last all the horses and fine palaces 
were  burnt4 ,the rja seemed neither to 
hear1 nor to see1 nor to care any  thing
 about what happened1 until the fire    
reached the house where he  and ,saha dv
 were4 ,janak did not throw one look    
upon it4 ,the fire fell  upon the wooden
 cup1 which they call there             
kermandel1#dee and which  ,saha dv used 
for drinking water4 ,he now1 senseless1 
jumped from his  place1 and took hold of
 his kermandel4 ,the rja smiled1 and    
said to  him3 8,all my people1 and all  
this1 my property1 were burnt2 my heart 
was not bound to them2 wherefore ,i let 

them be consumed1 and feel no  pain     
about them2 but thou1 on account of thy 
kermandel1 jumpedst  senseless from thy 
place4 ,it is now clear whose heart is  
bound to the  things of this world40    
,saha dv was ashamed of his having been 
disturbed4 ,this tale was heard from the
 followers of ,nnac4    ,the history of 
,janak and of ,saha dv is contained in  
the ,jog  bashest1#def which is one of  
the principal books of the ,hindus1 in  
the following manner3 ,bisvmiter        
7,vivamitra7#deg in presence of the     
,rakshasas addressed this speech to ,rma
 chander3 8,o ,rama chander1  venerate  
thy father and mother2 thou who issuedst
 from them so  beautiful1 thou hast     
accomplished thy task2 by the goodness  
of thy  nature and by the purity of thy 
character1 thou hast polished the       
mirror of thy heart1 and given it such a
 brightness1 that the  perfection o ,god
 is manifest in it2 the success which a 
zealous  disciple obtains1 after many   
difficulties and pious exercises under  

the direction and instruction of a      
,rakshasa1 during a long period of      
time1 that success became thy share     
without trouble2 thine became the       
science to be acquired2 and thine is1   
even in this life1 the  emancipation in 
the form of ,saha dv1 the son of ,vysa4 
,he1 thy  father1 on account of the     
excellence of his pure form and of his  
divine nature1 having come forth wise   
from the womb of his mother1  without   
any assistance manifested his           
perfection1 and on account of  the      
clearness of his intellect1 whatever on 
the way of his journey1  was accessible 
to wisdom and excellence1 was open to   
his looks1 and no  veil nor curtain     
remained before him2 nevertheless1 even 
with such  advantages1 he was           
inquisitive with ,rakshasas and wise men
 in matters  of theology1 so that these 
personages1 or pious penitents1 gave him
  directions and lessons1 and offered   
him their advice with alacrity4  ,thus  
am ,i ready to give thee some           

instruction1 and communicate some       
precepts of wisdom to thee40 ,therefore 
,rmachander inquired of  ,visvmiter3    
8,as ,saha dv brought the full measure  
of wisdom from the  body of his mother1 
and as his nature was endowed with such 
perfection1 my prayer is1 that you may  
favor me with an explicit  account of   
him1 and explain to me by what means he 
procured to himself  the advice of the  
wise1 and in what manner the ,rakshasas 
imparted  instruction to him40          
,visvmiter replied3 8,o ,rama chander1  
thy  condition is as fortunate as that  
of ,saha dv2 such was his dignity  and  
excellence1 that men1 by listening to   
his tale1 feel themselves  emancipated1 
and are no more subject to be born      
again4 ,o ,ramachander1  he too was     
impressed with the idea that in no      
condition this world is  permanent1 but 
that all that is seen changes every     
moment1 and passes  from one state to   
another4 ,one guest arrives and comes   
into the world1  another dies and goes  

out of the world2 the one is agitated   
with  distress1 the other is quiet2 the 
one exulting1 the other overcome  with  
grief2 in short1 whoever and whatever   
exists in this world is  liable to      
change2 there is not the least hope of  
firmness and  steadiness1 and nothing is
 worthy to bind our hearts4 ,but that   
which  is firm and steady1 deserves that
 we attach our hearts to it1 and that   
we perpetually are mindful of1 and fix  
our thoughts and meditate upon  it4     
,nothing however is firm and steady but 
the pure being of ,brahma1  that is to  
say1 the supreme and true entity of     
,god4 ,moreover1 whoever  directs his   
mind solely towards the divinity1 will  
attain the  knowledge of it1 and render 
himself perfectly free from the desires 
of  the heart1 and from the pleasures of
 the body1 which tend to swell and  to  
fetter the soul4 ,and like the bird     
,pph1#deh which is fond of  the water   
which falls from the cloud ,nisn1#dei   
and does not taste  of any other liquid 

from river or well1 but thirsting only  
for drops  from the cloud ,nisan1 is    
taken up with the search for them2 thus 
,saha  dv1 having made himself          
independent and free from all desires   
and  allurements1 was always immersed in
 the contemplation of ,brahma1 and      
having dissolved his own being in the   
reality of ,god1 he knew ,brahma1  and  
attained the state of absolute repose   
and quietness4 ,when he thus  became a  
master of excellence1 and as perfect as 
other rakshasas1 then  he felt the      
desire of his heart accomplished1 and   
with a mind more  splendid than the moon
 of a fortnight1 he passed through the  
troubles  of life1 according to the     
words of the prophet3 #8,with a heavenly
 mind  upon the carpet of eternity4'0   
,one day1 during a pleasure excursion in
 this world1 he happened to  reach the  
mountain ,sumair1#dfj that is ,alburz1  
which in ,arabia1 is  called ,kf4#dfa   
,upon the top of this mountain1 he saw  
his father  ,vysa1 who in a cavern was  

occupied with the contemplation of      
,brahma4  ,having saluted his father    
according to the custom of the ,hindus1 
he  asked him3 8,my worthy father1 you  
who possess the knowledge of the        
supreme being1 inform me in what manner 
this knowledge of the unity of  ,god is 
diffused in the multitude1 in what way  
the creatures of this  world obtain     
their forms1 to what period their       
existence is extended1  what is the     
cause of their duration1 and how their  
existence happens  to be renewed several
 times1 in order that ,i may possess    
proper  notions of the state of this    
world1 and that ,i may unravel this     
mystery to myself40    ,vysa1 according 
to the desire of his son1 explained the 
original  state of the creation in clear
 words2 but as the mind of the sage was 
involved in his own thoughts1 and       
occupied with the contemplation of      
,brahma1 he gave only a short account of
 the creation and of the  development of
 this world to ,saha dv1 who did not    

derive an entire  satisfaction from it4 
,vysa knew his thoughts1 and said3 8,o  
son1 my  mind being immersed in the     
study and in the contemplation of ,god1 
,i  cannot1 for want of time1 impart to 
thee at present distinctly the  account 
which thou desirest2 but ,i will put    
thee in the way by which  thou mayst    
arrive at the satisfaction of thy heart1
 and ,i will send  thee to a man who    
will gratify thee4 ,know then1 that in  
the country of  ,tirhut#dfb is a town   
called ,mthila1 and there resides       
,janaka1 the  ,rja1 who is an excellent 
man1 and possesses incomparable         
knowledge4  ,go to him1 and engage him  
to satisfy thy heart4 ,he will give thee
 an  explicit account of the creation of
 the world from beginning to end40      
,saha dv1 according to the direction of 
his father1 having left him1  went into 
,tirhut1 to the town of ,mithila4 ,he   
saw a city populous1 and  delightfully  
built2 the soldiers content with the    
,rja1 and the rayots  7country people7  

happy and satisfied4 ,nobody complained 
at that time  of his lot3 in the evening
 every one laid down in his corner1 and 
at  day-break attended the court of ,rja
 ,janaka4 ,the guards at the door       
observed ,saha dv1 tapas1 that is1 a    
pious adorer of ,god1 the son  of ,vysa1
 who stood at the gate and asked        
entrance4 ,the rja ,janaka1  before he  
received the report of it1 knew from    
inward knowledge and  from the light of 
his mind1 the purpose of ,saha-dv's     
mind2 but in  order to try his          
character1 and to put his sincerity and 
his  individuality to the test1 he took 
no notice of the appearance of the      
stranger4 ,saha-dv1 who had come near   
him1 remained there one day and  one    
night4 ,on the next day1 ,janaka set    
about his business2 the great  and the  
vulgar appeared before him4 ,this day   
too1 and the following  eight days and  
eight nights the rja did not address any
 question to  ,saha dv1 who remained in 
his place without saying a word to any  

body4  ,the eighth day1 the rja ,janak1 
when he saw that ,saha-dv stood the     
test by shewing the mark of excellence  
and betraying no unsteadiness1  he      
ordered that the stranger should be     
introduced into the interior of  the    
palace and into the private apartments4 
,beforehand1 he enjoined  the maids of  
the bed-chamber and all the people of   
the palace that1 on  ,saha-dv's arrival1
 they should place before him all sorts 
of  exquisite viands and agreeable      
perfumes1 and whatever might allure the 
mind1 and that they should endeavour to 
fascinate and to madden him4  ,when     
,saha dv1 by order of the rja ,janaka1  
had entered the private  apartments1    
handsome women brought before him from  
all sides delicious  meats1 and         
garments1 and every thing that was      
attracting1 and showed  him great       
respect2 after humble prostrations1 they
 placed him in an  elegant apartment4   
,during other seven days and nights the 
rja did not  appear before him4 ,the    

people of the inner apartments1         
according to  the rja's orders1 did what
 they could in a thousand different ways
 to  please him3 they approached him1   
clasped their hands with his1 rubbed    
his hands and feet2 they served and     
tempted him by four principal  means1   
namely3 first1 by the splendour of      
handsome maids2 secondly1 by  offering  
him whatever may charm the senses2      
thirdly1 by tokens of  respect1 and     
fourthly1 by rubbing his hands and feet4
 ,their intent  was1 if there remained  
any human feeling in him1 to rouse it   
up4 ,saha  dv1 like a mountain that is  
not moved by any wind1 stood firm2 he   
took notice of nothing1 and threw not   
even a look upon the beautiful          
moon-faced damsels about him4 ,the rja  
,janaka1 when informed that not  the    
least trace of human feeling1 lust1 or  
desire had remained in the  young man1  
and that he had freed himself from the  
fetters of error and  sensuality1 ran   
without hesitation from the place where 

he was1 and  touched the feet of ,saha  
dv1 saying3 8,be thou happy1 ,o         
rakshasa6 who  art united with the      
supreme spirit1 and in whom has remained
 no trace  of the qualities of water1   
earth1 and of human nature1 thou1 who   
hast  acquired whatever may be desirable
 to thy regeneration3 for thou          
possessest the knowledge of ,god4 ,now1 
tell me1 with what intention  didst thou
 come to me1 and what dost thou expect  
from our meeting80  ,saha dv replied to 
the rja3 8,my intention in coming here  
was to  obtain from thee a true account 
of the creation2 in what manner this    
world came forth from the unity of the  
divine being1 and how from him1  the    
,one1 proceeded the duality and         
multiplicity of forms4 ,explain this  to
 me1 and impress it distinctly upon my  
mind4 ,although ,i received  from my    
father some true notion of the creation 
of this world1 and  although1 from the  
interior light and from the purity of   
heart which ,i  have acquired by my     

devotion1 the truth of the great        
question presents  itself to my mind1   
yet ,i desire instruction from thee1 and
 hope to  receive it from thy tongue40  
,the rja ,janak revealed to ,saha dv1   
according to his wish1 the history of   
the creation of the world4 ,after  that 
,saha dv said again to the rja3 8,o     
king6 it is certain that  between       
steady1 wise1 and learned men there is  
no contradiction2 so  does the account  
of the origin of the world1 which ,i    
have heard from  my father ,vysa1 and   
which ,i have well impressed upon my    
mind1 agree  with that which thy tongue 
has communicated to me4 ,the substance  
of it  is1 that the creation of the     
world and the existence of its          
inhabitants took place by the will and  
by the disposition of ,brahma1  and     
according to the purpose of the supreme 
being1 and that1 when it  is the desire 
of ,brahma1 the world is created1 and   
when the supreme  being finds it right  
to withdraw hmself from the circle of   

beings1  the world returns to nothing1  
and its inhabitants are again enveloped 
with the veil of nothingness and        
voidness1 and nothing remains but  ,god4
 ,in like manner is the existence of all
 bodies connected with the  will of the 
divine spirit1 so that every being in   
dependence upon this  will1 and in      
conformity with the principles of its   
own nature1 each  time comes into1 and  
goes out of1 the world1 or is born and  
dies4 ,it  is when the worldly desires1 
connections1 and concerns are           
annihilated1 that a man no more returns 
to nor leaves this world2  birth and    
death upon this earth no more concern   
him1 because the ties  formed by his    
desires are broken40 ,saha dv continued3
 8,o rja1 what  thou hast said1 is      
impressed upon my mind2 but tell me1 if 
there  remains any thing1 however minute
 it may be1 of the account of this      
world2 this too ,i wish to hear40 ,the  
rja ,janaka said3 8,the account of  the 
world is such as thou hast heard4 ,that 

holy being1 without a name1  without a  
mark1 without an equal1 is pure and free
 from lust and  desire1 and his         
providence brings forth this world4 ,he1
 the one  perfect being1 in what a      
multitude of beings does he not manifest
  himself6 ,and if he removes from this 
creation the support of his will  and of
 his providence1 nothing remains but    
himself1 the only being4 ,o  ,saha dv1  
thou who hast purified thy heart from   
the attachments of  this body1 and      
liberated it from all desires and       
seductive  propensities1 thou hast      
convinced thyself of the trut that1     
whatever  appears before our eyes1 is   
nothing1 and has neither reality nor    
substance2 what was to be performed1    
thou hast accomplished it2 what  was to 
be known1 thou hast acquired it1 and    
thou hast proved thyself  true2 on that 
account thou art1 even in thy life-time1
 possessed of  mukt 7emancipation72 that
 is to say3 as a person1 when the soul  
has  left his body1 is freed from the   

want of aliment1 so hast thou1  although
 still in the state of life and health1 
been liberated from  all bodily         
wants4#dfc ,happy be thy life6 blessed  
be thy age1 ,o ,saha  dv60    ,vivamitra
 continued3 8,o ,ramachander1 thou hast 
acquired the same  knowledge as ,saha   
dv2 in the same manner as he abandoned  
all desires1  subdued all the appetites 
of his five senses1 and possessed       
perfect  freedom1 in the same manner    
thou must not permit any sort of desire 
to  enter in thy heart4#dfd ,there is no
 other means of mukt but this3  to this 
thou must tend40#dfe    ,after that he  
addressed the rakshasas and all those   
who were present1  in the following     
speech3 8,o rakshasas6 and you who seek 
the road of  ,god1 know that1 as        
,ramachander1 by the purity of his      
nature and by the  goodness of his      
disposition1 raised himself to the      
highest dignity1  not less ought to be  
the excellence of all the wise who are  
destined  to the acquisition of mukt2   

thirsting for the knowledge of the      
highest1 they ought to listen to the    
speeches of all those who devote        
themselves to ,god2 nay1 the truth and  
the faith1 which ,ramachander           
possessed1 ought to be common1 and      
productive of the same consolation  and 
tranquillity to all those who1 not in   
vain1 aspire to wisdom and  sanctity4 ,i
 have imparted to ,ramachander what ,i  
knew to be the best2  now is the time of
 ,bashest 7,vas ishta71 who attained    
such a  perfection of a rakshasa1 that  
nothing that is1 was1 and will be1 is   
concealed to him1 and he has no equal in
 the world40 ,so far goes the  text of  
,jog bahest4#dff    ,the ,guru ,nnac1   
according to the belief of his          
followers1 was in  former times the rja 
called ,janak1 and united the dignity of
 a king  with that of a saint4 ,he      
called mankind to ,god4 ,the author of  
this  work heard from distinguished     
,sikhs that1 when ,bba ,nnac appeared in
  the ,sat-jog1 a great number of ,sikhs

 assembled around him4 ,he sent a  cow  
into the kitchen4 ,when prepared1 it was
 brought into the assembly2  some ate of
 it1 others were afraid to do so4 ,the  
,guru prayed to ,god  that the cow might
 rise again1 and all those who had been 
afraid1  beholding this miracle1        
approached him praying3 8,now we shall  
eat  whatever you order40 ,nnac         
answered3 8,not now be it so3 mine and  
your  engagement prevails in the        
,trta-,jog40 ,afterwards1 at the        
revolution  of the ,trta-jog1 the ,guru 
appeared4 ,the disciples assembled2 then
 a  slaughtered horse was brought into  
the assembly in the manner before  said4
 ,some ate of it2 others abstained from 
it4 ,the ,guru prayed1 and  the horse   
was brought to life4 ,those who had been
 afraid prayed as  before4 ,he replied  
again3 8,your word and mine are engaged 
for the  ,dwpar-jog40 ,in this age they 
brought a slaughtered elephant into the 
assembly of his followers4 ,the same    
happened as ,i said before1 and he      

appointed them for the ,kali-jog4 ,in   
this age1 they say1 a man was  brought  
into the assembly2 whoever ate1 became  
free2 who abstained  from it1 remained  
subject to durance1 and some of the     
,sikhs call ,nnac  the slave of ,god4   
,it is also related that1 when ,nnac    
died1 in the ,sat-jog1 two roads  opened
 before his soul3 the one led to heaven1
 the other to hell4  ,nnac chose the    
latter1 and having descended below1 he  
brought all the  inhabitants out of     
hell4 ,the ,lord ,god said to him3      
8,these sinners  cannot enter heaven2   
you must return into the world and      
liberate  them40 ,on that account ,nnac 
came to this world1 and his followers   
are  the former inhabitants of hell2 the
 ,guru comes and goes1 until that       
multitude shall have found their        
salvation4    ,except the zealots among 
the ,sikhs1 no man else believes ,bb    
,nnac a  god4 ,as to the rest1 ,nnac's  
followers condemn idolatry1 and believe 
that all their ,gurus are ,nnacs1 as was

 said before4 ,they do not  recite the  
mantras of the ,hindus1 they do not     
venerate their temples1  nor do they    
esteem their ,avatrs4 ,the ,sanscrit    
language1 which  according to the       
,hindus is the language of the gods1 is 
not held in  such great estimation by   
the ,sikhs4 ,whatever it be1 the number 
of  these sectaries increased every     
where1 so that1 in the time of the      
,guru ,arjunmal it became very          
considerable1 and at last there was no  
place in any country where ,sikhs were  
not to be found4 ,they make no          
difference between ,brahmans and        
,kshatriyas1 for ,nnac was a ,kshatriya1
  and none of their ,gurus was a        
,brahman1 as stated above4 ,thus they   
subjected the ,kshatriyas to the tribe  
of ,jats1#dfg who are an  inferior caste
 of ,baisas 7,vias74 ,the deputies of   
the ,gurus are  besides frequently      
,jats4 ,they honour equally ,brahmans   
and ,kshatriyas4  ,the ,guru is chosen  
at the discretion of his followers4 ,it 

should be  known that1 in the time of   
the ,afghan sultans1 the ,umras were    
called  successors or deputies of ,ali2 
finally1 for the sake of brevity1 the   
name of deputy 7masnad7 alone was used  
by the ,hindus4 ,the ,sikhs call        
masnad1 and also ,rmadas1 the ,guru whom
 they esteem as a king of  the true     
faith4    ,before the fifth period no   
tribute was exacted from the ,sikhs1 but
  presents were given by them according 
to their own discretion1 to  their      
,gurus4 ,arjunmal sent in his time a    
person to the ,sikhs of each  town in   
order to collect a tribute2 in that     
manner1 the ,sikhs  accustomed          
themselves to the government of a       
masnad1 or deputy4 ,their  principal    
deputies1 of whom there was a great     
number1 elected on their  part deputies1
 so that such substitutes were to be    
found in every  place4 ,the ,sikhs      
created their ,gurus1 and established   
that an  audasi1#dfh or one that has    
abandoned the world1 is not to be       

esteemed higher than any other man4 ,on 
that account1 some of their  ,gurus are 
inclined to agriculture1 others to      
commerce1 and to various  trades and    
occupations4 ,each of them brings every 
year something1  according to his means1
 to his ,guru2 the deputy receives a    
present  without exacting it2 others    
collect what is destined every year to  
the  deputy1 and deliver it to the chief
 man of the ,guru1 who disposes of  it  
for his own maintenance and for other   
contingencies2 no body incurs  blame on 
account of presents 7or contributions73 
being raised from all  quarters1 they   
are forwarded to the ,guru4    ,in the  
month of ,february1 when the sun is in  
the sign of the ,bull1 the  subordinate 
,gurus come to their chief with those of
 their followers  who choose to         
accompany them4 ,at the time of taking  
leave1 each  receives a turban as a     
present from the deputy4    ,having     
recorded truly something of the ,sikhs  
in general1 ,i will now  give an account

 of the chiefs of this tribe whom ,i    
have known myself4  ,in the sixth period
 lived ,sri ,guru ,har-govind1 the son  
of the ,guru  ,arjun mal4 ,the ,padshah 
,nur-ed-din ,jehangir1#dfi now an       
inhabitant of  heaven1 called to his    
court ,arjun-mal1 on account of his     
having  offered prayers for the king's  
son ,khusro1 who had rebelled against   
his father4 ,khusro having been taken1  
the king ordered the  imprisonment of   
,arjun-mal1 and wanted to extort a large
 sum of money  from him4 ,the ,guru was 
helpless2 they kept him a prisoner in   
the sandy  country of ,lahore1 until he 
died of the heat of the sun and of ill  
treatment4 ,this happened in the year   
#ajae of the ,hejira 7,a4 ,d4           
#afjf74dgj ,in like manner the king     
banished from ,hindostan the ,shaikh    
,nezam ,thnasr1 because he had been     
connected with1 and had prayed  for1 his
 son ,khusro4    ,after ,arjunmal       
followed his brother ,baratha1#dga whom 
his followers  called 8the benevolent   

,guru40 ,now1 in the year #ajee of the  
,hejira 7,a4  ,d4 #afde71 the ,guru     
,harjayi occupies his place4 ,they both 
professed  the adoration of one ,god4   
,the disciples of the ,guru ,har-govind1
 son of  ,arjunmal1 called these ,gurus 
,main #dgb77 which among them is an     
oprobrious name4 ,after the decease of  
,arjunmal1 his son1 ,har-govind1  also  
made pretensions to the khalifat        
7deputyship71 and obtained the  place of
 his father4#dgc ,hargovind was always  
attached to the stirrup  of the         
victorious ,jehangir4 ,he became        
involved in many difficulties2  one of  
them was1 that he appropriated to       
himself the pay due to the  soldiers in 
advance2 he carried also the sword      
against his father2 he  kept besides    
many servants1 and was addicted to      
hunting4 ,jehangir1 on  account of the  
money due to the army1 and of the mulet 
imposed upon  ,arjunmal 7as was said    
before71 sent ,har-govind to the fort of
  ,gwalior1#dgd where he remained       

imprisoned twelve years4 ,he was not    
permitted to eat a good meal4 ,during   
that time the deputies and other  ,sikhs
 used to come and bow before the walls  
of the fort4 ,at last1  moved by pity1  
the king granted him liberty4 ,after    
,jehangir's death1  ,har-govind entered 
the service of his majesty ,amr-ul      
,mnenn  ,abu-ul-muzafer shahb ed-din    
,muhammed saheb ,keran sani shah ,jehan1
 the  victorious king4 ,when the ,guru  
returned to ,batnesh1 which is a        
district of the ,penjab1 he attached    
himself to ,yar ,khan1 the eunuch1  who 
held the office of a ,foujdar#dge in the
 ,nawab of the ,penjab1 and  whom he    
assisted in the administration4         
,har-govind returned to  ,rmadaspr1     
where the ,gurus ,rmadas and ,arjun-mal 
had built great  edifices and dug tanks4
 ,there he sustained an attack of the   
army which  ,shah jehan1 the shadow of  
,god1 sent against him1 and the ,guru's 
property was then plundered4 ,from      
thence he fled to ,kartarpr2 there  too 

war reached him1 and on this occasion   
,mr ,badherah1 and ,pindah  ,khan1 the  
son of ,fattah ,khan ,ganida1 found     
their death4 ,before and  after this1 he
 encountered great dangers of war1 but  
with the aid of  ,god he escaped unhurt1
 although he lost his property4 ,it is  
related by  one1 ,sadah by name1 that in
 this war a man aimed a blow at the     
,guru1  who parried it1 and struck him  
with his blade1 saying3 8,not in that   
manner1 but so the sword is used20 and  
with one blow he made an end of  his    
foe4 ,one of the companions of the ,guru
 asked the author of this  work3 8,what 
was the purport of the words by which   
the ,guru accompanied  his blow80 ,i    
said3 8,it was to give instruction1 as  
it belongs to a  ,guru to teach also how
 to strike a blow with a sword2 for a   
,guru is  called a teacher3 he did not  
strike out of anger1 which would have   
been blameable40 ,at last he retired    
from the war of ,kartarpr to  ,bhagwrah1
 and because there1 in the vicinity of  

,lahore1 he met with  difficulties1 he  
betook himself from thence in haste to  
,gerait pr1  which lies in the          
mountainous district of the ,penjab1 and
 was then  dependent upon the rja       
,trachand1 who had never paid homage to 
the  pdshh ,shah ,jehan4 ,the           
inhabitants of this country adore idols4
 ,upon  the summit of a fortified       
mountain1 they raised an image of the   
,dva1  named ,nina 7,naryana74 ,rjas and
 other eminent persons made  pilgrimages
 to this place4 ,at the time when the   
,guru came there1 one  of the ,sikhs1   
called ,bhairo1 who accompanied him1    
entered the temple  and struck off the  
nose of the idol4 ,the rjas1 having been
 informed  of it1 came to the ,guru to  
complain of the act1 and named the man  
who  did it4 ,the ,guru called ,bhairo  
before him4 ,the ,sikh denied the deed4 
,the servants of the rjas declared3 8,we
 know the man40 ,he replied3 8,o  rjas1 
ask you the god3 if he tells you my     
name1 kill me40 ,the rjas  said3 8,you  

blockhead6 how shall the god speak80    
,bhairo laughed and  answered3 8,now it 
is clear who is the blockhead3 if the   
god cannot  defend his head1 nor point  
out the man who struck him1 what benefit
 do  you expect from him1 and why do you
 venerate his strength80 ,the rjas      
remained silent and confounded4 ,from   
this time1 the disciples of the  ,guru  
increased considerably1 and in this     
mountainous country1 as far  as the     
frontiers of ,thibet and ,khota1 the    
name of ,muselman was not  heard4       
,the author of this work heard what     
follows from the tongue of ,guru        
,har-govind3 8,a mighty rja exists in   
the north or this mountainous  country4 
,one day he sent me an ambassador who   
asked information1  saying3 #8,i have   
heard that there is a town named ,delhi2
 what is the  name of its rja1 and whose
 son is he8' ,i was astonished to hear  
that  he did not know even the name of  
,amr ul ,mmenn saheb ,karan sni         
7,jehangr740 ,the ,guru had eight       

hundred horses in his stable1 three     
hundred troopers on horseback1 and sixty
 men with fire-arms were  always in his 
service4 ,among these some carried on   
commerce1 and other  trades and         
occupations4 ,whoever was a fugitive    
from his home took  refuge with him4    
,the ,guru believed but one ,god4 ,a    
person desired from him some account  of
 the creation and the constitution of   
this world4 ,the ,guru said3  8,the     
universe is an appearance without       
reality1 and an unsubstantial           
manifestation of ,god1 the highest      
being2 and all bodies1 as well as  gods1
 are an idle illusion4 ,i will tell     
thee1 said he1 a story of old  times3   
,there was a king who went to hunt the  
htah jori1 which in  the ,turkish       
language is called kamer ghah1 and in   
,persian barah  shikar1 #8a fawn of the 
chace4' ,a deer came into the circle of 
the  hunting party4 ,the king said3     
#8,on whose side the deer will come     
forth1  let him not return before me    

until he has taken it with his hand4'   
,by  fate1 the animal came out on the   
side of the king4 ,khusro run after it  
until he was far from the army1 and     
reached a place where1 on account  of   
thick wood1 he could not find a path4   
,the king was glad to think  the deer   
would now return towards him2 but when  
he came near it1 there  was a small     
opening through which the game escaped4 
,the king sharply  pushed on his horse1 
which1 contracting itself1 passed       
through the  thicket2 but the pdshh was 
taken by two branches1 and his arms and 
feet fastened so as if it had been      
purposely brought about4 ,he  remained  
two days in such a state1 until two     
persons1 a man and a  woman1 who were   
gathering wood1 arrived near him4 ,the  
woman said to  her husband3 #8,look6 the
 king has hanged a thief4' ,the man     
replied3  #8,this is not a place for    
hanging2 we must examine it nearer4'    
,when  they had approached1 they saw and
 recognised the king1 and said to  each 

other3 #8,if we release him1 it will be 
of use to us4' ,the woman  observed3    
#8,he is the king2 once made free1 what 
advantage will he  grant us for it8 ,if 
he promises to marry our daughter1 we   
will release  him4' ,they said so to the
 king1 who promied what they desired4   
,after  that1 they liberated him1       
brought him to their house1 and gave him
  their daughter4 ,he remained there    
some time1 and then joined his army4    
,when he wanted to enter his palace1 the
 door-keeper struck him with  his stick2
 the king was seized with a trembling   
and awoke4 ,he saw the  high throne and 
the servants before him waiting for his 
orders4 ,by  this dream he was aroused  
from the emptiness of his illusion2 he  
knew  that the world is but an          
appearance without reality2 and that1   
whatever we experience1 being awake1 is 
likewise nothing more than a  dream4 ,he
 found that the diversity of forms and  
of distinct bodies is  but an image of  
existence1 and that in truth there is   

but one real  being1 one praiseworthy1  
and raised above all others by          
superlative  excellence40    ,one of the
 ,brahmans was called ,dva1 and counted 
himself among the  wise4 ,he visited the
 ,guru1 and seated himself one day upon 
the bed of  ,bba ,jv1 who was the son of
 a ,guru4 ,the people said3 8,do not sit
  there40 ,he asked3 8,why not80 ,they  
answered3 8,this is the place of the    
,guru40 ,he said3 8,is perhaps the      
figure of a ,guru not that of a man1 or 
have ,i not a rational soul manifest in 
me8 or can ,i not enjoy what  another   
eats or drinks80 ,this speech came to   
the ears of the ,guru  ,hargovind4 ,he  
called that man before him1 and said3   
8,o ,dva6 it is not  the whole world but
 one being80 ,he replied3 8,it is40 ,the
 ,guru pointed  to an ass1 and asked3   
8,do you know what this is80 ,dva       
replied3 8,you  are one with ,god1      
therefore you are also this40 ,the ,guru
 laughed1 and  was not at all angry4    
,dva wished to marry his own sister2 the

 people  said3 8,this is forbidden40 ,he
 answered3 8,if it were forbidden1 the  
junction of the sexual parts would be   
impossible4 ,thus1 because it is  not   
,god's will that we should rise up in   
the air1 he withheld from us  the       
faculty of flying40    ,the ,sikhs      
venerated the ,guru ,har-govind as a    
god1 and believed that he  has passed   
through six incarnations4 ,perah        
,kaivan1 a ,yazdanian1 was  moved by the
 reputatation of the ,guru1 and came to 
visit him4    ,the ,guru recognised him1
 and showed him great respect4 ,upon    
that  account ,perah ,kaivan left him4  
,a week had scarcely passed after he was
  gone1 when ,har-govind died1 on a     
,sunday1 the third day of the           
,moherram1 in the year #ajee of the     
,hejirah 7,a4 ,d4 #afde74 ,when they had
  placed his corpse upon the pyre1 and  
when the fire rose up in high  flames1 a
 rjapt called ,rjarama1 who had been his
 servant1  precipitated himself into the
 fire1 and walked several paces in the  

midst of the flames1 until he reached   
the feet of the corpse1 and  having laid
 his face upon the soles of the ,guru's 
feet1 he did not  move until he expired4
 ,after him1 the son of a ,jat1 who was 
in the  service of ,har-govind's        
son-in-law1 leaped into the fire4 ,many 
other  ,sikhs wished to follow his      
example1 but the ,guru ,har rayi forbade
 it4  ,dulet ,khan ,kaksal says3        
8,of a hundred sayings of my master1 ,i 
remember one3    ,the world never       
becomes a desert1 nor the wine-house a  
prayer-house4         ,what can my soul 
give more than my heart can bear8       
,whatever the soul gives1 and whatever  
the heart bears1 the one and      the   
other is god-given40    ,the ,guru      
,har-govind1 in a letter to the author  
of this work1 gave  himself the title of
 ,nnac1 which was his right distinction4
 ,i saw him  in the year #ajec of the   
,hejirah 7,a4 ,d4 #afdc7 in ,kirtpr4    
,the ,guru  ,har-ryi was the grandson of
 the said ,guru2#dgf his father was     

,garuta  7or ,guru daitya71 who is known
 under the name of ,bb ,jv4 ,the ,guru  
,har-govind wished first to transmit his
 place to his son ,garuta1 or  ,bb ,jv2 
but the ,guru ,nghura1 one of the       
,sikhs1 brought his daughter  to ,bb    
,jv4 ,the ,bb wished to send her to his 
private apartments4  ,his wife1 the     
mother of ,har-ryi1 complained of it to 
,har-govind1 her  father-in-law1 who1   
having heard her1 said to ,bb ,jv3      
8,having given  to ,nghura the name of  
my son1 ,i own him as such1 and his     
daughter  cannot go to you1 my son40    
,nghura refused to take back his        
daughter2  nor would ,bb ,jv give her   
up4 ,the ,guru ,har-govind then said3   
8,may  neither happiness nor success    
ever attend this husband and his wife60 
,upon that1 the same day1 ,bb ,jv threw 
away his nuptial dress1 and  sent the   
daughter of the ,guru ,nghura untouched 
back to her house4 ,in  consequence of  
this event1 ,har-govind showed a more   
particular esteem  for his grandson     

,har-ryi1#dgg the son of ,bb ,jv2 he    
gave him the  name of his father1 ,bb   
,jv1 and appointed him his successor4   
,invested with this dignity1 ,har-rayi  
remained one year in ,kirtpr4  ,when in 
the year of the ,hejirah #ajee 7,a4 ,d4 
#afde7 ,najbet ,khan1 the  son of       
,sharogh ,mirza1 by order of the pdshh  
,shah-jehan1 invaded with  an army the  
land of the rja ,tarachand1 and made the
 rja a prisoner1  the ,guru ,har-ryi    
betook himself to ,thapal1 which town is
 situated in  the district of the rja   
,keramperks1 not far from ,sirhind4     
,the ,sikhs call ,har-ryi the seventh   
,guru4 ,he was a great friend of the    
author of this work4 ,i will therefore  
give an account of some among  the      
principal chiefs whom ,i knew1 as well  
as of some customs of this  people4 ,the
 ,sikhs distinguish also the deputies of
 their ,gurus by the  name of ,rmdais1  
that is to say1 8servants of ,god1 or of
 an idol40  ,jahandas was one of the    
pretenders to the dignity of a ,guru2 he

 was  a man high and proud in his       
speeches1 not agreeable to any1         
indifferent to good and bad that might  
happen to him4 ,one day he got a  wound 
on his foot4 ,har-govind told him3 8,do 
not envelop too much1  and raise your   
foot40 ,according to this injunction1 he
 suspended and  uncovered his foot      
during three months4 ,when the ,guru was
 informed of  it1 he said to him3       
8,cover your foot2 what ,i told you was 
intended for  the healing of your wound3
 do not rest on your foot for some      
days40  ,one day the ,guru said to him3 
8,tell the ,sikhs to bring wood into the
  kitchen1 that they may gain some      
remuneration40 ,jahandas did not  appear
 the next day1 as if he had not during  
one day and a half awoke  from sleep4   
,the people1 suspecting some derangement
 of his brain1  thought he had absented 
himself4 ,when they1 with the ,guru1    
looked  after him1 they found him with a
 bundle of wood on his shoulder4 ,the   
,guru said3 8,i have not ordered you to 

bear that40 ,he replied3 8,you  gave    
your orders to the ,sikhs2 a ,sikh am   
,i1 and know not to be any  thing higher
 than they are40 ,another day the ,guru 
went into a garden1  and said to        
,jahandas3 8,remain at the door40 ,by   
accident1 the ,guru  returned home by   
another door2 ,jahandas remained three  
days on his  feet1 until ,hargovind1 who
 was informed of it1 called him away4   
,har-govind had a disciple called       
,badhata1 who sent a person to bring    
corn from a field where it was lying    
cut4 ,this man gave every thing  away1  
and then said to ,badhata who had sent  
him3 8,you distributed  every thing1 as 
a father1 to the poor2 ,i did the same  
in imitation of  your example1 and      
dispense you from the remuneration which
 ,i should  have gained by bringing the 
corn to you40 ,badhata was at first a   
thief1 and his disciples exercised later
 the profession of thieving2  they      
showed themselves very obedient to the  
orders of their master1  and believed   

that stealing for him deserved praise   
and recompense4  ,har-govind1 according 
to the ,sikhs1 declared that on the day 
of the  last judgment1 his disciples    
will not have to account for their      
actions4    ,sadah1 a disciple of the   
,guru1 went by his orders to bring      
horses  from ,balkh to ,irak4 ,he had a 
son who had fallen sick4 ,they said to  
him3 8,you are now in the town of       
,balkh1 and but one day's journey from  
home3 go to see your son40 ,he answered3
 8,if he should die1 there is  wood     
enough in the house to burn him3 ,i went
 about the ,guru's  business1 and will  
not return40 ,the son died1 but he did  
not return4  ,at last he bought three   
capital horses of ,irak2 but ,khall ,bg1
 a  tyrant1 took hold of them1 which    
fell hard upon him4 ,in the same year1  
he lost his only son and heir1 and saw  
himself deprived of strength  and honor4
 ,sadah was a man neither gladdened by  
good nor afflicted by  bad fortune4 ,the
 author of this work was once his       

companion on a  journey from ,kabul to  
the ,penjab4 ,the belt of my coat broke2
 ,sadah  gave me immediately his zunnar 
to serve me as a belt4 ,i said to him3  
8,why do you this80 ,he answered3 8,to  
tie the zunnar purports an  engagement  
to serve another2 as often as ,i render 
some service to  friends1 may ,i resign 
my zunnar for it40           8,this     
thread serves to tie every thing3       
,in a cloister it is a rosary2 in a     
temple of idols a zunnar40    ,a ,sikh  
asked the ,guru ,har-govind3 8,in the   
absence of my ,guru1 what  other shall  
,i find80 ,he replied3 8,whichever of   
the ,sikhs comes to your  house under   
the name of a ,guru1 him you may take   
for yours40 ,it is the  custom among the
 ,sikhs that1 whatever demand they have1
 they can state  it in the assembly of  
the ,sikhs to the ,guru1 to whom they   
offer  whatever present they have1 or a 
coin1 and in so doing they join their   
hands together1 and proffer prayers to  
him1 that he may be favorable  to them4 

,the ,guru states then his demand in the
 ,sangat  7,sangt71#dgh that is to say1 
in the assembly of the ,sikhs4 ,this    
custom exists also among the ,sipsian1  
or ,izedanian4 ,the belief of  this     
people is1 that an assembly is certainly
 capable of achieving  every thing1     
inasmuch as the minds act with their    
united strength4    ,among the ,sikhs   
there is nothing of the religious rites 
of the ,hinds2  they know of no check in
 eating or drinking4 ,when ,pertbmal1 a 
,jnn1 8wise10 ,hindu1 saw that his son  
wished to adopt the faith of  the       
,muselmans1 he asked him3 8,why dost    
thou wish to become a ,muselman8  ,if   
thou likest to eat every thing1 become a
 ,guru of the ,sikhs1 and eat  whatever 
thou desirest40    ,the ,sikhs believe  
that all the disciples of a ,guru go to 
heaven4  ,whoever takes the name of     
,guru is received in the house of a     
,sikh4 ,it  is related1 that a thief    
introduced himself once under the title 
of  ,guru1 in the house of a ,sikh1 and 

was treated as such4 ,in the morning    
the ,sikh went out to prepare something 
better for his guest4 ,the thief  saw   
many jewels worn by the wife of the     
,sikh1 and having killed her            
immediately1 and taken the precious     
things1 he fled4 ,upon his way he  met  
with the master of the house1 who by    
force brought him back4 ,the  ,sikh1    
when they returned to the house1 found  
his wife dead4 ,the thief1  seeing every
 thing discovered1 confessed the truth4 
,the ,sikh replied3  8,you have done    
well40 ,he then shut the door of the    
house1 and said to  his neighbours3 8,my
 wife is sick3 she ate nothing of the   
meal which  she had prepared40 ,urging  
the thief to be gone1 he did not take   
the  jewels from him1 but made him a    
present of them4 ,he finally burnt his  
wife4    ,they also relate what follows3
 a kalender was in the house of a ,sikh4
  ,one day the kalender said to the wife
 of the ,sikh3 8,for the sake of a      
,guru1 satisfy my desire40 ,the woman   

replied3 8,i am the property of         
another2 have patience40 ,the kalender1 
out of fear1 did not return to  the     
house of the ,sikh1 who asked3 8,why    
does the durvish not visit me  any      
more80 ,the woman told him what had     
happened4 ,the ,sikh said3 8,why  did   
you refuse to yield to his desire80 ,the
 woman went out1 and having  brought the
 kalender back1 permitted every thing to
 him4 ,when1 in the  month of ,february1
 the ,sikhs assembled at the house of   
the ,guru 7who  lived before the time of
 ,har-govind71 he threw an angry look at
 the  kalender1 and said3 8,him have ,i 
struck40 ,the kalender was stigmatised4 
,the following anecdote is moreover     
reported4 ,a ,guru saw a speaking       
parrot1 and praised him much4 ,a ,sikh  
heard this1 and went immediately  to the
 proprietor of the parrot1 who was a    
soldier1 and asked him for  the bird4   
,the soldier said3 8,if you give me your
 daughter1 you may  have the parrot40   
,the ,sikh consented4 ,the soldier      

laughed1 and added3  8,give me your wife
 too1 and take the bird40 ,the ,sikh did
 not refuse2  he conducted the soldier  
to his house1 and delivered his wife and
  daughter to him4 ,when the soldier    
came home1 and told his wife what  had  
happened1 she was so angry with him that
 he left the parrot in the  hands of the
 ,sikh1 to whom he returned his wife and
 daughter4 ,the  ,sikh1 joyful1 lost no 
time to gratify the ,guru4 ,such customs
 prevailed  among the ,sikhs before the 
time of ,har-govind4#dgi           #cgd 
#cge           #cgf  the hair matted1 as
 worn by the god ,sva1 and by           
ascetics2 the long hair occasionally    
matted together1 and       brought over 
the head so as to project like a horn   
from the       forehead2 at other times 
allowed to fall carelessly over the     
back and shoulders4         #cgg        
#cgh ,the ,hindus have twelve dityas1   
that is1 8forms of       the sun30 these
 appear to represent him as distinct in 
each       month of the year4           

#cgi  a digit1 or #afth part of the     
moon's diameter4         #chj  ,the     
,paurnic and popular enumeration of     
those       mansions1 or constellations 
is twenty-seven2 ,abhijit1 the          
twenty-seventh1 being considered as     
formed of portions of       the two     
contiguous asterisms1 and not distinct  
from       them47,wilson's ,dict47      
#cha   ,these eight cardinal points have
 each their       regent1 viz43         
its regent is ,indra1                   
,varuna1                         ,yama1 
,kuvra1        ,between ,s4 and ,e4 the 
regent is  or              ,s4 and ,w4  
,n4 and ,w4                          ,n4
 and ,e4                      #chb  8the
 formidable10 a name of ,sva1 but more  
especially an inferior manifestation or 
form of the deity1       eight of which 
are called by the common name ,bhi      
ravas1       and have each a particular 
name1 all alluding to terrific          
properties of mind or body4         #chc
 ,the edit4 of ,calcutta adds to        

,chamunda ,set mantra4         #chd     
,these are personified energies of the  
,gods1 called       ,mtris1 viz43 1 1 1 
1 1       1 1 4         #che ,i cannot  
hope to have restored every name of the 
,persian text to its correct original   
form4         #chf ,if the seven        
,richis1 who are supposed to abide in   
the       constellation of the ,great   
,bear1 are meant1 their names           
differ very much from those commonly    
given1 which are as       follows3      
,marichi1 ,atri1 ,angiras1 ,pulustya1   
,kratu1 and       ,vs ishta4            
#chg ,bang is an inebriating1 maddening 
draught1 made of       hemp-leaves1     
henbane1 opium1 or masloe47,richardson's
       ,dict47         #chh ,black is   
the color of the ,sunnites4 ,this       
supports       ,professor ,wilson's     
,statement1 agreeing with the ,dabistan 
7see ,as4 ,trans41 ,n4 ,s4 p4 #ge71 that
 the ,madrin are       ,sunnites4 ,but1 
considering the descent of their        
founder1 and       the concurring       

account of several ,asiatic authors1 we 
may be       disposed to denominate them
 ,shihs1 or ,jsmmiahs1 although         
the latter have adopted green as the    
distinguishing color of       their     
sect1 which is also that of the         
followers of the       prophet4         
#chi ,one seer  #b lbs4 #f oz42 ,french 
weight1 #icc4jje       grammes2 #dj     
seers make a maund2 one maund1 in       
,english ,troy       weight is #ajj     
lbs42 ,french grammes1                  
#bg1cbj4ahb7,useful       ,tables1      
edited by ,james ,princep1 ,esq41 ,part 
,i4 p4 #fc74         #cij ,badih-eddin1 
8the marvel of religion10 was the son of
       ,sad ,al1 and his origin is      
traced up to the ,imm ,hossan1       son
 of ,al4 ,he was born in the year of the
 ,hejra #ddb1 ,a4 ,d4       #ajej-a4    
,under the reign of ,ibrahim ,sherkey1  
he came to       ,india1 where he died  
in #adcc ,a4 ,d41 according to the dates
       of his birth and death #chc years
 old1 but #cie and even #djj       years

 old1 according to the legend of this   
saint1 who owed       his longevity to  
the power of keeping his breath4 ,under 
the       simple name of ,madr1 he is   
held in great veneration in             
,india1 where an annual feast is        
celebrated in his honor1 and       his  
tomb visited by numerous pilgrims1 even 
in our days4 ,he       is said to have  
had #addb sons1 say spiritual children  
or       disciples7,see for ,madar1     
,mmoire sur les particularits       de  
la ,religion musulmane dans l',inde1 par
 ,m4 ,garcin de       ,tassy1 pp4       
#ed-fb74         #cia ,this tale reminds
 us of a similar story related in the   
,mahbharat 7,adhi-parva1                
,sambhava-parva1 ,adyaya #ge1 #gf1 edit4
       ,calc41 vol4 ,i4 p4 #aae74       
,kacha1 the son of ,vrihaspati1 who     
was killed three times by the ,asuras   
7the first time       swallowed by      
jackals2 afterwards1 cut to pieces and  
thrown       into the sea2 and1 finally1
 pulverised and swallowed by       ukra1

 the preceptor of the dityas7 and each  
time brought       to life in a         
miraculous way4         #cib ,this a    
village near ,firezabad1 in the province
 of       ,agra4         #cic ,armillam 
membro suo aperuit erecto4         #cid 
,these sectaries worship the more       
terrible attributes       of the ,deity4
 ,said ,jell1 or ,jell-eddin ,bokhr was 
born in       the year of the ,hejira   
#gjg 7,a4 ,d4 #acjg72 he died in #gge   
7,a4       ,d4 #acgd71 and is buried in 
the town of ,auch1 in the province      
of ,multan47,see the work of ,m4 ,garcin
 de ,tassy1 quoted pp4       #fi-gj74   
#cie ,the founder of this sect was      
,patanjali1 born in                     
,havriti-varcha1 he taught in           
,bhagabhandara4 ,his school is          
theistical1 called sa ,jswara ,sankhya1 
or 8philosophy with       the ,lord40   
,god is the supreme ruler1 a spirit or a
 soul1       distinct from other spirits
 or souls1 untouched by those           
evils to which these are subject2       

indifferent to all good or       bad    
actions and their consequences1 as well 
as to all       transitory conceptions2 
he is omniscient2 teacher of the        
earliest things which had a beginning   
that is1 of all       mythological      
divinities2 himself infinite1 and       
illimited by       time4 ,patanjali     
insists upon austere religious          
practices1       exterior and interior1 
to which he ascribes wonderful          
effects4         #cif           #cig    
#cih  4         #cii          #djj      
#dja ,the ,dabistn 7p4 #bfi1 edit4 of   
,calc47 affords a       curious specimen
 of a ,sanskrit prayer transcribed in   
,persian       characters2 this prayer  
is here restored to its original        
form in ,devanagari4 ,the literal       
translation of it1       subjoined1     
shows that it is composed of a series of
 epithets       encomiastical of the    
sun2 these epithets have been most      
freely amplified in the paraphrase which
 the author of the       ,dabistn has   

given of the original prayer3           
8,thou art the great lightmost          
gloriously risingthe       delight of   
menresplendentgranter of foodagreeable  
to       sightthe eye of heaventhe      
promoter of unionthe great              
incarnationthe most excellent           
manifestationmindful of       the       
earththe chief bestower of the devotion 
to       emancipationthe dispenser of   
lifethe light of       bodiesthe lord of
 intellect and of interior lifeall      
illumingthe radiance of the daythe      
effulgencythe       supreme lightonly   
like thyselfthe donor of heaventhe      
companion of the gods40         #djb    
heaven4         #djc          #djd 4    
#dje 4         #djf ,the ,dict4 gives   
only  and  the four       sons of       
,brahma1 inhabiting the ,janaloka4      
#djg  4         #djh 4         #dji 4   
#daj 4         #daa  4         #dab 4   
#dac 4         #dad   also   ta ra      
patha4         #dae  means literally    
8taking1 seizing20 in logical           

language1 8compassing1 comprehending10  
that is applying an       organ to the  
object to which it is adopted4 ,this is 
the       special function of the organs
 or instruments of action4 ,we          
have 7see note1 p4 #abb7 enumerated     
8intelligence1 egotism1       and mind20
 these are the three internal organs2   
and 8five       organs of perception1   
with five organs of action10 the ten    
external organs4 ,those of action1      
compass1 and maintain2       those of   
perception1 manifest3 therefore         
8compassing1       maintaining1 and     
manifesting10 are the functions of the  
thirteen-fold instrument7,see the work  
quoted1 ,sank'hya       ,karika1 #cb4 p4
 #aaj74         #daf 4         #dag 4   
#dah  4         #dai 4         #dbj  4  
#dba 4         #dbb 4         #dbc      
#dbd          #dbe          #dbf        
#dbg           #dbh ,this passage seems 
to allude to the ,hindu creed about     
the souls' journey from the earth to the
 uppermost heaven4       ,according to  

this1 a hundred and one arteries issue  
from the       heart1 one of which      
passes to the crown of the head4 ,by    
that       passage1 the soul of the wise
 issues and meets a solar ray1       by 
which it proceeds to the realm of fire1 
and by several       other stages to the
 moon2 thence to the region of          
lightning1 and higher up1 through       
,varuna's watery region1 to       the   
realm of ,indra1 so as to reach at last 
the abode of       ,brahma47,transact4  
,r4 ,a4 ,soc41 vol4 ,,ii4 pp4 #ca4 #cb47
         #dbi           #dcj            
#dca           #dcb           #dcc      
#dcd           #dce ,nnac was born ,a4  
,d4 #adfi1 in a small village called    
,talwandi1 now ,raya-pur1 on the banks  
of the ,byah1 the       ancient         
,hyphasis1 in the district of ,bhatti1  
in the       province of ,lahore4 ,he   
was the only son of ,kalu1 of the       
,kshatriya caste1 and the ,vedi tribe of
 the ,hindus,see       vol4 ,,xi4 of the
 ,as4 ,res41 pp4 #aig-bib1 edit4 ,calc4 

a       ,sketch of the ,sikhs1 by       
,brigadier-,general ,malcolm4 ,the      
learned author1 whilst with the ,british
 army in the ,penjab1       in #ahje1   
collected materials that would throw    
light upon the       history1 manners1  
and religion of the ,sikhs4 ,he         
succeeded in       obtaining a copy of  
the ,adi granth1 the sacred book of the 
,sikhs1 and of some historical tracts1  
the most essential       parts of which 
were explained to him in ,calcutta1 by  
an       intelligent ,sikh priest of the
 ,nirmala order4 ,dr4 ,leyden           
enriched this stock of materials by     
supplying the general       with a      
translation of several tracts written by
 ,sikh authors       in the ,penjabi and
 ,duggar dialects1 upon the history and 
religion of their nation4 ,we may       
therefore believe we       possess quite
 satisfactory information about the     
,sikhs in       ,general ,malcolm's     
,sketch4 ,i shall mark the references to
       this work in my notes by ,g4 ,m4 

,the ,dabistn1 never quoted in       the
 said ,sketch1 furnishes some           
additional1 and       corroborates the  
principal1 information derived from     
other       sources4         #dcf       
,zehir-ed-din ,muhammed ,baber1 the son 
of ,umer ,shaigh       ,mirza1 descended
 on the father's side from the great    
,timur       ,beg1 and on the mother's1 
from ,gengis ,khan4 ,he was born ,a4    
,d4 #adhc1 and succeeded1 in the #abth  
year of his age to his       father1 as 
king of ,ferghana1 a small country      
between       ,samarkand and ,kashgar4  
,driven by his enemies from his         
paternal kingdom1 he became the founder 
of one of the       greatest empires in 
the world47,see ,memoirs of             
,zehir-ed-din ,muhammed ,baber1 emperor 
of ,hindustan1 written       by himself 
in the ,jaghatai ,turki1 and translated 
partly by       the late ,john ,leyden1 
,esq41 ,m4,d41 partly by ,william       
,erskine1       ,esq4 ,london1 #ahbf47  
#dcg ,nnaki1 the sister of ,nnac1 was   

married to a ,hindu of       the name of
 ,jaya-,ram1 who was employed as a      
grain-factor       of ,dulet ,khan      
,lodi1 a relation of the reigning       
emperor of       ,delhi4 ,nnac attended 
at the granary of ,daulet ,khan1 which  
was in charge of ,jaya-ram1 at          
,sultan-pr7,g4 ,m4 p4 #bjj47            
#dch ,dulet ,khan ,lodi1 an ,afghan by  
birth1 was formerly       private       
secretary to ,mah-,toghluck1 the eighth 
king of ,delhi       of the ,tartarian  
dynasty1 called ,toghluck1 which reigned
       from #acba to #adab ,a4 ,d4 ,at  
that time ,dulet ,khan was placed       
at the head of the empire1 but1 at the  
end of one year and       three months1 
he was obliged to yield his power to    
,khizer       ,khan1 who founded the    
dynasty of ,sadat1 in ,delhi4 ,this     
dynasty1 after thirty-eight years1 made 
room for that of the       ,afghan      
princes of ,lodi4 ,dulat ,khan          
established himself in       the        
,penjab4 ,in the general disorders of   

the empire1 this       ,afghan chief1   
being attacked by other ,afghans1       
connected       himself with ,baber1 the
 ,tartarian invader of ,hindostan1 in   
#aecd1 against ,ibrahim ,lodi1 the      
,afghan king of ,delhi1 and       after 
the victory of ,baber1 continued to rule
 the ,penjab4         #dci ,jaya-,rama  
was put in prison by ,dulet ,khan1 on   
the       charge of having dissipated   
his property1 but was justified       by
 ,nnak's confessions7,g4 ,m4 p4 #bjd74  
#ddj  8wind-eater40         #dda ,he was
 one day lying on the ground with his   
feet in       the direction of the      
temple of ,mecca3 8,how darest thou1    
infidel10 called out a ,muhammedan      
priest1 8turn thy feet       towards the
 house of ,god80 8,how can ,i turn      
them10 answered       ,nnac1 8in a      
direction where the house of ,god is    
not807,g4       ,m4 p4 #bgd47           
#ddb ,the first expedition which ,baber 
undertook towards       ,india was1     
according to ,ferichta1 in #aeje2 from  

,cabul1 which       he had conquered the
 year before1 he pushed to1 and along1  
the ,indus4 ,he attempted1 later1 three 
times to invade ,india1       namely1 in
 the years #aeai1 #aeba1 and #aebb2 but1
 being       engaged in war1 on one side
 with the ,usbeck ,tartars1 and on      
the other with the ,afghans1 he did not 
completely succeed1       till his      
fourth attempt in #aebe1 and in #aebf   
having       overthrown ,ibrahim ,lody1 
in a great battle near ,panniput1 he    
destroyed the ,afghan dynasty1 three    
kings of which had       reigned #gd    
years in ,delhi4 ,it was probably about 
this time       that ,nnac happened to  
be introduced to ,baber1 before whom    
he maintained his doctrine with great   
firmness and       eloquence4 ,the      
,tartarian conqueror1 pleased with the  
,sikh       reformer1 ordered an ample  
maintenance to be bestowed on       him1
 who refused it1 saying1 that he trusted
 in him who       provided for all      
men7,g4 ,m4 p4 #bjf74         #ddc ,nnac

 7,g4 ,m4 p4 #bjd7 travelled throughout 
,india1 and       went also to ,mecca   
and ,medina1 teaching his doctrine every
       where with a due regard to that  
of others4 ,he showed great             
moderation1 and even courtesy1 in his   
intercourse with the       public       
teachers of other religions4 ,when he   
visited in       ,multan the ,muhammedan
 ,prans1 or 8old wise men10 he said3 8,i
       come1 like the sacred ,ganga to  
visit the ocean40         #ddd  bni1    
speech4         #dde 8,a hundred        
thousand ,muhammeds10 said ,nnac 7,g4   
,m4 p4       #bge7 8a million of        
,brahmas1 ,vichnus1 and a hundred       
thousand       ,ramas1 stand at the gate
 of the most ,high4 ,these all perish4  
,god alone is immortal4 ,yet men who    
unite in the praise of       ,god are   
not ashamed of living in contention with
 each other1       which proves that the
 evil spirit has subdued all4 ,he alone 
is a true ,hindu whose heart is just1   
and he only a good       ,muhammedan    

whose life is pure40         #ddf ,nnac 
7,g4 ,m47 had two sons4 ,there is in our
 days still       a tribe among the     
,sikhs1 called the ,nnac-putras1 or     
8descendants of ,nnac10 a mild          
inoffensive race2 if not1 as       is   
generally the case1 mendicants1 they are
 travelling       merchants4            
#ddg  khudiman is the ahankra of the    
,indians1       rendered in ,english by 
8consciousness1 egotism1                
individuality40         #ddh ,nnac died 
in ,kirti pr ,dehra1 on the banks of the
       ,rvi1 the ancient ,hydraotes of  
the ,greek geographers4 ,kirti       pr 
continues to be a place of religious    
pilgrimage and       worship4           
#ddi ,nnac 7,g4 ,m4 p4 #bjh-i7          
bequeathed his succession to a          
,kshatriya of the ,trhun tribe1 called  
,lehana1 who had been       attached to 
him1 and whom he had initiated in the   
sacred       mysteries of his sect1 and 
honored with the name of ,angad1        
perhaps anga1 which word in ,sanskrit   

signifies 8body40       ,this ,angad    
wrote some chapters of the ,adi-grantha4
 ,he       died in #aeeb1 at ,khandur1 a
 village about #dj miles east of        
,lahore4         #dej ,amaradas 7,g4    
,m471 a ,kshatriya of the tribe of      
,bhal1       died ,a4 ,d4 #aegd1 at the 
village of ,gondaval1 in the province   
of ,lahore4         #dea ,rmadas 7,g4   
,m47 was the son-in-law of ,amaradas2 to
       ,rmadas some ,sikh authors       
ascribe the foundation of the town      
,rmpur1 or ,rmdspur1 but falsely1 as it 
was a very ancient       town1 known    
formerly under the name of ,chak4 ,he   
however       contributed much to its   
increase1 and dug a tank or             
reservoir of water1 which is celebrated 
to our days under       the name of     
,amrita ,sara1 8the lake of the water of
       immortality40 ,rmads died1 in    
#aeha1 at ,amrita ,sara1 leaving        
two sons1 ,arjunmal and ,bharatamal1 the
 former of whom       succeeded him4    
#deb ,arjunmal 7,g4 ,m4 p4 #bab7 is     

celebrated for having       compiled the
 ,adi-granth from the writings of his   
predecessors1 not without his own       
additions and       commentaries4       
,thirteen authors after him contributed 
to the       work as it now is4 ,the    
,adi-granth is1 like the rest of the    
books of the ,sikhs1 written in the     
,gurumukh characters1       which are a 
modified species of the ,nagari         
character4       ,arjunmal was put to   
death in #afjf1 by the intolerance of   
the       ,muhammedans4         #dec    
,janaka was a sovereign of ,mithila1 and
 father of ,sit1       the wife of      
,rmachandra4 ,the name of ,janaka became
 a general       name of all ,mithila   
kings4         #ded ,in the ,indian     
genealogies1 several ,sahadevas are     
mentioned4 ,as we are evidently upon    
fabulous ground1 we may       be excused
 from attempting to establish that the  
,sahadeva of       the text is the son  
of ,pandu1 or another4         #dee     
,probably   kara mandalam1 from kara1   

8hand10 and mandalam1 8an orb1 a round  
cup40         #def ,i have not yet      
ascertained the correct ,sanskrit title 
of this book of the ,hindus2 but        
,bashest is ,vasishta1 a                
celebrated ,muni1 who rivalled and      
vanquished ,visvamitra4         #deg    
,visvamitra1 a ,muni1 the son of ,gdhi1 
originally of       the military order1 
but who became by long and painful      
austerities a ,brahmarshi1 in which     
character he appears in       the       
,rmyan1 as the early preceptor and      
counsellor of ,rma4         #deh ,the   
,ppha is believed to be the falio nisus1
 also a       kind of cuckoo 7luculus   
radiatus72 possibly the chtaca       of 
the ,hindus1 supposed to drink no water 
but       rain-water7,see ,megda duta1  
8the ,cloud-,messenger10                
translated from ,sanskrit into ,english1
 by ,h4 ,h4 ,wilson1       ,esq41 p4    
#ad74 ,the ,papha is celebrated in      
,indian romance for       his fidelity  
to his mate4 ,kal1 having been separated

 from       ,kamrup 7see the ,adventures
 of ,kamrup1 translated from the        
,hindustanee into ,french1 by ,m4       
,garcin de ,tassy1 p4 #if7 says3        
8,le ,papha erre-t-il dans la fort sans 
celle  qui l'unit       l'amour80       
#dei ,nisn means a ,syrian month1 which 
corresponds to       ,april2 the drops  
of ,nisn1 or of spring-rain1 are        
believed       to produce pearls1 if    
they fall into shells1 and venom if     
they drop upon serpents4         #dfj   
,sumru1 the sacred mountain ,mru1 on the
       summit of which ,brahma resides4 
#dfa ,a fabulous mountain1 anciently    
imagined by the       ,asiatics to      
surround the world1 and to bound the    
horizon on       all sides4         #dfb
 ,tyrhoot1 a district in the province of
 ,bahar1 situated       principally     
between the #bgth and #bhth degrees of  
north       latitude4         #dfc ,the 
author of the ,dabistn adds here the    
following       words3 8,and such a     
person is called in ,persian #8a        

freeman1       in the state of higher   
freedom2'0 he forgets that the          
conversation takes place between two    
,indian sages4         #dfd ,the author 
amplifies this idea1 so often repeated1 
here again in four lines1 which ,i did  
not think necessary to       translate4 
#dfe ,a similar repetition1 running     
through three lines in       nearly the 
same words1 is omitted in this          
translation4         #dff ,the          
philosophy of the ,hindus has been more 
fully       explained in the foregoing  
chapters1 to which several              
passages of the present section relate4 
#dfg ,the ,jats inhabited in very       
ancient times the borders       of the  
,indus in the lower parts of ,multan4   
,there they were       known to the     
,greek and ,latin writers1 under the    
name of       ,calhi1 ,malli1 ,oxidrac  
as being without a king1                
8arattas10 and divided into seven       
communities1 who1 united       by a     
common danger1 resisted ,alexander4 ,in 

the same country       they opposed1    
#acjj years after the ,macedonian       
invader1 the       irruption of ,sultan 
,muhammed1 the ,ghaznavid1 by whom they 
were beaten near ,multan on the ,indus4 
,inhabitants of       mountains as well 
as of plains1 they acted a part in the  
many wars which took place on the       
western frontiers of       ,india1      
either as predatory hordes1 or as       
allies1 or as       mercenaries of the  
belligerant parties4 ,during the ensuing
       disorders of the ,indian empire1 
they extended themselves       towards  
the east of ,india1 and became masters  
of the       mountainous district which 
is limited1 on the east by the          
rivers ,thambul and ,jumna2 on the west1
 by the kingdom of       ,jipur1 which  
to the south extends as far as twenty   
coss       from ,agra2 and to the north 
borders on the province of       ,delhi4
 ,it is not necessary to pursue here the
 history of the       ,jats in all its  
various vicissitudes2 ,i shall only add 

that1       in the year #agjg1          
,thuraman1 one of their leaders1 laid   
the       foundation of the fortress of 
,bhurtpr1 #bj miles ,n4 ,w4 from        
,agra1 and that this became celebrated1 
to our days1 as the       capital seat  
of the ,jats4 ,they are ,hindus of the  
fourth       great caste of ,sudras4    
#dfh  uds1 one who has no passion1 nor  
affection       for any thing2 in       
popular acceptation1 a religious        
mendicant       in general1 or one of a 
particular order4         #dfi ,the     
reign of ,jehangir lasted from ,a4 ,d4  
#afje to #afbh4         #dgj ,this date 
agrees with that given by ,ferishta of  
the       rebellion and the imprisonment
 of ,khusro4         #dga ,according to 
the ,sketch of the ,sikhs by ,general   
,malcolm1 ,arjunmal was immediately     
succeeded by his son       ,har-govind1 
whilst the ,dabistn mentions his brother
 as his       successor4 ,there appears 
an hiatus1 or some confusion in our     
text2 so much however is indicated      

clearly enough1 that       there was a  
contest about the succession between the
 brother       and the son of ,arjunmal4
         #dgb ,the dictionary gives no  
satisfactory interpretation of       the
 word1 as relating to the text4         
#dgc ,har-govind 7,g4 ,m4 p4 #bac7 was a
 warlike ,guru1 or       priest         
militant1 and wore two swords in his    
girdle4 ,being       asked why he did   
so3 8,the one10 said he1 8is to revenge 
the       death of my father2 the other 
to destroy the miracles of              
,muhammed40 ,his character appears in   
the ,dabistn less       advantageously  
with respect to the religious customs of
 his       sect1 from the austerity of  
which he is said to have greatly        
relaxed1 and he permitted the           
promiscuous use of flesh of       all   
animals except that of the cow3 his     
military character       however is     
maintained in all accounts of him4      
#dgd ,gwalior is situated in the        
province of ,agra1 eighty       miles   

travelling distance south from the city 
of ,agra4         #dge ,foujdar1 an     
officer of the police in ,hindostan1 and
       chief magistrate1 who takes      
cognizance of all criminal              
matters4         #dgf ,hargovind had    
five sons1 the eldest of whom was ,guru 
daitya1 the father of ,har ryi4         
#dgg ,rayi is a title a little inferior 
to that of ,rja1       generally applied
 to the ,hindu chief of a village or    
small       district4         #dgh      
#dgi ,the author of the ,dabistn does   
not carry the account       of the      
,sikhs further than to the time of      
,harrayi1 a       peaceable ,guru1 who  
died in #affd4 ,after a contest between 
his sons1 or1 as some ,sikh authors     
relate1 between his son1       ,har     
,krichna1 and his grandson1 ,ram ,ray1  
the former was       chosen4 ,he died in
 #affd1 and was succeeded by his uncle1 
,tgh ,bahader1 in spite of the          
opposition of his nephew1       ,ram    
,ray4 ,tgh ,bahader was imprisoned and  

put to death by the       ,muhammedans1 
in #afge4 ,after his death1 the sect    
appeared       crushed1 but under his   
son1 ,gura ,govind1 the ,sikhs rose     
again1 no more as a sect1 but as a      
nation endeavouring to       establish  
their independence4 ,guru ,govind is    
considered by       them as the founder 
of their national greatness2 he is the  
tenth1 that is1 their last acknowledged 
religious ruler2 he       is the author 
of the ,dasama ,pdshh-ka grantha1 or    
8the       book of the tenth king20 he  
changed the name of his       followers 
from ,sikhs to ,singhs1 8lions10 who    
distinguished       themselves by a blue
 checkered dress2 he first instituted   
the ,guru-mata1 or 8great council10     
among them1 and       established the   
,akalis1 or 8the immortals10 who        
preserved       their name and          
consideration until our days2 in short1 
he       sanctioned1 and confirmed by   
institutions1 the doctrine       taught 
by his predecessors1 who endeavoured to 

separate the       ,sikhs from the mass 
of the ,hindus4 ,indeed 8the admission  
of       proselytes1 the abolition of   
the distinction of casts1 the           
eating all kinds of flesh except that of
 cows1 the form of       religious      
worship1 and the general devotion of all
 ,sikhs to       arms1 are ordinances   
altogether irreconcileable with ,hindu  
mythology07,g4 ,m4 p4 #bfh74            
,guru ,govind is supposed to have died  
in #agjh1 at ,naded in       the        
,deccan4 ,after him1 ,bandu1 a ,virag1  
or ascetic1       united the ,sikhs     
under his banners3 during some time     
successful and formidable1 he fell at   
last before the power       of the      
,muhammedans4 ,without pursuing the     
later history of       the ,sikhs1 ,i   
shall content myself with stating that  
they       succeeded in forming in our  
times1 under their late ,rja1           
,ranjet ,singh1 the kingdom of ,lahore1 
of four millions of       inhabitants1  
dispersed over a surface of #gj1jjj     

square       miles1 exclusively of the  
province of ,kachmir1 annexed to        
their dominions4         ,see also upon 
the ,sikhs ,the ,sigar-ul-,mutakherin1  
by ,mir       ,gholain ,hussein-,khan1  
translated from the ,persian into       
,english by ,general ,john ,briggs1     
,london1 #ahcb1 vol4 ,i4 p4       #aji1 
etc4          ,,chapter ,,iii4    ,,of  
,,the ,,religion ,,of ,,the ,,ker       
,,tabitian4      ,according to one of   
their treatises1 they call ,god         
,kajak1#dhj and  believe him to be one1 
infinite1 all mighty2 they maintain his 
manifestation under three forms1 as the 
,hindus2 they say1 if any one  finds    
,god1 he converses with him without the 
aid of a palate and of a  tongue3 this  
is the condition of a prophet4 ,they    
declare moreover that  the spirit is    
eternal1 and that spirits are sent down2
 the soul1 if it  knows itself and ,god1
 ascends to the upper world2 if not1 it 
remains  in the nether world4 ,the      
author of this book heard from one of   

their  distinguished personages that1   
when the rational soul separates from   
this body1 it goes to the upper world2  
and from the heavens it rises  further2 
and above this there is a sea1 in which 
is a mountain2 and on  its top ,god1 the
 supreme ,lord1 resides4 ,if that soul  
has been  virtuous1 the divinity        
manifests itself to it under a pleasing 
form2  so that from its aspect the soul 
derives superlative delight1 which no   
tongue can express1 and remains         
eternally without change1 happy and     
blissful in its contemplation4 ,but if  
the soul has been iniquitous1  ,god     
appears to it under a strange and       
terrific figure1 than which none  can be
 more repulsive and hideous1 so that    
from terror it throws  itself from the  
heavens down1 and becomes confined in   
dust4 ,among  these sectaries was a man 
called ,pawn ,pishna1 exceedingly pious4
 ,of  this saint's miracles they relate 
that1 having jumped upon a stone1  the  
trace of his foot remained impressed    

upon it1 and now they perform           
pilgrimages to it4 ,they say further    
that1 when this perfect man  reaches the
 term of his life1 he convokes the      
people about him1 and  out of the crowd 
he chooses one1 to whom in their        
presence he delivers  his books and his 
effects1 and says3 8,i will come to thy 
house20 after  that1 his soul leaves the
 body1 which is buried according to     
their  customs4 ,the wife of this       
guardian then brings forth a son1 whose 
tongue develops itself so as to speak in
 one year1 or sooner2 he  convokes      
witnesses1 and in their presence he     
takes the things which  are counted to  
him by the guardian1 to whom he then    
remits them again1  and utters not a    
word until the usual age of speech4     
,when he attains  the period of         
adultness1 he takes the state of a      
durvish4 ,they say  that such an elect  
man comes into the world for the        
conversion of  wicked men4 ,these       
sectaries have temples of idols1 which  

they call  ,chetharten1#dha and in which
 they perform their worship4 ,according 
to their custom1 when a man has two     
sons1 he destines one of them to  become
 a durvish2 and the king himself1 having
 two sons1 makes one of  them a durvish4
 ,they believe that there are two       
mansions2 the first of  this1 the second
 of the other1 world2 the son who       
becomes a durvish  takes possession of  
the latter1 the son who associates with 
people of  business acquires the portion
 of the nether world2 when the body of  
the father and mother become weak and   
tottering from age1 it is the  worldly  
son who tenders them his services2 but  
when the soul of the  parents separates 
from the body1 it devolves upon the son 
who is a  durvish to serve them4 ,when a
 great number of such young durvishes   
assembles1 then the son of the king1 or 
of any other chief becomes  their head1 
and they go to ,brmnek1 which is a      
magnificent temple  of theirs4 ,when    
they return from this pilgrimage1 they  

become ,lmas1  that is1 ,hjs1           
8pilgrims40 ,the ,lmas abstain from     
eating flesh and  from women1 and keep  
remote from all worldly affairs2 they   
wear their  hair entangled1 and eat from
 the skull of a man2 they carry joints  
of  human hands filed together upon a   
string1 instead of a rosary2#dhb  and   
instead of horns for trumpets1 they keep
 bones of human  forearms2#dhc they say3
 8,we are dead2 and dead men have       
nothing to do  with the things of the   
living40      8,we are gone1 and we took
 a separate corner of a sepulchre1      
,that our bones might not be a burden to
 any body's shoulder40    ,this class of
 men have not their equals in           
enchantments1 juggling1  spells1 and    
magic4 ,their king1 if his mother be not
 of royal blood1 is  by them called     
,arghn1 and not considered their true   
king2 whoever  of this sect belongs to  
the worldly people1 does not abstain    
from  killing animals1 eating flesh and 
meats forbidden by religion1 and        

associates with every body in eating4   
,when the author of this book  conversed
 with a learned man of this sect by     
means of an interpreter1  whenever a    
question about some subtilty occurred1  
the translator could  not always by his 
interpretation satisfy him4             
8,without possessing the tongue1 it is  
strange to make a          friend by    
means of the tongue40           #dhj    
7,t7kon7,m7tchog1 8the chief of the     
rarity1 the       rarest being1         
,god407,dict4 ,tibetan and ,english1 by 
,alexander ,csoma de ,krs1 p4 #ff1 col4 
#b1 l4 #ac47         #dha               
7,m7tchod-7,r7ten1 8a chapel1 a         
temple407,dict4 of       ,csoma de      
,krs47         #dhb ,we find in a       
treatise entitled 8,the ,sage and the   
,fool10 making part of the ,kahgyur1 one
 of the principal       religious works 
of the ,tibetans1 that a brahman1 not   
satisfied with his disciple1 and        
desirous of causing his       ruin1     
gives him the following advice3 8,keep  

thyself pure       during seven days2   
cut off the heads of a thousand men2    
take       a single finger of each1 to  
make thyself a rosary2 and thou         
shalt undoubtedly1 after thy death1 be  
born again in the       substance of    
,brahma407,see ,mr4 ,schmidt's ,tibetan 
,grammar47         #dhc ,we read in     
8,turner's ,embassy to ,tibet10 that1 at
 a       religious ceremony1 a priest   
played a sort of flute made of       the
 bone of a man's leg47,french ,transl41 
p4 #fa47                99     99     99
     99     99         ,the last four   
notes have been obligingly furnished to 
me by       ,m4 ,foucaud1 professor of  
the ,tibetan language in ,paris4        
,,chapter ,,iv4      ,from the book the 
,dabistn1 a short account of the        
religion of the  ,yahuds1 contained in  
two sections4    ,section the first1 the
 information received from the tongue of
  ,mohammed ,sd ,sarmed4    ,section the
 second1 upon the translation of the    
page of ,adam1 which  is the beginning  

of the book of ,moses 7the ,pentateuch74
      ,,section ,,the ,,first4,the      
author of this book never happened to   
have  intercourse with learned and      
distinguished men among the ,yahuds2 and
  he set no value upon what he found in 
the books of foreigners about  their    
religion3 because envy is a corrosion   
and a fire1 which attacks  the enemy4   
,but in the year of the ,hejira #ajeg   
7,a4 ,d4 #afdg71 when ,i  came to ,hyder
 abad1 ,i contracted friendship with    
,mohammed ,sid  ,sarmed1 who was        
originally from a family of learned     
,yahuds1 of a  class whom they call     
,rabnin 7,rabbins72 after an            
investigation into  the faith of the    
,rabbins and the perusal of the ,mosaic 
books1 he  became a ,muselman2 he read  
the scientific works of the wise men of 
,iran1 such as ,mulla ,sader1 and ,mr   
,abu-'l ,ksem1 of ,kazer sak1 and  many 
others3 at last1 for the sake of        
commerce1 he undertook by sea  the      
voyage to ,hindustan4 ,when he arrived  

in the town ,tata1#dhd he  fell in love 
with a ,hindu boy1 called ,abhi ,chand1 
and1 abandoning all  other things1 like 
a ,sanysi1 naked as he came from his    
mother1 he sat  down before the door of 
his beloved4 ,the father of the object  
of his  love1 after having found by     
investigation the purity of the         
attachment  manifested for his son1     
admitted ,sarmed into his house1 and the
 young  man too met him with an equal   
affection1 so that he could no more     
separate from him1 and he read the book 
of ,moses1 the psalms of ,david1  and   
other books with ,sarmed4 ,the following
 verses are the composition  of this    
young ,hindu3      8,i submit to ,moses'
 law2 ,i am of thy religion1 and the    
guardian of       thy way3          ,i  
am a ,rabbi of the ,yahuds1 a ,kafir1 a 
,muselman40    ,the learned rabbis say1 
according to their belief1 among the    
sons of  ,israel it was not required    
that women should wear a dress1 and     
,sarmed  said that ,ishi1 the prophet1  

himself used to go naked in his last    
days4 ,sarmeda was a good master of     
poetry4 ,here follow some of his        
verses3                                 
,,rabaai1 ,,quatrain3      8,sarmed1    
whom they intoxicated from the cup of   
love1     ,whom they called1 exalted1   
and depressed1     ,asked for wine1     
worship of ,god1 and wisdom3    7,but7  
they intoxicated him1 and made him a    
worshipper of idols40    ,in the praise 
of the prophet1 we find what follows3   
,,quatrain3      8,o thou1 by whose     
cheek is wounded the mind of the red    
rose1     ,internally is the whole blood
 of the heart1 externally the red rose2 
,thou camest so late after ,joseph1 who 
was in the garden expecting       thee1 
,that the rose 7of his cheek7 became    
first yellow 7from vexation7       and  
at last 7from pleasure7 a red rose40    
,,another ,,quatrain3      8,this       
existence has1 without the azure sphere1
 no reality1     ,this existence is     
confined2 for1 except the absolute      

being1 nothing       has reality4       
,is ,god ever in vain8 ,no6 ,god is not 
in vain4     ,this existence is real    
only with respect to its origin1 but    
whatever       is derived has no        
reality40                               
,,another ,,quatrain3      8,when ,god  
weighed in the balance of destiny with  
the sun1     ,the being endowed with    
every excellence1 ,muhammed1     ,this  
was so heavy that it moved not from its 
place2     ,the other was so light that 
it flew up to heaven40                  
,a ,,distich4           8,sarmed1 who is
 a nightingale1 has no desire of gold2  
7,but7 his friend is the rose1 and the  
rose has need of a handful       of     
gold40                                  
,,another ,,distich4      8,in the ,kbah
 and in the idol temple is his stone the
 symbol of male       energy1 and his is
 the symbol of female                   
productiveness2#dhe     ,in one place it
 is the black stone of the temple of    
,mecca2 in       another place an idol  

of the ,hindus40    ,in the eulogy of   
,shaikh ,mohammed ,khan1 who was the    
chief minister of  the illustrious      
,dara1 ,sultan ,abed ,ullah ,kateb1 we  
find the  following quatrain3      8,o  
thou1 who art the circumference of      
greatness to the centre of       the    
throne6     ,thou1 to whose service a   
hundred persons are devoted1 as is the  
firmament to the universe     ,make thou
 to me1 who am a stranger1 my evening   
equal to midday1     ,if at the side of 
,kateb#dhf thou art as happy as at      
midday40    ,the ,shaikh desired the    
society of ,sarmed4 ,the author of this 
book was  one day among the persons     
present2 he said to one called ,jern1   
who  made the eulogy of the ,shaikh3    
8,in a short time the ,shaikh will1 with
  whatever he may have acquired1 turn   
towards the voyage of the other  world1 
and ,mr ,mohammed ,sid ,mr will take    
complete possession of the  dignity of  
government20 and the same year the      
,shaikh undertook to set  out for ,mecca

 from ,hyderabad4 ,in the year of the   
,hejira #ajei 7,a4 ,d4  #afdi71 in the  
harbor of ,fahardanish1 he passed from  
this bodily ark to  the circle of       
freedom4 ,hafiz says3      8,the        
paradise of eternity is in this cell the
 share of the durvishes2     ,the ,kbah 
of the universe is the dominion of the  
durvishes2     ,o my heart1 be there    
with reverence3 for the sultan and the  
country     ,all are in the service of  
the majesty of the durvishes40          
,sarmed gave the information that1      
according to the ,yahuds1 ,god1 the     
,almighty1 is corporeal2 and that his   
body is after the image of  mankind1 and
 similar to it2 that1 during the course 
of time1 he is  dispersed in the same   
manner as splendor is dissipated4       
,sarmed  moreover said1 that it is      
mentioned in the ,mosaic book and in the
 holy  writings1 that the spirit of the 
divine body is beauty itself1 and       
manifests itself under a human form2    
that punishment and recompense of  the  

other world are already experienced in  
this state2 that life lasts  one hundred
 and twenty years2 after that1 man's    
whole life may be  considered as one    
day1 which1 when he dies1 is followed by
 night2 that  his body assumes partly   
the form of a mineral1 partly that of a 
vegetable1 and partly that of an animal1
 and the like2 when one  hundred and    
twenty years have elapsed1 night comes  
to an end1 and the  morning appears     
again2 if an atom of his bodily dust be 
in the east  and another atom in the    
west1 they unite in one place1 and life 
is  renewed to last again one hundred   
years1 as we have said1 when night      
returns4 ,punishment and recompense are 
solely for this world4 ,they  maintain  
that whatever is1 bears eternally the   
form of mankind1  composed of water and 
earth4    ,the ,yahuds agree in denying 
the appearance of ,aisia 7,jesus7 as a  
prophet2 they say that he was a         
deceiver2 and they reject what the      
,aisuyan1 8,christians10 adduce from the

 ,old ,testament about the  appearance  
of ,asya2 they maintain that the prophet
 ,isha spoke of  himself the words#dhg  
which have been applied to ,asya4 ,they 
assert  that ,ibrhm was no prophet1 but 
a holy man1 and they esteem a holy  man 
higher than a prophet4 ,they say that1  
in the ,mosaic book1 no  mention is made
 of ,pharn's pretensions to be a god2   
but they relate  that this king was a   
tyrant who oppressed the children of    
,israel1  wherefore ,musi 7,moses7 rose1
 and protested against his tyranny4 ,as 
,pharn did not attend to his words1 he  
met with his fate4 ,they also  say that 
it is not to be found in the sacred book
 that ,harun 7,aaron7  was joined to    
,musi in the divine mission1 although he
 acted as his  substitute4 ,they agree  
in saying that ,dd 7,david7 sent ,ura to
 be  killed1 because the king coveted   
the possession of that man's wife1  whom
 he took afterwards1 and hence ,solman  
was begotten4 ,they further  insist that
 ,asia was no prophet1 as the ,nazarans 

believe4 ,dud  said3 8,my hands and feet
 will fall1 and my bones have been      
counted20  all this was fulfilled at the
 time when ,asia suffered death2 but    
they  assert that ,dda spoke those words
 of himself1 and in such manner all     
things which the ,nazrans set forth     
about ,asia1 the ,yahuds interpret      
clearly in another sense4 ,it is besides
 written in their sacred book  that1    
when the children of ,isrl shall perform
 iniquitous acts1  ,muhammad will       
appear4 ,about this1 ,sarmed said that1 
although the name  of the prophet is in 
the sacred book1 yet another meaning may
 more  evidently be attached to it2 but 
if even the prophet's very name be      
insisted upon1 it has no other import   
but that it exhorts the children  of    
,isrl to convert themselves to his      
religion1 and1 in such an  endeavour1   
carried beyond all bounds1 he said many 
other things4    ,the ,yahuds receive no
 stranger into their community2         
circumcision is  the law of their       

prophet1 not that of others4 ,they say  
also that a  prophet is always living   
and present1 to be the propagator of the
 law  which is contained in the sacred  
book4 ,abh ,chand1 having translated  a 
part of the ,mosaic book1 the author of 
this work revised it with  ,sarmad2 they
 corrected it completely1 affixed their 
mark to it1 so  that it became a correct
 copy1 from which is the following3     
99     99     99     99     99          
,,section ,,the ,,second3 ,,on ,,the    
,,book ,,of ,,adam4    ,the ,dabistan   
gives here a ,persian translation of the
 ,genesis1 from the  beginning to       
chapter ,,vi1 verse #h2 at the end of   
which the author says  that this is the 
only portion of the sacred book of the  
,jews which he  had an opportunity of   
examining4 ,according to ,eichhorn 7see 
,einleitung  in das alte ,testament1    
#dth edit41 vol4 ,,ii4 p4 #cbi7 the five
 books of  ,moses were translated into  
,persian by the rabbi ,jacob1 son of    
,joseph1  after the ninth century2 the  

translation contained in the ,dabistan  
is  said to have been executed by ,abhi 
,chand2 we cannot say whether it was    
made from the ,hebrew original1 or from 
the ,arabic1 or any other  language4 ,we
 are informed by the baron              
,hammer-,purgstall 7see  ,gemaldesaal   
moslimisher ,herrsher1 p4 #eg7 that     
,werka ben ,nafil1 a  cousin of         
,khadija1 ,muhammed's wife1 and a       
,christian priest1 translated  the ,old 
and ,new ,testament from the ,hebrew    
into ,arabic2 this  translation appears 
however to have been but little known4  
,eichhorn  says 7loco citato1 p4 #bca71 
that the first certain traces of a      
translation of the ,hebrew sacred books 
into ,arabic are to be found in  the    
tenth century4 ,pocock mentions 7pp4    
#cd1 #cfa7 ,sadias1 a learned  ,jew1 who
 lived from #hib to #ida ,a4 ,d41 as    
translator of all the books  of the ,old
 ,testament into ,arabic2 and another   
,jew 7not named7 who made  a version of 
the book of ,kings into the same        

language4    ,the ,persian translation  
of the fragment under our consideration 
was  revised by the author of the       
,dabistan1 and by ,sarmed1 who was a    
,jew  and a ,rabbin1 converted to       
,muhammedism1 most probably in the first
  half of the seventeenth century4 ,as  
it was undoubtedly executed from        
another original copy than that which   
had served to the translators in        
,europe1 it appeared interesting enough 
to examine whether the ,persian  version
 of the ,dabistan differs in any        
material point from the  translations   
known in ,europe4 ,for that purpose ,i  
have consulted the  following copies of 
the ,bible3      ,i4 ,the polyglot      
,bible1 printed at ,paris1 #afde1 in    
which ,i       chiefly compared the     
,arabic translation4      ,,ii4 ,the    
,persian translation1 published by the  
,bible ,society       in #ahbe4         
,,iii4 ,the ,german ,bible1 translated  
by ,martin ,luther4      ,,iv4 ,the     
,english ,bible1 appointed to be read in

 ,churches1 #ahcg4      ,v4 ,the        
,english translation from the original  
,hebrew1 by ,john       ,bellamy1 #ahah4
      ,,vi4 ,the ,french translation    
from the original ,hebrew1 by ,s4       
,cahen1 #ahca4      ,,vii4 ,the ,french 
translation1 by ,messrs4 ,glaire and ,m4
 ,frank1       #ahce4    ,here follow   
some variations which ,i have remarked  
in the ,persian  translation compared   
with the text of the versions just      
enumerated4  7,references are made to   
the respective copies1 by repeating the 
,roman  numbers prefixed to each47      
,,genesis1 ,,chap4 ,i4      ,v4 #b4     
,,ii4 ,,iii4 ,,iv4 ,v4 ,,vi4 read3 8the 
spirit of ,god20 ,i4 the      ,arabic   
translation has 8the winds of ,god20    
,,vi4 8un vent      violent 7divin7     
agitait la surface des eaux20 the       
,dabistan1                       8,and  
the wind of ,god blew upon the face of  
the water40      ,,vv4 #f4 #g4 #h4 ,i4  
the ,arabic translation has 1 jeld1 8a  
skin1 a volume20 ,,ii4 1 perdah1 8veil1 

curtain1 fence20      both ,arabic and  
,persian1 only figuratively 8heaven20   
,,iii4      ,german1 8veste20 ,,iv4     
,english1 and ,,vi4 ,french1            
8firmament20 ,v4      ,english1         
8expanse20 ,,vii4 ,french1 8tendue0     
7atmosphere72 the      ,dabistan 1 8an  
elevation40      ,v4 #bf4 ,v4 ,mr4      
,bellamy objects to the translation of  
this verse      by the words3 8,let us  
make man in our image0 7in which all    
the other versions agree71 and he       
substitutes for it3 8,we      will make 
man20 in the ,dabistan we find1 in      
support of ,mr4      ,bellamy1  1 8,i   
will make man40      ,,chap4 ,,ii4      
,v4 #f4 ,all the translations have3 8a  
vapor watered the face of      the      
earth20 the ,dabistan says3 8covered1   
decked40      ,v4 #g4 ,all the copies   
agree in3 8he breathed into his nostrils
      the breath of life20 the ,dabistan
 translates3 8into his body40      ,v4  
#h4 ,every where we read3 8,god planted 
a garden eastward in      ,eden20 in the

 ,dabistan3 8from old times in ,eden20  
,mr4 ,cahen      remarks that ,onkelos  
7a ,hebrew commentator before our era7  
interprets in the same manner3 8in      
former times40      ,v4 #aa4 ,we read   
generally3 8,pison3 that is it which    
compasseth      the whole land of       
,havilah1 where there is gold20 ,messrs4
      ,glaire and ,frank add3 8l'or de  
ce nom20 in the ,dabistan3              
8,the land ,havemla1 where there is the 
beryl 7also crystal7      and the stone 
jasper 7especially a whitish kind found 
on      mount ,imaus740      ,v4 #ab4 is
 not in the ,dabistan4      ,v4 #ac4 ,in
 the ,dabistan are omitted1 after the   
name of ,gihon1      the words3 8the    
same is it that compasseth the whole    
land of      ,ethiopia40      ,v4 #ad4  
,the ,dabistan reads1 after the name of 
the river ,hdkel1         1 8running    
towards the people of      ,ashur20     
other versions have 8towards the east of
 ,assyria40      ,v4 #bc4 ,,vii4        
,messrs4 ,glaire and ,frank translate3  

8qu'elle soit      nomme ,isch 7femme71 
parce qu'elle a t tire de ,ish0         
7homme74 ,this analogous derivation for 
man and woman does not      exist in    
other languages2 we find however1 in the
 old ,latin1      vir and vira1 which   
words are used in the ,latin            
translation of the ,samaritan text2 in  
the ,arabic version we      find  for   
8virago10 and  for 8virilitas20 the     
translator1 in the ,dabistan1 endeavored
 to reproduce the same      derivation1 
by nsn and nsn3                         
,v4 #bd4 ,the version in the ,dabistan  
deviates from the other                 
translations by the word                
8he will sleep with his wife10 instead  
of 8cleave unto1 or      adhere to1 his 
wife40      ,,chap4 ,,iii4              
,offers no variation to be pointed out4 
,,chap4 ,,iv4      ,v4 #ac4 ,the        
translation in the ,dabistan deviates   
from ,,iv4 ,,vi4      ,,vii4 which have3
 8my punishment is greater than ,i can  
bear20 it agrees with ,i4 ,,ii4 ,,iii4  

and ,v4 which say3 8great      is my    
iniquity to be forgiven20               
8,great is my crime to be overlooked0   
7disregarded74      ,v4 #af4 ,there is  
coincidence between ,i4 ,,ii4 ,,iii4    
,,iv4 ,,vi4 and      ,,vii4 which have3 
8he dwelt in the land of ,nod1 on the   
east      of ,eden40 ,v4 ,mr4 ,bellamy  
translates3 8he dwelt in the land       
wandering eastward of ,eden20 in the    
,dabistan3                        8,he  
dwelt in the land of vagrancy1 before   
,eden40      ,,chap4 ,v4      ,v4 #be4  
,all translations have3 8,methuselah    
lived a hundred      eighty and seven   
years1 and begat ,lamech20 in the       
,dabistan      we read only             
8eighty-seven years40      ,v4 #bg4 ,all
 versions agree in the words3 8,all the 
days of      ,mathuselah were nine      
hundred sixty and nine years20 in the   
,dabistan we find3 8the whole life of   
,manusalah was eight      hundred and   
fifty-nine years0 7according to its own 
text it      ought to be #hfi74      ,v4

 #cj4 ,according to all versions3       
8,lamech lived after he begat      ,noah
 five hundred ninety and five years20   
according to the      ,dabistan1 only   
8five hundred years40      ,v4 #ca4     
,pursuant to all translations3 8the days
 of ,lamech were      seven hundred     
seventy and seven years20 pursuant to   
the      ,dabistan3 8six hundred eighty 
and two years40      ,,chap4 ,,vi4      
,v4 #c4 ,in the ,dabistan we read3 8,my 
spirit shall not always      take       
patience with man20 other versions have3
 8shall not      always remain10 or     
8strive with man40      ,v4 #e4 is      
omitted in the ,dabistan4    ,the notice
 given in the ,dabistan of the opinions 
of the ,jews will be  found very        
incomplete and inaccurate1 inasmuch as  
it is exhibited  without a due          
distinction of the different ,jewish    
sects1 to which they  may be attributed4
 ,for a far better account of the ,jews1
 see that of  ,makrisi1 given in the    
8,chrestomathie arabe0 of ,silvestre de 

,sacy 7vol4  ,i4 pp4 #bhd-cfi71 with the
 various explanatory notes of that      
celebrated  orientalist4           #dhd 
,tata is a town belonging to the ,amrs  
of ,sind1 the       capital of a        
district of the same name1 and situated 
near       the banks of the ,indus about
 #acj miles1 by the course of the       
river1 from the sea2 lat4 #bb #dd ,n4   
long4 #fh #ag       ,e47,hamilton's     
,east ,india ,gazetteer47         #dhe  
,see pp4 #aeb-aec4         #dhf ,katb1  
the name of the sultan1 signifies the   
north       pole2 hence the author plays
 with the words kateb1       8north10   
naif nahar1 8midday10 and shm1          
8evening40         #dhg ,the author     
leaves us in a total uncertainty about  
the       words to which he alludes2 if 
to those of ,isaiah1 chap4       ,,liii1
 vv4 #b-ab1 the prophet would have      
predicted his own       sufferings4     
,according to the learned ,jew1 ,isaac  
,orobio 7see       ,israel veng1 ou     
,exposition naturelle des ,prophties que

       les ,chrtiens appliquent  ,jsus1 
leur prtendu ,messie71       the words  
of ,isaiah1 chap4 ,,liii1 are not to be 
referred to a       single individual1  
but to the whole people of ,israel4     
,,chapter ,v4      ,of the religion of  
the ,tars#dhh1 containing three         
sections4      ,section ,ian account of 
the ,lord ,ais 7,jesus74    ,section    
,,iiof the creed of the ,nasr4          
,section ,,iiiof the works of the ,tars4
    ,of the ,tars ,i saw several learned
 individuals1 such as the ,padr         
,fransa1 who is highly esteemed by the  
,portuguese in ,goa1 and by those  who  
are in ,surat1 a maritime place in      
,india4 ,in the year of the ,hejira     
#ajeg 7,a4 ,d4 #afdg7 the author of this
 book found him in the port of  ,surat4 
,,section ,,the ,,first3 ,,an ,,account 
,,of ,,the ,,lord ,,aisia               
7,,jesus74,they say  that the birth of  
the ,lord ,mesah took place in the year 
#caii of the  creation of the world1#dhi
 #bieg after the deluge of ,noah1#dij   

#bjae  years after the birth of         
,ibrhm1#dia and #aeaj from the coming of
  ,mosah 7,moses72#dib and when the     
children of ,isral were in the #feth    
week1 which the prophet ,dnel had       
announced1 #geb years after the         
building of ,rome1#dic in the #dbnd year
 of the reign of ,csar  ,tiberius4 ,when
 ,asa appeared1 the high priest said3   
8,we charge  thee1 upon thy oath by the 
living ,god1 say1 art thou the son of   
,god80  ,the blessed and holy ,lord ,as 
replied to him3 8,i am what thou hast   
said4 ,verily1 we say unto you1 you     
shall see the son of man seated at  the 
right hand of ,god1 and he shall descend
 in the clouds of heaven40  ,they said3 
8,thou utterest a blasphemy1 because1   
according to the creed  of the ,yahuds1 
,god never descends in the clouds of    
heaven40 ,ish the  prophet has announced
 the birth of ,as in words the          
translation of  which is as follows3 8,a
 branch from the root of ,isha shall    
spring up1  and from this branch shall  

come forth a flower in which the spirit 
of  ,god shall dwell3 verily1 a virgin  
shall be pregnant and bring forth a     
son40 ,ish is the name of the father of 
,dvid4 ,when they had  apprehended      
,aisa1 they spit upon his blessed face  
and smote him4  ,isha had predicted it3 
8,i shall give up my body to the        
smiters1 and  my cheek to the diggers of
 wounds2 ,i shall not turn my face from 
those who will use bad words1 and throw 
spittle upon me40 ,when ,afltes         
7,pilatus71 a judge of the ,yahuds1     
scourged the ,lord ,asi in such a       
manner that his body from head to foot  
became but one wound1 so was it  as     
,isha had predicted3 8,he was wounded   
for our transgressions2 ,i  struck him  
for his people40 ,when ,pilatus saw that
 the ,yahuds insisted  upon the death   
and the crucifixion of ,jesus1 he said3 
8,i take no part  in the blood of this  
man2 ,i wash my hands clean of this     
blood40 ,the  ,yahuds answered3 8,his   
blood be on us and on our children40 ,on

 that  account1 the ,yahuds are         
oppressed and curbed down1 in           
retribution of  their iniquities4 ,when 
they had placed the cross upon the      
shoulder of  ,asi1 and led him to die1 a
 woman wiped with the border of her     
garment the face1 full of blood1 of the 
,lord ,asa2 verily1 she  obtained three 
images of it1 and carried them home3 the
 one of these  images exists still in   
,ispniah1 in the royal town which is    
situated  within the country of the king
 of ,portugal2 and is shown there twice 
every year3#did the other is in the town
 of ,milan1 in the country of  ,italy1  
and the third in the city of ,rome4     
#dhh ,tarsa is derived from tarsiden1   
8fearing1 timid1 a       ,christian1 an 
infidel1 a pagan1 a worshipper of fire40
         #dhi ,upon the epoch of the    
creation of the world we have1          
according to ,riccioli1 #gj1 according  
to ,dortous de ,mairan1       #ge or    
#ij1 and according to the marquis de    
,fortia d',urban1       #ajh different  

systems1 to which many more may be      
added4       ,these epochs vary from    
#fihd to #cfai years2 that of the       
,dabistan1 #caii1 is the lowest known to
 me4         #dij ,the deluge is placed3
             ,by the ,septuaginta       
#bbej years before ,christ4             
,archbishop ,usher  #bcdh               
,others            #chhb                
#dia ,the above epoch differs #id years 
from that given by       ,archbishop    
,usher1 viz43 #aiba years before        
,christ4         #dib ,the above epoch  
differs #ai years from that given by    
,archbishop ,usher1 viz43 #aeaj years   
before ,christ4         #dic ,the date  
of the birth of ,christ1 as given by our
       chronologers1 varies from #gdg to
 #ged years after the       building of 
,rome1 or is uncertain within seven or  
six years       7see ,chronologie de    
,jsus-,christ par ,m4 le marquis de     
,fortia1 p4 #ajb-ajc1 ,paris1 #ahcj74   
#did ,the viscount of ,santarem1 to     
whose most extensive       learning in  

history and geography1 ,i fortunately   
had an       opportunity in ,paris of   
applying for information upon the       
above mentioned fact1 gave me the       
following notice3 8,in no       town of 
,portugal do ,i find any indication of  
the existence       of these relics4 ,i 
think that there is1 in the statement of
       the ,dabistn1 an error and a     
confusion with the fact related       by
 ,brando1 in #afdc1 viz43 the famous    
,portuguese prince don       ,pietro1   
son of ,john ,i41 having1 on his return 
from ,jerusalem       to ,spain1 in     
#adbh1 married in the town of ,alcoba in
       ,catalonia1 the countess         
,isabella1 daughter of ,d4 ,jayme1      
count of ,urgel1 gave to the bishop of  
,valenza an image of       our ,saviour1
 taken by ,st4 ,veronica4 ,these relics 
were still       preserved in the       
cathedral of ,valenza in ,spain1 called 
by       distinction #8the royal town1' 
in the year #afdc40 ,it was a       few 
years after this 7see p4 #cje71 that the

 author of the       ,dabistn might have
 received from father ,francia1 the     
,portuguese missionary1 the account     
above stated4           99     99     99
     99     99    ,,section ,,the       
,,second3 ,,of ,,the ,,creed ,,of ,,the 
,,ai ,,su ,,yah 7,,christians74 ,they   
say that1 in the name of ,god the       
,father1 ,god the ,son1 and of the ,holy
  ,ghost1 every one ought to bear in his
 heart and to keep perpetually on  his  
tongue the ,lord ,jesus1 the ,son of    
,god1 and never to deny him1 if  even it
 were at the peril of his head4#die ,the
 holy cross is the sign  of the         
,christians4 ,they reckon fourteen parts
 of their creed3 seven of  which relate 
to ,god the ,almighty1 and seven to the 
human nature of the  ,lord ,jesus4 ,the 
first seven are as follow3 #a4 to       
confess that ,god is  omnipotent and    
supreme2 #b4 to believe that he is the  
,father2 #c4 to  believe that he is the 
,son2 #d4 that he is a pure spirit2 #e4 
that he is  the ,creator2 #f4 that he   

bestows heaven2 #g4 that he grants      
salvation4#dif ,the seven other         
articles1 which relate to the human     
nature of ,jesus are the following3 #a4 
to believe that he is the ,son of  ,god1
 by the power of the ,holy ,ghost1 born 
in the body of ,maria2 #b4  that he was 
born of ,maria1 the virgin1 and without 
detriment to her  virginity2 #c4 that   
for our sake he was crucified1 died1 and
 was  buried2 #d4 that he shall descend 
from heaven1 and raise up the former    
generations1 who there anxiously        
expected his blessed arrival2 #e4 that  
he resuscitated on the third day2 #f4   
that he ascended to heaven1 and  sits at
 the right hand of the ,father1 the     
omnipotent and supreme ,god2  #g4 that  
he shall come at the end of the world to
 judge the living and  the dead1 and to 
reveal their good and bad actions4 ,they
 call ,god a  father1 because he is     
bountiful to his servants as a father to
 his  children4 ,they maintain that1    
although ,god has three different       

persons1 yet1 in truth1 he is but one   
being2 in such a manner that the        
persons are the ,father1 the ,son1 and  
the ,holy ,ghost1 without the unity  of 
the blessed entity being affected by it1
 and this peculiarity  belongs to the   
divinity2 in no creature is such an     
attribute to be  found4 ,jesus is in    
truth the ,son of ,god2 it is only      
metaphorically  that other holy         
personages are called the sons of ,god2 
it is in an  abstract sense1#dig        
inasmuch as1 being ,god1 that ,jesus    
came forth in  heaven from the ,father1 
not from the mother2 in a similar       
manner1 in  an abstract sense1 inasmuch 
as1 being a man upon earth1 he has a    
mother1 but no ,father4 ,jesus did not  
die1 but1 having a perfect love  for the
 sons of ,adam1 he sacrificed himself   
for the people1 that they  may be       
liberated again from all sins4 ,they say
 further1 that below the  earth there   
are four places3 the undermost of all is
 hell1 which is  the place of severe    

punishment for the ,satans and the      
iniquitous4  ,another place1 above this1
 is that which they call purgatory1 that
  is1 a place of purification for good  
men1 as some of the disobedient  who    
have rebelled1 when they shall have     
there been purified1 go to  heaven4 ,a  
third place1 higher than the last1 is   
called the limbus1  in which are        
children under age2 except that of being
 deprived of the  sight of the ,lord    
,almighty1 they are there exempt from   
all other  suffering4 ,the fourth place 
is the most elevated of all2 they call  
it  8the ,house of ,ibrahm10 that is1   
the dwelling of the souls of the        
prophets and holy men3 these were       
formerly not quite happy1 because  they 
expected anxiously the arrival of the   
,saviour1 the ,lord ,jesus2  when ,jesus
 left the body which was buried1 he     
descended to this fourth  place1 and    
when he rose from the grave1 he brought 
the pure souls with  him1 leaving the   
souls in the three other places where   

they were4  ,when1 after having been put
 to death1 he was restored to life1 his 
soul was reunited to his body1 and he   
remained forty days with his  disciples2
 he then1 before their eyes and those of
 others1 ascended to  heaven1 and1 in   
the highest place1 seated himself at the
 side of ,god  ,almighty4 ,they declare3
 8,when we say that ,jesus is seated at 
the right  side of ,god1 his ,father1 we
 mean not to say that ,god has a body   
and is  any thing corporeal4 ,no6 the   
,divine ,being has neither right nor    
left  side4 ,by such a description we   
intend to be intelligible to the        
vulgar2 for ,jesus1 in the abstract     
sense of being the son of ,god1         
possesses the same greatness and power  
which his ,father has1 and in  the      
abstract sense of his being a man1 he   
dwells in the most glorious  and most   
excellent place1 which is in heaven40   
,they declare further3  8,when we say   
that ,jesus shall come on the last day  
of the world to  judge the dead and the 

living1 and to give their due to all    
men1 we  mean not to imply that all men 
will then be alive1 but by the living   
we denote the good men1 and by the dead1
 the wicked40 ,except  ,christians1     
nobody else will be found pure and holy4
 ,on the day of  resurrection1 all men  
shall live and their souls shall be     
reunited to  their bodies1 and none will
 ever more die4           #die ,here the
 author shows how the ,latin word       
8filius0 is       to be written in      
,arabic or ,persian characters4         
#dif ,here the author shows how the     
,latin word 8,deus0 is       to be      
written in ,arabic or ,persian          
characters4         #dig ,i render here1
 by 8abstract sense10 the ,persian word 
hysyat1 which in the ,dictionary is     
interpreted       8ubiquity1            
universality1 capacity1 merit1          
conditional       proposition1          
examination1 etc40           99     99  
99     99     99    ,,section ,,the     
,,third3 ,,of ,,the ,,works ,,of ,,the  

,,christians4,ten commandments  are     
established in the ,gospel2 three of    
them relate to ,god1 and seven  others  
to the servants of ,god3 #a4 thou shalt 
love the ,lord thy ,god  above all      
things2 #b4 thou shalt not swear by the 
name of ,god for the  sake of an        
argument1 that is1 thou shalt accustom  
thyself to the  truth2 when this quality
 shall be manifest in thee1 thou wilt   
never  have occasion for an oath4 ,the  
wise master of secrets1 the king ,naser 
,khusr says3         8,at any time speak
 nothing else but truth1 that thou mayst
          not have need of an oath40    
#c4 keep the holy days1 that is the     
,sunday and the other sanctified  days2 
#d4 honor thy father and thy mother2 #e4
 thou shalt not kill3 this  means1      
evidently1 thou shalt not kill a living 
being at all2 but they  have interpreted
 it that only the animal which is a     
private property  ought not to be       
killed1 such a one as is serviceable1   
and in life1 or  after death1 may be of 

use4 ,the true sense is1 that we ought  
not only  not to kill our brother 7and  
such is any son of ,adam71 but even not 
hurt him by any deed or word2 #f4 thou  
shalt not commit fornication1  that is1 
with a woman not thy own1 be she married
 or without a  husband2 #g4 thou shalt  
not steal2 #h4 thou shalt not calumniate
 nor  lie3 in this command enters that1 
if any thing bad concerning somebody  be
 a secret1 although we know it as a     
certainty1 we ought nevertheless  to    
keep it concealed1 and not to divulge   
it1 except the bad thing were  against  
religion and faith1 or tended against   
the king2 #i4 thou shalt  not covet     
another's wife2 #aj4 thou shalt not     
covet another's good4    ,the other five
 commandments1 which are less           
imperative1 are3 #a4 to  hear mass on   
,sunday1 and on other holy days2 and    
this is a rite of  devotion which a     
padri performs2 and every body ought in 
solitude to  turn his whole mind towards
 the remembrance of the sufferings of   

,jesus2 #b4 every one ought to go to    
confession at least once a year4  ,the  
confession implies three conditions3 the
 first is truth2 the  second1           
contrition2 the third1 completeness2    
that is1 to recount  humbly one's own   
sins without diminution or addition1 to 
speak out1  and to beg absolution2 #c4  
it is necessary that every one should   
take1  yearly1 the communion at the     
,easter feast1 that is1 when ,jesus     
attained to manhood and made his        
testament1 establishing the rule of  the
 holy sacrament1 which is a worship2 #d4
 let every man keep the fast  at        
,christmas1 and other fasts1 except a   
person be excused2 #e4 it is  obligatory
 to pay the tithes1 that is1 the tenth  
part of whatever  grows from the earth1 
or comes forth from an animal1 is to be 
given to  ,god4    ,at the time of      
prayer1 they say1 ,god is to be invoked 
as our ,father2  he loveth us just as a 
father loveth a son1 and his own ,son   
says and  orders that we should call him

 a father4 ,we ought then to abstain    
from  sins1 that he may enable us to be 
his children4 ,and when we say to  ,god3
 8thou art in heaven10 it is because we 
think he has chosen  heaven1 and for    
that reason we raise our hearts from the
 earth  upwards1 if even ,god has no    
dwelling so as to be beheld in heaven4  
,besides1 in their prayer1 they do not  
demand bread from ,god1 because  he is  
displeased at our wanting to-day the    
necessaries of life for a  future day1  
but because he wills us to be contented1
 and to feel no  anxious care about     
to-morrow4 ,they say1 that we ought to  
pardon the  mischief that we receive    
from others1 in order that ,god         
,almighty may  also pardon our          
transgressions4 ,they offer likewise    
prayers in praise  of the glorious      
,mary1 saying that the ,lord ,god       
diffuses abundantly his  grace in any   
place in which the image of the blessed 
,lady ,mary be  present4 ,in the same   
manner they consider the image of the   

,lord ,jesus1  and that of the holy     
cross4    ,there are seven sacraments1  
which consist in submissive prayers and 
invocations for remission of sins from  
,god the ,almighty3 #a4 ,baptism2  that 
is1 an external ablution in the name of 
,god1 of his ,son1 and of  the ,holy    
,ghost2 for this act any sort of water  
that may be procured is  acceptable2 by 
this act the soul is purified from the  
contamination of  all sins2 this rite   
may be performed by the first padri who 
may be  present1 and if none are at     
hand1 by any individual among the       
,christians2 #b4 ,confirmation2 that is1
 a friction with holy oil1  given in the
 name of ,god2 and the giver1 that is1 a
 padri of  known merit1 bestows it on   
all ,christians of an adult age2        
,sanct-,eucharisty3 this1 they say1 is  
the holiest of all the  sacraments1 as  
it presents the ,lord ,jesus under the  
form of bread1  that he may become the  
power of the soul4 ,three conditions are
  required in this act3 the first is a  

true faith2 the second1  abstinence from
 sins2 the third1 to fast1 and eat      
nothing until taking  the sacrament2 the
 time of taking it is ,christmas2 #d4   
,penitence2  which consists of two      
conditions that the ,lord ,jesus has    
imposed  therein3 the first is          
confession2 that is the avowal made by  
the  sinner of his sins1 and the        
absolution of the padri1 as of one who  
is  the substitute of ,jesus1 and whose 
forgiveness is the absolution of        
,jesus4 ,then1 it is necessary that the 
sinner should give a detailed  account  
of his concealed and open crimes1 and to
 this he must add two  things2 the one  
is an aversion to1 and a repentance of1 
every action  which he may have done    
without the approbation of ,god2 the    
other is a  sincere resolution of never 
undertaking any blamable acts2 to       
execute  faithfully the penance imposed 
upon him by the padri1 as ,jesus ordered
  a return for every crime4 ,further1   
whatever sins1 venial or capital1  may  

have struck the ear of the padri1 he    
ought never1 even at the  peril of his  
head1 to reveal or publish them2 #e4    
,sacrament of extreme  unction2 this is 
a friction by which they anoint a       
,christian with  holy oil1 and they     
bestow this sacrament with some words   
which the  ,lord ,jesus has spoken4 ,the
 above five sacraments are obligatory to
  every adult ,christian2 #f4           
,ordination2 this sacrament is taken by 
devoting one's self by free choice to   
the worship of ,god1 which  vocation the
 ,christians recommend2 #g4 ,matrimony2 
this is an  agreement which a man and a 
woman take together at the time of their
  binding themselves in wedlock1 that   
during the whole of their life  they    
will keep faith to each other4 ,this is 
peculiar to the adults4  ,this act is   
allowable to women frequently at the age
 of twelve years2  to men at that of    
fourteen4 ,the man is not permitted to  
take more than  one wife1 and the woman 
is bound to a single husband4 ,the padri

 who  gives this sacrament1 after having
 ascertained that there is no  objection
 to the marriage1 and the compact being 
made before  witnesses1 unites both to  
each other in wedlock according to the  
conditions of matrimony4    ,the        
,christians say that faith is something 
by which we know a religion  to be      
certainly true1 and that1 whenever ,god1
 the ,almighty1 has sent  his message1  
however hard and difficult1 and out of  
the natural mode  and rule it may       
appear1 we know that ,god cannot tell a 
lie4 ,the truth  is found in the book of
 ,god1 by means of the evidence given by
 him who  is the substitute of the ,lord
 ,jesus1 and whom they call ,pope4 ,it  
is  certain that he throws nobody into  
an error1 because the ,lord ,jesus  has 
in the holy ,gospel1 made an arrangement
 with him to that effect4  ,it should be
 known that the life of man depends upon
 these laudable  qualifications4 ,to    
search and to acquire knowledge is a    
laudable  intention1 in every business  

and profession2 on that account it is by
  method and virtue that affairs find a 
proper arrangement2 knowledge is  the   
master of things2 it is like salt in    
meat1 it is the eye of the  body2 and as
 the sun in heaven4 ,justice consists in
 using moderation  in the manifold      
transactions of men1 and in keeping men 
in peace and  in mutual satisfaction3 if
 therefore every body were contented    
with  his share1 and entertained no     
desire for more1 there would be no war  
and contention4 ,fortitude is something 
by means of which one obtains           
superiority over the difficulties which 
obstruct the life of men1 and  the      
business of fortitude is to triumph over
 terror and fear1 which  ,iblis 7,satan7
 throws into the heart1 in order to     
retain us from acts  which are to be    
done4 ,continence is a faculty which    
bestows measure  and order in sensual   
pleasures2 the business of continence is
 to  prevent men from being carried away
 by the delights of the world2 we  ought

 to tend in this life towards godliness2
 blessed are those who  feel hunger and 
thirst after ,god4 ,it is required that1
 in our devotion  to ,god there enters  
no other desire but that of the         
beatitude to see  the ,divine ,being2 on
 that account blessed are those whose   
hearts are  pure1 because the sight of  
,god shall be their reward in heaven1   
and  even in this world they shall in a 
certain way see ,god3 because those     
whose eyes are pure1 behold things of   
superlative beauty2 it is  required that
 we carry strife to a peaceful end1 and 
accomplish our  virtuous endeavors4     
,those who are in a state of opposition 
to this1  take with efforts and         
struggles the road of misery4 ,on that  
account  blessed are the peace-makers1  
for they shall be called the children of
  ,god4    ,there are fourteen gifts of 
,god1 the all merciful2 seven of them   
are  bodily1 and seven spiritual4 ,the  
seven bodily gifts are3 #a4 to satiate  
the hungry2 #b4 to quench the thirst of 

the thirsty2 #c4 to clothe the  naked2  
#d4 to harbor the stranger2 #e4 to      
inquire after the sick1 and to  console 
the captive2 #f4 to procure liberty to  
prisoners2 #g4 to bury  the dead4 ,the  
spiritual acts are as follow3 #a4 to    
instruct the  ignorant2 #b4 to advise   
the poor in spirit2 #c4 to comfort the  
heart  of the mourners2 #d4 to admonish 
the sinners2 #e4 to forgive injuries    
inflicted2 #f4 to show forbearance to   
the deformities of nature2 #g4 to  offer
 pious prayers for the living and the   
dead4 ,the ,christians say  that every  
necessitous individual is worthy of     
charities1 to whatever  religion or sect
 he may belong1 but the person of the   
same faith1 or a  relative1 is more     
deserving of favor4 ,it is a sin1 when  
by choice we  perpetrate an action which
 is in opposition to the pleasure of    
,god1  and when we abandon an act which 
we are commanded to perform4 ,a  capital
 sin is it for a man1 by his own choice1
 to commit an  abominable act and deed1 

such as the unrighteous spilling of     
blood1  and whoredom4 ,of venial sins   
seven are enumerated3 such as stealing  
some slight thing without a perfect     
concurrence of the will in it4 ,the     
summary of the capital sins is as       
follows3 pride1 avarice1 lust1  anger1  
gluttony1 envy1 and sloth4    ,pride    
consists in esteeming one's self higher 
than others1 whence  proceed petulance1 
which displays itself in vaunting one's 
self and  despising others1 and in      
dispute1 and disobedience4 ,the remedies
 to be  applied to it are trust1        
submission1 and obedience to another2   
these  are suitable means by which the  
hateful mind may be subdued4    ,avarice
 is a desire without measure of the     
brittle things of the  world1 and the   
bad consequences which result from it   
are theft1  deception in buying and     
selling1 lies1 and perjury3 the remedies
 for  it may be good works and          
liberality4    ,lust is an unbounded    
desire of sensual pleasures2 but the way

 and  scandalous display of it is the   
defilement of women3 the remedy to be   
sought for counteracting it is chastity4
    ,anger is a desire without measure  
of vengeance upon somebody1 and the     
display of it is hatred of ,god's       
creatures1 insulting speeches against   
men1 contentions1 and a total want of   
mildness3 the remedies for it  are      
patience1 forbearance1 and the          
reflection that1 for our crimes and     
shameful acts1 we are deserving of the  
adversity which comes upon us1  and to  
keep before our sight the ,lord ,jesus  
and his apostles1 who  showed nothing   
but mercy and kindness to those very men
 who caused  their distress and         
affliction4    ,gluttony is a desire    
without measure of eating and drinking2 
the  offspring of this is sensuality1   
rejection of fasts1 slowness in         
worship1 and all sorts of diseases      
ruining the body3 the remedies for  this
 are abstinence1 moderation in eating   
and drinking1 in order that  a becoming 

attention to divine favor be excited1   
the constitution  restored to health1   
and a return from all extravagance      
accomplished4    ,envy is a pain and    
sadness derived from the good condition 
of the  affairs of other people2 whence 
proceeds the jealous intention to find  
fault and occasion for detraction4 ,it  
displays itself by rejoicing at  the    
distress of one's neighbors1 when       
related by other tongues1 by  reviling  
certain people1 and by leading an       
unprofitable life3 the  remedy for it is
 affection for mankind on account of    
their being ,god's  creatures1 and to   
consider that happiness and welfare are 
bestowed  upon them by the mercy of     
,god1 and that it is an exceeding       
offence  against good morals to be      
afflicted on account of the works and   
effects which result from divine        
disposition4    ,sloth is negligence in 
the worship of ,god and in good         
behaviour4 ,it  displays itself by a    
frequent deficiency in laudable and     

obligatory  actions1 and in always      
letting slip out of our hands the       
expedients of  spiritual and material   
life3 the remedy for it is activity and 
alacrity4    ,hell is a place a worse   
than which cannot exist1 and in this    
abode one  is imprisoned to all         
eternity1 on account of commission of   
sins for  punishment1 more severe than  
which none can be imagined4 ,heaven is a
  place full of all sorts of delight2   
the happiness of this place  manifests  
itself for all ages by jubilation and   
pleasure4    ,jesus told his disciples3 
8,after me1 a great number of men will  
set  forth pretensions to divine        
mission1 but all will be deceivers3     
remain  you persevering and steady in   
your adherence to me1 until my coming40 
,the ,gospel has been translated from   
the tongue of ,jesus into different     
languages2 namely1 into ,arabic1 ,greek1
 ,latin1 which last is the  language of 
the learned among the ,firang2 into     
,syriac1 and this all  men of letters   

know4          ,,chapter ,,vi4      ,of 
the religion of the ,muhammedans1 or of 
the people of ,islm 7right      faith71 
consisting of two sections3 the first   
treats of the religion      of the      
,sonnites1 the second of the religion of
 the ,shis4      ,,section ,,the        
,,first3 ,,of ,,the ,,religion ,,of     
,,the ,,sonnites4,the author of  this   
book was informed by respectable persons
 of the ,sonnites 7the  mercy of ,god be
 upon them67 and saw in their books1    
namely1 in the  doctrine presented by   
the imam ,mohammed ,sheh eristan1#dih   
where it  is said1 that in sign of      
revelation the verses of the high       
prophet  7upon whom be blessing67 show  
the right faith2 that his religion will 
divide into seventy and three sects1#dii
 and that of this number one  shall     
obtain salvation1 and the rest shall    
share darkness and  perdition4 ,it was  
asked3 8,upon what people shall the sun 
of salvation  shine80 ,he answered3 8,it
 shall shine upon the people of the     

,sonat#ejj and ,jamt40#eja ,it was      
further asked3 8,who are the  people of 
,sonat#ejb and ,jamt80 ,he said3 8,those
 who walk the road  upon which ,i am    
to-day a traveller1 and by which my     
successor shall  proceed40 ,the same    
book treats also of the ,siftah1#ejc a  
great  number of which sect has from all
 times acknowledged the greatness of    
the divine nature1 whose attributes are 
omniscience1 power1 life1  hearing1     
sight1 providence1 command1 majesty1    
bounty1 profuse  liberality1 greatness1 
and magnificence2 they make no          
difference  between the essential       
attributes and the attributes of        
operation2  because in logic1 according 
to their definition of the words1 both  
these attributes are but one2 they      
maintain that some of the  attributes   
are proclaimed by the evidence of the   
blessed revelation2  and these they call
 attributes declarative3 for instance1  
the hand1  the countenance2 these they  
do not interpret in a particular sense1 

but they say1 these attributes are found
 mentioned in the sacred book1  on which
 account these attributes are called    
declarative4 ,whereas  the sect called  
the ,mtazalah#ejd deny the attributes1  
and the  ancients maintain them by      
arguments2 the latter are called        
,siftiah1  and the ,mtezalah are        
entitled ,mtalah2 but these last employ 
exaggeration in their arguments to such 
a degree that they approach  the        
boundary of a mere image4 ,some use more
 restriction with respect  to the       
attribution1 which is indicated by the  
actions of ,god4  ,information derived  
from the sacred book devolved equally to
 both  sects2 but some interpret these  
words in a manner that they may appear  
probable1 whilst others are firm in     
their interpretation1 saying3 8,we  know
 by the application of the intellect    
that nothing can be like the  ,lord's   
divine power1 and that at all times     
nothing of what is created  can be like 
him1 and firmly convinced of it1 we     

think these words are  to be considered 
as a mere simile1 such as3 #8,god seated
 upon his  throne1' or such as #8,i     
created you with my hand1 and ,i        
preserve  you4' ,except these words1    
which are to be considered as a mere    
simile1 we know no other meaning1 and to
 know thoroughly the meaning  and       
interpretation of it1 we feel ourselves 
perplexed2 but1 in spite  of this       
perplexity1 we deny the likeness of the 
created beings and the  ,creator1 on    
account of the extent of the divine     
power40    ,the sect called ,jamt1 which
 belongs to the moderns1 amplified  what
 the ancients had maintained1 and said1 
that necessarily an  evident sense is to
 be ascribed to these words1 and by     
means of a  commentary an agreement was 
obtained upon the proper bearing which  
the  text of the sacred book has1 so    
that we may without difficulty          
interpret it1 or establish the evident  
meaning of it4 ,they always fell  into a
 pure simile1 and in such an            

acceptation1 they are in opposition  to 
the ancients4 ,whatever1 as a pure      
simile1 is taken from the sacred  book  
of the ,jews1 this is also not received 
by all the ,jewish tribes1  although the
 readers of the ,koran1 having found    
some such words in the  ,old ,testament1
 employ the simile as an argument1 and  
in this belief  are the ,shh4 ,some fell
 upon the side of excess1 and some upon 
that  of deficiency2 but others of the  
sect1 which by exaggeration#eje         
exceeded all bounds1 declared as vain   
any comparison with the ,lord           
,almighty1 whilst the sect which        
happened to take the side of  deficiency
 and error compared something which is  
created to the ,lord  ,god4 ,when the   
,mtazalah and the ,matakalmn1#ejf       
8scholastics10  appeared1 then some     
openly turned their face from           
exaggeration and  deficiency in which   
they were1 and became ,mtazalah4 ,and   
some of the  ancients1 inasmuch as they 
attached themselves to the imagery of   

certain words which are to be considered
 as a mere simile1 fell into  an error2 
but the sect of the ancients in general 
did not oppose the  interpretation of   
those words1 and made themselves no     
objects of  contention and blame on     
account of the simile4 ,it was the      
example of  the theologians and of the  
,imms of the right faith1 the ,imm ,ans 
,ebn ,mlik1#ejg 7the peace of ,god be   
upon him67 who said that the  words3    
8,god was seated upon his throne10 are  
evident2 the attribute  is unknown1 and 
the faith to be placed in it is         
necessary4 ,the  question thereupon     
being a novelty1 and carried to such a  
state1 the  ,imms ,ahmed ,hanbal#ejh and
 ,dd ,jfahni1#eji 7the mercy of ,god  be
 upon them67 and the ,jamt1 who followed
 them1 came to a final  conclusion1     
until the time of ,abd-,alah ,kalab1 and
 ,ab al ,abas  ,kalnas1 and ,hres ,jben 
,asad ,mahsebi4#eaj ,although these were
 of  the ancients1 it happened that1 by 
devoting themselves to scholastic       

theology1 they became inflamed with it1 
but were not able to expound  the creed 
of the ancients2 in such a manner as to 
impart1 by means of  arguments1         
clearness to the fundamentals of        
theology1 and their fervor  and activity
 became doubled and increased1 until by 
the intervention  of the ,shaikh ,abu 'l
 ,hasen ,ashar#eaa1 and by his          
instruction in  the precepts of         
rectitude and perfection an opposition  
appeared1 and a  dispute arose1 and     
enmity displayed itself4 ,ashri inclined
 to their  side1 and by opening roads to
 the fundamentals of theology1 he lent  
strength to their endeavors1 and this   
creed became the religion of the        
,sonnites and the ,jamt4 ,the title of  
,siftah1 which they bore  as a title of 
honor1 was changed1 and they called     
themselves ,ashr4  ,as the ,ashrh and   
,keramiah#eab are among the establishers
 of  the divine attributes1 they are    
acknowledged as two sects of the        
totality of the ,siftah4 ,the principal 

point among the precepts of  the ,ashrs 
is1 that every being that may really    
exist must be  perfect1 that it may     
answer its own purpose2 perfection is a 
necessity  of existence1 and the ,lord  
,almighty is the real being3 the        
necessity  of the ,lord ,god is always  
right1 and the law by him is a salvation
  acquired1 so that the faithful        
believers shall in the other world1 by  
a beneficent necessity1 become exalted3 
8,god said3 #8,some countenances shall  
on that day look towards          their 
,lord4'0#eac    ,they say besides1 that 
if he gave access to heaven to all      
creatures1  or sent them to hell1 it    
would not be unjust2 because tyranny can
 be  exercised every where except in his
 empire4 ,they maintain also1 that  the 
office of an ,imam becomes firm by union
 and election1 not only by              
manifestation and establishment3        
because1 if there was manifestation1  it
 did not remain occult1 and the         
excitements occasioned by the report  of

 it were abundant4 ,upon the plank of   
the children of ,sdah#ead  they united  
to elect ,abubeker2 after having        
established ,abubeker1  they chose      
,omar2 and after consultation ,osman1   
and afterwards  their choice fell upon  
,al 7the blessing of ,god1 the ,highest1
 be  upon them all674 ,the order of     
their succession in the office of ,imam 
was according to the order of their     
excellence4    ,an example of what was  
said about the ancients is to be found  
among  the possessors of the sacred     
sayings1 the ,imam ,ahmed ,hanbal#eae   
and  ,dd ,ebn ,ali ,muhammed ,jsfahn#eaf
 and the ,jamt of the ancients  7the    
blessing of ,god be upon them67 who     
proceeded as leaders upon the  high road
 of the ancients1 such as ,mlik ,ans and
 ,makbil ,ben ,solman1  and persevered  
upon the high road of peace1 saying3    
8,we made oath by  the book and the     
,sonna1 and we were no opposers to the  
interpretation20  therefore they placed 
confidence in the book of ,god1 and the 

,sonnites  said3 8,we know that the     
,lord ,almighty is not like any thing   
that is  created1 and none of the       
created beings is like the ,lord        
,almighty20  and they were very careful 
of the simile1 and said3 8,whoever makes
 a  motion with his hand in reciting    
these words3         #8,i created with  
my hands1'    8or extends his finger1   
repeating these words of the sacred     
sayings3         #8,the heart of the    
believer is between two fingers of ,god 
the          ,merciful4'    8it shall be
 necessary to cut off his hand40 ,they  
said besides3 0,we  persevere in the    
interpretation of it1 because there is a
 remedy for  the heart1 which remedy    
proceeded from the heavenly revelation2 
namely1           8,they whose hearts   
are inclined to error will follow that  
which is parabolical therein 7the       
,koran71 out of love of       schism and
 a desire of the interpretation thereof2
 yet none       knoweth the             
interpretation thereof1 except ,god4    

,but they who       are well grounded in
 knowledge say3 #8,we believe therein   
the       whole is from our ,lord4'#eag 
8,and we are safe from doubt1 and the   
interpretation of the command is  fixed 
in our thought2 by common consent the   
word about the attributes  of ,god      
,almighty1 interpreted according to     
opinion1 is not to be  depended upon2 it
 may sometimes happen that we interpret 
it contrarily  to the will of the ,lord 
,god2 we always fall into doubt and some
  deviation from truth2 but we say what 
the men firm in knowledge say3  that the
 whole is from the ,lord1 the ,almighty 
,god2 we manifested this  belief        
externally1 and internally we           
acknowledged it as true2 we  consign it 
to the ,lord1 the ,almighty ,god1 and we
 are not perplexed by  the abstruseness 
of this knowledge1 because to possess   
it1 is not  imposed upon us by the law  
of the faith40 ,some have carried       
scrupulousness to that degree1 that they
 do not interpret in ,persian  the words

 8hand1 countenance1 and strength20 but1
 like the ,hashaviyat  ,ashriah1 they   
enjoined that whatever is contained in  
the ,koran about  strength1 both hands1 
countenance1 arrival1 meeting1          
supremacy1 and  the words in the sacred 
sayings1 such as3         8,god created 
,adam after his own image40    and other
 expressions therein of a similar sort1 
are to be read in the  very terms of the
 original1 so that the words which there
 openly bear  upon solid bodies1 are    
understood by them in such a manner as  
to  answer the belief of the religious  
sects and the attribution4    ,the      
author of this book heard1 in the year  
of the ,hejira #ajdh 7,a4 ,d4  #afch7 in
 the royal capital of ,lahore1 from     
,mulla ,adel1 of ,kashghar1  that he    
7the ,mulla7 has read in the revered    
book of his faith1 and  also the lord   
,mawlna ,abd al rahmen ,jm#eah has      
stated1 in his  noble verses1 that by   
the right faith it is necessary to      
believe in  our heart1 and to confess   

with our tongue1 that the author of     
existence is independant1 absolute1 and 
without wants2 and that his  being is   
free of matter and without a form1 and  
that he is better than  whatever can be 
imagined2 he existed primitively whilst 
the beings  were in the mansions of     
nothingness2 after which1 as an object  
everlasting1 he remained firm1 and no   
other being but he is always1  and one2 
but his greatness1 his attributes1 and  
his names are without  measure and      
number1 although in a thousand parts he 
is but one2 in  these however he is not 
confined2 the qualities of his majesty  
are not  perceived by the eye2 and no   
being but he has life inherent in his   
qualities2 but he lives neither by his  
spirit1 nor breath1 nor body1  although 
he be living by himself4 ,he is another 
universe1 endowed with  such a knowledge
 that the world has no superiority over 
him1 and his  omniscience comprehends   
the totalities and the parts1 the       
inhabitants  and the places1 and the    

town of existence1 in such a manner that
 not a  grain of sand is without his    
knowledge2 he is the author of every    
thing by his will1 and the actions of   
all things may be voluntary1  such as   
the doings of mankind2 or natural1 such 
as the inclination of  a stone1 and are 
all produced by his will4      8,not a  
thorn pricks without his will2     ,not 
a thread is broken without his          
direction40    ,he is strong1 and       
possesses a perfect power2 without the  
help of  instruments he performs every  
thing2 from nothingness he brings forth 
beings2 he hears without an ear2 he sees
 without an eye3      8,he hears the    
petition from afar and near3     ,he    
sees1 be there light or darkness40      
,he speaks1 but his speech comes not    
from his throat1 nor from the  tongue   
and the palate2 but what he announces or
 withholds is nothing  more than his    
speech2 and his silence is eloquence4   
8,when ,god1 the ,almighty1 without     
words and letters     ,spoke to         

nothingness sublime mysteries1          
,nothingness was moved by delight at    
these speeches1     ,dancing through the
 area of existence40    ,the emergencies
 of the world1 good or bad1 are all from
 his  disposition2 and the actions      
pleasing or repulsive1 are all his      
creation4      8,the good and evil1 if  
they be the necessities of              
predestination1     ,the one is         
contrary1 the other conformable1 to his 
pleasure4     ,he does what he likes1   
and knows of no hinderance nor favor2   
,who is possessed of power like his8    
,justice and virtue tend towards him1   
,injustice is foreign to his actions40  
99     99     99     99     99    ,,an  
,,account ,,of ,,the ,,angels4    ,the  
angels are neither females nor males1   
and are pure of all  depravity and sins4
 ,some of the first rank among them are 
entranced in  the contemplation of the  
divine perfection which they witness1 so
 that  they are not aware of ,god       
,almighty having created the world and  

mankind4 ,the second order of angels are
 the ministers of bodies and  gigantic  
forms2 the revolution of the heavens is 
their office2 and  with every drop of   
rain an angel comes down1 and no leaf   
appears  without an angel fostering it4 
,but among the angels four are          
distinguished1 namely3 ,jabrl1 ,isrfl1  
,mkl1 and ,azrl4  ,the message of       
revelation is the business of ,jabrl2 to
 sound the  trumpet belongs to ,isrfl2  
the surety of professions is ,mikil's2  
and ,azril seizes the souls4 ,four      
angels are the appointed guardians  of  
mankind1 and write down the good and the
 bad2 two of them are  occupied with    
this business during the day1 and two   
during the night4  ,the writers of the  
good keep the right side1 those of the  
bad the  left4 ,the angels can in some  
form appear to men2                     
8,especially to the eyes of the guides  
of the ways1    ,from among the         
possessors of constancy1#eai the        
prophets and      apostles40    ,the    

prophets are the select of ,god from    
among all the children of ,adam  and of 
the exalted angels1 and the spirit of   
,satan can never hurt  them1 if1 by an  
extraordinary emergency1 one of them    
commits a fault1  it is reckoned to be  
for giving good advice4      8,adam1 at 
the moment when he tasted wheat1#ebj    
,received the seed for the propagation  
of mankind2     ,from the grain which he
 ate sprang up a tree2     ,life in me  
and in thee is its fruit40    ,although 
there be among the prophets1 as compared
 with each other1 a  higher and a lower 
rank in their exaltation1 yet ,muhammed 
the ,arabian  7may the blessing of ,god1
 the high and omnipotent1 be upon him67 
is  the noble and excelling prophet1 who
 unites all virtues and  perfections4   
8,before the intelligent1 there is no   
messenger     ,but ,muhammed for all    
mankind40    ,he is the seal of ,god's  
prophets1 and after him no other shall  
come1  and when at the end of time the  
,messiah shall descend1 he shall adopt  

the law of ,muhammed2 he shall convoke  
the nations to his religion2 the  law of
 the prophet shall cancel all other     
laws4      8,if the decision of the law 
of the sovereign 7,muhammed7 happens to 
be          ,corresponding with another 
law1          ,there is no obedience    
whatever due to the latter1     ,except 
from the circumstance of its being right
 according to the       law of the      
prophet40    ,the ascent of the         
prophet#eba with his body happened      
during his being  awake1 as far as the  
mosque ,aksa2 there he mounted on the   
back of  ,bork1#ebb and passed above the
 heavens4 ,he saw all the prophets1  and
 the stories of the heavens and the     
hells2 in the heavenly mansion  of      
,jabrl 7,god be praised67 the angel     
remained behind him2 then1 by  means of 
the arch he proceeded further4          
8,there was no confident but ,god2      
,he saw what was to be seen1 he heard   
what was to be heard2    ,from thence he
 turned his face towards his dwelling2  

,his place of repose had not yet become 
cold40    ,if this supernatural event   
was associated with the claim of        
prophecy1  so was it a miracle1 and if  
not1 so was it divine favour2 in the    
existence of the ,lord prophet 7the     
blessing and peace of ,god be with  him7
 was a great number of miracles         
attesting his mission to the  nations1  
and such ones as are not to be found    
with other prophets4  ,there are many   
books attributed to ,god ,almighty1 and 
in their whole  number one hundred and  
four are approved2 but they are not     
confined to  this number1 and some of   
those which are known1 are not praised4 
8,every book which ,god has sent1    ,is
 received by the believing as revealing 
,god's perfection4    ,such is the      
,tawrit 7the ,old ,testament7 this book 
of the ,merciful1    ,which by tradition
 and writing came to ,ibrahim4          
,another is the ,gospel1 which came down
         ,by the ,messiah1 and the      
psalms by ,dd4         ,a summary of all

 these four is the ,koran1              
,which ,muhammed has composed1          
,the sense and the text of which is a   
wonder4         ,when the eloquent men  
of ,arabia united         ,breathe      
enchantment into the sounds of words1   
,they become weak1 defective1 and vile  
,altogether1 in comparison with the     
shortest ,srah40#ebc    ,as the book of 
,god contains divine words1 it is       
ancient1 and the  letters and sounds are
 new2 the novelty of an old meaning is  
like a  dress4           8,if the dress 
be perpetually with the heart1    ,how  
can the person who possesses the dress  
be disturbed80    ,the ,muhammedan      
religion is among the most excellent and
 most noble  religions1 and the father  
of this religion1 the prophet of        
,arabia1 is  the best and the most      
eminent among the saints of the         
religions2 there  is a number of        
prophets1 particularly the friends and  
the posterity of  the prophet1 but none 
is higher than he1 the prophet4         

8,among them all there was1 in truth1   
,none more apt for the khalifat than    
,sidk 7,abu beker72    ,and to succeed  
him1 there was among the noble    ,none 
more worthy of the office than ,frk     
7,omar72    ,after ,frk1 from none more 
than ,zo-ul ,narain 7,osman7    ,did the
 state of religion find ornament2       
,after them all1 by knowledge and faith1
    ,was ,asad ,allah 7,ali7 the seal of
 the khalifs4#ebd    ,do not bestow     
veneration upon other names but theirs2 
,to none offer greater honors than to   
them40    ,when thou findest one of the 
people of the ,kibla 7the true faith7 in
 a  sin and fault1 accuse him not of    
infidelity1 and number him not among    
the people of damnation2 in like manner1
 consider not a fit and good  man1      
although he be removed from sins1 as    
belonging to the inhabitants  of heaven4
           8,whoever is an unbeliever   
with a zunar1     ,do not consider him  
for certain as belonging to the         
inhabitants       of hell40    ,having  

found the happy tidings that ten        
personages#ebe have entered  into       
heaven1 do not however include him in   
their number4      8,because they are   
all formed of the pure offspring1       
,they received also the happy tidings of
 going to heaven40    ,when any body is 
placed in the tomb1 then two angels of a
 frightful  appearance ask him3 8,who   
was thy ,god1 thy prophet1 what thy     
creed80 ,if  he give a right answer1    
then they keep his grave open1 and make 
a  window from heaven to it1 that he may
 behold his future dwelling4 ,but  if   
his answer does not prove satisfactory1 
they beat his face soft  with a club1   
and close the grave so tight upon him1  
that a noise  issues from the           
compression of his sides2 they also open
 a window from  hell to him1 so that he 
may there see his fate and his          
habitation4  ,when the period of the    
world shall be terminated1 the name of  
,god  shall not be pronounced by any    
tongue2 then1 by ,god's orders1 shall   

,israfl sound the trumpet1 and          
extinguish all like lamps2 afterwards1  
during ages1 there shall be no motion   
upon the face of the earth1  until      
,israfl shall again1 at ,god's order1 by
 a blast of the trumpet  blow the souls 
into the dispersed parts of their       
bodies1 so that all  shall revive4      
,afterwards1 at the last judgment1 the  
angels shall place  the journal of      
actions recorded at the right hand of   
the virtuous1 and  at the left of the   
iniquitous4 ,if the balance is weighed  
down by the  good actions of a person1  
he goes to heaven2 but if the scale1    
heavy  with sins weighs down the other1 
hell awaits the sinner4 ,this being     
brought to a close1 an invisible bridge 
is thrown over hell2 this  bridge is    
sharper than the edge of a sword and    
thinner than a hair1  and the believers 
and unbelievers are to be driven over   
it4      8,when any unbeliever puts his 
foot upon it1     ,the abyss of hell    
shall be his habitation40    ,the       

believer also shall1 according to his   
knowledge and his actions1  sooner or   
later pass over it2 a weak faith shall  
not easily cross it4      8,but he shall
 find salvation at the end of the       
business1     ,although he may see many 
difficulties40    ,there are fifty      
stations in the space on which the      
obedient and the  rebels shall stop3    
upon each station another question is   
asked3          8,he who gives a right  
answer         ,crosses each station    
with rapidity4    ,but if not1 in each1 
from a distressing condition1    ,he    
suffers pain and grief during one       
thousand years40    ,the unbeliever     
shall suffer the torment of hell        
eternally2 and the  iniquitous believer 
shall remain in it1 according to the    
estimation of  his crimes4              
8,either the entreaty of the            
intercessors    ,shall liberate him from
 the retribution and punishment1    ,or 
if1 by intercession1 the door of        
liberation does not open1    ,the most  

merciful of the merciful shall bestow   
salvation40    ,when they come out of   
hell1 they wash themselves clean of     
smoke in the  ,kawser4#ebf ,there are   
eight gradations1 or steps1 in heaven2  
and  every man1 according to his        
knowledge and conduct1 shares a place in
  them1 and enjoys eternal beatitude4   
,the highest of blessings is the  sight 
of ,god1 the ,almighty1 whom the good   
behold as the moon of  fourteen nights4 
,this is upon the authority of the lord 
,mulna ,abd-ul  rahmen ,jami4#ebg ,it is
 written in an esteemed book1 that there
 are in  hell eight steps1 in which men 
are placed according to the estimation  
of their sins4    ,here is a short      
account of what ,i have learned from the
 speeches of  intelligent men of the    
right faith4 ,it is contained in their  
books  that the first being created was 
the spirit of ,muhammed4      8,the     
first creature of ,god was my soul40    
,to this allusion is made in the words  
quoted from the ,koran4 ,then all  the  

spirits of mankind were brought forth2  
these1 before being united  with bodies1
 remained four thousand years in the    
vicinity of the grace  of the most high 
,god3      8,god created the souls four 
thousand years before the bodies40      
,the heavens are understood to be the   
heavenly bodies of the sphere  which is 
over our heads1 and this has seven      
circles2 the earth is the  cover of the 
tortoise which is beneath our feet4     
,there are seven  earths3      8,who    
created seven heavens and earths like   
them40    ,in each earth there are      
creatures1 and amcng these creatures    
propagating inhabitants4 ,the width of  
each earth is five hundred  journeys of 
travel4 ,the compartments of heaven are 
round2 but in the  middle of the circle 
is the tent of majesty2 and in each     
sphere is an  order of angels occupied  
with the worship and adoration of the   
divinity2 one troop standing somewhat   
erect2 another multitude  inclined 7with
 their hands on their knees72 a number  

prostrated1 with  the forehead touching 
the ground2 others sitting2 some carry  
the  throne of ,god2 and every angel has
 a place and a post determined1  which  
he cannot leave4      8,their place is a
 place known40    ,from sphere to sphere
 there is a distance to be traversed in 
five  hundred years of travelling2 in   
each heaven is one of the seven         
planets1 all the other stars are in the 
first heaven1 which is the  next to the 
world of mankind4      8,we have adorned
 the inferior heaven with the ornament  
of stars1       ,and we have preserved  
it from all obstinate demons40    ,the  
borders of heaven are upon the mount    
,kaf1 and the throne of  ,god#ebh is    
higher than the seven spheres4          
8,he created the heavens and the        
earths40    ,above the throne of ,god is
 the ninth sphere 7rsh74         8,he   
created the heavens and the earths in   
ten days1 and then       took rest upon 
his throne40    ,the throne of ,god1 the
 seven stories of heaven1 and the seven 

shnah 7nests1 houses7 of the earth are  
firm1 and having taken  their rest1 do  
not move in any way1 and are absolutely 
without motion4    ,all that has been   
enumerated did not exist in the         
beginning2 the  ,almighty ,god created  
them without elementary matter by the   
action of  his wisdom and absolute      
power4 ,when the day of resurrection    
arrives1  he shall fold together the    
heavens1 and change the earth for       
another  earth1 and plunge the heavenly 
sphere and the earth into nothing4 ,the 
earth of the resurrection will be like  
an earth of pure silver1 and in  this   
earth nobody shall have committed a     
crime4 ,as the happy ,abd ullah  says3  
8,on the day when the earth shall be    
changed for another       earth1 that   
is1 shall be changed for an earth of    
white       silver1 where no blood shall
 be shed1 and no crimes shall be        
committed40    ,on the day of           
resurrection1 heaven and hell shall be  
made ready2 the  dispersed members shall

 again form their body and be reunited2 
and the  soul shall again take          
possession of them4 ,some shall be      
carried to  heaven1 others to hell4 ,the
 first of mankind who was created was   
,adam2  he was the father of men2 his   
body was of earth2 ,adam was the father 
of all bodies1 and ,muhammed the father 
of all spirits4         8,i was a       
prophet and a man1 between water and    
earth20    and all existence was brought
 forth according to1 and in dependance  
upon1 the existence of the prophet      
,muhammed4    ,the angels have wings to 
fly1 with which they cross in one minute
 a  distance of one thousand years'     
journey4 ,satan was brought forth from  
fire1 and was accursed on account of    
disobedience4#ebi    ,this is the       
greatest part of the creed professed by 
the people of  ,islam4 ,they are divided
 into many sects4 ,according to the     
account of  some belonging to the       
persuasion of the ,sonna and the ,jamt1 
the  ,mulla ,muhammed ,msm1 of          

,kashghar1#ecj was a learned and        
virtuous  man1 and one of those who     
followed the doctrine of ,hanef1 to whom
 he  attached himself so much as to     
choose him for his master4 ,his origin  
was from ,badkahshn1 and his name       
,shaikh ,hossan2 he always studied the  
,koran1 the traditions1 and other books 
of religion and law1 and  regulated his 
conduct after them2 in such way he      
passed the day2 he  kept frequent fasts1
 never read poems nor listened to       
stories1 and if  any body uttered before
 him speeches of worldly people1 he     
became  angry4 ,he was very cautious    
with the ,shihs1 and admitted them not  
to  his house4 ,the author of this book 
asked him1 in ,lahore3 8,what is the    
cause of the aversion which you always  
show to the ,shihs40 ,he  replied3 8,i  
was originally a ,shih1 and therefore   
conformed myself to  that creed4 ,one   
night ,i saw in a dream the lord ,imm   
,hossen1 the son  of the lord ,al1 the  
son of ,ab ,taleb1 and asked him about  

the real  truth of religion2 he enjoined
 me3 #8,be a ,sonni1 and keep away from 
the  inconstant1 for they are heretics  
and idolators of my person1 and then    
utter unbecoming words against the heads
 of religion1 ,abubekr1 ,omar1  and     
,osman1 and by such an illusion they    
lost the right way3 the way of  truth is
 the doctrine of the ,sonnites and the  
,jamt4'0    ,here follows what ,i have  
learned from the ,shaikh ,hossen1 as    
well as  from ,mulla ,adil4 ,a ,shih is 
no ,muselman1 and when he brings forth  
his  faith1 it is not right1 according  
to the saying of the prophet3           
8,reviling the two shaikhs is an        
infidelity without       repentance     
7remission740    ,i heard from ,mulla   
,ykub ,tarfn1 that these words for      
restraining the  tongue exceed all      
bounds1 and are an exaggeration in the  
veneration of  the two ,shaikhs 7the    
grace of ,god be upon them72 that yet   
repentance  7remission7 is admitted2 he 
said besides that it is agreed1 reviling

  is no infidelity4    ,shaikh ,manur   
,mterd#eca became a follower of the lord
 ,imm ,ab  ,hanfa of ,kufa1 and ,hujjet 
ul islam1 8the proof of ,islam10 the    
,imm  ,muhammed ,ghazli1#ecb who was a  
traveller on the same road with the     
lord ,jmm ,shfyat#ecc 7the peace of ,god
 be upon them67 said in their  literary 
compositions1 and in books we read1 that
 the root and the  foundation of the    
seventy and two branches of religion are
 six  doctrines1 namely3 the ,tashbah1  
,ttl1 ,jaber1 ,kadr1 ,rafs1  and        
,naseb4#ecd    ,in the medat ul mtekad1 
8the pillar of believers10 composed by  
,shahb ul hak1 8flame of truth10 ,shaikh
 of ,islamism and of the  ,muselmans1   
,abu abd ulla ,faselella1 son of the    
,imm1 the blessed1  whom ,god has taken 
in his mercy1 and whose sins are        
forgiven1 ,taj  eddin1 8the crown of the
 faith10 ,abu ,sid al ,hassan1 son of   
,hassan1 son of ,ysef al ,sr1 is to be  
found1 that the  ,tashbhan1             
8assimilators10 have attached to the    

most high ,god  improper and unsuitable 
attributes1 inasmuch as they have       
connected  his creation partly with an  
elementary principle1 and partly with   
accidents4 ,the ,ttlan1 8the            
indifferent10#ece have denied ,god and  
his attributes4 ,in the before-mentioned
 book we find1 the creed of  this sect  
is1 that the world has no ,creator1 and 
that it always was  such as it is1 and  
that1 except what is surely perceived1  
there is no  other existence4    ,we    
have also heard from ,shaikh ,hossen1   
that the ,ttl maintain  what some       
philosophers asserted1 that ,god is the 
cause of things1 and  that the matter of
 the world was always in him4 ,we       
learned also from  ,azz1 that1 according
 to this sect1 ,god1 the ,almighty1 when
 he  created the world1 attached its    
destiny to every thing that appeared1   
and that now1 without ,god's taking any 
active part in it1 every thing  exists  
or perishes4#ecf    ,the sect of the    
,jaberiah1 8the compelled10 having given

 up1 and  denying1 freedom of action in 
men1 attach all their deeds to ,god4#ecg
    ,the ,kadariah1 8the powerful10     
affect ,god in themselves1 and reckon   
themselves the creators of all their    
actions4#ech    ,the ,rafs1 8heretics10 
profess their devotion to ,al 7the peace
 of  ,god be with him671 and in the     
exaggeration of their affection1 they   
make an unbecoming use of their tongue  
in reviling the illustrious  ,abu-bekr1 
,omar1 and ,osman 7the peace of ,god be 
upon them672 they  rebelled1 and went so
 far that1 whoever did not1 after the   
prophet of  ,arabia1 without hesitation 
acknowledge the supremacy of ,al 7the   
grace  of ,god be with him67 and profess
 his being the chief of the faith and   
substitute of the prophet1 was not      
reckoned by them among the  ,muselmans4 
,the ,nawasb1 8enemies10 are devoted to 
,abu-bekr and ,omar1 and having         
prevailed in this devotion1 they        
rejected ,al 7the mercy of ,god be  upon
 him67 and proceeded so far that1       

whoever did not1 after the great        
prophet1 plainly and decidedly          
acknowledge ,abubekr and ,omar 7the     
grace  of ,god be with them67 as khalifs
 of the prophet1 and as ,imms1 was by   
them excluded from the circle of the    
right faith4    ,each of these six sects
 was subdivided into twelve1 whence     
seventy and  two sects arose4#eci ,all  
are in the fire of hell1 by the precepts
  of the sayings of the prophet3        
8,my nation is divided into seventy and 
three sects1 who are       all in the   
fire of hell1 except one40    ,and those
 only who are without these seventy and 
two sects belong to  the people of      
salvation1 because they are of the true 
religion and  upon the right road2 but  
the true religion is that which is not  
to be  found among the sects mentioned1 
and in which those six religions are    
not likely not to be1 because these six 
religions did not exist in the  time of 
the prophet and in the last will of the 
apostle4 ,after him  innovations took   

place1 so that it is not unknown1 in    
what time1 and  in what place or town1  
and by whom they became manifest1 and   
from what  cause they originated4 ,by   
concordance of the people of ,islam1 the
  right road and the true religion is   
that which ,muhammed 7blessing be  upon 
him67 and after him the noble companions
 professed1 and this  faith is that of  
the ,sonnites and the ,jamt4 ,this is in
 substance the  creed of ,shakh ,mansr1 
and of ,hajet ul islm ,abu              
,abd'ulla3#edj  ,we are informed by the 
learned of the ,hanef persuasion1 and by
 ,mulla  ,yakb ,turkhan1 who was an     
assistant and companion of ,mulla ,adil1
  that the religion of the ,sonnites and
 the ,jamt is divided into four         
branches1 which are the four sides of   
the city of the law of ,muhammed1       
namely1 the ,hanefah1 ,mlkah1 ,shfya1   
,hambalah1#eda and  the wanderer in     
these four religions is liberated4      
99     99     99     99     99    ,,an  
,,account ,,of ,,the ,,umaviyah ,,and   

,,yezidiah ,,connected ,,with ,,the     
,,ali-,,ilahian4    ,in the east of     
,kohistan is a tract of country known by
 the name of  ,sheknah1 and the lord of 
it is ,malek ,yakb1 who boasts of having
  issued from the family of the lord of 
the believers1 ,maviah ,ebn ,abi        
,safan4 ,the inhabitants of that country
 are brave1 warlike1 pious1 and         
abstemious4 ,they have many             
commentaries1 and knowledge of law and  
religion1 and religious books4 ,they    
acknowledge the divine mission of       
,muhammed 7the blessing of ,god be upon 
him67 as well as the office of  ,imm and
 the khalifat of ,abu-bekr and ,omar1   
and of the lord of  believers ,maviah1  
and they revile ,al for having pretended
 to a  divine rank4 ,his belief was that
 they ought to possess all kinds of     
grain2#edb his followers worshipped him 
as divine2 this he insinuated  to them  
by this prayer1 which he pronounced     
himself in the sermons1  related as his 
saying3         8,i am ,god2 ,i am the  

merciful2 ,i am the bountiful2 ,i am the
       high2 ,i am the creator2 ,i am   
the provider of the necessaries       of
 life2 ,i am the most compassionate2 ,i 
am the most       propitious2 ,i am he  
who bestows a form to the drop of the   
sperm in the wombs40#edc    and the     
like2 these words are of ,pharn and     
,nimrod1#edd and like  these are many of
 their sayings4 ,they are besides fond  
of bloodshed1  and cruel4 ,they say     
improper things about the prophet1 as of
 one who  did not always behave with    
decency4 ,so it happened once1 that     
eating  dates in company with other     
persons1 the prophet threw the stones of
  the dates towards ,al1 and then said3 
8,o ,al6 thou hast eaten a great  many  
dates1 because all the stones are before
 thee20 ,ali answered1  8,thou hast     
swallowed them with the stones20 and    
they say this passage  is in the sacred 
book3         8,there are men whose     
speeches about the present life will    
astonish thee1 and who will take ,god   

for witness of what is       in their   
heart1 whilst they are the most         
quarrelsome of       adversaries40      
,and they are approving ,ebn ,maljm1#ede
 and say ,maljm is among them3          
8,there are some men who rescue their   
soul1 desiring in this       manner to  
perform the will of ,god40    ,they     
assert that the two ,hasn are not of the
 family of the prophet1  according to   
this verse of the ,koran3               
8,muhammed is not any thing else but one
 of us2 he is yet the       prophet of  
,god1 and the seal of the ,apostles40   
,they say that ,yazd killed ,hasan1 the 
son of ,al1 in his house1 and  did not  
bring him forth from the corner where he
 was concealed4#edf  ,he was come for   
subduing the country of ,brak2 on that  
account he was  put to death4 ,on the   
tenth day of the ,moheram1 they go on   
horseback  upon a wide field which is   
before their town2 there they make1 of  
earth1 an image of ,hosain who was      
killed2 against him they dash their     

horses1 and think fortunate those who   
can say1 that they have been  riding    
against the bodies of the martyrs of    
,kerbala2#edg this they  call a day of  
victory1 and on this day they make a    
greater show of  festivity and          
rejoicing1 because the ,imm of the time1
 that is1 ,yazd1  was upon the field of 
victory4 ,and on ,fridays and festivals 
they  revile from their pulpits the lord
 ,al and his offspring4 ,among them  is 
one sect in particular which act in this
 manner1 and1 with their  swords drawn1 
curse ,al and his sons1 and in this way 
they pass one  day3 they are called ,sf1
 8fencers40    ,the same say that the   
prophet and his offspring1 and          
particularly  their prophet1 had the    
power of recalling to life and putting  
to  death1 of creating and annihilating 
any being2 and that they did  whatever  
they wished4 ,but this mode of acting   
was no more allowable to  their         
successors1 such as that of the prophets
 to destroy the living1  which power    

they possessed on account of their      
having also that of  recalling to life2 
but it is not one of our attributes to  
render  lifeless the living1 because we 
have not the power of restoring them  to
 life2 also because the creatures have  
not been made on our account2  besides1 
the prophet took whatever mate he liked1
 because the world  was his share1      
whilst it is not permitted to us to take
 the woman of  another man4 ,it is      
however right1 making it our profession1
 to wage  war against the opposers of   
faith1 and to fight the enemies of      
religion for the protection of the law4 
,this people kill no living  beings in  
the country of ,sheknah4 ,their usual   
food is animal juice1  such as honey1   
butter1 and the like2 they use no       
intoxicating liquors1  nor that prepared
 from the palm-tree1 nor opium4         
,among the ,maksud chep1 who are a more 
intelligent people1 the author  of this 
book found himself in the house of one  
of them4 ,there a man  called ,hushar   

,refik ,nikarindah1 asked him3 8,if it  
were not  permitted to drink            
intoxicating liquors1 how was it that   
the former  prophets1 and some of the   
khalifs1 the sons of ,ommiah1#edh drank 
wine80 ,he answered3 8,the wine could   
not overcome their understanding2  with 
us1 it is not so40 ,hushiar said again  
to the author of this work3  8,if the   
khalifs1 after the prophet1 possessed   
the power to create and  to annihilate  
lives1 why did they not render the      
heretics dumb80 ,the  answer was3 8,a   
king sent a phial of deadly poison to   
the ,amir of the  believers1 ,omar 7the 
grace of ,god be with him67 that he may 
give it to  an enemy2 the khalif said3  
#8,i have no greater enemy than my own  
spirit1' and he drank the whole phial1  
from which however his sacred  body     
received no harm2 now1 the gentle-minded
 personage1 who could  drink poison1 how
 would he not hear the abuse of mistaken
 men8 ,so  represent to thyself the     
other khalifs40 ,the ,cheps are a tribe 

of  the people of ,shekunah4            
#dih ,sheheristni is the surname of ,al 
,fath ,mohammed ,ben       ,abdalkerim1 
one of the most celebrated doctors of   
the       ,ashrian sect1 an account of  
which is to follow4 ,he died in         
the year of the ,hejira #edh 7,a4 ,d4   
#aaec74 ,he composed several       works
 upon metaphysics and the scholastic    
theology of the       ,muselmans1 and   
among others that which is entitled     
,nehajat       alekdam fi lm al ,kelam1 
and on account of which he is           
entitled ,mtakellam al-,ashari1 8the    
scholastic of the       ,ashrian40 ,we  
have also from him a book called ,al    
,melal u       alnahal1 8the means of   
curing wearisomeness and                
melancholy407,herbelot47         #dii   
,according to ,sheheristani1 quoted by  
,pococke 7p4 #baa1       #ast edit471   
the ,magians were divided into seventy  
sects2 the       ,jews into seventy-one2
 the ,christians into seventy-two2 and  
the ,moslem into seventy-three4 ,among  

the sects there was       always one to 
be saved4         ,the baron de ,hammer 
says 7,journ4 ,as41 juin #ahbe1 p4 #cba1
       ,tableau gnalogique des          
soixante-treize sectes de ,islam73      
8,the best information which we have yet
 upon the sects and       the heresies  
of ,islam are those given by ,pococke1  
,marraccius1 and ,sale1 according to    
,sheheristn1 and the       ,commentary  
of ,mewakif4 ,pococke 7,specimen histori
 ,arabum1       ,oxoni1 #afej1 pp4 #aid 
and #baj71 ,marraccius 7,prodromus71 and
       ,sale 7,engl4 transl4 of the     
,koran7 trace the principal             
classes of the genealogical table of the
 heresies2 but their       catalogue is 
not quite exact1 and still less         
complete4 ,this       subject1          
interesting for the history of          
religions1 and above       all for that 
of the ,islamitic heresies1 is treated  
fundamentally in the ,commentary of the 
great scholar ,jorjani       upon the   
,mewakif1 that is to say1 the           

metaphysics of ,adhad       eddin al    
,ij1 a valuable work in more than one   
respect1       which work was printed in
 ,constantinople0 7in folio1 of #fce    
pages1 in the year of the ,hejirah      
#ajci1 ,a4 ,d4 #ahbd74 ,the       baron 
de ,hammer treated this subject         
summarily in the number       of the    
journal quoted1 pp4 #cba-cce1 and in the
 subsequent       number for ,july1     
#ahbe1 pp4 #cb-df4         #ejj ,the    
points of faith in dispute among the    
schoolmen are       reducible to four   
general heads1 called the four bases or 
great fundamental articles4 ,the first  
relates to the       attributes of ,god1
 and his unity consistent therewith2 the
       second regards predestination and
 the justice thereof2 the       third   
concerns the promises and threats2 the  
fourth treats       history and reason1 
and also the mission of prophets1 and   
the office of ,imm1 or chief pontiff4   
,about all these heads       the        
,muhammedans are divided into different 

sects1 which may       be classed under 
two principal sorts3 the orthodox and   
the       heretical2 the former1 by a   
general name1 are called                
,sonnites1 or 8,traditionists30 the     
latter ,shits 7see       note1 vol4 ,i4 
p4 #aja74         #eja ,jamat signifies 
properly the assembly1 or as we may     
say1 the church of ,muselmans4 ,this    
name is assumed by the       ,ashrian1  
who1 as ,sheheristni contends 7see      
,pococke1 p4       #baa71 were the sect 
whom the prophet indicated as selected  
for salvation4         #ejb ,the        
,sonnites1 just mentioned1 are divided  
into four       sects1 the founders of  
which ,i shall mention1 in the order    
as they occur1 in the text of the       
,dabistn4         #ejc ,the ,siftiah are
 one of the orthodox sects2 they        
maintain the existence of the eternal   
attributes of ,god1 and       are on    
this account named ,siftiah1 or         
8,attributists40         #ejd ,the      
,mtazalah1 or 8,separatists10 were the  

followers       of ,wasel ,ebn ,ata4 ,he
 was the disciple of ,hassan al ,bari1  
of whom hereafter4 ,when he separated   
from his master1 the       latter       
exclaimed3 ,kad ttazal amma ,wassel1    
8,wassel       separates from us30 hence
 is derived the name of his             
followers1 ,mtazalah7,see ,herbelot74   
,they entirely       rejected all       
eternal attributes of ,god1 saying that 
eternity       is the proper or formal  
attribute of his essence2 that ,god     
knows by his essence1 and not by his    
knowledge1 and the       same they      
affirmed of his other attributes1 and   
hence this       sect were also named   
,mtalah1 or ,mtalites1 from their       
divesting ,god of his attributes1 in    
which they place the       unity of     
,god4 ,they denied also all vision of   
,god in paradise       by the corporeal 
eye1 and rejected all comparison or     
similitude applied to ,god4 ,they       
established further1 that       the word
 of ,god is created2 that ,god is       

necessarily holden       to the         
observation of justice in his decrees1  
to the       rewarding of good and the  
punishment of the wicked4 ,moreover     
they refuted the dogma of absolute      
predestination1       maintaining that  
,god was not the author of evil1 but of 
good       only1 and that man was a free
 agent3 on which account they       are 
also called ,kadarian1 from kadr1       
8destiny40 ,they are       subdivided   
into twenty sects1 taxing each other    
with       infidelity7,see ,sale's      
,koran1 vol4 ,i4 ,prelim4 ,discourse1   
pp4 #baa-bab74 ,the latter are to be    
particularly mentioned in       these   
pages hereafter4         #eje ,there is 
a sect among the ,shites1 or 8the       
,dissidents10 called the ,gholats1 or   
8the ,exaggerators40         #ejf       
,matkallem1 according to ,richardson's  
,dictionary1 ,johnson's edition1        
signifies 8a speaker1 orator1           
declaimer1 advocate20 but1 according to 
,pococke 7vide pp4       #aie1 #aih #ast

 edit471 ,al ,motacalmn are those who   
investigate and dispute4 ,al ,kalem     
signifies 8scholastic       theology10  
synonymous with ,al mantik1 8logic40    
,according       to ,eben al-,kossai1   
quoted by ,pocock1 ,al ,kalem is a      
science       by which disquisitions are
 made about the essence and             
attributes of ,god1 and the condition of
 possible things1       about creation  
and restitution1 pursuant to the canons 
of       ,islamism4 ,others define it   
the science of legal principles         
which belong to the articles of faith1  
and are acquired by       positive      
demonstrations4 ,further1 conformably   
with the       author of ,al ,mawakef1  
8stations1 or rather theses of          
metaphysics10 who himself composed a    
system of this science1       it is a   
doctrine by which one is rendered       
capable of       confirming by          
demonstrations the articles of religion1
 and       of solving doubts4           
#ejg ,mlik ,ebn ,ans 7see ,sale's       

,koran1 vol4 ,i4 p4 #bjf71       was    
born at ,medina1 according to different 
accounts1 in the       years of the     
,hejira #ij1 #ic1 #id or #ie 7,a4 ,d4   
#gjh1 #gaa1 #gab1       or #gac71 and   
died there in the years of the ,hejira  
#agg1 #agh1       or #agi 7,a4 ,d4 #gic1
 #gid1 or #gie74 ,this doctor and head  
of his       sect1 is said to have paid 
great regard to the traditions of       
,muhammed4 ,he was distinguished by the 
humble confession of       his          
ignorance4 ,being asked his opinion as  
to forty-eight       questions1 his     
answer to thirty-two of them was1 that  
he did       not know4         #ejh     
,ahmed ,ebn ,hanbal 7see ,sale's ,koran1
 vol4 ,i4 p4 #bjh7       was born in the
 year of the ,hejira #afd 7,a4 ,d4 #ghj7
 at ,meru1       in ,khorasan1 according
 to some1 or according to others in     
,baghdad1 where he died in the year of  
the ,hejira #bda 7,a4 ,d4       #hee74  
,he could repeat no less than a million 
of ,muhammed's       traditions4        

,refusing to acknowledge the ,koran to  
be created1       he was1 by order of   
the ,khalif ,al ,mtasem1 severely       
scourged       and imprisoned4          
,ahmed ,hanbal was the contemporary and 
friend of ,muhammed       ,ebn ,edris al
 ,shfei1 the founder of the sect of the 
,shafites4 ,the latter was born in the  
year of the ,hejira       #aej 7,a4 ,d4 
#gfg-h7 either at ,gaza or at ,ascalone1
 in       ,palestine1 and died in the   
year of the ,hejira #bjd 7,a4 ,d4       
#hai-bj71 in ,egypt4 ,he is said to have
 been the first who       discoursed of 
jurisprudence1 and reduced that science 
into a       method 7ibid41 p4 #bjg74   
,to the names of the three founders of  
sects just mentioned1       ,i am to add
 the name of ,abu ,hanfa al ,noman ,ebn 
,thabet1       who was born at ,cufa1 in
 the year of the ,hejira #hj 7,a4 ,d4   
#fii71 and died in the year #aej 7,a4   
,d4 #gfg74 ,he is the       founder of  
the sect called the ,hanefites4 ,this   
sect is       reckoned1 in the order of 

time1 the first of the four             
orthodox sects of the ,sonnites1        
distinguished by the title       of 8the
 followers of reason10 whilst the other 
three are       called 8the followers of
 traditions40 ,of these three last1     
the sect founded by ,mlik ,ebn ,hans is 
the second2 that       instituted by    
,muhammed ,ebn ,edris al ,shfei1 the    
third2 and       that of the followers  
of ,ahmed ,ebn ,hanbal1 the fourth of   
the       orthodox sects1 acknowledged  
by the ,sonnites4         #eji ,dd      
,isfahni was born in ,cufa1 in the year 
of the       ,hejira #bjb 7,a4 ,d4      
#hag72 he died ,a4 ,h4 #bgj 7,a4 ,d4    
#hhc77;,abulfeda1 vol4 ,,ii4 p4 #bfa72  
he was the chief of one       of the six
 orthodox sects of the ,muhammedans 7see
       hereafter the enumeration of     
these sects74         #eaj ,mahsebi died
 in the year of the ,hejira #bdc 7,a4   
,d4       #hge74;,abulfeda1 ,,ii1 p4    
#bja4         #eaa ,abul 'l ,hasan al   
,ashari was first a ,mtazalite1 and     

the disciple of ,abu ,ali al ,jobbai1   
from whom he disagreed       in opinion 
as to ,god's being bound 7as the        
,mtazalites       assert7 to do always  
that which is best1 or most expedient2  
on which account he left his master1 and
 founded a new sect1       called the   
,ashrian1 who are a subdivision of the  
,sifatian4 ,their opinions were1 that   
they allowed the       attributes of    
,god to be distinct from his essence1   
yet so as       to forbid any comparison
 being made between ,god and his        
creatures4 ,they further assert1 after  
their master1 that all       the actions
 of men are subject to the power of     
,god1 being       created by him1 and   
that the power of man has no influence  
at all on that which he is empowered to 
do1 but that1 both       the power and  
what is subject thereto1 fall under the 
power       of ,god4 ,manifold are the  
subtle distinctions in this             
abstruse subject2 those who appear the  
least obscure1 use       this form3     

,there is neither compulsion nor free   
liberty1 but       the way lies between 
the two2 the power and will in man      
being both created by ,god1 though the  
merit or guilt be       imputed to man4 
,yet1 after all1 it is judged the safest
 way       to follow the steps of the   
primitive ,moslems1 and1 avoiding       
subtle disputations and too curious     
inquiries1 to leave the       knowledge 
of this matter wholly unto ,god47,see   
,sale's       ,koran1 vol4 ,i4 pp4      
#bai-bbe47 ,abul ,hasan died in ,baghdad
 in       the year of the ,hejira #cbd  
or #cbi 7,a4 ,d4 #ice or                
#idj747;,herbelot47         #eab ,the   
,keramian are followers of ,muhammed    
,ebn ,kerm2       7who died in the year 
of the ,hejirah #bee 7,a4 ,d4 #hfh77    
7,abulfeda1 vol4 ,,ii4 p4 #bbi71 they   
are also called       ,mojassemian1 or  
8,corporealists10 who not only admitted 
a       resemblance between ,god and    
created beings1 but declared ,god       
to be corporeal4 ,the more sober among  

them1 indeed1 when       they applied   
the word 8body0 to ,god1 would be       
understood to       mean that he is a   
self-subsisting being1 which with them  
is the definition of a body3 but yet    
some of them affirmed       him to be   
finite and circumscribed1 and others    
allowed that       he might be felt by  
the hand or seen by the eye4            
#eac ,the ,koran1 ch4 ,,lxxv4 v4 #bc4   
#ead ,sdah is the name of a tract of    
,arabia4         #eae ,see page #cbh1   
note #b4         #eaf ,see page #cbi1   
note #a4         #eag ,the ,koran1 chap4
 ,,iii4 v4 #e4         #eah ,abd al     
rahmen ,ben ,ahmed received his surname 
,ja mi       from a place called ,jm1   
very near ,herat1 in ,khorasan1 where   
he was born2 he lived under the reign of
 sultan ,hossain ,bai       kara1 who   
issued from the family of ,tamerlan1 and
 whose       capital ,herat was4 ,jm is 
one of the most celebrated              
,persian poets1 author of a ,divan1     
which contains the whole       mystical 

theology of the ,muselmans2 of the      
,baharistan1 or       8the spring10 a   
composition mixed with prose and verse2 
and       of the romance ,ysef and      
,zulikha1 a most favourite poem of      
the ,orientals4 ,jm died in the year of 
the ,hejira #hhh or       #hia 7,a4 ,d4 
#adhc or #adhf74         #eai ,this     
title is more particularly applied to   
,noah1       ,abraham1 ,moses1 ,jesus1  
and ,muhammed4         #ebj ,according  
to some rabbins and to some ,muselmans1 
wheat       was the forbidden fruit     
which ,adam eat47,see upon this         
subject1 ,les ,oiseaux et les ,fleurs1  
allgories d',azz-eddin       el         
,mocadessi1 publies en arabe avec une   
traduction       franaise par ,m4       
,garcin de ,tassy1 p4 #afg1 notes47     
#eba ,muhammed1 in the fifty-second year
 of his age and the       twelfth of his
 preaching 7,a4 ,d4 #fba71 whilst lying 
asleep       between the mountains ,al  
,safa and ,merva1 in the vicinity of    
,mecca1 had a vision in which he        

proceeded from earth through       the  
seven heavens to the throne of ,god4    
,muhammed himself       alludes to it   
twice in the ,koran1 the seventeenth    
chapter of       which is entitled 8the 
night journey20 but he mentions         
nothing else but a vision3 it was the   
fanaticism of his       followers which 
wrought the most strange circumstances  
into       an absurd fable1 according to
 which their prophet was       visited  
by the angel ,gabriel1 and in his       
company carried       first from ,mecca 
to ,jerusalem1 and then1 upon a ladder  
of       light1 to the presence of ,god4
         #ebb ,for the just mentioned   
miraculous journey1 ,gabriel had        
brought with him the sacred animal on   
which the prophets       used to ride   
when executing a divine command2 it was 
called       ,al borak1 8flashing as    
lightning10 in shape resembling an      
ass of a larger size1 with a face like  
that of a man1 the       eyes brighter  
than the star ,aldebaran1 the ears of an

       elephant1 the neck of a camel1   
the body of a horse1 with the       tail
 of a mule and hoofs of a bull2 the     
breast of the animal       shone like   
rubies1 his legs like pearls1 and a     
silken       caparison of ,paradise     
bedecked his back47,see hereafter on    
the ,borak1 in chapter ,,xi1 the section
 8on the miracles of       the          
prophet407         #ebc ,surah means a  
chapter of the ,koran4         #ebd ,see
 note1 vol4 ,i4 pp4 #ii-ajj4            
#ebe ,these ten personages are the four 
khalifs3 ,i4 ,abubekr2       ,,ii4      
,omar2 ,,iii4 ,osman2 and ,,iv4 ,ali2   
then ,v4 ,talha2 ,,vi4 ,zohair       ben
 ,awam2 ,,vii4 ,saad ben ,abu ,wakkas2  
,,viii4 ,abdur rahmen ben       ,auf2   
,,ix4 ,abu ,obaida ben ,jarrah2 and ,x4 
,saad ben ,zaid4 ,these       are called
 the ten evangelists1 to whom the       
,muhammedans add       ,hamzah and      
,jafar1 and account them the twelve     
apostles of       ,muhammed47,see       
,eucologe musulman1 par ,m4 ,garcin de  

,tassy1       ,paris1 #ahdj1 p4 #bjj47  
#ebf  ,kawser is a river of paradise1   
mentioned in the       ,koran 7chap4    
,,cviii74 ,according to a tradition of  
,muhammed1       the water of this river
 is whiter than milk or silver1         
sweeter than honey1 smoother than cream1
 and more       odoriferous than musk2  
its banks are of chrysolithes4 ,this    
river supplies in two pipes the pond of 
the prophet1 who       describes it to  
be an exact square of a month's journey 
in       compass4 ,the cups to drink    
this water are of silver1 and are       
set around as numerous as there are     
stars in the       firmament47,see      
,sale's ,koran1 vol4 ,i4 ,prelim4       
,disc41 p4       #abf2 vol4 ,,ii4 p4    
#ead47         #ebg ,see pp4 #ccd-cce1  
note #a4         #ebh ,kersi3 this is   
the crystaline or the empyrean heaven1  
as being supposed the throne of ,god4   
#ebi ,satan1 or ,iblis was cursed for   
refusing to worship       ,adam at      
,god's command4 ,this will be further   

developed in a       note1 vol4 ,,iii4  
chapter ,,vii4         #ecj ,a city in  
,turkistan4         #eca ,mterd was the 
surname of ,abu ,mansr ,muhammed al     
,hanef4 ,he was a doctor of the         
,hanefian sect1 to whom the       praise
 and title of ,imm al hada1 8the ,imm1  
the       director10 was given4 ,he     
died1 and was buried in the year of     
the ,hejirah #ccc 7,a4 ,d4 #idd-e7 in   
the town of ,samarkand1 a       native  
of which he was2 ,mterd is a quarter of 
this town       whence he had his       
surname4 ,this doctor was a ,motkalin1  
that is1 a great metaphysician and      
scholastic theologian2 he               
composed1 among many other works1 a book
 entitled3 ,bian       vahem al         
,mtazalah1 against the                  
,mtazale47,herbelot sub       voce      
,matridi74         #ecb ,muhammed       
,ghazli1 his full name is ,ab ,hamed    
,muhammed ,ebn ,muhammed1 surnamed      
,hajjet ul islam ,zain eddin       al   
,tus1 born at ,tus1 n ,khorasan1 in the 

year of the ,hejira       #dej 7,a4 ,d4 
#ajeh-i71 the son of a merchant of      
cotton thread1       ghazal1 whence his 
surname ghazli2 he died in #ejd or      
#eje 7,a4 ,d4 #aaaj-aa74 ,in the latter 
half of his life1 which       extended  
very little beyond the half of a        
century1 he       composed more than one
 hundred works1 several of which are    
thick volumes in folio1 such as the most
 celebrated amongst       them entitled 
,jhy al lum eddn1 8the revival of the   
sciences1 concerning faith20 upon which 
the judgment was       passed1 that1    
were the ,islam destroyed with all its  
works       except this1 from this alone
 it could be restored in all its        
perfection4 ,this great dogmatic1 ethic1
 and philosophic work       was         
nevertheless1 during the author's life1 
condemned as       heretical and        
consigned to the flames1 by the ,academy
 of       ,cordova1 in ,spain1 the      
western ,baghdad1 or seat of            
,muhammedan learning4 ,this composition 

of ,ghazli has been       abridged by   
,abul ,fael ,ahmed ben ,mussa al        
,arbeli1 under       the title ,ruh al  
,ihy1 8the spirit of the book entitled  
,ihy40 ,see ,pocock ,spec4 ,hist4       
,arab41 p4 #cga2 ,herbelot sub          
voce ,ghazl2 ,hammer's ,gemldesaal      
grosser moslimischer       ,herrsher1   
,,iiiter ,band1 ,s4 #ahb1 #ahcg4 ,by the
 last       mentioned author was        
published a ,biography of ,ghazli1 as   
introduction to the text and translation
 of a treatise of       ,ghazali1 under 
the title3 8,o ,kind6 die berhmteste    
ethishe       ,abhandlung of ,ghazli10  
,vienne1 #ahch4         #ecc ,see page  
#cbi4         #ecd ,the sects may be    
distinguished by the names of their     
founders1 and called ,hanefites1        
,asharian1 ,keraman1       ,shafeites1  
etc42 or by the nature of their         
doctrine1 and       named ,sefatian1    
8attributists20 ,matazalah1             
8separatists20 ,mashabian1 or ,tasbiah1 
8assimilators10       etc42 or by their 

relation to some established doctrine or
       community1 and then entitled     
,rafs1 8heretics20 ,navaseb1            
8enemies20 finally1 these sorts of      
distinctions may be       mixed4 ,no    
doubt1 these various classifications    
burden the       memory with a great    
number of names which may create        
confusion4 ,i am sparing in introducing 
others than those       which are in the
 text of the ,dabistan4 ,according to   
those       distinctions1 their number  
may be diversely stated4 ,we have       
already seen the principal sects        
reckoned to be four2 here       above   
are reckoned six2 the author of         
,sharh-ol ,mowakef       7,pocock1 p4   
#bji7 enumerates eight principal sects4 
#ece ,from  ttl1 8neglecting1 causing to
 be       unemployed1 rendering useless1
 vacation40 ,rigorously they       are  
perhaps not to be declared atheists1 as 
above3 for their       creed consists   
rather in denying the attributes of     
,god1 and       in presenting him as    

inaccessible to human intelligence and  
strange to the government of the world1 
than in denying       positively his    
existence47,see ,chrestomathie ,arabe1  
tome       ,,ii4 p4 #if1 by ,silvestre  
de ,sacy47         #ecf ,the scholastics
 among the ,muhammedans employ in their 
discussions principally two words3 1 al 
ka3za1       and 1 al kadr1 necessarily 
annexed to each other1 but       still  
distinct by a nice sense particular to  
each3 al       ka3z signifies ,god's    
universal and eternal judgment or       
decree1 by which the particular things  
are created and       disposed so as    
they are to remain to all the ages of   
eternity2 al kadr means ,god's will in  
bringing forth1 at a       determined   
time and by a determined cause1 things  
in their       proper measure and fixed 
proportion with regard to their         
essence as well as to their             
condition47,pocock1 first       edit41  
pp4 #bjg-bji47         #ecg ,there are  
three principal opinions about the      

decrees       of ,god1 and the power of 
man with regard to his actions1         
among the ,muhammedans4         ,the    
first is that of the ,motazalahs1       
according to which       man is the     
agent in good and evil1 in faith1 and   
infidelity1       in obedience and      
rebellion2 all his actions are his2 for 
it       could not be said to man1      
8,act10 if he had not the faculty       
of acting4 ,evil and iniquity can by no 
means be attributed       to ,god2 an   
infidel is composed of a man and of     
infidelity3       ,god created the      
first1 but not the latter4         ,the 
second opinion is that of the rigid     
,jabariahs1       followers of ,jahmi   
,ebn ,sefwan1 whose sect flourished     
about       the middle of the eighth    
century4 ,according to them there is    
no action but in ,god2 man acts1 without
 power his own1       without will or   
choice1 exactly as a tree produces      
fruits1       as water runs1 as a stone 
moves4 ,reward and punishment are       

likewise proceeding from necessity1 as  
well as the       imposition of orders  
comes from necessity4         ,the third
 opinion is that of the moderate        
,jabariahs1 and       also that of the  
,asharian1 who maintain that ,god       
creates the       actions of man1 good  
as well as bad1 but that man acquires   
them3 that is to say1 ,god creates the  
power by1 under1 and       with1 which  
man acts1 but man wills the action1 and 
prepares       himself to it1 which is  
called  kasb1 8acquisition20 an         
action therefore1 with respect to       
creation1 belongs to ,god1       but    
with respect to production1 by which it 
is manifested1       that is1 by        
8acquisition10 it depends upon man1 and 
falls       under his power4 ,abul      
,hasan of ,isfahan says1 that what makes
       an impression upon a fact1 are   
the power of ,god and the       power of
 man jointly4 ,when man applies his mind
 to       obedience1 ,god creates in him
 the action of obedience1 and       when

 he applies his mind to transgression1  
,god creates in       him the action of 
transgression2 and in that respect it is
       man who brings into existence or 
produces his action1       although in  
reality he be not the producer47,see on 
this       abstruse subject1 ,pocock1   
pp4 #bdc-bea1 with quotations from      
several authors47         #ech ,the     
,kadariahs or ,kadarian belong to the   
,motazalah       7,abul ,faraj1 p4 #bj74
 ,the ,kadarian have been compared to   
the       ,magians1 inasmuch as they    
acknowledge two principles1 light       
and darkness1 or good and evil2 the     
first of which they       ascribe to    
,god1 the other to man and to the devil2
       nevertheless1 every thing belongs
 to ,god1 as created by his       will2 
that is1 with respect to creation2 but  
the actions       belong to the         
actors47,pocock1 pp4 #bcd1 #bce1 etc47  
#eci ,we have already seen1 p4 #cbc1    
that ,muhammed has       predicted the  
division of his followers into          

seventy-three       sects 7and not      
seventy-two1 as above74 ,why            
seventy-three8 ,it       was 7see       
,pocock7 to make ,muhammedism have one  
sect more       than ,christianism1     
which had seventy-two1 counting one more
       than ,judaism1 which1 to have    
seventy-one1 had added one to       the 
seventy sects of ,magism4         #edj  
,see p4 #cdi1 notes #a and #b4          
#eda ,see the names of the founders of  
the four principal       sects1 notes1  
pp4 #cbd-e1 #cbh-i4         #edb ,the   
meaning of this passage appears to me to
 be that       ,al wished the ,muselmans
 to apply to agriculture1 which the     
,arabs generally despise or neglect4    
#edc ,according to the most probable    
account of historians1       it never   
was ,al who pretended to be a ,god1 but 
,abdallah1       son of ,wahab1 son of  
,saba1 a ,jew converted to ,islamism1   
who was the first instigator of the     
seditious movements to       which ,omar
 fell a victim1 promulgated the         

doctrine1 that a       particle of      
divinity resided in ,al1 the true ,imm1 
that he       is not dead1 but only for 
a time withdrawn from the eyes of       
men2 that he would reappear one day upon
 the earth1 and fill       it with      
justice1 in the same manner as it is now
 filled with       iniquities4 ,this    
doctrine served as a foundation to the  
different sects which admitted the      
transmission of the       ,imamate to   
the descendants of ,al1 by right of     
succession1       and spread in the east
 and west of ,asia1 in ,africa1 and in  
,spain4         #edd ,nimrod and ,pharun
 maintain1 in the ,koran and in the     
traditions of the ,muhammedans1 the same
 character as in the       ,bible of the
 ,hebrews1 for tyranny against men and  
presumption towards ,god2 the first was 
the enemy of ,abraham1       the other  
of ,moses3 both were punished by ,god4  
#ede ,ebn ,maljam1 8the son of ,maljam10
 was ,abd-ur-rahman1       who          
assassinated ,al4         #edf ,we have 

already 7see vol4 ,i4 p4 #ajj1 note7    
touched       upon the enmity which     
existed between the family of ,al and   
that of ,moaviah1 the son of ,abu       
,sofian and of ,hinda1 a woman          
famous for her animosity against        
,muhammed1 the prophet4                 
,nevertheless ,moaviah became one of the
 secretaries of       ,muhammed1 after  
whose death he was appointed to the     
government of ,syria by ,omar1 and      
confirmed in that station       by      
,osman4 ,after the violent death of this
 khalif1 ,moaviah       declared himself
 the avenger of his protector1 and would
 not       submit to ,al1 upon whom he  
waged war during four years1 and        
after whose death he opposed with equal 
ardour ,hasan1 who       succeeded his  
father in the khalifat4 ,surrounded by  
rebellion in his own camp1 ,hasan could 
not resist1 but       resigned his right
 and person to ,moaviah4 ,he died in    
,medina       of poison given him1 as   
some say1 by his wife1 ,jda1 or by      

his minister1 at the injunction of      
,moaviah 7see ,elmacin1       trad4     
,erpenii1 p4 #ef72 according to others1 
in concordance       with the ,dabistn1 
by the fraud of ,moaviah's son1 ,yazid1 
who       seduced ,jda1 and instigated  
her to poison her husband1              
promising to marry her1 but after the   
perpetration of the       act1 rejected1
 with scorn1 the woman supplicating for 
the       price of her deed4 ,i shall   
add1 according to ,abulfeda       7edit4
 of ,reiske1 p4 #cej71 that in ,hasan   
terminated 7,a4 ,d4       #ffa7 the     
legitimate khalifat1 or the succession  
of chiefs       whom the free consent of
 the ,muslims called and established1   
and thus was fulfilled the prediction of
 the prophet1 which       from the mouth
 of ,safina1 his freeman1 is recorded in
 the       traditions as follows3       
8,thirty years after his decease shall  
last the true and legitimate khalifat1  
and then be succeeded       by tyranny40
         #edg ,after ,moaviah's death1  

,a4 ,d4 #fgi1 ,yazid1 his son1          
assumed the khalifat1 but ,hosain1      
another son of ,al1 still       lived1  
and was invited by the inhabitants of   
,kufa to their       town for receiving 
their oath of allegiance4 ,yielding to  
their invitation1 he set out from       
,mecca1 where he had       concealed    
himself1 with thirty-two horsemen and   
forty men on       foot4 ,not far from  
,kerbela1 in an arid tract of country in
       ,jrak ,arabi1 he was encountered 
by five or ten thousand men1       sent 
by ,yazid to destroy him4 ,the son of   
,al bravely fought       this superior  
force during one-half of the day1 but at
 last       fell1 with four of his      
brothers1 as many of his own sons1      
and all his surrounding friends1        
seventy-two in number4 ,the             
survivors1 his women1 were conducted to 
,damascus1 where       ,hosain's head1  
severed from his body1 rejoiced the     
savage       eyes of ,yazid1 now fixed  
in the khalifat4 ,hosain's relics       

7as mentioned vol4 ,i4 p4 #dh7 lie      
buried at ,kerbela4 ,the                
anniversary of his death1 the #cjth     
,september1 ,a4 ,d4 #fhj1 is       still
 celebrated by the ,shihs1 with every   
imaginable       demonstration of grief 
about the fate of ,al's posterity1      
and of execration of their oppressors4  
#edh ,ommiah1 according to ,herbelot    
7sub voce7 is the name       of a       
respectable personage among the         
,arabians1 who was the       son of     
,abd-ul-shems1 and whose posterity bears
 the title       of benu ,ommiah1 8the  
children of ,ommiah40 ,but their        
celebrity begins with the before        
mentioned ,moaviah2 he was       the    
first of fourteen khalifs of this       
family1 who reigned in       succession 
ninety-one years4 ,the last of them was 
,mervan       ,muhammed ben ,mervan1 ben
 ,hakem1 and after him there            
remained of this family but             
,abd-ur-rahmen1 who escaped       from  
the hands of the ,abbasides1 and later  

7in #gef ,a4 ,d47       established the 
dynasty of the ,ommiades in ,spain1     
where       fifteen of them held        
successively the government during      
nearly two hundred years1 until #ihf ,a4
 ,d41 when the ,alides       seized the 
sovereignty of that country4          99
     99     99     99    99    ,,section
 ,,ii3 ,,an ,,account ,,of ,,the        
,,second ,,sect ,,of ,,the ,,people ,,of
 ,,islam1  ,,which ,,sect ,,is ,,known  
,,under ,,the ,,name ,,of ,,sh,,ahs4,the
 author of this book  was informed1 by  
the learned of this sect1 that they     
agreed to  attribute the office of ,imm 
and the khalifat1 with the title of     
,amir  of the believers1 in particular  
to ,al 7the peace of ,god be with him67 
that he was established by clear        
tradition1 or by manifestation or by    
testament2 and they maintain that the   
khalifat was not alienable from  the    
descendants of his highness1 and if such
 a transgression happened1  it can have 
been only by violence and by tyranny2   

they also said1 that  the office of an  
,imm is not to be given by the decision 
of a council1  which may depend upon the
 choice of the vulgar1 so that the ,imm 
may  be appointed by their injunction1  
but the true decision is that which     
derives its origin and support from the 
pillars of the faith2 and the  dignity  
of the prophetic asylum1 ,muhammed 7may 
the benedictions of  ,god be upon him67 
does not deserve that there be          
negligence used or  carelessness shown  
in such a matter1 or that it be         
committed to the  multitude4 ,they argue
 thus upon the condition necessary for  
the  appointment of an ,imm1 upon its   
establishment and stability1 which      
requires to be defended by the inferior 
and higher people4 ,these are  the      
opinions in which they agree about      
opposing or appointing an ,imm1  about  
words or deeds in the state of religion4
    ,some however1 called ,zaydiyat1#edi
 opposed them in what was said2  and    
there is among the ,shihs a great       

difference of opinion about the         
establishment of the ,imm's office1 and 
at all times1 before us until  later    
days1 there was much discoursing about  
it3 they differ widely  about the number
 of the ,imms4 ,they are divided in     
different sects1  and we shall in this  
book give an account of what we have    
seen of them4           99     99     99
     99     99    ,,of ,,the ,,twelve   
,,sects ,,of ,,the ,,shiahs4    ,the    
author of this book relates what he has 
learned from ,mulla  ,muhammed ,msm1    
from ,muhammed ,mmin1 and from ,mulla   
,ibrahim1 who in  the year of the       
,hejira #ajec 7,a4 ,d4 #afdc7 were in   
,lahore1 and from  others4 ,the ,mulla  
,ibrahim had great faith in his         
religion1 and had a  great aversion to  
the followers of the ,sonna and the     
,jamat1 whom he  never approached at    
meals2 he did not during six months     
taste any  butter in ,lahore1 because it
 happened to be a ,hindu or ,sonnite who
 was  selling it4 ,he said3 8,in the    

beginning of my manhood1 ,i once slept  
in  a field1 and saw in a dream a great 
host of luminous beings1 who said  to   
me3 #8,be a ,muselman4' ,i answered3    
#8,such is my inclination4' ,they  said 
again3 #8,take care of not being a      
,sonnite2' and they added much  about   
this subject to dissuade me from it4    
,when they had disappeared1  ,i asked   
their followers3 #8,who were they8'     
,they replied3 #8,imms4' ,when  ,i      
awoke1 from that moment ,i never        
associated with the ,sonnites40    ,with
 this sect there is but one ,lord ,god1 
and no other3 he is one1  living1       
omniscient1 self-acting1 almighty1      
hearing and seeing every  thing1 and the
 first of speakers2 they acknowledge his
 power1 not only  over possible1 but    
even impossible things2 they consider   
,god ,almighty  as possessed of         
qualities necessarily inherent in his   
essence2 they  hold the servant of ,god 
to be master of his own actions4 ,with  
them the  word of ,god is not ancient1  

but it is a novelty1 because its meaning
  is understood from sounds4 ,they      
adduce the words of ,abu ,jfr  ,ts#eej  
7the mercy of ,god be with him671 who   
says that1  fundamentally considered1   
the seventy and three sects are only two
  religions1 namely3 ,nav seb1 8the     
enemies of ,al10 and ,ravafs1           
8heretics0 7the ,shihs71 because on the 
day on which ,muhammed 7the  peace of   
,god be upon him67 left the mortal      
garment1 there were forty  thousand     
companions present1 who all             
acknowledged1 with approbation  and     
satisfaction1 ,abubekr as khalif1 except
 eighteen persons1 who were  attached to
 ,al 7the peace of ,god be with him67   
who were joined by  seventeen other     
individuals1 who1 averse to ,abubekr1   
did not  acknowledge him1 nor give their
 consent to his khalifat4 ,he said of   
these seventeen1 rafas  na1 8they       
abandoned me10 or 8they separated  from 
me10 whence they received the name      
ravfs1 8schismatics20 and  those        

eighteen persons said to the companions3
      8,you have appointed ,abubekr     
without inauguration40    that is3 8,you
 raised to the khalifat ,abubekr1       
without having due  sanction for it20 on
 which account they received the title  
of  ,navsb1 8enemies10 and each of these
 two sects had two names2 the  one their
 own1 on account of the part which they 
took in the  appointment of the khalif1 
and the other name1 which their         
antagonist  or enemy gave them2 all the 
companions called themselves the people 
of the faith1 or the people of the      
,sonnat and ,jamt1 whilst those         
eighteen persons called them navseb1    
8enemies10 and to themselves  they gave 
the title of mmin1 8believers10 and     
,shihs1 8troop10  but all the companions
 named them ,rfs1 8heretics40           
,afterwards1 the  religion of the ,navsb
 divided itself into fifty and five     
sects1 and  that of the ,ravfs into     
eighteen1 as it was said3      8,all are
 in the fire of hell1 except one40      

,of these sects1 one only is to belong  
to the people of salvation1  because    
they profess the right faith1 and this  
right faith consists in  believing the  
unity1 the justice of ,god1 the dignity 
of the prophet  and of the ,imm1 and the
 resurrection1 and in maintaining the   
truth of  each of these five articles4  
,as ,god ,almighty thinks good to choose
 one  among his servants1 whom he sends 
as his prophet and apostle1 that he  may
 announce the right way to his subjects 
and creatures1 he who is  sent must be  
pure of all our venial and mortal sins2 
his word is to be  a mediation between  
,god and man2 and the prophet1 who is   
sent by ,god1  finds it necessary to    
choose one like him to fill his place   
after him1  and this substitute must    
also be pure of all venial and mortal   
sins2  this substitute1 or khalif1 must 
choose one who may take his place  after
 him1 so that the centre of the face of 
the earth may never  remain destitute of
 ,imms2 and that1 by the reasoning of   

wisdom and by  his efforts1 the         
decisions in the law may be preserved   
right1 and the  collection of proofs not
 lose its purity among them4 ,muhammed  
chose  ,al1 and appointed him his       
executor and khalif1 and ,al1 after     
,muhammed1 was the best and wisest of   
all prophets of the family2 the  other  
,imms 7the blessing of ,god be upon     
them67 were his sons2 as the  first1 so 
were the last1 and at the end they      
remained the same as they  had been in  
the beginning4 ,the number of ,imms1    
according to the  ,akhbr ,nabi1         
8,history of the ,prophets10 was        
twelve1#eea eleven of  them passed to   
the other world1 the twelfth is living  
for ever2 at  last he shall appear1 and 
render the world as full of virtue as it
 is  now full of injustice and tyranny4 
,they say1 that ,abubekr1 ,omar1 and    
,osman1 and the children of ,amah1  and 
,abasah1 their companions1 usurped the  
dignity of ,imms1 on which  account they
 revile them4 ,some of them assert that 

,osmn burnt some  volumes of the ,koran1
 and threw away some of the surahs1     
which were in  favor of ,al and of his  
descendants2 of which the following is  
one3#eeb         ,in the name of the    
bountiful and merciful ,god4         ,o 
you who have faith1 believe in the two  
lights1 ,muhammed       and ,ali1 whom  
we have sent1 and who recite our verses 
to       you1 and put you on your guard 
against the chastisement of       the   
great day4 ,these two lights proceed the
 one from the       other4 ,as to       
myself1 ,i understand and ,i know4      
,those who fulfil the order of ,god and 
of his prophet1 such       as it is     
given to them in the verses of the      
,koran1 those       shall enjoy the     
gardens of delight4 ,as to those who1   
after       having believed1 became     
infidels by transgressing their         
compact1 and what the prophet had       
stipulated for them1 they       shall be
 thrown into hell1 because they have    
unjustly       treated their own souls1 

and have disobeyed the preaching        
prophet4 ,these shall be drenched with  
hot water4         ,it is ,god who      
illuminated the heavens and the earth1  
as it       was his pleasure2 who made  
his choice among the angels and         
prophets2 who placed the latter among   
the number of       believers in the    
midst of his creatures4,god does what he
       wills3 there is but he1 the      
bountiful and merciful ,god4            
,those who preceded them1 have already  
machinated against       their prophets2
 but ,i have punished them for their    
perfidy1       and1 certainly1 my       
punishment is violent and severe4 ,god  
had       already destroyed ,ad#eec and 
,tamud1#eed on account of       their   
crimes2 he made of them an example for  
warning you4       ,shall you then not  
fear8         ,because ,pharaoh acted   
tyrannically towards ,moses and his     
brother ,aaron1 ,i drowned him in the   
waters1 as well as those       who      
followed him1 in order that it may serve

 as a sign for       you4         ,many 
among you are prevaricators2 but ,god   
will assemble them       all on the day 
of resurrection2 and they will not be   
able to       answer when interrogated  
by him3 certainly1 hell is their        
habitation4 ,god is all-knowing and     
wise4         ,o prophet6 my            
advertisement arrived 7at its           
destination72       perhaps will they   
act 7conformably to it74 ,those who     
turned       away from my words have    
already experienced detriment4 ,are     
they comparable to those who accomplish 
thy ordinances1 and       whom ,i will  
reward by the gardens of delight8 ,for  
,god is the       ,lord of mercy and    
great rewards4         ,ali is of the   
number of pious2 we shall restore him   
his       right on the day of judgment4 
,we are not ignorant of their           
intention to defraud him4 ,we have      
honored him more than all       thy     
family4 ,he and his race are of the     
number of sufferers1       and certainly

 their enemy is the ,imam of            
sinners4#eee         ,say to those who  
became infidels after having believed3  
8,you       have sought after the       
comforts of the present life1 and you   
have been eager in the pursuit of them2 
but you have       forgotten what ,god  
and his prophet have promised you4 ,you 
have broken the engagements which you   
had taken in a formal       manner2 yet 
we quoted to you examples1 in the hope  
that you       would follow the good    
direction40         ,o prophet1 we have 
sent thee clear verses4 ,those who were 
faithful1 and attached themselves to    
them1 will receive       assistance     
after thee4 ,turn away from those who   
turn away       from me4 ,certainly1 he 
shall make them appear on the day on    
which nothing shall avail them1 and when
 they will have no       pity to hope   
for4 ,their habitation shall be hell1   
from which       they shall not be      
removed4         ,celebrate the name of 
thy lord1 and be of the number of his   

adorers4 ,we have already sent ,moses1  
and ,aaron1 and those       who followed
 them2 but they treated ,aaron unjustly4
 ,patience       is an excellent virtue4
 ,among them we changed some into       
apes#eef and hogs2 we cursed them until 
the day of       resurrection4 ,have    
patience2 certainly they shall be       
punished4         ,we have gratified    
thee with an authority equal to that    
which       was possessed by the        
messengers who preceded thee1 and we    
have given thee instructions in their   
persons4 ,perhaps       mankind will be 
converted4 ,he who turns away from my   
command       shall be soon called away 
by me from this world4 ,let them        
therefore enjoy some time their impiety4
 ,ask no information       concerning   
the violators of ,god's law4         ,o 
prophet1 we granted thee the power of   
loading the neck of       those who     
believed in the strength of a compact   
which we       contract4 ,be thou of the
 number of the grateful4                

,certainly1 ,ali is pious4 ,he passes   
the night prostrate       before ,god4  
,he is cautious with respect to another 
life1       and he hopes to merit the   
reward of his ,lord4 ,say1 will they    
be treated in the same manner1 they who 
have acted unjustly1       although they
 knew the chastisement which ,i prepare 
for       them8 ,chains shall be put on 
their necks1 and they shall       repent
 of their acts4         ,we have        
announced to thee a progeny of just     
men1#eeg who       will not oppose my   
commands4 ,my bounty and mercy are upon 
them1 living or dead1#eeh until the day 
of resurrection4 ,my       anger is     
against those who act tyrannically      
towards thy       posterity2 wicked men 
who shall suffer the pain which they    
deserve4         ,as to those who walked
 upon the road of thy posterity1 my     
mercy is granted to them1 and they shall
 be safe in the       kiosques of       
paradise4 ,glory to ,god1 ,king of the  
creatures4           99     99     99   

99     99    ,,the ,,religion ,,of ,,the
 ,,akhb,,rin4#eei    ,mulla ,muhammed   
,amn1 of ,asterabd1#efj gave currency in
 this time to  this religion3 they say1 
after having acquired the natural and   
revealed sciences1 he made a pilgrimage 
to the temple of ,mecca1 and  after     
having critically examined the sacred   
sayings1 he adhered to  what he thought 
the right sense1 and composed the work  
,fava-d  ,madany1 8,useful ,notes1 by a 
,citizen of ,medina40 ,in the book      
,danish  nameh1 ,kteb ,shh1 which was   
written for the use of ,dr ,sekander    
,dostgh ,muhammed ,kal ,kateb ,shah1 it 
is stated1 that the exalted wish  and   
furthermost intent is the knowledge of  
what is particular to the  origin and   
end1 and the explanation of this meaning
 is contained in  the verse of the      
merciful3         8,the faith in ,god1  
and in the day of eternal life40    ,and
 the tradition of the noble ,amr of the 
believers and the adored  ,imm 7the     
blessing of ,god and peace be upon them 

and upon their holy  descendants73      
8,god take compassion upon the man of   
whom ,i know from whence he             
came1 where he is1 and whither he goes10
    entered into this meaning4 ,the     
learned1 in the maintenance of this     
station1 divided into several sects4    
,the one sect established this  station 
by investigation and evidence2 then a   
division of this sect  rendered it      
obligatory not to say any thing contrary
 to the possessors  of revelation1 and  
these are called ,matkalmin1#efa        
8scholastics10  for the reason that they
 have composed the science of scholastic
  theology1 on account of rational      
considerations1 and have enlarged       
argumentation in the science of         
scholastic dialectics and theological   
questions4    ,another sect did not bind
 themselves in their  reasoning2 they   
are called ,hukm mshyn1#efb 8the walking
  philosophers10 because their first    
founders followed the stirrup of        
,arastu 7,aristotle71#efc and at the    

time when ,arastu1 as ,vizir of         
,iskander 7,alexander7 was walking to   
and from the palace of this  king2 they 
took the opportunity of being instructed
 in science by this  philosopher4       
,another sect adopted this doctrine with
 pious austerities4 ,afterwards1  a     
division of this sect made an           
application of this doctrine as         
necessary to the ,koran1 and took care  
not to maintain any thing  contrary to  
the companions of the revelation1 and   
these are called  ,sofis matshern1      
8orthodox ,sofis40 ,another sect did not
 believe  this necessary1 and these are 
entitled ,hukm shrkn1 to whom  ,afltn   
7,plato7#efd who was the preceptor of   
,arast1 furnished  lessons and          
instructions of piety4    ,another class
 adopted this doctrine with a view to   
the precepts of the  possessors of      
holiness1 and made it a necessary       
condition that in all  questions about  
customs1 in which reason is likely to   
err1 they  should strictly adhere to the

 sayings of the possessors of holiness2 
and these are called ,akhbrn4 ,the      
companions of the pure ,imms 7the       
blessing and peace of ,god be upon      
them67 all observed this rule1 and  the 
,imms 7peace be upon them67 prohibited  
them the science of  scholastic         
theology1 and the science of the        
fundamentals of religion  and law1 which
 have been collected according to the   
views of the  intelligent2 and likewise 
they prohibited the science of          
jurisprudence1 which has been composed  
as an abstract of opinions1 for  this   
reason3 because1 safe from error1 one is
 inclosed in what is  right by the words
 of the possessors of holiness1 and     
because many  contradictions and        
discordancies occur in the three        
sciences4#efe ,as  it is evident and    
clear that there are no contradictions  
in truth1 so  certainly one of the      
different opinions is false4 ,the ,imms 
also  instructed their companions in the
 science of scholastic dialectics1  in  

the science of the fundam etals of      
religion and of law1 and in             
jurisprudence2 but these three sciences 
are1 in many of the questions1  not     
without contradiction with the sciences 
which the professors of  common religion
 have combined4 ,the lords of the temple
 7peace be upon  them67 have declared1  
8that in the three sciences1 as received
 by the  generality of the people1 truth
 is that which from us is come to them1 
and error is whatever originate from    
their conceptions40 ,the doctrine  of   
the ,akhbrn1 in after times called      
,ghibet sry1 8the minor  absence10 which
 by some is reckoned among the          
traditions of the  seventy-and-three1   
and by others among the traditions of   
the seventy  four sects1 became diffused
 among the learned of the ,immyat2      
although it was also known among the    
first of the ,ghibet#eff  ,kaber1 8the  
great absence10 and the companions of   
the ,imms 7peace  be upon them67 after  
having received the three sciences from 

the  people of the temple 7blessing be  
upon them671 formed a collection of     
them in a book according to their       
direction2 it was to this that the      
people of the temple referred in their  
belief and actions1 until the  time of  
the ,ghibet ,kaber of the ,shahs1 and   
this book1 by way of  continuation1 was 
brought down to the times of the        
moderns2 the entire  work1 which was    
compiled by the trusty friend of the    
right faith1  ,muhammed ben ,ykb al     
,kalbiy1#efg 7may his tomb be           
sanctified67  comprehends the three     
sciences4    ,further1 when ,muhammed   
ben ,ahmed ,aljand1 who was eminent in  
analogy1#efh and ,hassen ben ,hassn ben 
,al1 ben ,ab kl1 a lofty  scholastic    
theologian1 appeared1 and were violent  
jurists2 in their  time1 the circle of  
teaching and learning the common        
religion being in  the colleges and     
schools1 they studied the book of       
theology1 and the  book of the          
fundamentals of the common religion2 but

 as they did not  possess all the       
expertness required for the science of  
the  fundamentals of religion and for   
that of theology1 which were derived  by
 tradition from the ,imms1 they adapted 
to the common religion some  among the  
subjects of scrutiny in the science of  
scholastic theology1  and in that of the
 fundamentals of theology3 and made     
choice of a  doctrine which was a       
mixture of the doctrine of the ,akhbrns 
and of  that of the common religion1 and
 so laid the foundation of rational     
dialectics4#efi ,after them1 ,shaikh    
,mafd1 8the beneficent ,shaikh10  7the  
mercy of ,god be with him67 that is1 the
 ,shaikh ,ab ,jfr1 on  account of       
heedlessness and of the good opinion of 
those two eminent  men1 conformed       
himself to them1 and he formed1 in      
scholastic theology  and in fundamental 
jurisprudence1 a system of doctrine1    
mixing with  that of the common religion
 that of the ,akhbarn1 and that of the  
,auln1 8solid reasoners20 on that       

account1 the learned of the  ,immyat    
sect divided into ,akhbrn and ,asuln4   
,likewise ,almah  hall1 8the most       
learned ornament10#egj that is1 ,shaikh 
,jeml eddin  mtaher1 has exhausted to   
the utmost this subject1 in the         
discussion  about prophecy and unity1   
and at last the sharh movkef1#ega       
8explanation of the stations0 and the   
origins of the book of religions  and   
attributes have also been elucidated by 
it4 ,when shaikh ,mafd1  istz-lm alihad1
 8the teacher of the science of         
direction10 that  is1 ,sad ,mrtas1      
lived1 and was the istz rais al taifah1 
8chief  teacher of the sect10 this      
religion was diffused among the learned 
of  the ,jmmyat1 until the time of the  
most learned of the ,east and the       
,west1 ,almah-hall2 and as1 penetrating 
into the depth of knowledge1  he1       
,almah-halli1 surpassed in the sciences 
,ebn ,janad1 and ,ebn  ab kl1 and the   
shaikh ,mafd2 they gave a greater       
expansion and  currency to the mixt     

religion in the book of scholastic and  
fundamental theology1 and in the        
controversial dialectics relative to    
faith and law1 established the mixt     
religion4 ,as the ahds1#egb             
8traditions0 of the common religion1 on 
the subjects of revelation and  unity1  
were not exempt from adulterations1 they
 published the series  of traditions in 
their own book1 divided into four parts4
 ,and  ,almah-hall 7the mercy of ,god be
 with him67 on account of heedless      
confidence divided into four parts the  
traditions of his book1 and the  book of
 the sect of the ,mahakah1 8the         
asserters of truth10 in such a  manner  
as was also manifested by the ,ilm      
ilahad1 8the science of  the direction0 
7revelation71 and the ra-is 7chief7 of  
the sect1 and  sikat al islm1 8the      
trusty friend of the right faith10 and  
head of  the ,shaiks1 ,alsadik1 8speaker
 of truth10 that is1 ,muhammed ,ebn     
,bbyah#egc ,alkam2 and others3 hence the
 whole tribe ,mahakah  professed this as

 true1 and1 after ,almah-hally1 the     
shaikh ,shahd  awl1 8the first witness10
 that is1 the shaikh ,muhammed maki1    
made  it the rule of his religion1 and  
laid the foundation of his literary     
works upon it2 after them1 the sultan   
,almadkakn1 8the sultan of the          
refiners0 7acute investigators71 shaikh 
,al 7the mercy of ,god be  upon him67   
conformed himself to them1 and ,al alem 
al rabn1  ,shahid-alsn1 8the learned of 
the world1 the doctor of divinity1 the  
second witness10 that is1 the shaikh    
,zin eddin 8the ornament of the  faith10
 ,jabel al aml 7the mercy of ,god       
,almighty be with him67 took  also the  
rule of this religion4 ,this was until  
the time arrived for  the learned of the
 moderns1 in the science of ,muhammedan 
traditions1  and the science of         
biographies and characters of persons to
 whom the  traditions were handed down1 
and the most pious among them1 the      
master  of the whole in the whole1 that 
is1 ,mirza ,muhammed of ,asterabd 7may  

the light of ,god illume his tomb674 ,he
 said3#egd 8,at last1 as a  sequel to   
this1 he 7,jabel7 instructed me1 a      
humble individual1 in all  the sciences 
relative to the traditions1 and gave me 
this injunction3  #8,revive thou the    
religion of the ,akhbrn1 and if any     
doubt arise1  that creates an opposition
 to this creed1 discard that doubt4'    
,and  this doctrine has fixed itself in 
my mind4 ,but it was decreed by the     
,lord of ,glory that it should be       
manifested through my pen4 ,afterwards1 
having received all the praised sciences
 from the greatest of the  learned1 ,i1 
humble individual1 during some years    
staying in the  splendid town of        
,medina1 bowed my head under the collar 
of meditation1  and humbled myself at   
the door of the temple of the ,lord of  
,glory2 ,i  sought refuge with the      
spirits of the sacred place of the      
companions  of prophecy1 and ,i repeated
 afresh the sacred sayings1 and the book
 of  the common religion2 that is1 that 

of the opposers to the ,immyat1  and the
 special book1 that is1 that of the     
,immyat2 in order to  perfect myself in 
penetration and meditation2 so that1 by 
the favor of  the ,lord of ,glory1 and  
by the benedictions of the prince of    
prophets  7,muhammed71 and of the pure  
,imms 7the blessing and peace of ,god be
  upon them all67 by the direction of   
him1 to whom obedience is due1 ,i       
conformed to what was right1 and        
succeeded in composing the ,favid       
madany1 #8,the ,useful ,notes1 by a     
,citizen of ,medina4'0 ,subquently1     
,muhammed ,asterabd had the honor of    
being instructed by the most  noble of  
this sect2 afterwards they approved his 
composition1 and  congratulated the     
author upon it4 7,the mercy of ,god be  
upon them67    ,among the ,immahs it is 
decided that the ,imm ,muhammed1 son of 
,hassan ,askery1#ege is still alive1 but
 concealed from view2 they  divide the  
time of his absence into two epochs2#egf
 namely1 8the  minor and the greater    

absence40 ,the minor absence1 which     
extends to  seventy-three years1 falls  
into the time of ,mtemed ,abs1#egg in   
the year of the ,hejira #bff 7,a4 ,d4   
#hgi72 the greater absence took place   
in the time of ,rs1 the son of ,mukteder
 ,abs4#egh ,the  distinction between    
these two epochs is that1 during the    
minor  absence1 there were a registrar  
and delegates as intermediates between  
the pious persons of the religion and   
the ,imms1 whilst1 during the  greater  
absence1 the appointing and establishing
 was broken off4 ,the  first ,vakl1     
8delegate1 agent10 was ,osman1 son of   
,said ul ,umrul  ,asadi1 in the holy    
place 7of ,medina72 after him1 by       
command of the  ,imm of the time1 his   
son1 ,abu ,jfer1 took charge of the     
office1  which he held about fifty      
years2 after him came ,abu 'l ,ksem     
,hossain  ,ebn ,rh ,ebn ,ali ,baher     
,nubakht1 who bequeathed his place to   
,abu'l-,hasan ,al ,ebn ,muhammed ,samr1 
and this was the last ,vakl4  ,when he  

was sick1 the ,shhs asked him3 8,who    
shall after thee be the  ,vakl of the   
holy place80 ,he wrote his command by a 
last will1 by  which he abolished the   
charge1 and the command is as follows3  
,in the name of the bountiful and       
merciful ,god3         ,o ,ali1 son of  
,muhammed ,samiri1 may ,god increase the
       recompense of thy brothers with  
regard to thee1 for thou art       dead1
 and between thee and me there are six  
days2#egi       therefore arrange thy   
affairs1 and propose to nobody to fill  
thy place after thy death2 certainly the
 complete absence is       now          
accomplished1 and no further            
manifestation shall take       place but
 after the permission of ,god1 the most 
high4 ,he       mentioned it1 and this  
after a long delay1 and the obduracy    
of hearts1 and after the filling of the 
earth with violence4       ,and there   
shall come from among my people one to  
be a       witness2 but he who desires  
it before the coming forth of a         

,safiani and the ,sihat1 he is a        
deceiver1 and ought to be       avoided4
 ,there is no power and no strength but 
one ,god1 the       most high and most  
great4    ,abul-,hasan died in the      
middle of ,shbn 7the eighth month of the
  year71 in the year of the ,hejira #cbh
 7,a4 ,d4 #ici74    ,it is to be known1 
that the tradition among the ,shihs of  
the  ,immiyat-suln sect is divided into 
four parts3 shh1  8authentic20 hasen1   
8elegant20 msik1 8strong20 and sf1      
8weak40    ,an hads sahih1 8an authentic
 tradition10 is one1 the authority of   
which goes back to msm1#ehj according to
 the narration of an  dil ,imm1 8a just 
,imm10 in the description of whom the   
rbb-i-hadis1 8the masters of history10  
have used the word dil1  whether the    
narrator be one person1 or whether there
 be more than one1  provided in the     
description of them all the same        
language has been  used4    ,an hadis   
hasen1 8an elegant tradition10 is one1  
the authority of  which goes back1 like 

that of the hadis sahih1 to the msm2    
but1  according to the narrative of a   
venerable ,imm1 in this way1 that       
although1 in regard to the narrator of  
it1 the words sikah dl1  8trusty and    
just10 have not come down to us from the
 historians1 yet  they have praised him 
in other words4    ,an hadis msik1 8a   
strong tradition10 is that1 in the      
description of  whose narrators the     
words sikah dil have been used by the   
historians1 but some or all of the      
narrators of which are not  ,imms1      
8followers of ,ali40    ,an hadis sf1 8a
 weak tradition10 is that in which none 
of these  three conditions are found2   
viz43 #ast1 the inference from the      
commendation of sikah dil2 #bnd1 a      
praise other than these two  words2 and 
#crd1 the qualification sikah dil1 with 
erroneous belief  on the part of the    
narrator4    ,a tradition is either in  
regular succession1 or not in regular   
succession4 ,a tradition is in regular  
succession1 when a great  multitude on  

the authority of a great multitude make 
the same  narration1 until it reaches to
 the msm1 in such a manner1 that the    
number of each multitude1 in each       
particular age1 shall have been so      
great as to exclude the idea of their   
having combined in telling a  lie4 ,a   
tradition is without a regular          
succession1 when the number of          
narrators does not1 in all or several   
stages1 reach to that multitude1  as    
before said1 and this kind of tradition 
is called1 in the peculiar  idiom of the
 masters of history1 the information of 
one4 ,among the  ,akhbarians1 there is  
no such arrangement and classification  
of  evidence1 and ,god knows the truth4 
,the author of this book writes what he 
has learned of the religion of  the     
,akhbrns from the ,amns of this         
doctrine1 one of whom was  ,muhammed    
,razi ,kazvn4 ,they call themselves     
,akhbrn1 8dogmatic  ,traditionists10    
because they place the centre of their  
belief in the  prophetic book1#eha and  

employ no reasoning4 ,mulla ,muhammed   
,amn1  after having acquired the        
requisite theoretical and practical     
knowledge and that of the law1 went to  
,mecca and to the revered  places1 and  
he declared openly1 that controversial  
dialectics belong  not to the rule of   
the ancient ,shihs4 ,the author of this 
book writes  what he has heard from     
pious persons1 the confidents of secrets
 of  this sect2 whoever desires to know 
more of it1 may have recourse to  the   
book ,favid ,almadniy1 which is the     
composition of the last  mentioned      
writer4    ,the following passage is    
said to be found in the sacred writings3
         8,god take compassion on the   
man of whom ,i know whence he           
comes1 where he is1 and whither he      
goes40    ,my desire is ,god himself1   
and as an indication of it is my        
perception  of him1 the scope of which  
is the return to him4 ,afterwards we    
ought  to have the knowledge of three   
perceptions4 ,the ,imnah conform        

themselves to the religion of the       
community which is composed of the      
people of the temple2 but it is required
 that we acquire in ,medina the         
knowledge of what the prophet is1 and   
that we enter through the doors         
7chapters7 of sciences1 in which twelve 
,imms are to be praised2  whatever      
further is behind this religion will    
belong to that of the  heretics4 ,of the
 two other religions1 the one is that of
 the people  of pious austerity2 and    
this again is divided into two sects3   
the one  comprehends the ancient        
,ashrkn1 who did not follow the prophet2
  and the second consists of the        
,matkhern1 8the moderns10 who1 known    
under the name of 8,sufis10 believe the 
prophet1 and in theory and  practice    
conform themselves to him and to the    
,imms4 ,they say1 the  prophet showed   
the way of righteousness and revealed   
the hidden2 and  the ,imms also taught  
purity1 which from them was conveyed to 
us2 the  ,imms1 by their pious          

austerity1 promoted the purity of       
manners1 and  practised abstinence from 
food and sleep2 the lord of the         
prophetic  protection committed this    
religion to ,al2 and ,al was the        
delegate of  this pious austerity1 the  
chief master1 the ,amir of the true     
believers2 ,hassan ,bari#ehb was one of 
the devoted followers of the  ,amr1 and 
,byazd was the disciple of the ,imm ,jfr
 sadek2#ehc  ,mrf ,krkh1 8the celebrated
 of ,karkh10#ehd gave the hand of       
devotedness to the ,imm ,reza4#ehe      
,similar to them is the sect  shigref1  
8the venerable10 who think themselves   
the vice-regents of  the ,imms1 and     
lieutenants of the prophet 7the peace of
 ,god be upon  him73#ehc9999;extra      
anchor their sayings deserve no         
attention1 as in  our religion there    
never was a lieutenant1 whatever from a 
spirit of  vanity they may assume4      
,these men are professedly monks1 and   
these are  numbered among heretics4     
,the second sect is that of the         

,istidlal1 8the arguers10 and of        
old#ehf they were called ,mashyn1 8the  
walkers1 peripatetics20  they did not   
follow the prophet1 and the moderns call
 them  ,matkalemn1 8scholastics40 ,these
 sectaries are said to mix the          
principles of the true faith with the   
belief of the peripatetics1 and  are    
also reckoned heretics3#ehg because the 
true religion is that  which the lord   
professed1 and this is the religion of  
the ,akhbrins4    ,mulla ,muhammed      
,amn#ehh addressed a crowd of           
mujtahids1#ehi  8casuists10 who make a  
profession of ratiocination             
7discussion71 in  the following         
terms38,you agree and acknowledge1 that 
the ancient  believers and the religion 
of old knew of no contentious arguing2  
and  that the ancient way and the old   
religion which prevailed in the time  of
 ,muhammed and of the ,imms 7the peace  
of ,god be upon them67 is the  way of   
the ,akhbarns4 ,further1 we have        
likewise a satisfactory proof1  that our

 way is the constant religion2 but try  
to combine a  demonstration in the way  
of reasoning1 and show to us by whose   
direction from among the possessors of  
holiness you adopted your  creed1 whilst
 after ,muhammed 7the peace of ,god be  
upon him67 no other  prophet is to      
appear and to bring another religion8   
,in like manner it  has not been stated1
 in the book of the prophet and in the  
sacred  sayings of the ,apostles and of 
the ,imms1 that the relators should1 in 
practice act at discretion1 and after   
the disappearing of the ,imm1  make a   
profession of ratiocination4 ,moreover1 
it is positively  understood that you   
have mixed your principles with the     
principles of  the ,sonnites and ,jamat1
 and your creed has taken the nature of 
oxymel1 which is neither honey nor      
vinegar2 and you are neither  ,sonnites 
nor ,shihs2 and this is the manner in   
which the moderns  exercise reasoning as
 a profession1 that1 in the time of     
religious  zeal1 they went and helped   

themselves to the acquisition of        
knowledge  from the books of the        
adversaries 7schismatics71 and a similar
 desire  has taken hold of your hearts4 
,afterwards they threw out of their     
books what appeared reprovable1 but     
nevertheless mixed something of it  with
 their own faith40    ,it should be     
known that some things proceed from the 
exigencies of the  faith3 thus the      
dissentient as well as the consentient  
use the same  prayers1 and even the     
unbelievers admit1 that in these        
,muhammed is  necessarily honoured4     
,several things are among the exigencies
 of the  faith1 as for instance the     
office of an ,imm1 as the dissentient   
and  consentient know that1 in point of 
faith1 acknowledging the ,imms is       
indispensable for strength1 firmness1   
and unimpairable stability4 ,it  should 
be known that1 whatever is established  
from the verses of the  ,koran renders  
the conforming of the action to it      
indispensable2 but  what is expressed in

 an allegorical or ambiguous sense1 we  
have not  the capacity of understanding2
 it is then evident that this is        
particular to the prophet and to the    
,imms1 and we should not meddle  with   
it2 further1 we ought to conform our    
actions to the tradition of  the prophet
 and of the ,imms4 ,as many traditions  
are opposed to each  other1 and the     
distinction therein is arduous2 on that 
account1 if two  traditions present     
themselves to our view1 such as to be   
contrary to  each other1 then the ,imm  
affords the believers a firm rule1 which
  proves to the understanding a         
protection from error4 ,the truth is1   
that when two traditions happen to      
contradict each other1 good             
,theologians refer them to the          
incontrovertible authority of the       
,koran2 the tradition which is          
conformable to a verse of the ,koran1 is
  that to which they refer the action1  
and ascribe to religious  zeal#eij the  
other tradition1 and if this does not   

coincide with the  incontrovertible     
authority1 as it exceeds your power to  
decide the  dubious question2 fix then  
your eyes upon the creed of the         
opposers1  and observe by what rule they
 are actuated4#eia ,whatever is contrary
  to them1 this tradition they should   
reckon to be truth2 and whatever  agrees
 with the opposers1 they should         
acknowledge as belonging to  religious  
zeal2 and if both these traditions in   
the creed of the  opposers were         
laudable1 they should consider1 that a  
thing which  according to them deserves 
pre-eminence1 is the contrary of that   
which  they ought to take4 ,and if one  
says3 8,you have many opposers1 and     
there are seventy-and-two sects whose   
opinions are conflicting with  each     
other20 ,i answer3 8,the ,imm declared  
that they ought to proceed  upon a road 
contrary to that upon which the         
victorious1 the rulers1  and the learned
 among the opposers1 walk2 and if1      
nevertheless1 it may  appear to all that

 they find themselves upon the same     
road2 there are  then two laws3         
according to whichever of the traditions
 they act1 it  does not matter in that  
tradition in which way it comes from the
  msm1#eib provided1 without doubt1 it  
comes from the ,imm2 and the  ,imm is a 
person to whom obedience is obligatory4 
,moreover1 by  whichever authority they 
act1 they must conform their action to  
the  direction of the ,imm4 ,another    
thing is to be said3 8,have patience    
until the time of the happy meeting with
 the ,imm40 ,if any body says3  8,we    
have no option to act or not to act2 how
 long shall we wait8 the  coming of the 
,imm is not determined80 ,this is the   
reply3 ,having  already acted1 why      
should it be said3 8,have patience80    
,this has  reference to the precept3    
8,if thou art in business1 act          
peaceably2  and if devoted to religion1 
follow the rites of the most            
comprehensive  religion40 ,should any   
one say3 8,to conform my actions to this

 rule is  also subject to discussion10  
we answer to that3 8,this is the rule   
the  ,imm has established2 if there be  
discussion1 it is therefore the  ,imm's1
 not our's40 ,to weigh a religious      
doctrine is the same as to  compare two 
traditions contrary to each other3 we   
found1 for instance1  that 8as to purity
 of wine1 there are two colors40#eic    
,the wine is in  the traditions2 we then
 made reference to the incontrovertible 
authority of the ,koran2 we found no    
verse decisive about it2 and in  the    
allegories we saw1 that wine is called  
uncleanness1 and how many  meanings are 
attached to uncleanness2 and as we had  
the power of  understanding the truth1  
the ambiguity disappeared4 ,we made     
reference  to the creed of the opposers 
to the right faith3 they acknowledge    
wine to be impure4 ,then we took the    
contrary of it1 and reckoned the  wine  
to be pure1 as the traditions announce  
the purity of wine4  ,further1 the      
tradition which denotes the impurity of 

wine1 we ascribed  to religious caution4
 ,and it is to be known that the        
,mujtahd ought to  conform his actions  
to his opinion2 but opinion is shabhah1 
8doubt10  and is so called 7very like   
shabah1 8an image071 because it is vain1
  and 8truth-like40    ,the religion of 
the ,akhbarn consists in the conviction 
that1 without  an exception1 whatever   
they have heard from the ,imm is to them
  dall-i-kat1 8a final1 decisive proof0 
7cutting off all further  questions72   
moreover the practice followed by the   
,akhbarns1 is the  terk--kat1 8the final
 religion20 and kat1 8final10 is that   
which does not depend upon mere opinion4
 ,the modern among the ,shih  said1 that
 it becomes the ,mujtahed to conform his
 actions to his  opinions1 and that it  
is incumbent upon others to submit to   
his  doctrine3 this religion is not     
ancient2 as to the rest1 the practice   
of contentious arguing and restlessness 
is an error4           99     99     99 
99     99    ,,an ,,account ,,of ,,the  

,,ismai ,,liah4    ,information was     
received from ,mr ,amr1 who was a       
governor of the  ,navhi1 8district0 of  
the town ,sheknah1 that the ,ismlah1 are
 a  tribe among the ,shihs2 and their   
creed is ascribed to the lord ,imm      
,isml1 the son of the lord ,imm ,jfr    
sdik1#eid and this sect  believe this   
lord an ,imam2 they say1 that ,imm ,jfr 
consigned the  office of an ,imm to him2
 and that he never admitted to a        
partnership  with the mother of this    
lord any other woman or girl1 in the    
manner  that had been done by the       
prophet with regard to ,khadjah1 and by 
,al  with respect to ,ftmah4#eie ,about 
the departure of ,isml from this        
perishable world1 there are different   
accounts4 ,some say that he died  during
 the lifetime of ,jfr2 then the         
prerogative of appointing to the        
,immate was transferred from the ,imm   
,jfr to the offspring of ,isml2  in like
 manner as ,ms 7,moses7 transferred the 
appointment to ,hrn  7,aaron71 who died 

during the lifetime of ,ms4 ,the        
appointment does  not return by         
retrocession2 and a convention reversed 
from whence it  came is impossible4 ,jfr
 was not likely to appoint1 without     
traditional credentials from noble      
ancestors1 one from among his           
distinguished descendants1 and to be    
uncertain and unknown is not  suitable  
to an ,imm4 ,as to the appointment of   
the ,imm ,jfr1 its  legality is in      
accordance with the twelve ,imms4 ,some 
say1 that ,isml  had not departed from  
life1 but the news of his death was     
spread  about1 from fear that his       
enemies should attempt his life1 and a  
declaration of his death was written4   
,it is reported1 according to  some1    
that during the khalifat of ,manzur1    
,ismil was seen in ,basra1  where a     
person afflicted with a malady of the   
foot was cured by means  of his prayers4
 ,mansur asked information from the     
,imm1 who sent to  the khalif a         
certificate 7of ,ismil's death71 in     

which was included a  letter of the amil
 7collector of revenue7 of ,mansur4     
,they say that1 after ,ismil followed   
,muhammed1 the son of ,ismil1 with  whom
 closed the series of the ,shih         
,imms1#eif and after him the  ,imms     
disappeared2 but no age remains         
destitute of conspicuous ,imms1  and    
when an ,imm has appeared1 he certainly 
evinces himself as such4    ,the number 
of the commands of the ,imms is seven1  
like the seven days  of the week1 the   
seven heavens1 and the seven            
planets4#eig ,they hold  the number of  
the religious leaders to be twelve1 and 
therein the  ,immyas have committed an  
error1 by counting the ,imms after the  
leaders1 and these are the ,batnian1    
8interior40#eih ,these  sectaries do not
 conform themselves to the evidence of  
the divine law2  they declare3 8we do   
not say1 ,god is omnipresent or not     
omnipresent1  omniscient1 or not        
omniscient1 almighty1 or not almighty1  
and so in  all attributes20 they        

maintain further as a confirmation of   
the truth1  that there is a connexion   
between ,god and the other beings1 and  
this  is the creed of the ,tashbah1     
8assimilators20 but from an absolute    
negation a connexion takes place with   
non-existences1 which is  maintained by 
the ,ttl1 8indifferent10 and the        
application of this  thesis to the      
,lord1 the self-existent1 leads to the  
opinion1 that  there is no community to 
be imagined between the ,lord ,god1     
self-existent1 and other beings4 ,they  
also say that the ,almighty ,god  is the
 operator of opposite effects1 and the  
creator and ruler of  conflicting       
results4 ,they further set forth1 that  
when the lord ,yzed1  the most sublime1 
bestowed the gift of knowledge upon the 
inhabitants  of the world1 they called  
him all-knowing2 when he displayed his  
power  on account of his majesty1 they  
called him all-mighty3 certainly the    
attribution of knowledge and power to   
the being of the most sublime  ,yzed is 

founded upon the belief that he is the  
giver of knowledge and  force4 ,moreover
 they assert that1 by a single command1 
,god created  intelligence1 which among 
all things is perfect1 and by means of  
perfect intelligence1 he brought forth  
the spirit which is not  perfect2 there 
is a relation between intelligence and  
spirit1 a  relation between the sperm   
and the child produced1 as well as a    
relation between the egg and the bird1  
or a relation between father  and son1  
or husband and wife4 ,the spirit becomes
 then desirous of1 and  longing for the 
excellence of perfect intelligence#eii  
which he  derives from expansion1       
therefore he feels himself pressed to   
move out  of his deficiencies towards   
excellence1#fjj but he does not attain  
at  perfect motion1 except by means of  
an instrument4    ,afterwards1 ,god     
created the heavenly bodies1 and gave   
the heavens a  circular motion2 from his
 disposition emerged the spirit1 the    
simple  elementary natures1 and by means

 of them the uncompounded beings2       
further1 he brought forth the compounded
 bodies from among minerals1            
vegetables1 and various animals1 among  
which man was the best1 on  account of  
the merit of much sanctity1 and his     
connexion with the  celestial world4    
,thus the upper world is composed of    
perfect universal  intelligence1 and the
 rational sense of universality which is
 the  origin of creatures4 ,it is       
necessary that in the nether world      
perfect  universal intelligence and     
reason prevail1 that they may afford to 
the  inhabitants of the world the means 
of salvation1 and this intelligence  is 
the prophet ntik1 8speaking10 and the   
reason is the ,imm4 ,as  the heavens are
 moved by the impulse of intelligence   
and reason1 in  like manner are the     
other souls set free by the impulse of  
the  8speaker20 there is one who        
commands in every age1 and every time   
has  its revolution2 every revolution   
depends upon the authority of seven     

persons#fja until it terminates by the  
last revolution and the time  of        
judgment comes2 the exigencies of the   
law and religious rule rise  as the     
rapid movements of heaven1 and the      
necessity of law is the  cause of the   
acquisition of reason carried to        
excellence2 it is a  laudable trial of  
mankind to attain to the dignity of     
wisdom1 and  this is 8the great         
judgment40    ,when they wish to convert
 any body to their creed1 they throw    
doubts  upon his religion into his mind1
 not with any evil intention on their   
side1 but that he may find the road to  
,god and attain truth1 as well  as be   
convinced that1 except their religion1  
any other is remote from  certainty and 
without firmness4 ,their manner of      
creating doubts about  the pillars of   
the law1 is that they ask about detached
 parts of a  sura3 what 7for instance7  
is the meaning of the detached letters  
in  the first sura1#fjb and the command 
about fasting1 a menstruous  woman1 the 

command of prayers1 and why the         
necessity of bathing with  regard to    
sperm and urine2 the number of the      
sacred inclinations of  the head1 which1
 according to some1 are four1 according 
to others1  three1 and perhaps two3     
which number is right8 and so on in all 
actions of the pious4#fjc ,when the     
person desirous of truth1 finds  himself
 by such questions surrounded with      
doubts1 and inquires after  truth1 they 
answer1 and conduct him upon the road of
 the right belief1  in such a manner    
that all doubt is banished from his     
heart2 he then is  received in their    
community1 and walks in the right way1  
whence he is  strengthened against any  
creation of doubts1 and this is the     
manner of  agreement current among the  
followers of ,god1 by way of compact and
  convention4         8,when we took    
engagements with the prophets40         
,further1 according to convention1 comes
 havlet1 8giving in charge0  to the     
,imm1 and settling arduous matters1 when

 a difficulty occurs in  an affair which
 presents itself to him2 inasmuch as1 by
 the laudable  nature of his qualities1 
an ,imm is wise1 and nobody else        
possesses  the power with which this    
exalted personage is firmly invested4   
,to  this is joined tedls1 8artifice10  
which consists in managing  relations   
with powerful personages1 in religious  
and worldly matters1  in order to       
increase the proselyte's inclination for
 what he seeks and  wishes4 ,then is    
tss1 8making sure10 or confirming the   
arrangements  which are agreeable to    
him1 so that he may be confident1 and   
put in  possession of what he expects4  
,further1 there is khal1 8divesting10   
which is obscure4 ,afterwards by        
renouncing the actions of this world3   
this is silkh1 8estrangement from the   
observances of exterior  religion40     
,finally1 at this period1 whoever may   
find it agreeable to  indulge in1 and to
 excite himself to1 pleasurable         
practices1 and to  interpret the law1   

which is the office of exalted          
personages1 he may  do so1 as whatever  
in the world is not hurtful1 is proper  
to the  favourites of ,god1 as for      
instance wine1 which1 to enjoy with     
moderation and without abuse and noise1 
is salutary4#fjd    ,they say likewise  
vazu1 8ablution10 is as much as         
acknowledging the  faith of the ,imm1   
and abstersion with sand 7from want of  
water7 the  same in the absence of the  
,imm1 as he is the umpire4 ,namaz1      
8prayer10 is a precept of the prophet1  
according to the word of ,god  the      
,almighty4         8,prayer preserveth  
from filthy crimes1 and from what is    
blameable40#fje    ,jhtilm1#fjf         
8nocturnal pollution10 refers to the    
divulging of a  secret to a person not  
one of those who ought to know it1      
without the  intention of guiding him   
into the right road4 ,ghasel1 8bathing10
 is  a renewal of the covenant4 ,zakat1 
8alms10 is the sanctifying of life  by  
means of the understanding of mankind4  

,sm1 8fasting10 denotes  the            
preservation of the mysteries of the    
,imm4 ,zena1 8sexual  intercourse with a
 strange woman10 is equivalent to       
divulging the  mysteries of religion4   
,these sectaries say also that praying  
in an  assembly is following the holy   
,imm4 ,the alms are to them a metaphoric
  signification of the fifth part of    
property which they give to the         
,imm4#fjg ,further1 there is the        
,kbah#fjh of the prophet1 the  bb1      
8door10 of ,al1 the af of the apostle1  
the marvah of the  vas1 8executor10 the 
mkt itins1 8the place of familiarity0   
7where the pilgrims assemble and whence 
they proceed to perform the  solemnities
 at the temple of ,mecca71 and the      
talbiyat1 8pilgrimage  of obedience0 to 
the blessed2 the seven circuits1 around 
the house  of lordship which the ,shihs 
devote to the ,imms 7the peace of ,god  
be  upon them67#fji    ,heaven is repose
 of bodies from all distresses4 ,hell is
 the torment of  bodies by distresses4  

,and in this manner they interpret every
 thing1 and say that every  thing       
exterior has its interior1 which is the 
cause of the exterior1  whilst this     
latter is the manifestation of the      
interior2 and there is  nothing exterior
 which has not its interior2 and if not1
 there is1 in  reality1 nothing2        
further1 there is nothing interior which
 has not its  exterior1 unless it be an 
illusion4 ,when ,god created the        
exterior  7visible71 and the interior   
7invisible7 world1 the latter was the   
world of spirits1 souls1 and            
intelligences2 the visible world was    
that  of bodies1 upper and nether1 and  
of accidents4 ,the ,imm is the lord of  
the interior world1 and there is no     
knowledge of ,god to be acquired1       
except by his instruction4 ,the prophet 
is the lord of the exterior  world1 and 
the law1 of which men stand in need1    
will not be perfect  except by him2 and 
the law has an exterior side1 which is  
called  tanzil1#faj 8revelation from    

heaven1 the ,koran10 and an interior1   
which is entitled twl1#faa              
8interpretation40 ,the age is never     
destitute of a prophet1 or of law2 it is
 likewise never without an  ,imm1 or his
 authority4 ,these sectaries further    
say1 that his  government is sometimes  
concealed1 although the ,imm be         
manifest1 and  that at another time the 
government is manifest1 although the    
,imm be  concealed2 in such a manner    
that the people may know a prophet by   
the  wonders of his words and deeds2 but
 they recognize the ,imm by his         
government and direction1 and they      
cannot know ,god ,almighty but by the   
,imm4 ,the ,shihs also maintain that the
 existence of an ,imm through  all times
 is necessary1 whether manifest or      
concealed1 so that no  period of time be
 destitute of the splendour of the sun1 
or plunged in  the darkness of night4   
,a book was seen1 composed by ,hassan   
,sbh1#fab who was a deputy of  the ,imm4
 ,in the first chapter of it1 he says1  

that the mufti1  8wise10 in the         
knowledge of the ,lord ,god ought to    
follow one of the  two sentences3 either
 that which says that he may know ,god  
by mere  reason1 without the aid of     
instruction by an intelligent sdik1#fac 
8a sincere friend10 or that which       
declares that the knowledge of the      
,lord ,god by reason is difficult1 and  
cannot be acquired unless by the        
instruction of an intelligent sincere   
friend2 and he further states1  that    
whatever decision he may give according 
to the first sentence1 he  does not     
assume to reject the other1 because1    
when he rejects1 the  rejection amounts 
to teaching and demonstrating1 that the 
disavowal of  the posterity of ,al is   
required by the other4 ,these sectarians
 say1  that both modes are necessary1   
and constitute a proof3 because the     
muft1 when he gives a decision by a     
sentence1 this sentence is either  his  
own or that of another2 in the same way1
 when he professes a  creed1 either he  

adopts it firmly from his own original  
persuasion1 or  this sense is           
communicated to him by another4 ,this is
 what the first  section of the book    
before mentioned contains4 ,in the      
contents of  this section is a          
digression upon the lords of reason and 
of wisdom4    ,in the second section of 
it1 we read the statement that1 when    
there is  an occasion for a teacher1    
either every intelligent man1 by a free 
use  of his ability1 gives instruction1 
or the learned sdik is  indispensable2  
and the author says1 that a person who  
may agree with  whatever instruction an 
able master imparts1 will not think it  
allowable to carry on controversy with  
this learned antagonist2 and  when he   
permits himself to do so1 certainly he  
may have kept the faith  which is       
absolutely due to the learned aik and   
confidential  friend4 ,this section is  
said to contain a digression upon the   
lords of  the tradition4    ,in the     
third section it is stated that1        

although the necessity of a  learned    
sdik be established1 yet it is required 
to take advantage  of the knowledge of  
the first learned man2 and after the    
instruction  received from him1 that is1
 instruction from any teacher without a 
special appointment1 it is proper to be 
assured of his truth2 as the  right way 
of religion is not attainable without a 
companion1 certainly  the first concern 
is to have a true friend4 ,after this   
subject1  there is a digression upon the
 ,shihs4    ,in the fourth chapter1 the 
author says1 that the individuals of    
mankind are divided into two classes4   
,the one says3 8,we require for the     
knowledge of the ,creator a learned     
sdik1 or sincere friend2 and his special
 appointment is required1  and after    
that instruction from him40 ,the other  
class says1  8,instruction for the      
knowledge of any science can be obtained
 from any  person1 whether a master or  
not a master specially appointed40 ,as1 
by previous investigations1 it is       

understood that the truth is with  the  
first class1 certainly the chief and    
leader of the first class  will be the  
chief of the philosophers2 and as it has
 been ascertained  that the second class
 is erring1 their leader is the leader  
of the  deceived4 ,the author says      
further1 the true doctrine is1 that we  
acknowledge the muhikk1 8him who knows  
for certain0 bahakk1 that  is1 8in      
truth10 which is a summary knowledge2   
and after the summary  knowledge by     
which we recognise 8him who knows for   
certain10 8in  truth10 we want a        
detailed 7distinct7 knowledge of these  
questions2  and our purpose in using the
 word bahakk1 8in truth0 is to express  
the necessity of having a muhikk1 and   
the author says3 ,by necessity  we are  
to know the ,imm1 and by the ,imm we    
know ,god in such a manner  that by     
lawfulness we acknowledge him who is    
necessary1 that is to  say1 that we     
acknowledge by the possibility of       
perfection the  existence of the        

self-existent being4    ,the author also
 says1 that knowing the true doctrine is
 knowing the  unity of ,god4 ,after this
 illustration1 having in several        
sections  exhibited an account of his   
own faith1 and in some established it1  
he  made in other sections a digression 
upon the creed of others1 and the       
digressive sections are frequent2 the   
proofs and disquisitions by  controversy
 with regard to false religions1 and the
 disquisitions by  concordance with     
regard to the rightfulness of his own   
religion1 are  distinct from the        
totality of those arguments1 which are  
between truth  and falsehood1 and the   
contrast between truth and falsehood1   
and that  between small and great is    
made evident4 ,the author further       
alleges1  that in science there is truth
 and falsehood2 but the distinguishing  
mark of truth is unity1 and the         
distinguishing mark of falsehood is     
multiformity2 unity is related to       
authoritative instruction1 and          

multiformity is related to opinion2     
instruction belongs to the  assembly1   
and the assembly to the ,imm2 opinion is
 allied with  conflicting sects1 and    
these agree with their chiefs4 ,as for  
the  separation of truth from falsehood1
 and the resemblance which truth  has   
with falsehood1 and for the distinction 
between what is consistent  and what is 
absurd1 on both sides1 a balance ought  
to be formed in  which every thing may  
be weighed4#fad ,the author moreover    
says1 that  we obtained the knowledge of
 this balance from the speeches of the  
witnesses1 and whatever is compounded of
 negation and affirmation2 and  whatever
 is deserving negation is falsehood2 and
 whatever is deserving  affirmation is  
truth2 and by this balance we weigh the 
good and bad1  the sincere and the      
lying1 and all contradictions2 and the  
acute  distinction and mystery of this  
speech is1 that in the sentences each   
word relates to truth by proof of       
evidence1 and unity and  confirmation4  

,the ,immate unites itself with prophecy
 in such a degree  that prophecy1 by the
 very nature of the ,immate1 is         
prophecy2 and  this is the scope of the 
discourse in these topics of inquiry4   
,besides1 the author forbade the vulgar 
to dive deeply into science2  and he    
prohibited the nobles the study of the  
books of the ancients1  unless there was
 a person fit to master the particulars 
of their  contents1 and the comparative 
merits of the men who have delivered    
speeches4 ,he also determined1 with his 
companions in divinity1 to say3  illah  
illah ,muhammed ast1 8,god is ,god the  
praise-worthy20 so you2  but the        
adversaries say3 illah illah akel ast1  
8,god is ,god the  wise20 that is1      
whatever is reason1 every reason takes  
its direction  towards the side of this 
leader 7,muhammed72 and as some of them 
raise  these questions3 8,god ,almighty 
is he present or not8 one or many8      
knowing or ignorant8 powerful or not80  
,an answer sufficiently strong  is      

given1 namely3 illah ba illah ,muhammed1
 8,god by ,god is  praiseworthy30#fae as
 it is ,god who sent the prophet for    
leading the  creatures1 and the prophet 
is the leader of the creatures4         
,these sectaries are to be found in many
 places1 but in great numbers  in the   
navahi1 8district10 of the eastern      
,kohistan1 in the districts  of ,khita1 
of ,kshghar1 and ,tibet4 ,the author of 
this book saw1 in the  year of the      
,hejira #ajed 7,a4 ,d4 #afdd71 in       
,multan1 one belonging to this  sect1   
called ,mr ,al ,akbar1 and heard        
frequently this account from his  mouth3
 ,the ,khalifs of the ,ismlah           
maintained1 during a long time1  their  
dignity in the ,west4 ,the lineage of   
the first ,khalifs1 according  to the   
manner which is agreed upon among the   
,ismlah1 is stated as  follows3         
,khjah#faf ,nsir ,tsi 7of ,ts7 showed   
himself or really was1  in his time1 a  
professor of ,ismlsm4 ,muhammed al      
mahtad ben  ,abd-ullah1 ben ,ahmed ben  

,muhammed1 ben ,isml1 ben ,jfr sdik1    
united  the dignity of the ,immate with 
his own nobility1 and declared that     
,mahdi1 the last of the age1 is         
represented in ,muhammed ben ,abd-ullah1
  and he quoted from the writing of     
,sdik1 who said3 8,at the end of        
thirteen hundred years1 the sun shall   
rise in the west40 ,they say  that the  
word sun in this sentence alludes to    
,muhammed1 son of  ,abd-ullah4#fag ,they
 give to ,ab yazd1 who fell off from the
 lord  7,sadik71 the name of ,antichrist
 7dajl74#fah    ,a great number of      
learned men are followers of the        
,ismlah3 such was  ,amr ,ner ,khusr1    
from among all learned poets1 the       
contemporary of  ,isml1 surnamed        
,montser1 8the victorious40#fai ,amir   
,naser#fbj  was born in the year of the 
,hejira #cei 7,a4 ,d4 #ifi74 ,when he   
arrived at  the age of discernment and  
rectitude1 he heard the voice of        
,hassen1  teaching the morals of the    
,ismlah1 in the time of the khalifat of 

the legitimate ,imm ,montser2#fba he    
hastened from ,khorassan to  ,egypt1    
where he dwelt seven years2 every year  
he made a pilgrimage to  ,mecca1 and    
returned from thence2 he was exceedingly
 devoted to the  practice of the law4   
,at last he went to ,mecca1 and         
returning by the  way of ,bara          
7,bussora7 he was disposed to go to     
,khorassan4 ,having  fixed himself in   
,sabakh1 he invited mankind to the      
khalifat of  ,manteer1 and to the       
religion of the ,ismliah1 and showed the
 way to  it4 ,hence1 a number of the    
enemies of the prophet's descendants    
wished  to destroy ,amr ,ns r ,khusr4 ,a
 prey to fear and terror1 he concealed  
himself from mountain to mountain in    
,badakhshan1#fbb and lived twenty  years
 upon water and grass in inaccessible   
places4 ,some of the  ignorant reckoned 
him a companion among the ,ismliah      
,almutah2 others  of the uninformed     
composed a book of regret on the subject
 of his  alliance with the ,almutah     

which they supposed3 the fact is that   
he1  following the ,ismlah of the ,west1
 kept no communication nor society  with
 the ,almtah4 ,this is what we have     
heard from the ,ismlah with  regard to  
,ns r1 and what is also recorded in     
historical books4#fbc    ,the ,imms of  
the ,ismlah showed themselves very kind 
to all  creatures4 ,thus ,manur1 the son
 of ,azz1 known under the name of       
,alhkem ba amra allah1 an ,ismlah1      
ordered in ,egypt that1 for the         
convenience of purchase and sale1 the   
doors of the shops should be  kept open 
at night1 and the windows of ,cairo not 
shut1 that besides  torches should be   
lighted in the narrow streets the whole 
night1 and  the people freely move in   
the market places and squares4 ,this    
lord was  skilful in all sciences1 and  
powerful in prodigies1 like his glorious
  ancestor ,muhammed ,mokhtar4 ,thus he 
said3 8in such a night1 a  misfortune   
will befall me30 and so it happened4#fbd
    ,the ,imms of the western ,ismlah   

were all zealous in the practices  of   
exterior worship1 and an account of them
 is published in the  historical books4 
,the ,ismlah of ,iran are celebrated    
with the  ,ismlah of ,kohistn and       
,rdbr4#fbe ,the first of the former was 
,hassan1 son of ,sbh4 ,as the account of
 him in the histories has  been traced  
with the pen of partiality1 therefore ,i
 shall endeavor to  make a statement    
such as obtains credit among the ,ismlah
 concerning  him4#fbf    ,the lineage of
 ,hassan is connected with ,muhammed    
,sabah ,zamr2 his  grandfather1 who     
descended from the family of ,sbah      
,zamr1 came from  ,yemen to ,kfa1 from  
,kfa to ,kam1 and from ,kam to ,r4 ,his 
father is  also said to have been       
,al1#fbg a person devout and learned in 
the  religion of ,ismlsm2 he found a    
livelihood in the country of ,r4  ,the  
judge of this province1 ,ab ,muslem ,rz1
 on account of the  contrariety of      
religion1 bore him enmity4 ,at the time 
when the ,imm  ,mavafek ,nshpr1 one of  

the most learned ,sonnites1 flourished  
in  ,khorssan1 the father 7,al71 in     
order to remove from the suspicions of  
the enemy1 having brought his fortunate 
son to ,nshpr1 into the  society of the 
,imam ,movafik1 procured him the        
opportunity of being  intent upon his   
own advantage1 whilst he himself1 seated
 in the corner  of tranquillity1 devoted
 himself to piety4 ,he never permitted  
himself  speech above the comprehension 
of the vulgar1 for fear that any person 
might consider them speeches of heretics
 and infidels1 and accuse him  of       
impiety and irreligion4 ,hassan was a   
condisciple of ,nizam al mulk1  of      
,ts1#fbh and ,omar ,khaym#fbi of ,nshpr4
 ,as his glorious father  had revealed  
to him that ,nizm al ,mulkh would rise  
to a high rank of  worldly greatness1   
and ,hassan to a great dignity1 visible 
and  invisible1 therefore ,hassan said  
to ,nizam al mulk3 8,whichever of us    
attains a high dignity1 shall divide the
 fortune by him acquired  between us    

three equally20 and in this sense they  
bound themselves by  a covenant4 ,when  
khjah became a vizir in the time of ,alp
  ,arselan1#fcj then ,hakm ,omar ,khaym 
came to him1 and in the corner of       
contemplative retirement1 devoted       
himself to the acquisition of  virtues4 
,khojah took no notice of his arrival4  
,hassan expected that  ,nizam al mulk   
would call him to his presence2         
disappointed in this1  he1 during the   
reign of ,alp ,arslan1 did not join     
,khajah1 but in the  time of ,sultan    
,malik ,shah#fca he presented himself in
 ,nshpr to  ,khajah1 but the latter did 
not mind the covenant that he had made1 
nor  introduce him to the assembly of   
the king4 ,helpless then1 the ,sayid  al
 tfah1 8the chief of the sect10 that is1
 ,hassan1 said to ,khjah3  8,thou       
belongest to the learned1 and to the    
companions of certainty1  and thou      
knowest that the world is a vile object2
 should such a  meanness be allowable1  
that thou1 on account of rank and the   

love of  sway1 shouldst exhibit thyself 
a violator of promises1 and enter the   
number of those of whom it is said3     
#8,they break the covenant of ,god4'0   
8,place the hand of faith into the      
girdle of promise1     ,and endeavor to 
be no breaker of thy word40    ,khjah1  
perplexed1 brought him to the court of  
the ,sultan1 to whom he  said much of   
,hassan's sagacity1 but also gave       
information that the man  was violent1  
avaricious1 inconsistent1 and           
undeserving of confidence4  ,as ,hassan 
was learned1 and an able man of         
business1 therefore his  piety and      
prudence made in a short time a great   
impression upon the  mind of the        
,sultan1 who1 in many great and         
important affairs1 acted  according to  
his advice4 ,as the ,sultan thought that
 what ,khja had  said of the            
inconsistency and avarice of ,hassan's  
character was mere  falsehood1 and on   
account of other disorder1 some         
dissatisfaction with  ,khjah came into  

the ,sultan's mind4 ,one day he asked   
,khjah3 8,in what  time art thou able to
 settle a clear account1 such as that of
 a  collector of the receipts and       
charges of the empire80 ,khjah replied3 
8,in two years40 ,the ,sultan said3     
8,that is a long time40 ,hassan took an 
engagement with the king that he would  
bring it to a conclusion in  forty days1
 under the stipulation that1 during this
 time1 all the  writers should be at his
 service4 ,the ,sultan gave his         
approbation to  the proposal1 and       
,hassan1 faithful to his promise1       
settled in forty  days the account of   
the finances of the empire with the     
utmost  exactness4 ,khjah1 on hearing   
this intelligence1 was troubled4        
,according to the account of some1 a    
slave of ,khjah1 who was upon  terms of 
friendship with a servant of ,hassan1 or
 according to others1  ,khjah himself1  
took the register from the hands of the 
servant1 who  was carrying the leaves of
 it outside the king's hall1#fcb and    

mutilated the register4 ,the servant    
brought to ,hassan the leaves1  without 
minding their order and without         
mentioning to him the  occurrence2      
therefore1 at the time of presenting the
 register1 ,hassan  found it mutilated1 
and intent upon arranging and putting it
 in order1  confused the leaves4 ,the   
,sultan was impatient to know the       
receipts1  charges1 and revenues of the 
country2 but ,hassan was not able to    
answer1 and spoke with hesitation4 ,the 
,sultan1 being vexed at meeting  with   
such delay1 said3 8,what is the reason  
of these difficulties80 ,as  he received
 no answer1 suitable to his questions1  
he became agitated4  ,khjah ,nizm ul    
mulk took the opportunity to say3       
8,intelligent  persons1 to complete this
 business1 demanded a delay of two      
years2 an  ignorant man pretends that1  
to finish it1 forty days are sufficient 
for this important work3 his answer to  
any question can but be  insignificant4 
,i have formerly represented1 that in   

his character  there is a total levity1 
and that his speeches deserve no        
confidence40#fcc ,on this account1 the  
,sultan was displeased4 ,hassan         
consequently betook himself to flight1  
and hastened to ,rudbar1 in  which      
country he found refuge with ,abed-ul   
,malik ,ats1 who was a  follower of the 
,ismlah2 from thence he went to ,isfahn1
 and1 from  fear of the ,sultan and of  
,khjah1 he concealed himself in the     
house of  the ,ris ,abulfazil4 ,one day1
 in the midst of conversation1 it       
escaped  from his tongue3 8,if ,i found 
two proper friends1 ,i would put in     
confusion this ,turk and his places40   
,the ,rs ,abulfsil ascribed this  speech
 to a derangement of the brain2 and1    
without disclosing his idea  to ,hassan1
 he prepared for him aliments1 such as  
are proper for  strengthening the brain4
 ,our ,sid ,hassan1 from his great      
sagacity1  having perceived the         
intention of his mind1 hastened from    
thence to  another place1 and afterwards

 took possession of the fort  ,almt4#fcd
 ,the ,ris ,abulfazil joined him4 ,our  
,sid then said3 8,is  my brain deranged1
 or hast thou not seen how1 as soon as  
,i had found  two proper friends1 ,i    
have made good my word80    ,at last1   
our ,sid went to ,egypt1 and at that    
time ,mantaer#fce an  ,ismlah1 sat upon 
the throne of the ,khilfet1 and1 being  
pleased  with his sight1 bestowed favors
 upon him1 wherefore ,hassan remained   
one year and a half under ,montaer's    
protection4 ,after this1 a great  enmity
 arose between him and ,amr ,aljysh1#fcf
 from this reason3  ,montaer withdrew   
from his son ,nazr the succession to his
 dignity1  and issuing afterwards a     
second order1 transferred it to his     
other son  ,ahmed surnamed ,almistl     
billah4#fcg ,as a tumultuous concourse  
of the  people took place on that       
account1 ,amr ,aljysh approved of the   
latter appointment1 but ,hassan said3   
8,respect is due to the first           
nomination20 and he invited the people  

to adhere to ,nazr's  ,immate1#fch ,amir
 ,aljysh1 with the concurrence of some  
,umr1  represented to ,montas er that   
,hassan1 on account of this guilt1      
deserved to be imprisoned in the fort   
,damat4 ,soon after this was  done1 a   
tower of the rampart of the fort1 which 
was of a perfect  strength1 fell down1  
wherefore the people apprehended a still
 greater  miracle from ,hassan2 at last 
the ,amr ,aljysh sent him1 with some    
people of the ,franks1 on board a ship  
bound to the ,west4 ,the vessel  was    
scarcely in the open sea1 when a violent
 wind began to blow1 the  sea became    
boisterous1 and the ship's crew were    
agitated2 but ,hassan  showed himself in
 that state of mind described by ,amir  
,khusro3      8,that thou mayst not be  
moved by every blast of wind1     ,draw 
in thy skirts 7collect thyself7 like a  
mountain2     ,for man is but a handful 
of dust1     ,and life is a violent     
storm40    ,on this occasion one of the 
voyagers asked ,hassan3 8,what is the   

reason  that ,i do not see thee         
disturbed80 ,hassan answered3 8,it is   
because the  ,mln1 that is1 the ,imm1   
revealed to me that no misfortune will  
befall the passengers of the ship40 ,at 
the same moment1 the tumult was  calmed4
 ,on that account1 love for ,hassan     
gained the hearts of the  whole company1
 and the vessel went to one of the towns
 of the  ,nazarens4 ,hassan from thence 
embarked in another ship1 and arrived at
  the frontier of ,shm 7,syria71 where  
he landed4 ,from thence he  hastened to 
,haleb 7,alep71#fci and then satisfied  
his desire to go to  ,baghdad1 from     
which place he betook himself hastily to
 ,khzistan1  which country he left for  
,isfahn3 in this way he travelled1      
concealed  and clandestinely1 in the    
countries of ,irak and ,azerbjan1 and   
invited the people to the doctrine of   
the ,ismlah1 and to the  ,immate of     
,nazr2 he sent dis1#fdj 8missionaries10 
to the fort  ,almt1 and to other        
fastnesses and cities of ,rdbr and      

,kohistn1  that they might invite the   
people to the true faith3 in a short    
time1  a great number of men adopted    
this religion4 ,afterwards1 having fixed
  his abode in a place near ,almt1 he   
devoted himself entirely to a  religious
 life1 to rectitude and the submission  
to ,god1 which was his  very nature4#fda
 ,the inhabitants1 having heard his     
followers1 were  converted to his       
doctrine1 and in the month of ,rajeb    
7,december7 in the  year of the ,hejira 
#dhd 7,a4 ,d4 #ajia71 a troop of the    
inhabitants of  ,almt brought this      
personage into the fort4#fdb ,finally1  
when he had  entered the fort1 a chief1 
,al ,mahd by name1 who1 under the       
authority  of ,sultan ,malik shah1 was  
governor of this province1 found himself
  bereft of power and was obliged to    
submit4 ,the adversaries of the  ,ismlah
 say1 that one day ,al ,mahd asserted1  
8deception in law is  allowable10 and   
gave an account of some deceptions in   
religious law2  but our ,sid declared   

that1 the centre of law being rectitude1
  deception is not permitted1 and all   
those who practise deception1  shall be 
brought to account for it by ,god4      
,some time after it1 ,hassan said one   
day to ,mahdi3 8,sell to me for  three  
thousand dinars as much of the ground of
 this fort as a cow-skin  will be able  
to embrace40 ,mahdi1 having agreed to   
the bargain1 our  ,sid made the cow-skin
 into thin stripes1 which he joined     
together and  surrounded the whole fort4
 ,he then wrote an order to the ,ris    
,mazafer1  who held a command at the    
foot of the mountains of ,dman1 and was 
a  follower of his doctrine1 to that    
effect3 8,the ,ris ,mazafer 7may ,god   
,almighty guard him67 shall pay to ,al  
,mahd three thousand dinars1 as  the    
price of the fort ,almt4 ,blessing upon 
the prophet and his  descendants2 ,god  
suffices to us1 and it is good to trust 
our interests  to him40    ,having      
written this1 he delivered it to ,mahdi1
 and brought him out of  the fort4 ,the 

latter1 some time after1 pressed by     
indigence1 presented  the writ to the   
,ris ,mazafer1 and received three       
thousand dinars in  gold4    ,thus at   
last the affairs of our ,sid were       
carried1 after many  difficulties1 to   
the possession of the castle ,almt1 and 
in a short  time the whole country of   
,rdbr and ,kohistan fell into his       
fortunate  hands2 within thirty and six 
years1 he rose to great prosperity and  
power4 ,after him seven of his followers
 held the government1 and the  duration 
of the prosperity of this sect was      
eighty and one years4#fdc  ,our ,sid    
strove at perfection of rectitude and   
piety1 and the zeal of  this lord in    
upholding the law was carried to such a 
degree1 that he  drove out of the fort  
an individual who played the flute1 and 
in spite  of the intercessions of many  
persons in his favor1 never gave him    
entrance again4 ,during the time of his 
government1 he went no more  than twice 
to sit upon the terrace of his house1   

and never was seen  out of the fort1    
always occupied with the direction of   
the affairs of  the state and of        
religion4 ,in his time the fedys 7his   
devoted  followers7 destroyed a great   
number of the great and noble           
adversaries  of his sect4#fdd ,at last  
death transported our ,sid from this    
world  of vexations to the gardens of   
paradise1 in the fourth month of the    
year 7,september1 the beginning of      
autumn7 of the ,hejira #eahfde 7,a4  ,d4
 #aabd-e74    ,his appointed successor  
was ,kia ,buzerk umd4    ,as ,hussin    
,fni1 one of the trusty companions of   
our ,sid1#fdf with  a troop of refks    
7followers7#fdg brought ,kohistn into   
his  possession1 one of the ,umrs of    
,malikshah1 who was in ,rdbr1 besieged  
several times the fort ,almt1 and spread
 slaughter and devastation  about1 in   
such a manner that the situation of the 
inhabitants of that  castle having      
become distressing1 they desired to     
retire into the  valley4 ,our ,sid1     

exhorting them to patience and          
perseverance1  declared that the ,imm1  
namely ,montaer1 had said1 the ,almutian
 ought  not to desert the place1 which  
should become to them the seat of good  
fortune4 ,at this very time1 that       
person1 their enemy1 passed to the      
other world1 and our ,sid was liberated 
of all anxiety3 on which  account the   
fort was named ,buldet-ul ikbl1 8the    
town of good  fortune40    ,in the      
beginning of the year of the ,hejira    
#dhe 7,a4 ,d4 #ajib71 the ,amr  ,arsln  
shh#fdh moved1 by order of the ,sultan  
,malikshh1 the army  against ,buldet-ul 
ikbal4 ,as the situation of the         
inhabitants of the  fort became         
desperate1#fdi ,abu ,al1 who was one of 
the adherents of  our ,sid1 and resided 
in ,kazvn1 sent them three hundred      
valiant men2  and this robust body threw
 themselves by night into the fort1 from
  whence1 making a night sally upon the 
,arslnan1 they routed them1 and  carried
 off an immense booty4    ,when the     

fugitives arrived in the camp of the    
,sultan1 he sent ,kazil  ,sark1 with a  
strong army to reduce the rebels in     
,khorasan4 ,hassn  ,fni1 one of         
,hassan's chiefs1 having taken refuge   
with his rafks in  ,mmin-bd1 the general
 of the ,sultan made the necessary      
preparations for a siege4 ,when he was  
upon the point of seizing the  splendid 
conquest1 the intelligence suddenly     
spread of the murder of  ,khjah ,nizam  
al mulk by the hand of ,abu ,ther ,adni1
 who was one of  the fedyis of our ,sid2
 and closely to this followed the report
 of  the death of ,malikshh2 on which   
account this army dispersed1 and as  the
 dissension between ,barkarok and the   
,sultan ,muhammed sons of  ,malikshah1  
occasioned their weakness1#fej the      
strength of the  ,ismlah was increased1 
and the forts ,girdkoh and ,lmser fell  
into the possession of our ,sid4#fea    
,at that time the fedyis1 in order to   
destroy the learned men and             
theologians1 who entertained a hatred   

towards the chosen ,ismlah1  and reviled
 their creed1 were dispersed on all     
sides1 and brought a  great number of   
this class beneath the blows of their   
swords and  poniards3 on which account  
the learned men and the theologians of  
the  adversaries were frightened4       
,when ,sultan ,barkrok1 the son of      
,malik shah1 died1 ,sultan ,muhammed    
,doulet#feb succeeded to his            
sovereignty4 ,the latter sent ,ahmed1   
the  son of ,nizam ul ,mulk1 with an    
army to the country of ,rdbr4 ,in the   
beginning of the year of the ,hejira    
#eaafec 7,a4 ,d4 #aaag7 he  despatched  
,alabet ,tshacn shrgr#fed to the        
assistance of the  ,vizir2 nearly a year
 had elapsed when they were about to    
take the fort  ,buldet ul ikbl2 at that 
time the intelligence of the death of   
,sultan  ,muhammed was spread in        
,atabec's camp3 on which account that   
army took  to flight in the night time4 
,when ,sultan ,sinjar#fee had placed the
 crown of sovereignty upon his  head1 he

 sent forces several times to combat the
 sect of the  ,ismlah4 ,at that time our
 ,sid ,hassan enjoined to one of the    
,sultan's servants1 who had adopted the 
creed of the ,ismlah3 8,fix a  dagger in
 the ground near the ,sultan's head2 but
 do him no harm1  because thou art      
nourished by his salt1 and it is not    
right to lay the  hand on the master40  
,the servant did so4 ,when ,sinjar awoke
 from sleep1  he saw the dagger1 and was
 very much frightened1 but kept this    
occurrence concealed4    ,some days     
after1 the ambassador of our ,sid came  
to visit him1 and  said3 8,if we did not
 entertain friendship for the ,sultan1  
that dagger1  which in such a night was 
fixed in the hard ground1 would have    
been  buried in the soft bosom of the   
,sultan40 ,after having heard this1 the 
,sultan's apprehension increased1 and he
 made peace2#fef wherefore the  state of
 ,hassan's affairs gained strength4     
,in the meantime1 ,hossn ,fny#feg became
 a martyr1 by the iniquity of  the      

,ostad1 8doctor0 ,hossn1 the son of     
,hassan1 the son of ,sabah2  our ,sid   
ordered1 that he should be put to death 
by the law of  retaliation4 ,about this 
time1 another son of ,hassan was found  
addicted  to drinking wine2 by order of 
his celebrated father1 soon after his   
brother1 he drank the cup of death4     
,our ,sid1 having fallen sick in the    
year of the ,hejira #eahfeh 7,a4 ,d4    
#aabd-e71 he appointed ,kia buzerg ,umid
 his successor1 and committed  the      
dignity of his vizirate to ,abu ,al2 he 
enjoined these two  persons that1 in all
 transactions they should not deviate   
from the  direction given them by       
,hossan ,fakrn1#fei and having thus     
settled  these affairs1 on the          
twenty-eighth day of the last ,rabi 7the
 fourth  month7 of the said year1 he    
emigrated to the gardens of ,paradise4  
,k ,buzurg ,umid1 who was originally    
from the country of ,rdbr1  tended1     
according to the precept of our ,sid1   
towards devotion and the  strengthening 

of religion4#ffj    ,after him1         
,muhammed ,buzerg ,umd took the         
government4 ,in the beginning  of his   
reign ,alrshid billah#ffa was killed by 
a band of fedys1  and from this time1   
fearing the swords of the ,almtan1 the  
khalifs  concealed themselves4 ,muhammed
 ,buzerg also followed the example of   
,hassan4    ,after him came ,muhammed1  
the son of ,hassan1 the son of          
,muhammed1 who  is known under the name 
,al zikrihi-al-slam1 which means 8let   
peace  be upon him40 ,concerning ,hossan
 there are many tales4 ,his adversaries 
assert1 that he was the son of ,muhammed
 ,umd1 and a class of the  ,ismlah of   
,rdbr and ,kohistan said that1 in the   
time of the reign  of our ,sid1 one year
 after the death of ,montaser the ,high1
 a  person called ,abul ,hassan ,sayid1 
who had been in the particular          
confidence of the khalif1 came from     
,egypt to ,almut1 and brought with  him 
a boy descended from ,nazr1 the son of  
,montaer1 to whom the  ,immate belonged1

 and nobody was informed of this secret 
except our  ,sid1 that is1 ,hassan1 who 
treated ,abul ,hassan with regard and   
respect1 and made the ,imm reside in a  
village at the foot of ,almt4  ,after a 
delay of six months1 he gave ,abul      
,hassan leave to depart4 ,the  ,imm was 
inclined to the worship of ,god and to  
retirement1 and united  himself in      
wedlock with a modest woman in the      
village4 ,when she became  pregnant1 he 
committed her to ,muhammed1 the son of  
,buzerg ,umd1 and  recommended secresy  
in that affair1 saying3 8,when a boy    
comes to  light1 take the woman40       
,muhammed acted according to the        
injunction1  and during the reign of    
,muhammed1 son of ,buzerg ,umd1 the     
belief in  the appearance of a son1     
identified with ,al zikrichi-al salam1  
gained  the way of splendor1 and the    
report was thisthat he was the son of   
,muhammed4 ,many asserted that whatever 
deed and action emanates from  the ,imm 
is not only lawful but laudable4 ,the   

son of ,nazar1 whom ,abul  ,hassan ,syd 
had brought to ,almt1 when arrived at   
the age of  virility1 had connexion with
 the lawful wife of ,muhammed1 the son  
of  ,buzerg ,umd1 and ,ali zikrichi al  
salam was the fruit of it4 ,although1   
because proceeding from a prophet and   
,imm1 this action be legal1 yet  it was 
not necessary4 ,the relation between ,al
 zikrichi al salam and  ,montaer ,billah
 is derived from this cause4 ,the       
,ismlah acknowledge  as a legitimate    
,imm the victorious by the power of     
,god1 ,hassan1 the  son of ,mahdi1 the  
son of ,ilhdi1 the son of ,nazr1 the son
 of ,montas ar4  ,they call his precious
 spirit 8the resurrection20#ffb because 
they  believe that the resurection takes
 place at the lord's time1 when men     
join ,god1 and when the inconveniences  
of the law are taken off2 this  meaning 
is expressed by 8resurrection20 and that
 the lord1 at the time  of his ,immate1 
having united the creatures with the    
,creator1 threw  off the observances of 

the law4    ,it is reported that1 when  
this lord placed his foot upon the      
cushion  of the khilfet1 in the year of 
the ,hejira #eei 7,a4 ,d4 #aafc-d71 he  
convoked all the chiefs and nobles of   
his dominion in ,buldet ul ikbl1  and   
ordered that1 in the meeting-place of   
that fortunate fort1 a  pulpit should be
 placed towards the ,kiblah1 and four   
flags1 one red1  another green1 the     
third yellow1 and the fourth white1     
should be fixed  in the four corners of 
the pulpit4 ,on the seventeenth day of  
the  blessed ,ramzan of the said year1  
he ascended the pulpit1 and unfolding   
the tongue of prodigious speeches1 he   
said3 8,i am the ,imm of the age2  and  
,i took off the hardship of the         
ordinances and prohibitions from  the   
inhabitants of the world1 and ,i held   
the commands of the law for  nothing2   
now is the period of the lord of the    
resurrection2 the  creatures are to be  
bound by ties of love to ,god1 and enjoy
 the  external things in whatever manner

 they like40 ,he then descended from    
the top of the pulpit1 and1 having      
broken fast1 ordered that1 in the       
manner of a festival1 all should occupy 
themselves with mirth and  cheerfulness1
 and playing and gaming2 and this       
fortunate day was  entitled 8the        
festival of resurrection10 and made the 
beginning of a  new era4 ,this is also  
the day on which1 according to the      
reckoning of  many historians1 the lord 
,amr ,almumin ,al1 8the ,amr of the     
believers10 was wounded by ,abd ul      
rahmen4 ,as to escape from this world   
and to join heaven is the object of     
enjoyment of perfect spirits1 so  do    
they on this day chiefly devote         
themselves to pleasure4 ,the creed  of  
this lord was1 that the world is        
ancient1 and time infinite2 that  the   
other world is spiritual1 and heaven and
 hell figurative2 that the  resurrection
 is the particular death of every one4  
,this lord was  stabbed with a dagger in
 the month ,rubi 7,august7 of the year  

of the  ,hejira #efaffc 7,a4 ,d4        
#aafe-f7 by ,hassan1 the son of ,namvr1 
who  descended from ,bavah4#ffd ,on     
account of the last will of his father1 
he occupied the ,immate2 like his       
celebrated father1 he upheld the  faith4
    ,jell eddin1 of the same family1    
made a martyr of his father by means  of
 poison4 ,as he obtained the ,immate in 
an undue manner1 and seized  the        
government by usurpation1 he also       
abandoned the religion of the  ,ismilah4
 ,after eleven years1 in the month      
,ramzan of the year of the  ,hejirah    
#fahffe 7,a4 ,d4 #abba-b7 he died of    
dysentery4    ,after him1 ,ala eddin    
,muhammed1 son of ,jell eddin ,hassan1  
put to death  all those who1 by orders  
of ,jell eddin1 had given poison to his 
grandfather1 and who had also           
participated in the opinions and        
behaviour of ,jell eddin2 he conformed  
himself to the manners of his           
ancestors1 and denied those of his      
father4 ,he let himself be bled  without

 the advice of a medical man1 and as too
 much blood was taken  from him1 he was 
overcome by melancholy4    ,the ,ismlah 
say1 that prophets and saints cannot    
live free from  bodily defects3 thus    
,msi 7,moses7 was a stammerer1 ,shyeb   
7,jethro1  father in law of ,moses7 was 
blind1 and ,ayb 7,job7 was full of      
plagues4 ,it was in the time of the lord
 ,ala eddin ,muhammed1 that ,ner        
,motashem1 who was the lord of          
,kohistan1 and to whom the book ,akhlk  
,naeri#fff is dedicated1 sent ,khjah    
,nir to ,almt4 ,hassan  ,mzinderni was  
contrary to ,ismlism2 he made ,al-eddin 
a martyr 7by  killing him74 ,in the time
 of ,ala eddin there was among the      
learned men  of the age the shaikh ,jaml
 ,gli3 in ,kazvin1 occupied with the    
instruction of the people1 he was in    
secret addicted1 and made  proselytes1  
to the creed of the ,ismlah2 on that    
account1 ,al-eddin  showed him respect1 
and conferred favors on the inhabitants 
of ,kazvin1  to whom he said that1 if   

the shaikh did not live in that place1  
he  would carry the ground of ,kazvin in
 a beggar's wallet to ,almt2 but  the   
learned1 who were not ,ismlah1 did not  
acknowledge an ,ismlah  shaikh4 ,in     
giving an account of his 7,ala-eddin's7 
death it was said3      8,the ornament  
of faith and religion1 the polar-star of
 the elect       of ,god1     ,he whose 
threshold was the ,kiblah of hopes1     
,in the year six hundred and            
fifty-one#ffg 7,a4 ,d4 #abec7 he went   
to the ,lord1     ,at night1 on ,monday1
 on the fourth day of ,shavl 7the tenth 
,arabian month740    ,after ,al-eddin   
,muhammed1 it was ,rukn-eddin ,khrshah  
who became king  in ,almt4 ,he put to   
death ,hassan ,mazindern with his       
family1 and  burnt their corpses4#ffh   
,holag khan#ffi overcame ,rocn-eddin3   
the latter demanded to be sent  to the  
court of ,maik khn1 which demand was    
granted2 on the journey  he attained the
 extremity of his life2 his reign did   
not last one  year4    ,in ,almt had    

been dug several reservoirs which were  
filled with  vinegar1 honey1 and wine2  
these things and all stores1 which had  
been  deposited in the time of our ,sd1 
that is1 of ,hassan abh1 were  found    
without any alteration3 all were        
astonished1 and the ,ismlah  thought    
this event to be one of the miracles of 
their ,said4           99     99     99 
99     99    ,,an ,,account ,,of ,,the  
,,ali ,,ilah,,an4    ,in the east of    
,kohistan1 not far from ,bakht1 is a    
place called  ,arnl1#fgj and also       
,armal2 the king is there entitled ,abb4
  ,they say3 as it is evident to the    
swimmer in the sea of the realities  of 
events1 that the door of intercourse is 
closed between the beings  below and    
those above1 and no intercourse is      
opened between the  elemental and the   
heavenly beings1 so are the temporal    
beings and  those of eternity destitute 
of the bonds of relationship1 and no    
connexion exists between those confined1
 and those unconfined1 by  space2       

therefore they are ordered to know ,god 
by investigation of  wisdom and of the  
divine law1 and to worship the divinity4
 ,the angels  on high and the prophets  
below have the faculty of knowing the   
substance of the blessed verses1 but not
 the divine ,being itself3      8,we do 
not know thee as thou shouldst be       
known40    ,this is what the crier      
proclaims4 ,on that account it is       
necessary to  the ,almighty ,god and    
eternal ,lord that he should descend    
from the  dignity of purity and from the
 station of unity and absoluteness1 and 
that1 according to the abundance of his 
clemency1 he should1 in every  period   
and revolution of time1 unite his spirit
 with a bodily frame1  in order that his
 creatures may behold this holy and     
exalted ,lord1  and1 in whatever manner 
he ordains1 acknowledge and reverence   
him2 the  precepts and traditions of    
history are published to that effect4   
,as  the manifestation of a spirit in a 
bodily form is a possible fact1 and  the

 learned agree upon it1 and as it is    
stated in the account of the  travellers
 upon the road of salvation to the city 
of the true faith1  so is it determined 
that a pure spirit may assume a bodily  
likeness2  thus is the appearance of    
,jabrl in the form of an ape-dog#fga an 
instance of it1 and thus1 on the        
occasions of wickedness1 is the         
appearance of ,satan1 or a demon in a   
human form4 ,besides1 it is in the      
power of the ,almighty to manifest      
himself in the best1 the most  perfect  
body4    ,the individuals among men are1
 during the business of life1 formed    
dependent on their mutual wants4 ,to    
this sect it is an indispensable  rule  
to associate all together1 in order that
 no oppression may take  place towards  
each other in their communities1 and    
that the order of  the world may remain 
upheld4 ,it is indispensable that this  
great rule  be derived from ,god1 the   
,lord of glory1 in order that all men   
may  adopt it4 ,on that account1 the    

government of the supreme ,judge has    
found necessary that1 by power of his   
perfection1 a canon1 having been        
revealed among the different classes of 
mankind1 should be agreed upon  for the 
regulation of the creatures1 in         
consequence of which the  purpose of the
 conditions in the affairs of the world 
might be  settled4 ,further1 by the     
assistance of reason and instruction1   
there  is in this age no other moon or  
sun in the sphere of perfection but     
,,ali ,,murtaza1 8the chosen40 ,truly1  
the illiterate prophet#fgb  7,muhammed7 
esteemed this blessed personage equal to
 several learned  apostles1 and saw     
praiseworthy qualities of a prophet     
united in that  virtuous existence4     
,hence it follows1 that men possessed of
 sight  behold him sometimes come down  
from heaven in the shape of the father  
of mankind 7,adam71 and reckon his time 
to be that of one who  inhabited the    
floating ship of ,noah1 and place him as
 far back as that  age when a martyr1 in

 the garment of ,ibrahim1 he was playing
 with the  fire into which ,nimrod had  
thrown him2 another time they find him  
in  the dress of the speaker with ,god1 
,moses1 and the words of that  ,lord3   
8,he who knows himself1 certainly knows 
,god10    confirm that the pure spirit  
of that embodied soul1 and wisdom1      
represented in a person1 is the ,creator
 of the world1 worthy of  praise4 ,and  
the sentence3      8,god created man    
according to his image10    relates to  
the same1 as ,adam1 the holy father of  
mankind1 the ,just1 is  nobody else but 
,al ,murtazi4 ,and the saying3      8,i 
saw the ,lord in the shape of a man10   
refers to that eternal being1 merging   
into a body1 as he has  manifested      
himself in the prophet's visible form   
under the shape a  powerful man2 and the
 honor of the prophet's presenting his  
shoulder  by the assistance of the      
divine grace to the foot of that leader1
  relates but to this1 that reverence is
 due to him1 as that  truth-speaking and

 truth-singing poet sung3      8,the    
prophet1 in breaking down the idols1 had
 no other desire     ,but that his      
shoulder might be placed beneath the    
foot of the chosen2     ,and the house  
of the worshipped ,kbah be filled with  
his presence40    #fgc,these sectaries  
also say1 that in every revolution of   
time1 the  ,lord ,god was united to the 
body of a prophet or saint1 namely1 from
  ,adam down to ,ahmed#fgd and ,al1 in  
which manner they explain the           
transmigration of the divine light4 ,and
 some of them say1 that the             
manifestation of ,god in this age took  
place in ,aly alah1 and after him  in   
his descendants1 and they acknowledge   
,muhammed and ,al as prophets  and the  
mission of ,al alah4 ,they assert1 that 
when ,god saw that the  business did not
 go on well by the prophet1 he came to  
his assistance1  as it were1 by way of  
zeal4 ,the author of this book saw a    
person from  among them1 called ,ahmed1 
who said1 that the ,koran which is among

 them  does not deserve confidence1 as  
it is not the book which ,al ,alah had  
given to ,muhammed2 but is the          
composition of ,abu bekr1 of ,omar1 and 
,osman4 ,the author saw also one named  
,shams-eddin1 who said3 ,certainly  the 
,koran is the word of ,al alah1 but     
having been collected by ,osman1  it    
ought not to be read4 ,some were seen   
among them who asserted that  the verse 
and prose1 ascribed to the ,amir of the 
believers1 ,omar1  were collected by    
,al1 and inserted in the ,koran1 and to 
these they  attach a superiority over   
the ,koran1 inasmuch as they came from  
,al  allah to the creatures without     
foreign intervention1 whilst the        
,farkan1 ,koran1 was delivered into the 
hands of men by means of  ,muhammed4    
,there is besides a sect among them     
which is called the ,ulvahs4#fge  ,they 
themselves derive their origin from ,al 
allah1 and in their creed  participate  
with that of the just mentioned sect3   
they say1 that the  ,koran which is now 

among men1 is not the word of ,al allah1
 because  the shaiks 7,abu bekr and     
,omar7 employed themselves in its       
transposition1 and at last ,osman cast  
the whole away2 as he possessed         
eloquence1 he composed a book in his own
 way1 and burnt the original  ,koran1   
wherefore these sectaries1 wherever they
 find this book1  consign it to the     
flames4 ,their belief is1 that when ,al 
allah left  the body1 he was united with
 the sun2 that he is now the sun2 and   
having also been the sun before1 he was 
for some days joined to an  elemental   
body4 ,they further maintain1 that on   
this account the sun  was moving by his 
order1 inasmuch as he is the real sun2  
wherefore  they call the sun ,al allah1 
and the fourth heaven ,daldal4#fgf      
,they are worshippers of the sun1 whom  
they hold to be ,god ,almighty4  ,they  
are a respectable tribe1 and a division 
of them pretend that they  can call upon
 the sun1 who answers them1 and affords 
them protection  in their affairs4      

,abd ullah1 one of them so named1       
reported1 that among his relations  was 
a man called ,azz1 upon whom1 when he   
pronounced with fervour ,al  allah1 and 
gave himself up to an ecstatical song or
 dance1 no sword  could take effect4    
,thus1 when one of the incredulous      
denied this1 ,azz  became warm1 and took
 to calling out 8,al allah0 in such a   
manner that  foam settled upon his lips1
 and he cried to the denier3 8,strike1  
,o  accursed60 ,the latter aimed several
 blows with a sword at him1 but         
effected nothing4 ,this person has now  
joined ,al allah in the other  world4   
,among these sectaries it is not        
permitted to kill any living being1  nor
 to eat any flesh1 as ,al allah said3   
8,make not of your bellies the tombs of 
living beings40    ,and the animals     
which the ,koran permits to be killed1  
and the flesh  which he allows to be    
eaten1 is that of ,abu bekr1 of ,omar1  
and ,osman1  and of their followers1 and
 all prohibited things1 they say1 have  

reference to these three persons4 ,with 
them1 ,iblis1 the serpent1 and  the     
peacock are symbols of these three1 and 
likewise ,shedd1#fgg  ,nimrd1 and ,phrn 
are they4 ,these sectaries admit        
prostration before  the image of ,al    
allah2 the breaking and worshipping of  
idols relates1  according to them1 to   
the said three individuals1 as ,al allah
 called  the ,shaikhs the idols of the  
,korsh4 ,they agree upon transmigration1
  and say1 that when ,al appeared in    
former times in the form of a  prophet1 
those three also made their appearance  
in the shape of  deniers1 and after them
 many others will come4           #edi  
,the ,zaydyat derive their name from    
,zd1 son of       ,al1 son of ,zn       
el-abeddin4 ,they are subdivided into   
three       branches1 according to      
others into five1 under as many         
chiefs4 ,i shall only mention three4    
,the first1 the       ,jarudyat1 think  
that the ,immate was destined by the    
prophet to ,al1 but that after the two  

sons of the latter1       ,hasan and    
,hosain1 the sacred office was uncertain
 in their       children1 and that those
 only who rose1 sword in hand1 were     
,imms2 they do not agree upon the last  
,imm1 still expected4       ,the second 
branch1 the ,salaimaniyat1 admit the    
right of       ,abubekr and ,omar to the
 ,immate1 but declare as infidels       
,osman1 ,zobeir1 and ,aisha4 ,the third 
branch1 the       ,bteriyat1 are for the
 most part in accordance with the       
second1 as to what regards ,osman4      
,these three branches are       heretics
 in the dogmas only1 but1 in            
jurisprudence1 they       follow almost 
all the orthodox doctrine of ,ab        
,hanifh47,see ,journal asiatique1 #ahbe1
 tome ,,vii4 p4 #cb4       ,art4 de ,m4 
de ,hammer47         #eej ,ts is the    
name of several celebrated men from the 
town of ,ts4 ,there are two towns of    
that name3 the one in       ,transoxana1
 in the domain of ,bochra2 the other in 
,khorasan2       the latter consists of 

two towns1 one is called ,tabaran1      
the other ,nkan47,abulfeda1 ,annales    
,moslemica1 vol4       ,,iii4 p4 #cge47 
,we know several authors named ,ab      
,jfar1 to       whom the words above    
quoted may be attributed1 none with the 
surname ,ts4 ,the author above meant is 
perhaps ,ab ,jfar       al ,tabar1      
celebrated historian1 born in the year  
of the       ,hejira #bbd 7,a4 ,d4      
#hch71 deceased in #caj 7,a4 ,d4 #ibb74 
#eea ,the twelve ,imms are as follow3   
,i4 ,,al1 khalif and ,imm1 was murdered 
,a4 ,d4 #ffa4             ,,ii4 ,,hasan1
 eldest son of ,al1 khalif and ,imm1    
poisoned                  ,a4 ,d4 #ffi4 
,,iii4 ,,hosain1 the second son of ,al1 
killed in battle                  ,a4   
,d4 #fhj4             ,,iv4 ,,al1       
surnamed ,zin albedin1 eldest son of    
,hosain1                  died ,a4 ,d4  
#gab4             ,v4 ,,muhamed ,,beker1
 son of ,al1 poisoned ,a4 ,d4 #gcd4     
,,vi4 ,,jafr ,,sadik1 son of ,muhammed1 
died ,a4 ,d4 #gfe4             ,,vii4   

,,ism,,il1 son of ,jfr2 see hereafter   
the account of                  the     
,ismilah4 ,herbelot names1 as the       
seventh                  ,imm1 ,mussa1  
the second son of ,jfr1 surnamed al     
,kiadhem1 8the debonnair10 and also     
saber1 8the                  patient10  
and min1 8the faithful guardian40       
,the latter died ,a4 ,d4 #gii4          
,,viii4 ,,al ,,reza1 son of ,mussa1     
poisoned ,a4 ,d4 #haf4             ,,ix4
 ,,muhammed1 son of ,al ,reza1 called   
also ,ab ,jafr                          
,muhammed1 died ,a4 ,d4 #hce4           
,x4 ,,al ,,asker1 son of ,muhammed1     
poisoned ,a4 ,d4 #hfh4             ,,xi4
 ,,hasan1 son of ,al ,asker1 died       
poisoned ,a4 ,d4 #hgc4                  
,,xii4 ,,muhammed1 son of ,hasan1       
surnamed ,mahadi1                       
8conductor1 director20 he is supposed to
 be still                  living1 and  
expected to appear with the prophet     
,elias1 at the second coming of ,jesus  
,christ4         ,it may be remarked    

that1 of the twelve holy men1 seven died
 a       violent death1 and two in an   
unknown manner4         #eeb ,i follow  
here the ,french translation of the     
,arabic       text1 made by ,m4 ,garcin 
de ,tassy47,see ,journal asiatique1     
mai #ahdb1 pp4 #dcf-dci47         #eec  
,ad was an ancient and potent tribe of  
,arabs in the       province of         
,hadramaut4 ,they chiefly worshipped    
four deities2       ,sakia1 supplying   
them with rain2 ,hfedha1 preserving     
them from all dangers abroad2 ,rzeka1   
providing them with       food2 and     
,slema1 restoring the sick to health4   
,frequent       mention of them occurs  
in the ,koran4         #eed ,the tribe  
of ,tamud dwelt first in the country of 
the       ,adites1 then removed to the  
territory of ,hejr1 where their         
habitations1 cut in the rocks1 are seen 
at this day4 7,see       ,sale's ,koran1
 vol4 ,i1 pp4 #g4 #i4 #aif4 #aii47      
#eee ,moavia4         #eef ,koran1 chap 
,,vii4 v4 #afe4         #eeg ,allusion  

to the twelve ,imms4 ,see their names1  
pp4       #cfg4 #cfh1 note #a4          
#eeh ,allusion to the twelfth ,imm1     
named ,mahdi4 ,see       hereafter a    
further explanation4         #eei ,the  
word ,akhbarn is frequently employed to 
designate 8the transmitters of          
historical traditions10 in              
opposition to  muhad-disin1             
8transmitters of       traditions       
relative to the prophet20 but above it  
is       employed as the name of a      
distinct sect4 ,i shall translate       
it by 8dogmatical traditionists40 ,it is
 taken in a much       wider sense by   
the author of the ,dabistn1 who does not
 fix       the precise epoch of the     
origin of this sect1 but only says      
that it was in after times called       
ghaibet sari2 of which       name an    
explanation will be given hereafter4    
#efj ,amin1 8faithful10 is a title given
 to many ,imms1       ,shaikhs1 and     
,mullas4         ,asterabad is the      
capital of the province of ,georgia2    

some       ,oriental geographers place  
the town in that of ,tabaristan1        
and others in that of ,mazendaran1 as   
these three provinces1       which      
together formed the ancient ,hyrcania1  
were often       united under one       
denomination4 ,herbelot mentions two    
authors       with the surname          
,asterabadi1 both commentators of the   
,arabic ,grammar ,cafiah1 which seems to
 have no connection       with the      
religion above mentioned4         #efa  
,see note1 p4 #cbg1 note #a4            
#efb ,ma sha yn1 may be deduced from    
msh1 8walking1       going10 and alludes
 to the peripatetic philosophers1 who   
were followers of ,aristotle1 and were  
wont to discuss       walking up and    
down in the ,lyceum of ,athens4         
,referred to        mashyi-at 7from     
mas'hiy71 8willing1       wishing1      
desiring10 the word may signify         
knowledge-desiring       philosophers2  
mush1 means 8a follower1 adherent1      
companion40         #efc ,the ,orientals

 give to ,aristotle the surname of      
,ilahyn1 8the divine40 ,they attribute  
to him more than       one hundred      
treatises upon different matters4 ,the  
greatest       part of his works1 such  
as we have them1 have all been          
translated into ,syriac and ,arabic2 it 
was through this       medium1 that the 
great philosopher became first known in 
,europe4         #efd ,the ,orientals   
attribute more than sixty-five treatises
       to ,plato4 ,they relate that1    
being asked what he thought of          
this world1 he answered3 8,i entered    
into it by necessity2 ,i       dwelt in 
it with admiration2 and ,i leave it with
 contempt40       ,al ,ghazali          
7before-mentioned1 see p4 #cdi1 n4 #b71 
among other       distinguished         
,orientals1 wrote a book1 called        
,monketh1       upon ,greek philosophy1 
not without condemning several of its   
dogmas4         #efe ,the author        
mentions three sciences1 viz43          
fn kalm1 8the science of scholastic     

theology20          fn s ul fikah1 8the 
science of the fundamentals of          
religion and law20 and   fan fikah1     
8jurisprudence40       ,we have already 
explained the first 7see note #a1 p4    
#cbg72       the four fundamental       
articles of the faith have been also    
enumerated 7see note #a1 p4 #cbd72 but  
the fikah1       8jurisprudence10       
although stated as distinct1 in reality 
comprehends the two first1 and in       
addition shows only the       practical 
application of them4 ,al ,ghazali1      
quoted by ,pococke       7pp4 #bjj-bja1 
etc41 #ast edit471 after having said    
that this       world is created for    
furnishing assistance on the way to     
future life1 in order that men1 with a  
due check on       cupidity1 may take as
 much of this world as may be           
sufficient for a viaticum1 and after    
having declared1 that       the jurist  
is to be the director of the king in the
 mode of       retaining the people in  
due order1 subjoins3 8,this science     

7the law7 belongs to religion1 although 
not by itself1 yet       by the         
intervention of the world4 ,for the     
world is a field       which is sown for
 the future1 nor is religion put into   
practice1 if not by the world4 ,but     
religion and government       are       
twin-brothers2 religion is the          
foundation1 and the king       the      
guardian2 but what wants a foundation1  
verges to ruin1       and what has no   
guardian1 goes off into nothing1 etc41  
etc40       ,the same intimate junction 
of religion and civil law1 which        
is acknowledged to prevail in the       
legislation of the ,hindus1       as    
well as in that of the ancient ,hebrews 
and ,persians1 has       passed into    
that of the ,muhammedans4 ,just as the  
,vedas with       the first1 the five   
books of ,moses with the second1 the    
writings of ,zoroaster with the third1  
so is the ,koran with       the fourth1 
the foundation of their code1 and       
contains what       we may call their   

whole civil and canonical law4 ,with    
respect to the last-mentioned book1 as  
it contains likewise       all the      
articles of faith1 it follows1 that a   
doctor in law       is also a doctor in 
theology2 or a faki is at the same      
time a lawyer and a theologian3 hence   
the word al faqui in       the language 
of the ,spaniards1 who have preserved to
 our       days1 in their character and 
manners1 not a little of their          
former conquerors1 the ,saracens4       
#eff ,upon ghaibet1 8absence1           
disappearance1 concealment0       7see  
hereafter1 p4 #chc1 an explanatory      
note74         #efg ,muhammed ben ,ykub 
is the author of the book entitled      
,kms1 8the ocean of the ,arabic         
language40 ,he was       born in the    
year of the ,hejira #gbi1 ,a4 ,d4 #acbh1
 and died in       #haf1 ,a4 ,d4 #adac1 
surnamed ,al ,shiraz1 and ,al           
,firuzabad1       the last is a town    
situated in the environs of ,shiraz1 the
       capital of ,fars1 or ,persia     

proper4 ,i do not1 however1 find        
elsewhere the title al ,kalbi1          
8cordial10 joined to his       name4    
#efh ,the term in the text is  al ks4   
,abu ,hanifa       and his commentators 
are commonly called ahel al ks1         
8men of analogy10 because they applied  
the process of       analysis to the    
study of sacred tradition1 and rely more
       upon deductions of human judgment
 than upon a rigid fidelity       to the
 precepts of the ,sonna4         #efi ,i
 render in this place by 8rational      
dialectics0 the       word  ijtihad1    
which signifies properly1 according     
to ,silvestre de ,sacy1 an opinion in   
religious matters1       founded upon   
reasoning1 and deduced from the ,koran  
or the       ,sonna1 by way of          
comparison or induction4 ,it may        
therefore       be interpreted1 as in   
the sequel1 by 8ratiocination1          
discussion1 contentious arguing1        
reasoning1 etc41 etc40 ,it              
signifies also 8study1 effort1 war      

against infidels407,see       also upon 
,istihad1 ,as4 ,res41 vol4 ,x4 p4 #dib47
         #egj   is a surname which never
 occurred to me in       any other book 
which ,i have consulted1 and the        
translation       of which does not     
satisfy me4         #ega ,movkef means  
properly 8stations10 such as those of   
the ,muselmans in their pilgrimages and 
visits to sacred       places2 but this 
word serves as a title to several books 
or       treatises of metaphysics and   
scholastic theology4         #egb  ahds1
 means sometimes the tenets of the      
,koran1 at others1 the sayings relative 
to ,muhammed1 five       thousand two   
hundred and sixty-six in number2        
according to       some writers1 seven  
thousand1 genuine and forged4           
#egc ,the manuscript of ,oude reads     
,ebn ,balnah4       ,want of accuracy in
 proper names is particularly to be     
regretted in the historical part of any 
work2 it prevents       me1 particularly
 in this place1 from giving a positive  

notice of each of the persons introduced
 in the text4         #egd ,the two     
words in italic are not in the text of  
the       edition of ,calcutta1 nor in  
the manuscript of ,oude4 ,we find       
here abruptly a passage1 distinguished  
in the translation by       marks of    
quotation1 which belongs to the author  
of the       ,favid al madany 7see p4   
#cgb71 and makes1 perhaps1 a part       
of the preface of this work4            
#ege ,we have 7see note #a1 p4 #cfg4    
#cfh7 given the names of       the      
twelve ,imms4 ,the tenth1 ,al1 born in  
the year of the       ,hejira #bab1 ,a4 
,d4 #hbg1 being kept a close prisoner   
all his       life in the city of       
,askar1 called also ,sermenrai1 in      
,syria1 he devoted himself to study and 
religious exercises1       but did not  
succeed in calming the jealousy of the  
ruling       khalif1 an ,abbaside of the
 family of ,motavakel1 the mortal       
enemy of the whole race of ,al1 and was 
poisoned in #hfh ,a4 ,d4         ,the   

name 8,askerite10 from the city of      
,askar1 was also given       to his son 
,hasan1 above-mentioned1 the eleventh   
,imm1 whose       son1 ,muhammed1 born  
in #hfh ,a4 ,d41 also called ,abu 'l    
,cassem1       as the prophet ,muhammed1
 was the last of the twelve ,imms4      
,he is distinguished by the surnames    
,mantazar1 8the       expected20 ,kayim1
 8the stable20 ,mahdi1 8the director1   
guide20 and others4 ,the followers of   
this ,imm say1 that in       his ninth  
year he was concealed by his mother in a
 cell or       grot1 from which he had  
not returned in the year #hii ,a4       
,d47,see ,abulfeda1 ,hist4 ,moslem41    
vol4 ,,ii4 p4 #bbc47 ,the               
,sonnites say that he was drowned in the
 ,tigris in #hgi ,a4 ,d4       ,some    
,shihs maintain1 he died in #ida1 in his
 seventy-fifth       year2 other ,shihs 
pretend that he is still living in the  
grot where he was concealed2 and all    
agree in the belief       that he will  
reappear in the world1 immediately      

before the       second coming of the   
,messiah1 for uniting all the ,muselman 
sects into one1 and all the different   
religions in       ,muhammedism4        
,several impostors assumed the name of  
,mahdi1       but in vain2 nevertheless1
 two great dynasties were founded       
under that name1 viz43 the ,almohads and
 ,fatemites4                            
7,herbelot47         #egf ,according to 
the ,shihs1 ,mahdi made two retreats or 
eclipses1 the great and the minor4 ,the 
minor was that1       during which he   
now and then gave news of himself1 and  
decided all the questions which the     
,muselmans proposed1 by       means of  
certain messengers who carried them to  
him very       secretly1 succeeding each
 other without knowing each other4      
,this intercourse lasted until the year 
of the ,hejira #cbf1 ,a4       ,d4 #icg1
 in which year one of these messengers1 
called ,al1       died1 after having    
brought a letter from ,mahdi1 by which  
this ,imm announced to him that he 7,al7

 would die in six       days1 and       
forbade him to leave the commission of  
visiting       him to any other person4 
,it is from this time that begins       
8the great retreat or absence0 of       
,mahdi3 for1 after the       death of   
this ,al1 no information was received   
concerning       the ,mahdi1 if not by  
revelation4 ,this statement1 found in   
,herbelot1 is confirmed by that above4  
#egg ,mtemed ,ab1 son of ,motavakel1 was
 the fifteenth       khalif of the      
,abbasides4 ,he began to reign in the   
year of       the ,hejira #bef1 ,a4 ,d4 
#hfi1 and died in #bgi1 ,a4 ,d4 #hib4   
#egh ,rs 1 the son of ,mukteder1 was the
 twentieth khalif       of the          
,abbasides4 ,his reign began in the year
 of the ,hejira       #cbb1 ,a4 ,d4     
#icc1 and ended in #cbi1 ,a4 ,d4 #idj4  
,the period       included between the  
beginning of the reign of ,mtemed and   
the end of that of ,rsi1 is seventy-one 
years1 differing by       two from the  
period above stated2 the minor absence  

might       have begun two years before 
,mtemed's reign4         #egi ,see the  
preceding note #b1 pp4 #chc4 #chd4      
#ehj  means 8defended1 preserved 7by    
,god72 innocent1       an infant20 it is
 the particular name given by the       
,imamahs       to the twelfth ,imm1     
,muhammed1 the ,askerite1 who1 as was   
related in the foregoing note #a1 p4    
#chc1 was in his infancy       concealed
 in a grot1 from which he never came    
forth again1       and is still         
expected4 ,it is an ideal ,imm1 believed
 by more       than one sect1 and the   
name of ,mum was applied to more        
than one individual1 as will be seen    
hereafter4         #eha ,the author uses
 here and elsewhere the word khabr1     
which answers to our gospel4            
#ehb ,hassan al ,bari was the son of an 
affranchised man1       called ,mulla   
,zaid ben ,tabeth1 and of a slave woman1
       belonging to ,omm ,salmath1 one  
of ,muhammed the prophet's       wives4 
,hassan acquired the reputation of the  

first       scholastic theologian among 
the ,muselmans4 ,he is surnamed al      
,bari1 because his father was a slave in
 ,maissan1 a borough       of the       
dependencies of ,bara1 or ,bassora1 and 
because he       kept his school in that
 town1 where different sectaries        
often came to dispute with him4 ,wassel 
,eben ,ata1 his       disciple1         
deviating from his opinions1 became the 
chief of       the ,mtazalahs 7see note 
#a1 p4 #cbe74 ,hassan al ,bari had      
seen the khalif ,osman1 and ,eben       
,abbas2 on that account he       quotes 
in his works what he had learned from   
them4 ,he died       in the year of the 
,hejira #aaj1 ,a4 ,d4 #gbh1 and left a  
work       entitled ,hadis sherif1      
containing a collection of the          
traditions which he knew relatively to  
each of the       fifty-four feridhat1  
or 8obligatory precepts10 of the        
,muselman law4         #ehc ,the sixth  
,imm1 of whom hereafter more will be    
said4         #ehd ,karkh is the name of

 a part of the town of ,baghdad         
upon the western side of the ,tigris1   
where the khalif ,mansr       built the 
town and his palace2 this is the ancient
 ,baghdad2       the actual town of     
,baghdad1 upon the eastern side of the  
river1 has been built later4 ,karkh is  
chiefly inhabited by       ,shihs1 who  
had frequent quarrels with the          
,sonnites1       dwelling in the other  
part of the town4 ,one of the most      
serious tumults between the two parties 
took place under the       khalif       
,mostasem4 ,karkh is the actual suburb  
of ,baghdad1 in       which the tombs of
 ,zobeidah1 wife of ,harun ,rashid1 and 
of       the pious ,sf ,marf ,karkh1    
above mentioned1 are to be       seen4  
,the latter died in the year of the     
,hejira #bjj1 ,a4 ,d4       #hae47,see  
,voyage en ,arabie1 par ,niebuhr1 t4    
,,ii4 pp4       #bde-bdf1 and           
,chrestomathie arabe de ,silvestre de   
,sacy1 t4       ,i4 pp4 #ff-gj74        
#ehe ,the eighth ,imm1 son of ,mussa4   

#ehf ,the ,arabs divide in general the  
history of philosophy       into two    
great periods3 the first comprises the  
ancient       philosophers1 who are     
subdivided into those anterior1 and     
those posterior1 to ,aristotle2 the     
second period is that of       the      
,muselman philosophers1 who form two    
classes1 those       before1 and those  
after1 ,ebn ,sina4         #ehg ,this   
appears partly to contradict the view   
which a       recent judicious author1  
,doctor ,schmolders 7see his ,essai     
sur les coles philosophiques des        
,arabes1 pp4 #aje4 #ajf4       #acc4    
#aci1 ,paris1 #ahdb71 takes of this     
sect4 ,according to       him1 the      
,motkalemins professed the creation from
 nothing2       they disputed about the 
reality or non-reality of general       
notions2 they endeavoured to adapt      
philosophy to the dogmas       of the   
,koran2 in short1 they were the         
philosophic       theologians of the    
orthodox sects1 or dogmatic             

philosophers4         #ehh ,see above1  
p4 #cha4         #ehi  mujtahid1 is a   
doctor who exerts all the               
faculties of his mind to find the truth 
in contested and       undecided        
matters2 he is supposed to possess the  
science of       the ,koran1 and the    
traditions with their different         
meanings1       readings1 and           
interpretations1 and to be besides      
skilled in       the disquisition in    
which truth is sought by analogy and    
comparison4 7,silvestre de ,sacy1       
,chrestomathie arabe1 pp4       #afi4   
#agj4 #aga74 ,this term is also used 8of
 one who strives       and contends1    
even to battle1 in the cause of ,god20  
and       expresses further the highest 
dignity in the ,muhammedan       faith1 
equivalent to ,bishop1 or ,archbishop   
with us47,see       the ,life of ,shaikh
 ,muhammed ,al ,hazin1 translated by ,f4
       ,c4 ,belfour1 ,m4 ,a4 ,oxon41    
,f4,r4,a4,s41 ,,ll4,d41 p4 #cf47        
#eij  takyat1 in the dictionary1 8fear1 

caution1       piety40 ,i thought it    
more correctly translated1 here and     
elsewhere1 by 8religious zeal40         
#eia ,the obscurity which the reader may
 find in this       paragraph proceeds  
from the strangeness of the doctrine    
itself1 and can be cleared up only by   
bestowing upon it more       attentive  
study than it perhaps deserves4         
#eib ,upon msum1 see note1 p4 #chf4     
#eic ,it is meant probably 8two points  
of view10 and the       passage above   
relates to the #baith verse of the      
,i,ind chapter       of the ,koran1     
which is as follows3 8,they will ask    
thee       concerning wine1 and lots2   
answer3 ,in both there is great         
sin1 and also some things of use unto   
men2 but their       sinfulness is      
greater than their use40 ,and again1 the
 #fgth       verse of the ,x,v,ith sura3
 8,and of the fruits of palm-trees      
and grapes ye obtain inebriating drink1 
and also good       nourishment40 ,yet  
the verses #ib and #ic of the ,vth sura 

are       decidedly against wine1 viz43 
8,o true believers1 surely       wine1  
and lots1 and images1 and divining      
arrows1 are an       abomination of the 
work of ,satan2 therefore avoid them1   
that       you may prosper40#ic4 8,satan
 seeketh to sow discussion and          
hatred among you1 by means of wine and  
lots1 and to divert       you from      
remembering ,god1 and from prayer2 will 
ye not1       therefore1 abstain from   
them807,sale's translation47            
#eid ,jfer1 surnamed ,s adik1 8the      
,just10 was the eldest       son of     
,muhammed ,baker1 the fifth ,imm4 ,jfer 
was born in       ,medina1 in the year  
of the ,hejira #hc1 ,a4 ,d4 #gjb2 he is 
acknowledged the sxth ,imm1 and of great
 authority in       religious matters   
among the ,muselmans4 ,he died in his   
native       town1 under the khalifate  
of ,ab ,jfer ,almansor1 the second      
khalif of the ,abbasides1 in the year of
 the ,hejira #adh1 ,a4       ,d4 #gfd1  
in his sixty-second year4         ,the  

two eldest of his seven sons were ,ismil
 and ,mussa4       ,ismil1 the elder of 
the two1 having died during his         
father's life1 the latter appointed     
,mussa his successor1       which gave  
rise to the contest above mentioned1 and
 to       several sects1 as well as to  
two great dynasties4 ,the               
,fatimite khalifs in ,egypt are         
considered as descendants of       the  
branch of ,ismil1 called ,ismilahs1 of  
,africa1 but the       ,suffavean       
monarchs of ,asia claim to derive their 
origin from       ,mussa1 and           
strenuously support his title to the    
seventh       ,imm4         #eie        
,muhammed had1 during twenty years of   
wedlock with       ,khdija1 never       
another wife2 nor gave ,al a partner to 
his       spouse ,fatim1 the prophet's  
daughter1 during her life4         #eif 
,all those who believe that the ,imamate
 passed       legitimately from ,jfer to
 his son ,ismil1 and to ,ismil's        
posterity1 are called ,ismilahs3 but    

their opinions are       not uniform4   
,some maintain that to ,muhammed1       
above-mentioned1 surnamed ,mectm1 8the  
concealed10       succeeded his son1    
,jfer ,mosuddek1 whose successor was    
,muhammed ,habib4 ,this last is expected
 to return in order to       found a new
 dynasty4 ,the ,ismilahs carry to excess
 the       prerogatives which they      
attribute to their ,imms47,makrisi      
in ,chrest4 arabe1 vol4 ,,ii4 p4 #ib47  
#eig ,the number seven acts a great part
 in the system of       the ,ismilahs4  
,all things1 after having attained the  
septenary number1 are at their end1 must
 undergo a change1       and be         
succeeded by other things4 ,to the      
septenaries above       mentioned1 ,i   
shall add seven palms1 of which the     
height of a       man is said to        
consist1 seven climates1 and seven seas1
       according to the ,koran 7,sura   
,,xxxi4 v4 #bf73 8,if all the trees     
on the earth were pens1 and ,god should 
after that swell the       sea into     

seven seas of ink1 the words of ,god    
would not be       exhausted40 ,we know 
how generally in the world such a belief
       with respect to seven existed and
 still exists4         #eih 8,the       
,batenian1 #8interior1'0 says ,silvestre
 de ,sacy1       8are so called1 because
 they establish an interior sense of    
the ,scripture besides the exterior2    
they say1 whoever       attaches himself
 to the exterior1 fatigues himself with 
vain       practices1 whilst he1 who    
follows tho interior1 may dispense      
with all actions2 they give to faith a  
preference over       ,islamism1        
undoubtedly10 founded upon the authority
 of the       ,koran1 where it 8is to be
 found0 7,sura ,,xlix4 v4 #ad73 8,the   
,arabs of the desert say3 #8,we         
believe2' answer3 #8,ye do by no        
means believe2 but say3 #8,we have      
embraced ,islam2' for the       faith   
hath not yet entered into your hearts4'0
         ,the ,ismilahs are often       
confounded with the ,batenian4 ,the     

first who maintained this doctrine of   
mystic interpretation       was         
,marzaban1 ben ,abdullah1 ben ,maimun al
 ,kadah4 ,he was the       servant of   
,imm ,jfer ,sadk1 and also served       
,jfer's son       ,ismil1 after whose   
death he attended ,muhammed1 the son of 
the latter4 ,when ,jfer was poisoned1   
,abdullah carried off       ,jfer's     
grandson1 from ,medina to ,misr         
7,egypt74 ,when ,muhammed       died1 he
 left a concubine pregnant1 and         
,abdullah1 having put       her to      
death1 substituted a woman of his own in
 her room4       ,this woman brought    
forth a son1 whom ,abdullah asserted to 
be       ,muhammed's son2 and when this 
son had grown up1 he succeeded       in 
making him acknowledged as the ,imm by  
many4 ,some of this       person's      
descendants attained the rank of        
sovereigns1 and       the doctrine of   
the ,batenian spread afar4 ,the first of
 these       who sat on the throne of   
the khalifat was ,sid1 under the        

name of ,abu-,muhammed ,obaid-alla1 the 
founder of the ,fatimite       khalifs1 
in ,africa1 in the year of the ,hejira  
#bif1 ,a4 ,d4       #ijh4 ,he took the  
title of ,al ,mahdi1 8the               
,director407,see1       upon this sect1 
,asiatic ,researches1 vol4 ,,ii4 p4     
#dbd47         ,the ,fatimites claim    
their descent from ,al1 the fourth      
legitimate khalif1 and from ,fatima1 the
 daughter of the       prophet2 but     
their adversaries give an account of    
their       origin similar to that just 
stated3 the opinions of       historians
 are divided about this fact4           
#eii ,the manuscript of ,oude reads here
 kl instead of       fz1 which the      
edition of ,calcutta repeats twice2 ,i  
adopted the first4         #fjj ,this   
part of the doctrine reminds us of the  
sentiments       expressed in ,plato's  
,symposion1 by ,agathon1 one of the     
interlocutors in this admirable dialogue
 upon love and the       beautiful4     
#fja ,according to the ,ismilahs1 each  

speaker or legislator       is          
associated with a vicar1 whom they call 
amet1       8silent10 because he has    
nothing new to teach2 and of these      
vicars he who assisted the legislator1  
and succeeded       immediately to him1 
receives the name of ass1               
8fundamental10 or ss1 8root1 source40   
,the seven natks1       or 8legislators 
of the revolution1 past10 and their     
vicars1       are as follow3 ,i4 ,adam  
and ,seth2 ,,ii4 ,noah and ,sem2 ,,iii4 
,abraham and ,ismil2 ,,iv4 ,moses and   
,aarn1 replaced afterwards       by     
,joshua2 ,v4 ,jesus and ,simon ,kefas2  
,,vi4 ,muhammed and ,al2       ,,vii4   
,muhammed1 son of ,jsmil1 who is        
designated by the title         ,kam al 
zemn1 or   heb al       zeman1 8the     
chief1 the lord of the age20 in him all 
the       doctrines of the ancients are 
terminated47,see ,journal               
asiatique1 #ahbd1 t4 ,,iv4 p4 #bih et   
seq42 ,recherches sur       l'initiation
  la secte des ,ismaliens4 ,par         

,silvestre de       ,sacy47         #fjb
 8,there are twenty-nine chapters of the
 ,koran1 which       have this          
peculiarity1 that they begin with       
certain letters       of the alphabet1  
some with a single one1 others with     
more4       ,these letters the          
,muhammedans believe to be the peculiar 
marks of the ,koran1 and to conceal     
several profound       mysteries2 the   
certain understanding of which the more 
intelligent confess1 has not been       
communicated to any       mortal1 their 
prophet only excepted4 ,notwithstanding 
which1       some will take the liberty 
of guessing at their meaning1 by        
that species of cabala called by the    
,jews ,notarikon1 and       suppose the 
letters to stand for as many words1     
expressing       the names and          
attributes of ,god1 his works1          
ordinances1 and       decrees3 and      
therefore these mysterious letters1 as  
well as       the verses themselves1    
seem in the ,koran to be called         

signs4 ,others explain the intent of    
these letters from       their nature or
 organ1 or else from their value in     
numbers1       according to another     
species of the ,jewish cabbala1 called  
gematria2 the uncertainty of which      
conjectures       sufficiently appears  
from their disagreement407,sale's       
,koran1 ,preliminary ,discourse1 pp4    
#gh-gi47         #fjc ,the questions    
asked for perplexing the neophyte are of
       various natures2 for instance1   
,what signifies the throwing       of   
stones by the pilgrims at ,mecca1 whilst
 running between       the hills of     
,merva and ,safa8,why did ,god create   
the world       in six days1 when one   
moment might have sufficed for          
it8,what mean the eight angels1 bearers 
of ,god's       throne8,what the seven  
gates of hell1 and the eight gates      
of paradise8,further1 what is the       
difference between the       life of a  
vegetable and that of a man8,why has a  
man ten       toes1 ten fingers1 and why

 in each three joints1 but only         
two in the thumb8,why has a man at the  
head seven orifices       7eyes1 ears1  
nostrils1 and mouth71 and only two for  
the rest       of his body8 ,why twelve 
dorsal1 and only seven vertical         
vertebras8 etc41 etc47,see ,journal     
asiatique1 #ahbd1 tome       ,,iv4 p4   
#cji2 and ,gemldesaal moslimisher       
,heersher4       ,,iiiter ,band1 #ahcg1 
,seite #bcg47         #fjd ,see upon    
this subject1 the ,journal ,asiatique1  
tome       ,,vi4 #ahbe4 pp4 #ccd-cce4   
,the above account of the proceeding by 
which the ,ismilahs       made          
proselytes to their creed exhibits one  
of the most       insidious systems that
 has ever been invented to ensnare      
men4 ,silvestre de ,sacy1 in the ,memoir
 quoted1 note #b1 p4       #dje1        
enumerates nine degrees of initiation by
 which a       neophyte1 under the      
direction of a ,d1 or 8teacher10 was    
to pass1 to be made a perfect ,ismilah4 
,the first degree is       to perplex   

the disciple by difficult questions2 the
 second       degree is to fix that the 
,imms only have received the            
divine mission to instruct ,muselmans2  
the third1 establishes       the series 
of seven ,imms1 beginning at ,al and    
terminating       at ,ismil1 son of     
,jfer2 the fourth makes known the seven 
periods of prophets 7as shown in note   
#a1 p4 #djg72 the fifth1       conducts 
to contempt of the traditions and of the
 literal       sense of the ,koran1 and 
is connected with some principles of    
philosophy and mathematics1 or rather   
with fantastic notions       on the     
power of particular numbers1 such as    
seven1 twelve1       etc41 applied to   
some phenomena of nature2 the sixth     
degree       imposes an entire          
submission to the ,imm1 and reveals that
       all legal and religious          
ordinances are nothing else but         
political contrivances1 for keeping the 
vulgar in necessary       dependence and
 subordination4 ,at this degree the     

initiation       stops for the greatest 
number of the candidates1 and even of   
the ,dis4 ,the seventh degree shows two 
principles in the       organization of 
the universe3 the one gives1 the other  
receives2 the one male1 the other       
female3 thus is duality                 
substituted for the unity of the ,divine
 nature2 the eighth       degree is     
consecrated to the development of the   
above       mentioned notions2 two      
beings are supposed to exist3 the one   
sabik1 8the antecedent20 the other1     
larik1 8the       subsequent40 ,some of 
the ,ismilahs1 however1 admit a being   
not to be defined1 without name and     
attributes1 above the                   
8antecedent40 ,to this degree is        
subjoined the dogma of a       possible 
ascension1 from the undermost stage of  
hierarchy to       the highest being1 by
 an endless series of periods and       
revolutions2 a new religion is          
established upon the ruins of       the 
former2 the resurrection1 the end of the

 world1 the last       judgment1 the    
rewards and punishments1 are only       
emblematic       expressions of the     
successive periodical revolutions of the
       stars and of the universe1 of the
 destruction and renovation       of all
 beings1 produced by the disposition and
 combination       of the elements4     
,arrived at the ninth degree1 the       
proselyte       knows of no religion1   
nor submission to any other authority   
but his own1 and is left to himself for 
choosing among the       systems of     
philosophy the one he likes best4       
#fje ,koran1 chap4 ,,xxix4 v4 #dd4      
#fjf ,this word is also interpreted1 in 
the ,dictionary1 by       8dreaming1    
reaching the age of puberty40 ,the      
meaning of the       above passage is   
obscure4         #fjg ,the ,muselmans   
are enjoined to give the tenth part of  
their property to the poor4 ,in general1
 to understand the       religion of the
 ,ismilahs1 above exhibited1 it is      
required       to be acquainted with    

that of the ,muselmans1 which they have 
modified according to their own         
particular views4         #fjh ,the     
,kbah of ,mecca has been several times  
mentioned4       ,the building of this  
temple is traced back by the devotees   
to ,adam and his son ,seth2 after its   
destruction by the       universal      
deluge1 it was constructed by ,abraham  
and his son       ,ismil4 ,we may       
believe that a sacred building existed  
at       ,mecca long before ,muhammed1  
during the prevalence of the            
,sabean religion3 it is held to have    
been the temple of       ,saturn4 ,after
 ,muhammed it was renewed by ,ebn       
,zobair1 and       finally made such as 
it is by ,hejaz1 in the year of the     
,hejira #gd1 ,a4 ,d4 #fic47,see         
,pococke1 p4 #aae47         #fji ,the   
pilgrims1 who crowd to ,mecca from the  
most distant       countries1 think to  
sanctify themselves by the performance  
of a series of rites and ceremonies1    
such as their prophet       himself1 at 

his last visit to this place1 fixed by  
his       example2 viz43 he purified    
himself by bathing2 he then went        
to the eastern gate of the temple2 there
 he kissed the black       stone1 upon  
which ,abraham1 so the ,muhammedans     
believe1       conversed with ,agar1 to 
which he tied his camels1 and upon      
which the traces of his feet are still  
seen2 further1 the       prophet made   
the seven circuits of the ,kbah1 running
 round       it three times1 and four   
times marching with a grave and         
measured pace4 ,he afterwards proceeded 
to the two stones1       ,sf and        
,marvah2 the first at the foot of mount 
,abi       ,kobaisi1 the second at that 
of ,koaikaban1 distant #ghj cubits      
from each other4 ,these stones are      
supposed to have been once       two    
idols1 ,asaph and ,nayelah2 or two      
persons1 a man and a       woman1 who1  
for having committed stupration in the  
temple1       were changed into stones4 
,at each of them he recited with a      

loud voice the 7since formulary7 praise 
of ,god4 ,finally1       having         
proclaimed his last revelation1 by which
 he declared       his religion to be   
perfected1 he sacrificed sixty-three    
camels1 one for each year of his then   
closing age3 he       returned to       
,medina1 and soon after died4           
#faj ,tanzl is the literal ,muhammedism1
 or the literal       interpretation of 
what is revealed4         #faa ,twil is 
the allegorical sense of the doctrine4  
,we       have1 upon the meaning of     
tanzl and twl1 a       ,dissertation    
written by ,silvestre de ,sacy3         
,commentatio de       notione vocum     
,tnzl et ,twl1 in libris qui ad         
,druzorum       religionem pertinent1 in
 the ,x,v,ith vol4 of ,comment4 ,soc4   
,reg4 ,scient4 ,gtting41 class4 hist4 et
 phil41 p4 #c and seq4         #fab ,see
 a detailed account of him hereafter4   
#fac 1 sadik is known to be the epithet 
of ,joseph1       ,abu bekr1 ,jesus1 and
 ,jfer1 the sixth ,imm2 it appears to   

designate the ,imm1 the ,di1 or the     
acknowledged spiritual       guide among
 the ,ismilahs2 ,i shall therefore retan
 the term       in the translation4     
#fad ,the celebrated ,ghazli composed   
among a hundred works1                  
thirty-three of which are enumerated by 
the baron       ,hammer-,purgstall1 two 
with the titles  alkistas1       8the   
balance10 and   mzan olaml1 8the        
balance of actions40         #fae ,the  
attribute of ,god and the name of the   
prophet are1       not without          
intention1 confounded4         #faf     
,khjah signifies 8lord1 professor1 man  
of       distinction0 7and also a       
eunuch74 ,khjah is the title            
commonly prefixed to ,nair-eddin1 8the  
defender of the       faith10 which is  
the surname of ,muhammed ben ,hassan or 
,ben       ,muhammed al ,tsi1 born in   
,ts1 in the year of the ,hejira         
#eig1 ,a4 ,d4 #abjj4 ,he is acknowledged
 to have been the doctor       who      
acquired among ,muselmans the highest   

reputation in all       sorts of        
sciences2 he was a commentator of       
,euclid1 and of       the spherics of   
,theodosius and ,menelaus4 ,he left     
scientific       works1 duly admired1   
and was an astronomer1 lawyer1          
theologian1 and statesman4 ,we shall    
have to touch upon the       part which 
he took in the great events of his days4
 ,he died       in the year of the      
,hejira #fgb1 or1 according to some1    
#fhg       7,a4 ,d4 #abgc or #abhe74    
#fag ,see our note #b1 p4 #djj-dja1     
relative to ,sid1 under       the name  
of ,muhammed ,obaid-alla1 ,mahdi4 ,the  
friends and       enemies of the        
,fatemites concur in the account1 that  
he       descended from ,maimn1 surnamed
 ,kaddah1 8the oculist10       whom some
 make a descendant of ,ali1 whilst      
others say that       he was the son of 
,dasan1 8the dualist10 so called because
       he ascribed the good to ,god and 
the evil to man1 and some               
attribute to him an origin1 not only    

foreign to the race of       the        
prophet1 but even connected with a      
,magian and ,jewish       lineage4      
,obaid-allah made ,kairwan or ,kurm 7the
 ancient       ,cyrene7 the capital of  
his dominion1 but at the same time he   
laid the foundation of a new capital1   
which he called       ,mahedia1 from his
 assumed surname ,mahdi4 ,abu ,tamim    
,moadd       ,moezzledin allah1 the     
fourth in descent from ,obaid allah1    
but the first acknowledged ,fatimite    
khalif removed his seat       to ,cairo 
in ,egypt3 this town became then the    
rival of       ,baghdad1 which continued
 to be the residence of the ancient     
line of khalifs4 ,moezz died in the year
 of the ,hejira #cfe1       ,a4 ,d4     
#ige4         #fah ,abu ,yazid1         
according to ,abulfeda 7,annal4 ,mosl41 
vol4       ,,ii4 p4 #bdj71 was a        
barbarian of the tribe of ,zenata 7one  
of       the ,berbers71 son of ,condad  
and an ,ethiopian mother4 ,he           
feigned sanctity1 and belonged to a sect

 inimical to the       ,muselmans1 whom 
he persecuted with relentless fury4     
,herbelot       says1 he was a          
chancellor of ,abl-,kasem ,muhammed     
,kayem1 the       second khalif of the  
,fatimites1 who succeeded his father    
,obaid-alla1 in the year of the ,hejira 
#cbb 7,a4 ,d4 #icc74 ,abu       ,yazid  
rose in rebellion against his master1   
and brought the       empire to the     
greatest peril2 but1 after many         
successes and       conquests1 he was   
defeated1 taken prisoner1 and died of   
his       wounds1 in the year of the    
,hejira #ccf 7,a4 ,d4 #idg74            
#fai ,abu ,yazid's conqueror was the    
above mentioned ,abu       ,teher       
,ismil1 son of ,kayem1 the third khalif 
of the       ,fatimites1 who succeeded  
his father in the year of the           
,hejira #ccd 7,a4 ,d4 #ide74 ,his       
surname was1 besides the above          
stated1 al ,mansur ba kuvet allah1      
8victorious by the power       of ,god10
 to which is often substituted          

,mostanser billah1       as in ,makrisi 
7see ,chrestom4 arabe1 vol ,i4 pp4      
#hd-ia74 ,he       was succeeded by his 
son1 in the year of the ,hejira #cda    
7,a4       ,d4 #ieb74         #fbj ,we  
find in ,herbelot's oriental library a  
notice of       ,nasser ,khosr1 an      
ancient ,persian poet1 whose animated   
and       pious verses are often quoted 
by persons of a contemplative       turn
 of mind4 ,baron von ,hammer 7,schne    
,redeknste ,persiens1       ,s4 #dc7    
adduces ,nassir ,khosru of ,ispahan1    
who1 famous as a       poet and         
philosopher1 was persecuted on account  
of doubtful       orthodoxy in matters  
of faith1 and who died in the year of   
the ,hejira #dca 7,a4 ,d4 #ajci74 ,a    
sect of ,ismilah is said       7,as4    
,res41 vol4 ,,xi4 p4 #dbe7 to have been 
called ,naariah1       from ,naar1 a    
poet and learned man4         #fba ,the 
mention made above of ,hassan1 and      
further of the       ,almutiahs1 points 
to the reign of ,abu ,tamim ,mod        

,mostanser       ,billah1 from the year 
of the ,hejira #dbg to #dhg1 7,a4 ,d4   
#ajce       to #ajid74 ,at the beginning
 of this reign1 ,amir ,naer ,khusro1    
if the date of his birth be right1 would
 have been more than       sixty-six    
years old1 and twenty years of          
concealment in       ,badakhshan extend 
his age beyond eighty-six years4        
#fbb ,badakhshan is the country situated
 towards the head of       the river    
,jihon1 or ,oxus1 by which it is limited
 on its       eastern and northern side4
 ,balkh is the capital of               
,badakhshan4         #fbc ,the author of
 the ,dabistn has given a sufficiently  
explicit account of the doctrine of the 
,ismilahs1 but       without separating 
the opinions belonging in particular to 
each of the sects into which the        
,ismilahs in the course of       time   
divided4 ,we have already mentioned the 
,batenian4       ,another division was  
that of the ,karmatians1 founded by     
,hamadan1 surnamed ,karmata1 8small and 

distorted10 son of       ,ashath4 ,he   
appeared first in the year of the       
,hejira #bgh 7,a4       ,d4 #hia71 as an
 adherent of ,ahmed1 son of ,abdallah1  
son of       ,maimun ,kaddah1 before    
mentioned 7note #a1 p4 #dah74 ,this     
,ahmed       was an ancestor of ,sid1 or
 ,obaid-allah1 the founder of the       
,fatimite khalifs4 ,hamden ,karmata     
recommended community of       women1   
and released men from all moral and     
religious duties4       ,in the year of 
the ,hejira #bhf 7,a4 ,d4 #hii71 ,abu   
,sid1       surnamed ,habab1 at the head
 of the ,karmatians1 waged war          
upon the khalif ,motadhet1 in ,syria2 he
 took the town ,hagiar1       the ,petra
 deserti of the ,romans1 once the       
capital of ,arabia1       and made it   
his residence4 ,he was assassinated in  
the year       of the ,hejira #cja 7,a4 
,d4 #iac74 ,he left six sons2 after the 
death of the last of them1 ,yusuf 7,abu 
,yakub71 in the year       #cff1 7,a4   
,d4 #igf71 the ,karmatians confided     

their government       to six seids     
called sadah1 8pure40 ,this sect1 after 
many       combats1 was dissipated      
towards the end of the tenth century    
of our era47,see ,chrestom4 ar41 vol4   
,,ii4 p4 #abf47         ,the ,ismilahs  
are also denominated ,talamites1        
,khurramiah1 ,safiah1 ,babeciah1        
,majmirah1 ,maknyah1       etc47,as4    
,res4 vol4 ,,xi4 p4 #dba1 etc47 ,i have 
no room for       an account of each of 
them3 ,i shall only add the name of the 
,druses1 a sect existing in our days1   
upon which ,silvestre       de ,sacy    
gave a particular notice drawn from     
their own       papers1 in his          
,chrestomathie arabe1 vol ,,ii4 pp4     
#aia1 #bbg1       and undertook a       
detailed history of this sect4 ,the name
 of       the ,druses is derived from   
deroz1 or 1       derziyet1 8juncture40 
,they are the disciples of ,hamza1 son  
of ,ali1 and honor as a god ,hakem beamr
 allah1 8he who       governs by the    
order of ,god20 the sixth ,fatimite     

khalif1 in       descent from           
,obaid-allah4 ,hakem was born in the    
year of the       ,hejira #cge1 ,a4 ,d4 
#ihe2 he was saluted khalif in #chf 7,a4
 ,d4       #iif72 he disappeared1 some  
say was assassinated1 at the end        
of #dda1 ,a4 ,d4 #ajbj4 ,the ,druses    
give the same dates of his       birth1 
reign1 and death1 but say he was the son
 of ,ismil1 a       descendant of ,ali1 
the son of ,abu ,taleb1 and his mother  
was       of the race of ,fatima1       
surnamed ,zahra1 the daughter of        
,muhammed the prophet4 ,in short1 every 
division of the       ,ismilah appears  
to have its own ,mahdi1 8director10 but 
always traces his origin to ,ali and    
,fatima4 ,the ,druses       expect the  
return of ,hakem2 he is to reign over   
the whole       earth during centuries  
of centuries1 and the unitarian         
,druses with him3 the other sects shall 
be obliged to pay       homage and      
tribute to him4 ,the ,druses esteem the 
,koran very       much1 but the prophet 

not at all2 they have rejected          
circumcision1 fasting1 and prayer1 and  
indulge in drinking       wine1 eating  
pork1 and marrying within the prohibited
       degrees4         #fbd ,the       
character and life of the khalif1       
mentioned above       and in the        
preceding note1 exhibit a strange       
mixture of       intelligence and folly1
 superstition and incredulity1          
simplicity and ostentation1             
abstemiousness and liberality1          
intolerance and forbearance1 cruelty and
 mildness2 all his       good and bad   
actions were marked with something      
whimsical       and fantastical3 still  
morehe wanted to be ,god3 thus he       
realized in himself the idea of a       
monstrous tyrant4 ,to his       honor be
 it said that he founded in ,cairo the  
first       university of the middle    
ages47,see his ,life1 by ,macrisi1      
in the ,chrest4 ar41 tom1 ,i4 p4 #ic et 
seq41 and       ,gemldesaal mosl41      
,herrsher1 ,band ,,iii4 ,seite #bbf1    

etc47         #fbe ,we observe two great
 divisions of the ,ismilahs2            
namely1 the ,western1 to whom alone1    
till now1 the account       of the      
,dabistn referred1 and the ,ismilah of  
,iran1 that       is1 those who         
established themselves in the           
strongholds of       ,kohistan          
7,khorassan71 and in ,rdbar1 which last 
is the       name of a fort in the      
province of ,jebl1 or ,persian ,irak4   
#fbf ,an excellent work to be consulted 
with respect to       ,hassan1 son of   
,sbh1 is the history concerning him     
contained in              ,rzat al sf f 
srat al anba w' al mulk w' al khalifa1  
8the ,garden of ,purity1 containing the 
history of prophets       and khalifs10 
composed by ,muhammed1 son of           
,khavendshah1       known under the name
 of ,mirkhond1 born in the year of the  
,hejira #hcg1 or at the end of #hcf 7,a4
 ,d4 #adcb or #adcc71       deceased in 
#ijc 7,a4 ,d4 #adih74 ,the ,persian text
 of the part       of it here pointed   

out was published in ,paris1 #ahab1 by  
,am4       ,jourdain1 with a ,french    
translation and ,notes1 some of which   
are by ,silvestre de ,sacy4 ,i shall1 in
 my quotations from it1       use only  
the name 8,mirkhond40         #fbg ,some
 people of ,hassan's sect established   
his genealogy       as follows3         
8,hassan1 son of ,ali1 son of ,jfer1 son
 of       ,hassan1 son of ,muhammed1 son
 of ,sabah ,homairi ,yemini1 but        
,hassan1 to whom it was presented1      
ordered it to be       cancelled1       
saying3 #8,i prefer being a simple      
privileged       servant of the ,imm to 
being his degenerated                   
son4'07,mirkhond1 p4 #ci47         #fbh 
,we shall have further to notice ,nizam 
al mulk1 and a       remarkable work    
which he left4 ,from this work1         
,mirkhond 7p4       #ca7 quotes the     
following words respecting the ,imm     
,movafek1       above mentioned3 8,the  
,imm1 one of the most illustrious       
among the learned men of ,khorassan1 was

 generally honored1       and his       
society sought after as a source of     
happiness4 ,he       was then more than 
eighty-five years of age1 and it was an 
opinion generally received1 that all    
young men who       instructed          
themselves under his direction in the   
science of       the ,koran and         
prophetic traditions1 obtained the favor
 of       fortune40         #fbi        
,mirkhond has ,hakim ,omar ,khayam4     
,silvestre de ,sacy       7p4 #cb1 note7
 thought that it would perhaps be better
 to       translate 8,hakim1 son of     
,omar10 and ,khayam is a surname1       
signifying 8maker of tents40            
#fcj ,alp ,arselan1 son of ,daud 7or    
,david71 son of ,mikail                 
7,michael71 son of ,seljuk was the      
second sultan of the family       and   
dynasty of the ,seljucides4 ,he         
succeeded to ,togrul ,bg1       his     
uncle1 who died without offspring in the
 year of the       ,hejira #dee 7,a4 ,d4
 #ajfc74 ,at first called ,isril1 he    

took1       after his conversion to     
,muhammedism1 the name of ,muhammed     
with the surname ,alp ,arselan1 8the    
courageous lion0 in the       ,turkish  
language4 ,his most memorable victory   
was that gained       with #ab1jjj men  
over #cjj1jjj ,greeks1 whom he put to   
flight1       and took their emperor    
,romanus1 surnamed ,diogenes4           
#fca ,moez eddin 7according to others   
,jelal eddin1 or       ,jelal daulet1   
8the glory of religion or of state07    
,abu 'l       fetah ,malic-shah1 son of 
,alp ,arslan1 although not the          
eldest1 was declared by his father to be
 his successor1 by       the counsel of 
the above mentioned ,nizam ul mulk1 and 
mounted the throne after his father's   
death1 in the year of       the ,hejira 
#dfe 7,a4 ,d4 #ajgb74 ,a reform of the  
,calendar made       under his reign was
 called ,tarikh ,jelali4         #fcb   
,mirkhond 7p4 #cg1 ,french transl47     
gives a clearer       account of the    
event1 as follows3 ,nizam-ul-mulk1      

before the       presentation of the    
register to the ,sultan1 having met     
,hassan's servant outside the hall1     
requested of him to see       the       
register1 in order that he might know   
the manner in       which it was made1  
and the servant not daring1 out of      
respect to the minister1 refuse it to   
him1 delivered the       register into  
the hands of ,nizam-ul-mulk1 who1 having
 seen       the nicety of the           
statements1 dropped the leaves in such a
       manner as to disperse them1 and  
said3 8,many plunders are       written 
in this register40 ,the servant1 on     
account of the       risk he ran if he  
avowed what had happened1 said nothing  
of       the fact to ,hassan4 ,when the 
latter presented his       statements1  
he found them mutilated1 and the leaves 
confusedly mixed4         #fcc          
,nizam-ul-mulk1 who in the above related
 anecdote1 does       not appear in an  
advantageous light1 has nevertheless the
       reputation of having been a most 

learned man1 and a       protector of   
science4 ,he left a work1 called vaiyet 
,nizam-ul-mulk1 8the testament of       
,nizam-ul-mulk10 from which             
,mirkhond relates1 partly in the same   
words as the author1       what had     
passed between ,nizam-ul-mulk and       
,hassan2 the       former1 of course1   
endeavors to vindicate his conduct      
towards the latter4 ,nizam-ul-mulk1     
after having rendered the       most    
eminent services to his ,sultan1 was    
discarded by him on       the           
suggestions of a ,sultana1 and          
assassinated1 in the year       of the  
,hejira #dhe 7,a4 ,d4 #ajib71 according 
to ,herbelot 7art4       ,malik-schah71 
by the successor to his office2         
according to       our author 7see      
hereafter7 by an emissary of ,hassan    
,sabah4         #fcd ,see hereafter the 
notice of this fort1 when the event     
will be related in due order of time4   
#fce ,this was ,moadd1 ,mostanser       
,billah1 who began to reign             

7according to ,abulfeda7 in the year of 
the ,hejira #dbg 7,a4 ,d4       #ajce71 
and died in #dhg 7,a4 ,d4 #ajid74       
#fcf ,this word means 8the commander in 
chief of the       ,egyptian troops20   
his name was ,bedr al ,jemal47,see1     
respecting him1 ,les ,mmoires           
gographiques et historiques       sur   
l',egypte1 par ,m4 ,etienne ,quatremre1 
t4 ,,ii4 p4 #dbj et       seq41 note of 
,silvestre de ,sacy47         #fcg      
,abu'l ,kasem ,ahmed al mistli billah   
reigned from the       year of the      
,hejira #dhg 7,a4 ,d4 #ajid7 to #die    
7,a4 ,d4 #aaja74         #fch ,on       
account of their adherence to ,nazr1 the
 sect1       headed by ,hassan ,sabah1  
and the ,ismilah of ,persia are         
called also ,nazrin1 which is a more    
probable derivation       than that in  
note #d1 p4 #dai4         #fci ,haleb1 a
 town in ,syria1 is said to be as       
ancient as       the dynasty of the     
,kayanian kings of ,persia2 it was in   
this       town1 that ,kushtasp received

 the royal crown sent him by his        
father ,lohrasp4 ,it is the ancient     
,berrha4         #fdj ,da  appears to   
have been a particular and eminent      
dignity among the ,ismlahs4 ,it is said 
of ,nazir-eddin1 a       minister of    
,mostanser ,billah1 that he occupied at 
the same       time the places of great 
,kzi1 of great ,d 1 and of       ,vizir4
 ,according to ,mokrizi 7see ,chrestom4 
ar41 vol4 ,i4 p4       #adb7 the ,di of 
the ,dis follows in rank immediately the
       ,kz of ,kzis1 and wears the same 
costume4 ,he teaches the       doctrine 
of his sect1 and receives the engagement
 of all       those who renounce their  
former creed1 adopting that of the      
,fatimites4         #fda ,mirkhond gives
 a more detailed account of ,hassan's   
itinerary1 as follows3 ,hassan went from
 ,isfahan to ,yezed1       and to       
,kirman2 whence he returned to ,isfahan1
 where he       resided four months2 he 
departed again for ,khozistan1 staid    
there three months1 and then went to    

,damegan1 in which town       and       
district he passed three years4 ,after  
that he proceeded       to ,jorjan1 and 
using every caution for not falling into
 the       hands of his enemies1 he went
 to ,sari1 from thence to               
,damawend1 whence1 by the route of      
,kazwin1 he entered ,dilem2       from  
thence he passed into a town near       
,alamut1 where he       devoted himself 
to a religious life4 ,i have thus       
enumerated       the countries in which 
the doctrine of the ,ismilahs was       
more or less spread1 but not without    
opposition4         #fdb ,alamut is a   
town and fort near ,kazvin1 in the      
,persian       province of ,ghilan1 on  
the western shore of the ,caspian       
sea4  1 lah amut1 means 8nest of a      
vulture40 ,the       value of the       
numbers represented by the letters of   
these two       words make together the 
epoch of ,hassan's entering the fort1   
viz43                #a             #cj 
#e              #a             #dj      

#f            #djj                 #dhc 
#dhc of the ,hejira 7,a4 ,d4 #ajij71 in 
the month of ,rajeb1 the       seventh  
of the ,muhammedan year2 ,abulfeda 7vol4
 ,,iii4 p4 #dbe7       says the eighth  
month of the year #dhc4 ,this stronghold
 soon       became the capital of a     
formidable sovereign1 known among       
the ,european crusaders1 under the name 
of shaikh al ,jebal1       interpreted  
8the old man of the mountain40          
#fdc ,the author neglects to mention the
 date from which he       begins his    
computation4         #fdd ,hassan       
,sabah1 from the height of ,alamut1     
commanded the       country around1 and 
terrified the inhabitants1 high and low1
       by a set of devoted adherents1   
whom he sent about to       propagate   
his religion1 and to execute his        
commands1 which       were frequently   
the murder of his enemies4         #fde 
,the edition of ,calcutta has           
erroneously #ejh4         #fdf ,our     
author1 regardless of order1 reverts to 

events       which took place during the
 life of ,hassan4         #fdg ,refk1 in
 general acceptation1 8follower10 is a  
distinctive name given to the ,ismilahs1
 and particularly to       men carrying 
arms1 in opposition to the class of dis1
 or       8missionaries10 and perhaps   
also to the fedyis47,note of            
,silvestre de ,sacy1 in ,jourdain's     
,french transl4 of       ,mirkhond1 p4  
#ci74         #fdh ,mirkhond says the   
,amir ,arslan-tash4         #fdi        
,hassan1 according to ,mirkhond1 had but
 seventy rafiks       with him4         
#fej ,barkarok1 son of ,malik shah1 was 
the fourth sultan of       the house of 
the ,seljucides4 ,he received at the    
circumcision       the ,muselman name of
 ,kassem1 and the title of ,rokn-eddin1 
8the column of religion10 was given to  
him by ,mectadi1 the       khalif of    
,baghdad4 ,barkiarok was the eldest son 
of ,malik       shah1 whom he succeeded 
in the year of the ,hejira #dhe 7,a4 ,d4
       #ajib74         ,his stepmother1 

,turkan ,khatun1 had a son by ,malik    
shah1       called ,mahmd4 ,at the death
 of the ,sultan1 being in the town      
of ,baghdad1 she obtained1 by           
solicitations and presents1       from  
the khalif ,mortadi1 letters of         
investiture in favor of       her own   
son ,mahmud1 who1 then only four years  
old1 was       proclaimed the legitimate
 heir of his father's empire1           
whilst ,barkiarok was at ,ispahan1 then 
the seat of the       ,seljucides1      
recognised1 by right of primogeniture1  
the only       legitimate successor of  
his father4 ,but ,turkan ,khatun        
marched to ,ispahan with an army1       
surprised ,barkiarok1 and       seized  
the town1 and the person of her         
step-son4 ,the latter       however1    
aided by the faithful servants of his   
father1       escaped from her hands1   
and found a refuge at ,shiraz1 the      
residence of ,takash-teghin the ,atabek1
 or       8lieutenant-general0 of       
,persia4 ,with this chief's             

assistance1 ,barkiarok presented himself
 with an army of two       hundred      
thousand men before ,ispahan1 and       
besieged ,mahmud and       his mother4  
,a peace was concluded3 the ,sultana and
 her son       were to possess the town 
and dependencies of ,ispahan1 but to    
divide ,malik shah's treasury with      
,barkiarok2 he received       five      
hundred thousand gold dinars for his    
share1 and1 having       raised the     
siege1 moved to ,hamdan1 where ,ismil1  
one of his       uncles1 commanded4     
,ismil had declared himself for the     
,sultana3 a battle was       fought in  
the plain of ,hamdan1 in the year of the
 ,hejira #dhf       7,a4 ,d4 #ajic72    
,bakirok gained the victory3 his uncle  
fell4         ,in the very same year1   
the victor was obliged by another       
uncle of his1 ,takash1 son of ,aslan    
shah1 to retire towards       ,ispahan4 
,he was kindly received by his brother  
,mahmud1 then       free from the       
tutelage of his mother1 who had died2   

both       brothers appeared linked in  
the bonds of perfect amity2 but         
the partizans of the younger seized the 
person of the elder1       and          
imprisoned him in the castle4 ,it was   
the sudden death of       ,mahmud by the
 small pox which liberated ,barkiarok1  
and gave       him the possession of the
 empire4 ,this was not left             
undisturbed1 but this is not the place  
to relate the events       of his       
agitated reign1 of about thirteen years1
 which       terminated in the year of  
the ,hejira #dih 7,a4 ,d4 #aajd74 ,i    
have said enough to show how1 among such
 disturbances1 the       power of the   
,ismilah could grow in the ,persian     
provinces3       to this ,i shall add   
that during the reign of ,barkiarok1 the
       ,european crusaders took ,nica   
and ,antiochia1 and the cross       was 
fixed upon the walls of ,jerusalem1     
,akka1 and ,edessa4         #fea ,this  
was in the year of the ,hejira #die 7,a4
 ,d4 #aaja-b74         #feb ,son of     

,malik shah1 the fifth ,sultan of the   
,seljucides1       who reigned from the 
year of the ,hejira #eja to #eaa 7,a4   
,d4       #aajg to #aaag74         #fec 
,the edition of ,calcutta reads         
erroneously #eia4         #fed ,mirkhond
 has ,alabek ,nushtkin ,shergir4        
#fee ,the sixth ,sultan of the          
,seljucides1 named ,moezzeddin          
,abu 'l ,hareth ,sinjar1 son of ,malik  
shah4 ,he governed the       province   
,khorassan during twenty years1 under   
the reigns of       his brothers        
,barkirok and ,muhammed2 after the death
 of the       latter1 he seized the     
whole empire1 and1 having overcome his  
nephew ,mahmud1 son of ,muhammed1       
reigned with various       vicissitudes 
of fortune during forty years and four  
months       7from #aaag to #aaeg ,a4   
,d74         #fef ,this peace1 according
 to ,mirkhond 7,french transl41       p4
 #dh7 was made under three conditions1  
to which the       ,ismlahs were        
held3#a1 not to add any new work to     

their       castles2 #b1 not to buy arms
 and warlike stores2 #c1 not to         
make new proselytes4 ,the ,muhammedan   
doctors1 not having       approved the  
treaty1 the people suspected the ,sultan
 of some       hankering for the sect of
 the ,ismilahs4 ,notwithstanding the    
peace was concluded between ,sinjar and 
them1 who had even       the revenue of 
some districts assigned to them1 and    
were in       others exempt from paying 
duties4         #feg ,hossin ,fni was   
the di of ,kohistan4 ,although1         
according to ,mirkhond1 his death was   
also ascribed to       ,hossin          
,damawendi1 we can but suppose that     
,hassan must1 upon       very strong    
grounds1 have condemned his own son to  
death4         #feh ,the edition of     
,calcutta reads erroneously #ehj4       
#fei ,mirkhond says1 that these two     
personages were to       regulate the   
affairs of the state conjointly with    
,hossin       ,kini4         #ffj       
,according to ,mirkhond1 he reigned     

twenty-four years1       during which   
some memorable events took place 7see   
,french       transl41 pp4 #di-ea7 here 
omitted for want of room4         #ffa  
,the thirtieth khalif of the ,abbasides2
 he who       assassinated in the       
,hejira #ecj 7,a4 ,d4 #aace74 ,his      
father1       ,mostarshed1 had met with 
the same fate by the hands of the       
,fedayis1 towards the end of ,kia       
,buzurg's reign4 ,to exhibit       the  
long series of assassinations by which  
the ,fedys       spread terror all over 
,asia1 is a weighty task1 which has     
been recently performed by the          
master-hand of the ,baron von           
,hammer47,see his ,geschichte der       
,assassinen47         ,muhammed ,buzerg 
died after a reign of twenty-five years4
         #ffb ,in the style of the      
,batenian and the ,druses1              
resurrection signifies the day of the   
manifestation of the       ,imm1 his    
doctrine1 the entire triumph of his     
religion and       the abolition of     

every other sect47,note of ,silvestre de
       ,sacy1 p4 #ed of the work already
 quoted47         #ffc ,the edition of  
,calcutta has erroneously #eda4         
#ffd ,mirkhond says 7,french transl41 p4
 #ef73 ,hassan was       stabbed in the 
castle of ,lamsir1 by his wife's        
brother1 who       descended from the   
family of ,baviah1 and had preserved the
       faith of1 and attachment to1 the 
ancient religion4         ,there is     
evidently an omission or hiatus at this 
place in       the edition of ,calcutta4
 ,according to ,mirkhond 7pp4 #eg-ei71  
after the murder of ,hassan1 son of     
,muhammed1 ,hassan's son                
,muhammed1 occupied the throne4 ,he     
maintained the doctrine of       his    
father1 and had great pretensions to    
learning4 ,he       governed1 from the  
age of nineteen1 forty-six years with   
great success2 the ,molheds 7so were    
called his adherents7       triumphed   
every where among rapine and bloodshed4 
,he died in       the year of the       

,hejira #fjg 7,a4 ,d4 #abaj-a74 ,he was 
succeeded       by his son ,jelal eddin 
,hassan1 ben ,muhammed1 ben ,hassan1 who
       was born in the year of the      
,hejira #eeb 7,a4 ,d4 #aaeg-h71         
therefore fifty-three years old when he 
began to reign4       ,mirkhond says1   
doubtingly1 that according to some      
historians1 he poisoned his father1     
which is positively       asserted in   
the text of the ,dabistn4 ,he           
re-established the       ,muslim        
religion1 and acquired the name of      
,jelal-eddin nu       ,muselman1 8new   
,muselman40         #ffe ,the edition of
 ,calcutta has1 most erroneously1 #cjh4 
#fff ,this is a treatise upon ,morals1  
composed by ,nair       eddin ,ts1 upon 
whom see our note #b1 p4 #dag4          
#ffg ,mirkhond places the assassination 
of ,ala eddin in the       year of the  
,hejira #fec 7,a4 ,d4 #abee-f74         
#ffh ,ruk neddin was the eldest son of  
,al-eddin2 as heir       presumptive he 
was much honored by the ,ismilahs1 who  

made       no difference between his    
orders and those of his father4         
,the latter1 irritated on that account1 
declared a younger       son his        
successor1 in spite of the people's     
attachment to       the eldest4         
,rukn-eddin1 perpetually threatened by  
,ala-eddin's resentment1 took refuge in 
a well defended       castle4 ,he was   
suspected1 and even accused by his own  
mother1 of having been privy to the     
murder of his father1       although he 
punished the murderer4         #ffi     
,holag was the grandson of ,jengish     
khan4 ,born in       #aabg ,a4 ,d41     
,jengish khan1 in the first moiety of   
the       thirteenth century1 came with 
six hundred thousand ,tartars       from
 the high lands between ,china1         
,siberia1 and the ,caspian       sea1 to
 act his formidable part in the         
,southern countries1       already      
deluged with blood by the unceasing wars
 of the       ,arabs1 ,persians1 and    
,turks4 ,the dominion of the ,seljuk    

dynasty1 torn asunder by the dissensions
 of their members1       during forty   
years after ,sinjar1 their ,sultan1 last
       mentioned in the ,dabistn 7p4    
#ddj71 terminated with ,toghrul         
the ,third1 in #aaic ,a4 ,d42 there     
remained still a vigorous       branch  
of it in ,jell-eddin1 sultan of         
,khorazm1 who retired       before the  
great conqueror towards ,india2 he was  
overthrown       in a great battle on   
the ,indus1 in #abbb ,a4 ,d4            
,jengishkhan       died in #abbg1 after 
having made a division of his immense   
empire3 he gave the kingdoms of         
,khorassan and ,kabul to his            
fourth son1 ,tuli khan1 who died soon   
after his father1       leaving four    
sons1 the two eldest of whom were the   
above       mentioned ,maik kn 7,mangu  
khn71 and ,holag khn4 ,the       former 
ruled in ,tartary1 the second proceeded 
to the       conquest of ,persia and the
 empire of the khalifs4 ,it was         
necessary first to subdue the ,ismilahs4

         ,rukn-eddin1 according to      
,mirkhond1 offered submission to        
,holag3 it was by accident that an      
action took place between       the     
,ismilahs and the troops sent by ,holag 
to take       possession of ,alamt4     
,rukn-eddin1 after some delay1 during   
which he had taken his residence in the 
fort ,maimun-diz1       surrendered his 
person to ,holag1 who had come to       
besiege       it4 ,with ,rukn-eddin was 
the celebrated astronomer               
,nassir-eddin ,ts1 who acted as         
ambassador and mediator2 but            
seeing the ruin of the ,ismilahs1 not1  
as he pretended1 in       the position  
of the heavenly bodies1 but in the      
circumstances1 he is accused of         
betraying his master and                
delivering him into the hands of the    
conqueror4 ,more than       forty       
castles1 full of the ,molhuds'          
treasures1 were       destroyed in a    
short time2 among the last were ,lamsir 
and       ,alamt2 the inhabitants of the

 latter hesitated to       surrender1   
not being able to separate themselves at
 once       from their accustomed glory 
and independence1 whilst their          
sovereign acted as an instrument in the 
hands of the       conquerors for       
delivering up his own subjects1 having  
lost1       with his good fortune1 all  
firmness and nobleness of mind4         
,one of the forts only remained3 it was 
,kirdcoh4 ,the feeble       ,rukn-eddin1
 on his way to ,mangu khan1 could not   
prevail upon       himself to give it   
up1 and instead of ordering the garrison
       to surrender1 as he had promised1
 he sent them word to       resist4     
,proceeding towards ,tartary1 he was put
 to death by       the officers of his  
escort1 who probably had received orders
       to that effect from ,mang khn4 ,a
 death-mandate was also       executed  
upon ,rukn-eddin's sons1 daughters1     
relatives1       servants1 and other    
followers all over the country2         
thousands of the ,ismilahs fell under   

the sword of the       ,tartars4 ,holag 
completed the conquest of this powerful 
sect1 which had been formidable in ,asia
 during one hundred       and sixty-six 
years1 in the year of the ,hejira #fed1 
,a4 ,d4       #abef4         ,but the   
,ismilahs did not cease to exist in     
,persia1 where1       even in our days1 
some remains of them are to be found4   
,we       read in the ,transactions of  
the ,literary ,society of ,bombay       
7vol4 ,,ii4 pp4 #bha-bid71 that the     
parents of a ,muhammed       ,mahdi1    
claiming descent from ,ali1 were        
inhabitants of       ,jnpr1 a town near 
,benares4 ,he was born in the year of   
the       ,hejira #hdg 7,a4 ,d4 #addc71 
declared himself a ,mahdi1 in ,hejira   
#ijc 7,a4 ,d4 #adia71 first in ,mecca1  
and then in ,western ,india1       in   
,guzerat1 and ,ajmr2 and died in ,hejira
 #iaj 7,a4 ,d4 #aejd71       in ,furuh1 
a city of ,khorassan1 not without       
leaving many       followers1           
communities of whom remain1 even in our 

days1       most numerous in ,sind1     
,guzerat1 and the ,deccan4              
,halag1 after the overthrow of the      
,ismilahs1 marched       towards        
,baghdd1 it is said1 at the instigation 
of       ,nassir-eddin4 ,the celebrated 
seat of the khalifs was taken       and 
destroyed in the year of the ,hejira    
#fef 7,a4 ,d4 #abeh71       without the 
required efforts to defend it having    
been made       by the thirty-seventh   
and last khalif of the ,abbasides4 ,this
       inglorious prince1 fallen into   
the hands of his barbarous              
enemies1 met with a cruel death1 being  
packed up in a piece       of felt1 and 
dragged through the streets of his      
capital4       ,with him perished the   
khalifate1 a dominion once the most     
powerful and absolute of the world4 ,it 
began with ,abu ,bekr       in the      
eleventh year of the ,hejira 7,a4 ,d4   
#fcb71 and lasted       #fde lunar1 or  
#fbe solar years1 during #ebj of which  
it       remained in the house of the   

,abbasides4 ,the khalifate of the       
,fatimites in ,egypt had ceased to exist
 in the year of the       ,hejirah #efg 
7,a4 ,d4 #aaga74 ,all attempts to raise 
another       khalifate in ,asia and    
,africa had but a short and confined    
success1 or none at all4         #fgj   
,in the seventh vol4 of the ,asiatic    
,researches 7p4 #cch1       edit4 of    
,calcutta71 we find an article by ,t4   
,h4 ,colebrooke1       ,esq41 ,on the   
,origin and peculiar ,tenets of certain 
,muhammedan ,sects4 ,it is there stated 
that3 8,the ,ali       ,ilahiyahs are   
become numerous in ,india4 ,this sect is
       mentioned by the author of the   
,dabistn1 as prevalent in his       time
 only at ,uzbil1 or ,azbal1 in the      
mountainous tract       near ,khata4 ,it
 now prevails1 according to the         
information       which ,i have         
received1 in a part of the dominion of  
,nawab       ,nizamu 'l mulk40 ,the     
,calcutta edition of the ,dabistn reads 
as above1 ,arnil1 ,arml1 and ,bakhta3   

the manuscript of       ,oude agrees    
with ,colebrooke's reading1 ,azbl1 but  
has       1 bakht1 and 1 zebl1 for the  
two other names4       ,the celebrated  
,orientalist gives an abstract of the   
doctrine       of this sect according to
 the ,dabistn1 joined to an account     
of the ,borahs1 according to the ,mejlsu
 'l mmnin1       composed by ,nrallah of
 ,shoster1 a zealous ,shih4 ,the        
,bhrahs are described by this author as 
natives of ,guzerat1       converted to 
the ,muhammedan religion about three    
hundred       years before his time1 now
 #edb years ago4 ,their converter       
was ,mullah ,ali1 whose tomb is still   
seen at the city of       ,combyat4     
,some of this tribe are ,sunnites4 ,the 
party who       profess the ,immiah     
tenets comprehended1 in the year #ahjj1 
nearly two thousand families4 ,they are 
chiefly occupied in       trade1 and    
transmit the fifth part of their gains  
to the       ,sayyads of ,medina3 they  
are honest1 pious1 and temperate4       

#fga ,we find in the ,dictionary        
dihyat ol       kalbi1 interpreted 8the 
ape-dog2 the shape in which the         
,muhammedans believe the angel ,jabriel 
to have appeared to       their         
prophet40 ,this is not mentioned in the 
,koran4 ,we read       in a note of     
,sale's ,koran1 vol4 ,,ii4 p4 #dja3 ,it 
is said that       ,jabril appeared in  
his proper shape to none of the prophets
       except ,muhammed1 and to him only
 twice3 once when he       received the 
first revelation of the ,koran1 and a   
second       time when he took his      
night-journey to heaven4 ,according to  
the nineteenth chapter of the ,koran1   
,jabril appeared to the       ,virgin   
,mary in the shape of a man1 like a full
 grown but       beardless youth1 and   
caused her to conceive4         #fgb  m1
 8illiterate10 was the epithet which    
,muhammed was pleased to give to        
himself1 not without the       intention
 of rendering it so much more probable  
that the       writing1 which he        

produced as revelations from ,god1 could
       not possibly be a forgery of his 
own2 because it was not                 
conceivable that a person who could     
neither read nor write       should be  
able to compose a book of such excellent
 doctrine1       and in so elegant a    
style4 ,it was as 8the illiterate0 that 
in the #aeeth verse of the ,v,i,ith     
chapter of the ,koran he       causes   
himself to be announced by ,god1 who is 
introduced       speaking to ,moses     
about the punishment deserved by the    
,jews       for their iniquities2 and   
says 7ibid41 v4 #aed73 8,my mercy       
extendeth over all things1 and ,i will  
write down good unto       those who    
shall fear me1 and give alms1 and who   
shall       believe our signs7v4 #aee73 
who shall follow the apostle1       the 
illiterate prophet1 whom they shall find
 written down       7i4 e4 both foretold
 by name and certain description71 with 
them in the law and the gospel3 he will 
command them that       which is just1  

and will forbid them that which is      
evil10       etc41 etc4 ,we can1        
however1 scarcely doubt that ,muhammed1 
belonging to the family of ,hashem1 the 
most illustrious       tribe of the     
,koreish1 the hereditary guardians of   
the temple       of ,mecca1 and himself 
skilful in commerce1 was not more       
illiterate than the ,arabs of his class3
 he certainly proved       himself a man
 of a lofty genius1 and1 although he    
wrote not       in verse1 a sublime     
poet4         #fgc ,we read above the   
account of sectaries who deified        
,al4 ,so much is certain1 that1 from his
 most tender youth1       he was the    
most zealous1 courageous1 and           
intelligent       supporter of          
,muhammed4 ,the prophet gave him the    
surname of       8the lion of ,god30 he 
said to him3 8,thou art my vizir1 and   
my brother in this and the other world4 
,thou standest by me       as ,aaron    
stood by ,moses2 except that no prophet 
will come       after me1 ,i have no    

advantage over thee4 ,i am the town of  
knowledge1 and ,al the gate to it40 ,al 
was a poet2 we have       but half a    
dozen of his poems and one hundred of   
his       sayings47,see the above-quoted
 work of ,baron ,hammer1                
,gemldesaal ,mosl4 ,herrscher1 ,iter    
,band4 pp4 #cba-cbc47         #fgd      
,ahmed1 8most laudable10 is one of the  
names of       ,muhammed4 ,according to 
the ,commentators of the ,koran and the 
,traditionists1 ,muhammed is the name   
for men3 ,ahmed that       with which   
the prophet was greeted by the angels2  
and       ,mahmud that which the        
inhabitants of hell gave him4 ,he has   
a thousand names by means of his        
attributes4         #fge ,ulvahs1 or    
,alades1 are called the descendants     
of ,al1 the two principal branches of   
whom were those of his       sons1      
,husseim and ,hassan4 ,in the first     
continued the twelve       ,imms2 in the
 second1 several leaders rose1 with     
unequal       success1 in different     

times and places1 against the           
government of the ,ommiades and         
,abbasides4         #fgf ,so is called  
,muhammed's mule2 also ,ali's horse4    
#fgg ,shedd is a fabulous personage1    
said to have lived in       the times of
 ,jemshid1 and to have been sent by     
,zohak to       destroy ,jemshid1 who   
made war upon him4 ,the fabulists give  
two hundred and sixty years to the reign
 of ,shedd1 and       three hundred to  
that of his brother ,shadid4 ,both these
       personages are also said to have 
lived in the time of the       ,hebrew  
prophet ,heber47,see ,herbelot47        
,,end ,,of ,,the ,,second ,,volume4     
,,contents    ,,of ,,the ,,second       
,,volume4                               
,page                  ,,the ,,second   
,,chapter ,,of ,,the ,,dabistan         
,describes1 in twelve ,sections1 the    
religious system of                the  
,hindus                                 
#a      ,section ,i4,concerning the     
orthodox ,hindu system                  

#b                  ,summary of the     
doctrines contained in the ,budah       
,mimansa                                
#c      ,section ,,ii4,of certain       
opinions entertained by this sect       
concerning the creation                 
#i      ,section ,,iii4,concerning the  
religious observances and               
ceremonies of the ,smartas1 or orthodox 
of the                ,hindus           
#ec      ,section ,,iv4,of the followers
 of the ,vedanta                     #ij
      ,section ,v4,concerning those who 
profess the ,sankhya doctrines  #aah    
,section ,,vi4,of the ,yogis and their  
doctrines                   #abc        
,section ,,vii4,of the tenets of the    
,saktian                      #adh      
,history of the illustrious ,shaikh ,abu
 ,ali ,hussain1                  the son
 of ,abdullah ben ,sina 7,avi senna7    
#afh      ,section ,,viii4,of the       
,vishnuian 7,vaishnavas71 worshippers   
of ,vichnu                              
#age                  ,of the ,vairagis 

#ahd      ,section ,,ix4,on the creed of
 the ,charvak                           
#aig      ,section ,x4,on the system of 
those who profess the doctrine          
of ,tark                                
#bjc      ,section ,,xi4,on the tenets  
held by the followers of ,buddha        
#baj      ,section ,,xii4--,on various  
religious systems professed by the      
people of ,india                        
#baf                                    
,,chapter ,,iii4      ,of the religion  
of the ,kera ,tabitian                  
#bhi                                    
,,chapter ,,iv4      ,of the religion of
 the ,yahuds 7,jews71 in two ,sections  
#bic      ,section ,i4,the information  
received from ,muhammed ,said           
,sarmed                                 
ibid4      ,section ,,ii4,upon the book 
of ,adam                                
#bii                                    
,,chapter ,v4      ,of the religion of  
the ,tarsa 7,christians7 in three       
sections     #cje      ,section ,i4,an  

account of the ,lord ,aisia 7,jesus7    
ibid4      ,section ,,ii4,of the creed  
of the ,aisuah 7,christians7            
#cjh      ,section ,,iii4,of the works  
of the ,christians                      
#cab                                    
,,chapter ,,vi4      ,of the religion of
 the ,muhammedans1 in two ,sections     
#cbb      ,section ,i4,of the religion  
of the ,sonnites                  ibid4 
,an account of the angels               
#ccg                  ,an account of the
 ,umaviyah and ,yezidiah                
connected with the ,ali-,ilahian        
#cef      ,section ,,ii4,of the religion
 of the ,shihs                      #cfb
                  ,of the twelve sects  
of the ,shihs                   #cfd    
,of the religion of the ,akhbrn         
#cgb                  ,an account of the
 ,ismlah                         #cig   
,an account of the ,ali ,ilahian        
#dea          ,transcriber ,note3       
,words and phrases in italics are       
surrounded by underscores1 like  this4  

,superscripts are contained within      
braces and preceded by a  carat1 e4g4   
,,iiiter4 ,footnotes were renumbered    
sequentially and  were moved to the end 
of the section in which related anchors 
occur4    ,accented consonants d1 k1 l1 
and t are shown with the accent         
following  the letter1 like this3 d4    
,aspirated h after a consonant is       
preceded  by an apostrophe3 'h4 ,umlaut 
above zed is indicated within brackets3 
3z4    ,except as noted herein1 no      
changes were made to spelling or        
diacriticals2 many words and names were 
printed with multiple  variations4      
,punctuation was standardized1 with the 
addition of  unprinted quotation marks1 
parentheses1 apostrophes1 commas1 and   
stops  at ends of sentences and         
abbreviations4 ,obvious printing errors 
were  corrected1 e4g4 backwards or      
upside down letters1 letters in reverse 
order1 duplicate words that occurred at 
line or page breaks1 and  spaces missing
 between words4    ,reversed lines were 

restored to proper order3      person to
 take care of them4 ,it is said1 that in
 ,guze-    all hands a great number of  
sheep1 they appointed a    was changed  
to3      all hands a great number of    
sheep1 they appointed a    person to    
take care of them4 ,it is said1 that in 
,guze-    ,comments3      ,added missing
 anchor to #bef4    ,there are two      
anchors to #cag4    ,missing anchor to  
#ceb was added where it likely belongs4 
#efc ,first letter of ,ilahyn is unclear
 in the original4    ,there are two     
anchors to #ehc2 the second follows     
#ehe4    #ffa ,the word 8was0 likely    
omitted from 8''' he who assassinated   
'''0    #ffb ,page number in cite is    
unclear2 it may be #cd instead of #ed4  
#ffi1 the year #aabg is at variance with
 #aafb1 shown in the index4    ,the word
 8of0 was likely omitted from 8''' shape
 a powerful '''0