SECTION III. OF SOME OF THE SAINTS AMONG THE MODERNS, AND OF THE

SUFIS, WHOM THE AUTHOR OF THIS WORK HAS KNOWN.

The God-devoted lord Mawláná shah Badakhshí, when he had come from his

accustomed abode to India, by the assistance of God was received among

the disciples of Shah Mír of the Kádarí lineage, who had chosen his

residence in the royal capital of Lahore, and acquired great knowledge

by his studies. From the original compositions of this sect of

holiness, we have the following quatrain:

“The being who descended from his high sphere of sanctity,

From the absolute world, inclined towards the nether bondage,

He will, as long as the Lord forms mankind,

Remain fitted to the four elements.”

Besides, the lord Mahi eddin Muhammed, the master of rank and dignity,

the lord of the universe Dáráshukó,[252] having, according to his

desire, hastened to wait on his person, obtained the object of his

wish, so that, whatever was established as certainty among the

theological propositions which he found for the benefit of the

travellers in the vast desert, he sent it to Kachmír, where the lord

Múláná sháh keeps his residence.

“Upon the whole, God spoke by the tongue of Omar.”

Any questions of every one who interrogates are asked from _him_,

although they may fall from the tongue of the asker, and the hearing

of every thing solicited comes from the asker, although he himself may

not know it.

“All beings are one.”

Some of this sect of Alides (may God sanctify their tombs!) also

believe that the progress of perfection has no limits, because

revelation is without limit, as it takes place every moment; hence it

follows that the increase cannot be limited. So they say, if the Súfi

live one thousand years, he still is in progress. Some of the ancient

Shaikhs proffer, as a confirmation of this statement, that the Shaikh

al islam, “the shaikh of the right faith,” said: There exists no more

evident sign of bad fortune than the day of a fixed fortune; whoever

does not proceed, retrogrades. It is reported as the saying of the

prophet (may the benediction of the most High be upon him):

“He whose two days are alike is deceived.”

It was also said: “A traveller, who during two days goes on in the

same manner, is in the way of detriment; he must be intent upon

acquiring and preserving.”[253]

The greatest part of this sect maintain the same doctrine, but, by the

benediction of my Shaikh, the crier for help in the quarters of

heaven, the teacher of the people of God, the godly, the lord Mulána

Shah (the peace and mercy of God be his!), upon me, an humble person,

fell, as if it were the splendor of the sun, and made it clear to me

that the Súfi has degrees and a limit of perfection, that, after

having attained it, he remains at that height; because with me, an

humble broken individual, to remain at a height attained, is

proficiency, inasmuch as every state has its perfection, and the

perfection of a progressing state annihilates the progress. This is

also the meaning of the before-quoted saying of the prophet; because

there is bondage with those who tend towards God, and absolute freedom

with those only who are united with him, and the words “two days”

refer to time. In the same manner my master (the mercy of God be upon

him!) interpreted those words. The truth is, that they have not

understood the saying, and have not penetrated into the interior sense

of the figurative expression: because the latter refers in truth to

the insufficiency of a contemplative man: And this sense agrees with

that of the following authentic tradition of the prophet (the peace

and blessing of the Highest be upon him):

“There are moments in which I am with God in such a manner

that neither angel nor arch-angel, nor prophet, nor apostle,

can attain to it.”

These words confirm his having once been in a lower station. It is

said that the prophet (the peace and blessing of the most High be upon

him!) was not always of the same disposition, the same state, and the

same sort of constitution; but this is not so, but from the same

approved tradition it is evident that the prophet (peace and blessing

upon him!) was always in the same state, and no ascent nor descent was

possible therein because he says: “Yon place was at once so contiguous

to me, that no cherub or no divine missioned prophet ever found

himself in such a situation.” The time of a prophet is a universal

one, and is free from temporariness: this time has neither priority

nor posteriority――

“With thy Lord there is neither morning nor evening.”

Except this, the noble tradition has no meaning, which is also evident

from the obvious interpretation, and moreover included in the state of

perfection and constitution of Muhammed (peace and blessing upon

him!). But, in the sense which they attribute to the words, a

deficiency is necessarily implied. The state of the lord of the world

(Muhammed) is always in the perfection of unity; this is the best to

adopt, at times in a particular, and at times in a general

qualification. There is also another interpretation which the Shaikhs

(the mercy of the most High be upon them) gave to these words:

inasmuch as the gradations of these Saints are infinite. Thus in the

work _nefhát ul ins_, “the fragrant gales of mankind,”[254] the

opinion of the Shaikhs is stated to be, that some of the saints are

without a mark and without an attribute, and the perfection of a

state, and the utmost degree to which Saints may attain, is to be

without an attribute and without a mark. It was said:

“He who has no mark, his mark are we.”

Besides, those who acknowledge an ascent without a limit, if in the

pure being and true essence of the glorious and most high God, who is

exempt and free from ascent and descent, color, odor, outwardness and

inwardness, increase and decrease, they admit a progression, it must

also be admissible in the existence of a Súfi professing the unity of

God. And if they do not admit a gradation of progress _in God_, then

they ought not to admit it in the professor of the divine unity, who

in the exalted state of purity and holiness became united with him.

When a devotee among men, having left the connexion with works of

supererogation, arrives at that of divine precepts, he realises the

words:

“When thou didst cast thy arrows against them, thou didst not

cast them, but God slew them.”[255]

It may be said: Certainly, he who became one with God, and of whose

being not an atom remained, he, from whose sight both worlds vanished,

who in the steps of right faith arrived at the rank of perfect purity,

and from truth to truth became God, what then higher than God can

there ever be, to which the pious professor of unity may further tend

to ascend? It is known:

“Beyond blackness, no color can go.”[256]

Every one, as long as he is in the state of progress, cannot have

arrived at the condition

“Where there is no fear and no care.”

Because care and fear derive from ascent and descent. Fear at

ascending is in the expectation whether the ascent will succeed or

not, but whoever disregards ascent and descent, and elevates himself

above care and fear, he obtains tranquillity in tranquillity, and

rectitude in rectitude. And the verse of the merciful is:

“Keep thyself upright as thou wast directed.”

Hence is also understood, that the Súfi remains steadfast in the

dignity of perfection, for rectitude is perseverance. O Muhammed! it

is necessary; remain fixed in the dignity of professing the unity of

God, which is free from the misfortune of inconstancy. And the verse

of the merciful is:

“The day on which I perfected religion for your sake, and

rendered complete my favor towards you.”

This indicates clearly the meaning that, by this perfection also, the

prophet (upon whom be the peace and the blessing of the most High!) is

manifested. And those who, on account of the infinity of revelation,

hold progress to be perpetual, are not right: because, as long as the

sight is illuminated by the light of the revelation, the

revelationists and the illuminated are still separate, and not yet

become one:[257] in this state there is duality and infidelity in the

individual who has not yet been liberated from the idea of something

double in himself, and he to whom an atom of something else but that

one remains attached is reckoned, by all professors of unity and by

all perfect saints, to be one who gives partners to God or an infidel,

and in a state of deficiency.

“It behoves thee to keep neither soul nor body,

And if they both remain, I do not remain;

As long as a hair of thee remains upon its place,

Know, by this one hair, thy foot remains fettered.

As long as thou playest not at once thy life,

I shall consider thee as polluted and impious.”

* Why dost thou not thyself produce revelation, so that thou

mayest always be illuminated? *[258]

As this question, solved in this manner by me, humble individual, was

very abstruse, I sent it to my friends, that, if there were occasion

for _further_ discussion, they might write to me, and thus the matter

be better elucidated. God alone is all-sufficient; the rest is

inordinate desire. What has been hitherto said is taken from the

prince of the world (Dara sheko).

It should be known that, in the work _Merás ed al ânáyet_,

“Observations upon the blessed favor,” is stated, that the sect, which

in their (exalted) feeling[259] conquer the state of _jazbet_,[260]

_jamâ va vahedet_, “attraction, union, and unity,” have acquired, by

means of the superiority of the manifest name (_the quality of_)

exterior deity, and interior and hidden creation. This sect is called,

in the language of the Súfis, _saheban-i-kereb[261]-i-feráis_, “the

masters of proximity to divine “precepts,” and this proximity is

acknowledged to be that of divine precepts. This sect, which, on

account of the proper meaning of the name of _al báten_, “interior,”

may be brought into relation with expansive creation and hidden

reality, this sect after _jamâ_, “union,” obtains _ferk_,

“division,”[262] and this is called _kereb-i-naváfil_, “proximity of

supererogation.” The lord Shaikh Muhammed Láheji states that _jamâ_,

“union,” is contrary to _ferk_, “division;” and division is the veil

of God before the creatures. Every one sees the creation, but

acknowledges God to be without it; every one has the sight of God by

means of the creation, that is, every one sees God, but the creation

by itself affords no access to the sight of him.

Besides, the Mariyam of the world, the Fátima of the time and ages,

the purity of human kind, the protecting intelligence, _Jehán ára_

“the ornament of the world,” the _begum_, the lady, the daughter of

_Abu ’l Muzafer Shíhábu ’d dín Muhammed sáhib-Kirán sání Amir ul

muslemin sháh Jehán pádsháh ghází_, “the victorious lord, the bright

star of religion, Muhammed, a second Sáhib Kírán, the Amir of the

believers,” Shah Jehan, the conquering emperor, having secretly

followed, by the desire of her heart, the injunctions of the blessed

Mullá shah, turned her face to the right rule, and attained her wish,

the full knowledge of God. One of the wonderful speeches of this

blessed and exalted personage, whom the author of this book knew, is

the following: In the year of the Hejira 1057 (A. D. 1647) Mulla shah

came to the house of a friend in Hyderábád. One of the persons

present, by way of reproving allusion, began to ask questions about

the hurt which the begum of the lord received by fire. The teacher of

morality said to him: “A slight garment imbibed with oil, when it

takes fire, is easily burnt;” in such a manner came the misfortune

upon the most pure form of her majesty. This person laughed and

continued to revile. By accident, somebody came from the house of this

person and said: “What, art thou sitting here, whilst thy sister is

burnt, because fire fell upon her garment.” The master observed: “In

such a manner, I said, befell misfortune on the illustrious princess;

God has shown it to thee.”

“The lamp which God has lighted,

Whoever blows it out burns his beard.”

The Sufi Mulla Ismâíl Isfahaní, seeking enjoyment, came from Iran to

the great towns of India, and in Lahore visited the lord Mián Mír; he

chose the condition of a Durvish, and from Lahore soon betook himself

to Kashmir, where he abandoned the worldly affairs, and practised

pious austerity. The author of this book saw him in Kashmir, in the

year of the Hejira 1049 (A. D. 1639). The following verse is by him:

“I knocked down every idol which was in my way,

No other idol remains to my veneration but God himself.”

From Mírzá Muhammed Makím, the jeweller, the information was received

that Mír Fakher eddin Muhammed Tafresí was occupied in Kashmir with

reviling and reproving Mulla Ismâíl and Fakher, and said: “These

belong to the infidels, and are destined to hell.” Mulla Ismâíl

answered: “In this state I withheld my hand from worldly affairs, and

in this world never was associated to thee; in like manner in the

future world, as, according to thy opinion, we are infidels, and go to

hell, and not to heaven with thee; therefore it behoves thee to be

satisfied and content with us, as we have left to thee the present and

the future world.” The Mobed says:

“The pious and the idolaters are satisfied with us, as we

Are not ourselves their partners, neither in this nor in the

other world;

Enmity arises from partnership; we, with the intention of

friendship,

Gave up the future, and follow the present world.”

Mírzá Muhammed Mokim, the jeweller, further said: A person gave bad

names to Fakheraye Fál; the latter, looking towards him, gave him no

answer. When we asked him the reason of his silence, he replied: “A

man moved his lips, and agitated the air; what does that concern me?”

Fakher, the ornament of mankind, was not much addicted to religious

austerity, but gave himself up to counselling, reforming, and

correcting others. He assumed the surname of _Tarsa_, “timid, or

unbeliever;” he called the Journal of his travels, _Dair-namah_,

“Journal of a tavern (also monastery).” In this Journal are the

following lines:

“I met upon my road with a bitch,

Like a dog guided by scent in the circle of a chase.

Her paw was colored with blood,

In the middle of the road she lay like a tiger;

Impelled either by wild instinct or necessity,

She had made her own whelp the aliment of life.

At the sight of so strange a scene,

I restrained my hand from striking, and opening my lips,

I said: ‘O dog, what desirest thou to do?

Upon thy own heart why inflicting all this pain?’

Scarce had the tip of my tongue perforated the pearl of the secret,

When her tail was agitated, and she said:

‘O thou who art not informed of thy own state,

How shall I give thee an account of my condition?’

When the words of the dog came upon my ear,

A resplendent sun fell into my mind.

In the sense of (_these words indicative of the dog’s_) insanity,

My own sense found the authority of a precept.[263]

The desire of wandering in the garden left my heart,

Which assumed the quality of a tulip and a deep mark;

It saw nothing upon the path of profligacy

But the privation of remedies.

I said again to her: ‘O lion-like dog,

The morning-breeze learns from thee rapidity:

Manifest to me the state of thy heart,

Exhibit to me the form of its history.’

She gave a howl, and, emitting lamentations:

Rendered testimony of her own secret condition:

‘I devoured the blood of the offspring of my own womb

That nobody might place a weight upon my head.’”

In the year of the Hejira 1056 (A. D. 1647), according to information

received, Fakhera Tarsa left his old habitation in Ahmed ábad of

Guzerat. The father of the Durvish, the pious Sabjáni, was an

inhabitant of Hirát, but he was born in India. This illustrious person

made a great proficiency in the sciences of philosophy and history,

and acquired also a fortune but he at last turned his face from it,

and chose retirement and solitude; for many years he followed the

footsteps of a perfect spiritual guide; he travelled to see

monasteries and hermitages, until he became the disciple of Shaikh

Mujed eddín Muhammed Balkhí Kâderí, who was free, virtuous, and remote

from the world. The said Shaikh read the whole work of Shaikh Mohí

eddín Arabi before his master, and his master perused it likewise with

Shaikh Sader eddin. Kautíví, who had heard the whole of it from Shaidh

Mohí eddín. Ths pious Sabjání frequently expounded the words of the

lord Rais ul Mohedín, “the chief of the believers of divine unity,”

Shaikh Mohí eddín Arabí, and those of the best Súfis, and as he was

carried to the very limit of evidence, he found them conformable with

the doctrine of the Platonists. The godly Sabjána studied the whole

work of the celebrated Shaikh in the service of his perfect master.

After this attendance, having resigned every thing into the hands of

the fortunate Shaikh, he turned his face entirely to sanctity, and

lived a considerable time retired in solitude, until his master

declared to him: Now, thou hast attained perfection. The pious Sabjáni

keeps nothing with him but the cover of his privities, he abstains

from eating the flesh of any animal; he asks for nothing; if any

sustenance be left near him, provided it be not animal food, he takes

a little of it; he venerates the mosques and the temples of idols; and

he performs in _butgadah_,[264] “house of idols,” according to the

usage of the Hindus, the _puja_ and _dandavet_, “worship and

prostration,” that is, the religious rites, but in the mosques he

conforms in praying after the manner of the Muselmans; he never abuses

the faith and rites of others; nor gives he one creed preference over

another; he always practises abstinence, but at times he breaks the

fast with some fruits from the mountains, such as pine-kernels, and

the like; he takes no pleasure in demonstrations of honor and

magnificence to him, nor is he afflicted by disdain and contempt, and

in order to remain unknown to men, he dwells in the _Kohistan_,

“mountainous country” of the Afgháns and Kafrís, and the like. The

Kafrís are a tribe from Kabulistan, and are called Kafer _Katóriz_,

who before lived upon mountains, in deserts and forests, remote and

concealed from others.

The author of this book saw Sabjání in the year of the Hejira 1046 (A.

D. 1636) in upper Bangash. This personage never sleeps at night, but

sits awake in deep meditation; every one who sees him would take him

for a divine being. Shaikh Sâdi says:

“Dost thou not know that, when I went to the friend,

As soon as I arrived before him, I said: ‘It is he.’”[265]

Sabjání appears a (divine) revelation in his actions, steps,

attributes, and nature, and to have attained the summit of perfection.

He said that, with respect to the other world, there are several

classes of men. The one denies the absolute being; another interprets

it in an abstract manner of reasoning, inasmuch as they have

sufficient intelligence to be modest and conciliating. The

distinguished Súfis, without interpreting the different systems of

nations, which, in their separate creeds of various kinds and

religions, differ about the beforesaid object, view in the bodies the

agreeableness of imagery. Khiźer, Elías, Brahma, Ganésa, and all the

gods of India, these and the like representations, which in this world

have no reality, all are distinct objects of imagination. Essential is

what was said by Abu Nazer Farábí (may God illume his grave!) that the

common people view their creeds under the form of their imagination.

The author of this book heard also from the lord, the pious Sábjaní:

The contemplative man sees every one whom he loves and esteems,

frequently in dreams in a beautiful shape, and in an exalted state,

although to other people he may appear iniquitous; and the person whom

he knows to be depraved, will often be viewed by him in a repulsive

condition, although to the crowd he may appear glorious and powerful.

Hence follows, that the learned among the contemplative persons make

use of a negative argument in their creed, in order that it may become

evident what the truth really is. When any one sees a person of high

rank, such as a prophet, an Imám, or any dignified individual, in a

state of some deficiency, he views his own defects in his

understanding, spirit, heart, or nature; and as these things are but

seeming defects in the great personage, he must endeavor to remove

them from himself. In like manner, if one sees a person in good health

(appearing to him) in a state of illness, there is illness in his own

state, and if he thinks him bad with regard to his own faith, he ought

to be somewhat disposed to think that person good.

A disciple demanded some employment from Sabjání. The master asked

him: “Hast thou devoted thyself to piety?” The answer was: “I have.”

Then Sabjání said: “If thou art a Muselman, go to the Franks, and stay

with that people; if thou art a Nazarean, join the Jews; if a Sonni,

betake thyself to Irak, and hear the speeches and reproaches of those

men; if thou professest to be a Shíah, mix with the schismatics, and

lend thy ear to their words; in this manner, whatever be thy religion,

associate with men of an opposite persuasion; if, in hearing their

discourses thou feelest but little disturbed, thy mind keeps the tenor

of piety; but if thou art not in the least moved and mixest with them

like milk and sugar, then certainly thou hast attained the highest

degree of perfect peace, and art a master of the divine creation.”

Yusef was a man belonging to the tribe of Durds,[266] and in his youth

a hermit; at last, by his efforts, he found access to the intellectual

world, and by the grace of God he carried it so far, that he was

ranged among the disciples called Sanyásis, on account of their piety

and knowledge, and among the learned followers of the celebrated

master, who dwelt in Bárahmúlah, a village in Kachmir. It so happened

that, when he devoted himself to his service, he found what he was in

search of. Shaikh At´ar says:

“An unbeliever becomes a relation by love;

A lover acquires the high sense of a durvish.”

Having known many countries and persons, he became impressed with the

marks of revelations. So it happened that the author of this book

heard from him what follows: “One night I saw in a dream that the

world was deluged by water; there remained no trace of a living being,

and I was myself immersed in the water. In the midst of this state I

saw a kingly rider come, sitting upon his horse upon the surface of

the water. When he came near me, he said to me: ‘Come with me that I

may save thee.’ I replied: ‘Who art thou?’ He answered: ‘I am the

self-existing being, and creator of all things.’ Then I began to

follow him rapidly, and run along the surface of the water, until I

arrived in a garden. There I put my foot on the ground, and, directing

my sight to the right, I beheld a delightful spot, full of all sorts

of odoriferous herbs and elevated palaces, huris (beautiful virgins),

kaśurs (bridal chambers), and youths and boys, and all the gifts of

heaven, as well as the blessed, occupied with enjoyments. Besides, at

the left, I saw pits, black, narrow, and tenebrious; and therein, like

bats, suspended a crowd of miserable beings whose hands and feet were

tied to the neck. The horseman, after having invited me to a

pleasure-walk in the garden, wanted to conduct me out of the

delightful place, but I had resolved in myself that, like Idris, I

would not go out of it. Then I stuck close to the door, and took fast

hold of the post. When I awoke from sleep, I found my lips held fast

by both my hands; and thus it was revealed to me that, whatever is,

exists within mankind itself.

“Demand from thyself whatever thou wishest: for thou art every

thing.”

It is related: That there was a man called _Baháder_ among the Hindus,

and he happened to have no male offspring in his house; therefore he

came to Baba Yúsef, and demanded his benediction. Baba Yúsef gave him

a bit of white earth, and said to him: “Let thy wife eat it.” When the

man had done as was enjoined him, a boy was born in his house, and

received the name of _Rahu_. This individual, by the favor of the

friends of God, became a learned man, and acquired the surname of

“independent,” as was said in the chapter of the Jnanian.[267]

The Mulla, called Umer, prohibited Baba Yúsef to listen to music, and

whatever gentle entreaties Baba Yúsef employed, he paid no attention

to them; at last the Baba, in the perturbation of his mind, threw a

small fragment of stone upon him, in such a manner that Mulla Umer

lost his senses for some time; when he recovered, he prostrated

himself before the Baba, went out, and was no more seen.

Yúsef, the inspired, was a durvish, devoted to the practice of

restraining his breath, which he carried so far that he kept his

breath during four watches (twelve hours).[268] One of his friends

said to the author of this book in Kachmir, that Yúsef during a length

of time ate nothing at all. The friend related: “I went one night to

watch with him; he said to me: ‘Go and eat something.’ I replied: ‘I

will; but it would be well that thou also shouldst take something to

eat and to drink.’ His answer was: ‘Thou art not able to satisfy my

want of food.’ I assured him: ‘I am able.’ He then ordered: ‘Go, bring

what thou hast.’ I went home and brought him a great dish full of

rice, a large cup of coagulated milk, with bread and other eatables,

as much as might have been sufficient for ten gluttons; he eat up

every thing, and said: ‘Bring something more.’ I went home, prepared a

meal for twenty persons, and with the aid of the people of the house,

brought it to him. He eat it up, and desired more. I returned home,

and carried to him meats half cooked and other things. He eat up all,

and said: ‘Bring more.’ I fell at his feet; he called out: ‘Have I not

said to thee that thou wouldst not be able to satisfy my want of

food.’”

One of his disciples related: Yúsef said, that he has seen God the

Almighty in the shape of a man, sitting in his house. The author of

this book frequented the society of many contemplative pious Súfis,

and learned men of this sect, elevated in rank; if he should relate

all he knows of them, he would have to write a copious work.

To sum up precisely the creed of all these sects, it may be said, that

some do not agree upon beings perceived and beings probable, but all

acknowledge the existence of appearances. These are called

_Súfistáyah_, and in Persian _Samrádí_. All those who believe all

ought to be comprehended in what is perceived, and deny any reality to

things probable (or to the subjects of reason), are named _Tábíâyah_,

“physiologists,” in Persian, _Mansí_. The belief of the latter is,

that the world is composed of things perceived, and of individuals,

children of Adam, and that animals are like plants: the one dries, the

other shoots up afresh, and this occurrence will be repeated without

end. Enjoyment is comprehended in eating, drinking, women, vehicles,

and the like, and besides this world there is no other existence. Some

agree upon the existence of things perceived and things probable,

but differ upon the limits and laws. These are entitled

_Filásafa-i-dahriah_, “secular philosophers,” in Persian _Jáyákárí_,

“attached to temporariness.” This sect establishes a world of

probabilities (composed) of nothing but things perceived, but they

believe also the perfection proper to mankind is that, after a certain

knowledge of an Almighty Creator, they attain the future spiritual

existence in an exalted station of the rational world, and become

blessed with an abundance of every beatitude; they acknowledge a

powerful intrinsic virtue of the intellect in the acquisition of this

everlasting beatitude, which, with the essence of wisdom, has no want

of another gift of any sort whatever. Disgrace means the opposition to

the mode of laudable reason, and law is the mode in which the wise

have settled the common affairs of the individuals of mankind

conformably with rectitude.

There is another sect which, assuming the conviction of a material and

immaterial world, and the power of reason, believe in a prophet, and

say, that these distinguished persons have established the law for the

good of God’s creatures and the order of cities; and to that effect

they possess a knowledge of the highest and most perfect kind; they

are supported by the self-existing Being for the establishment of

regulations and the decision of what is legal and forbidden, and what

they announce concerning the world of spirits, angels, the ninth

heaven, the throne of God, the tables of destiny, the written

characters, and the like, are all ingenious inventions, rendered

sensible to the understanding of the vulgar under forms which strike

the imagination and offer tangible bodies; in this manner, in the

account of the other world, they represent figuratively paradise, and

húrís, kasúrs, rivers, birds, and fruits, merely with the intention of

subduing the hearts of the vulgar, as allurement often renders their

minds inclined to the proposed ends. And what they relate of chains,

bolts, and hell, is calculated for alarming and terrifying the people.

This class of men, that is the philosophers, direct also their hints

and interpretation to this object, and their disciples say, that their

wish is to follow the indicated footsteps of the prophet; these are

the pious sages to whom they give the title of “philosophers of God,”

and in Persian, _Jánsáyi_, “the polishers of souls.”

The sect which adopts the material and immaterial world, adopts also

the precepts of reason, but not the laws of the prophet. These are

named _Sábíah_.[269] Another sect agrees to the material and

immaterial world, and to the precepts of religious reason, but they

say that the law of the prophet is to be conformable with reason, and

every prophet who appears is not to be opposed to his predecessor, and

not self-complacently to exalt his law: these are the _Yézdanían_.

Some adopt the law of tradition, which others, with respect to literal

meaning, reject as contrary to reason.

It is known that there are five great religions, viz.: that of the

Hindus, Jews, Magians, Nazárean, and Muselmans. Each of these five

proffer claims that their law is the true one, and set forth

demonstrations for the confirmation of its truth.

Finally, at the conclusion of this book let it be said that, according

to the statement of some excellent personages, every thing relating to

religion and law has been exhibited in the work _Tabśeret ul âvam_,

“Rendering the Vulgar quick-sighted;” but at present this is not

before the eyes of the author; on that account its contents remain

unknown to him. The author begs further to say that, after having

greatly frequented the meetings of the followers of the five

beforesaid religions, he wished and undertook to write this book, and

whatever in this work treating of the religions of countries has been

stated, concerning the creed of different sects, had been received

from the tongue of the chiefs of those sects or from their books, and,

as to the account of the persons belonging to any particular sect, the

author wrote down the information which had been imparted to him by

their adherents and sincere friends, in such a manner that no trace of

partiality nor aversion might be perceived; in short, the writer of

these pages performed nothing more than the office of a translator.

“The purport of a picture is, that it may remain after me,

As I do not see my existence lasting.”

Thus, by the aid of the generous King, was brought to a conclusion the

printing of this work, entitled _Dabistán al Mazáheb_, “the school of

sects,” in the month of October of the year 1809, since the Messiah’s

being carried to heaven,[270] the prophet, upon whom be the blessing

(of heaven), which corresponds to the sacred month of _Zí ’l Kâdah_,

“the penultimate month of the Muhammedans,” of the year 1224 of the

Hejira of Muhammed, upon whom be the most excellent blessings and

veneration, as well as upon his family and companions. Glory to God

for his benefits! at the final conclusion.

[252] Darashiko was the eldest son and heir presumptive of

_Shah-Jehan_, of Delhi, during whose life he defended him

against the rebellion of his younger brother, _Aureng-zeb_,

who, leagued with two other brothers, attempted to dethrone

his father. Dara, having been defeated in a battle on the

river Jambul, retired towards Lahore, whilst the victorious

Aureng-zeb proceeded to Agra, and by stratagem rendered

himself master of his father’s person, and imprisoned his

brother Murad bakhsh, whom he had, till then, treated as

emperor, in the castle of Agra, where the captive prince

died. Proclaimed emperor under the title of _Aalemgir_, the

new sovereign now turned his arms against Dara, who was in

possession of the _Panj-ab_, _Multan_, and _Kabul_, and

defended the line of the _Setlej_. Here beaten, Dara retired

beyond the Indus, and took refuge in the mountains of

Bikker. Aalumgir was called to _Allahabad_, to encounter his

brother _Suja_, who had moved from Bengal to assert his

right to the throne. Aalemgir had scarce repulsed him, when

he was obliged to haste towards Guzerat: there was Dara, who

had recrossed the Indus and taken an advantageous position

in that maritime province. He might have been victorious in

a battle, but he succumbed to the artfulness of Aalemgir.

Deserted by his army, abandoned by his allies, he was

delivered up by traitors to his cruel brother, subjected to

an ignominious exposition in the streets of Delhi, and

executed. Suja, Alemgir’s last brother was obliged to fly to

Arrakan, where he died, seven years before his father, Shah

Jehan, who died his son’s prisoner, in 1665. I have related

the principal events of one single year, 1658 of our era.

This is a date in the life of the author of the Dabistán,

then in his fortieth year or thereabout. He was before this

time in the Panjab, and might have personally known

Darashuko, who was renowned for his great learning and most

religious turn of mind. Besides what is said above in our

text, we know (see _Mémoires sur les particularités de la

Religion musulmane_, par M. Garcin de Tassy, p. 107), that

Dara frequented _Baba Lal_, a Hindu Durvish, who inhabited

Dhianpur in the province of Lahore, and conversed with him

upon religious matters. The Munshi _Shanderban Shah Jehani_

wrote a Persian work, which contains the pious conversations

of these personages.

[253] These are evidently sentiments conducive to

progressive civilization and perfection of mankind, and

prove that, in Asia, even under the domination of the

Muhammedan religion, men felt that they are not doomed to be

_stationary_; thus the absurd dogma of fatality was, by a

fortunate inconsistency, counterbalanced by the dictates of

sound reason. Unfortunately, our author, generally so

liberal-minded, appears upon that point not to range himself

upon the most rational side.

[254] See page 96, note 1.

[255] Koran, chap. VIII. v. 17. We have mentioned (p. 100,

note 2) Muhammed’s victory gained at Bedr over a superior

force of the Koreish. The prophet, by the direction of the

angel Gabriel, took a handful of gravel, and threw it

towards the enemy, saying: “May their faces be confounded:”

whereupon they immediately turned their backs and fled.

Hence the above passage is also rendered: “Neither didst

thou, O _Muhammed!_ cast _the gravel into their eyes_, when

thou didst _seem to_ cast _it_, but God cast _it_.”

[256] The assumption of being God was not uncommon among the

Súfis. One of the most distinguished was _Hassain Manśur

Hallaj_, a disciple of Joneid. After having taught the most

exalted mysticism, in several countries, Hallaj was

condemned to death in Baghdad, according to Ben Shohnah on

account of a point of his doctrine concerning the pilgrimage

to Mecca, for which he thought some other good works might

be justly substituted, according to Sheheristáni and others,

on account of having proclaimed himself to be God. During

the infliction of one thousand stripes, followed by a

gradual dismemberment of his whole body, he never ceased, by

words and acts, to give demonstrations of the most extatic

joy. The manner of his death is variously related.――(See

Herbelot, and _Taskirat al aulia_, by Farid-eddin in

Tholuck’s _Blüthen sammlung aus morgenländischer Mystik_, S.

311-327). Abu Yezid Bastami (before mentioned, p. 229, note)

also used to salute himself as God. “Agriculturists,” says

Ghazali, “left their fields and assumed such a character;

nature is delighted with speeches which permit works to be

neglected, under the illusion of purifying the heart by the

attainment of certain degrees and qualities.” This opinion

produced great evils, “so that,” adds the said author in his

indignation, “to put to death the lowest of those who set

forth such futile pretensions, is more consistent with God’s

religion than to preserve the life of ten persons.” ――(See

Pocock, first edit., pp. 268-269.)

[257] As long as the Sufi is conscious of the least

distinction between God and himself, he is not thoroughly

penetrated by the unity of God. Here follows the translation

of a passage taken from the Masnavi of the celebrated Jelal

eddin Rumi, which passage, we may agree with Silvestre de

Sacy, admirably expresses this mystic doctrine in the form

of an apologue: “A man knocked at the door of his friend.

The latter asked: ‘Who art thou, my dear?’――‘It is I.’――‘In

this case, be off; I cannot at present receive thee; there

is no place at my board for one who is still _raw_; such a

man cannot be sufficiently _dressed_ (that is matured) and

cured of hypocrisy, but by the fire of separation and

refusal.’ The unfortunate man departed. He employed a whole

year in travelling, consuming himself in the flames of

desire and affliction, caused by the absence of his friend.

Matured and perfected by his long trial, he again approached

the door of his friend and knocked modestly, fearful that an

uncivil word might again fall from his own lips.――‘Who is

there?’ was asked from the interior of the house.’――‘Dear

friend, it is thyself who art at the door.’――‘Because it is

myself, enter to-day; this house can contain no other than

I.’”――(See _Notices et Extraits des MSS._, vol. XII. pp.

430-431, note 4).

[258] The words between asterisks are not joined in the text

to the verses; they seem nevertheless to belong to them,

although not in the metre of the other lines.

[259] مذاق, “tasting,” from ذوق, _zawk_, “taste, delight,”

is above employed in a wide acceptation, and means in the

technical language of the Súfis an uncommon exaltation of

the mind.

[260] جذبه, “attraction,” is a mystical state, in which God

attracts the saint, in order that he, an obedient servant,

may direct his mind towards the side to which he is

attracted, and may be inflamed in such a manner as to rise

up towards heaven. The _majezub_, “attracted,” form a

particular class of the Súfis.――(See p. 250-251, note 1.)

[261] قرب, “proximity,” a technical term of the Súfis, is

referred the words addressed by God to Mohammed: “adore and

approach.”――(See p. 197). A man approaches God by all acts

which may procure him happiness, and it is not God who

approaches man, because God is always near all men, whether

they be predestined to heaven or hell; but it is man who

approaches God.

[262] جمع and فرق are terms used in a particular sense by

the Sufis. In the state of jamá, “union,” the mystic sees

but God and his unity; in the state of _ferk_, “division,”

man enters again into the natural state, and occupies

himself with good works and the fulfilment of precepts. He

does even what is not prescribed conformably with this

passage of the Koran (chap. XVII. v. 81): “Watch some part

of the night in the same exercise (praying), as a work of

supererogation for thee; peradventure thy Lord will raise

thee to an honorable station.” These two states (union and

division) are necessary to the mystic. The following passage

of the Koran is quoted as an authority for this doctrine:

_God testifies that there is no God but him_; this is

“union;” _and the angels testify the same, as well as the

men who possess the science_; this is “division.”

[263] يافت دران مرغ زديوانکی

مرغ دلم منصب پروانکی

Literally: “In this bird from insanity the bird of my heart

found the station of a command.” It is known that _murgh_,

“birds,” among other significations, has that of “the heart,

the understanding.”

[264] _But-gadah_ appears to me to have been corrupted into

_pagoda_, the modern name of a Hindu temple in popular

language. This name has also been derived from _bhagavata_,

but, if I am not mistaken, with less probability.

[265] See page 292-293, note 1.

[266] The Durds are the inhabitants of the mountainous

country to the west of Kachmir.

[267] We find nothing upon this Rahu in the preceding pages.

[268] The practice of holding the breath, often mentioned in

this work, is founded upon the belief, that to each man a

certain number of respirations is allotted: the less he

breathes the longer he lives.――(Shakespear’s Dictionary, p.

365.)

[269] Sheheristáni derives the name صابيا _sábía_ from the

Syriac verb _sábá_, “to love, to desire.” It has also been

deduced from _saba_, “a host,” (meaning the stars); commonly

it means “an apostate from another religion;” so was called

Muhammed for having abandoned this very Sábéan religion,

before him dominant in Arabia, to which religion, however,

he granted protection in his Koran, associating it there

with Judaism and Christianism. According to Maimonides (who

died A. D. 1208), this religion was very ancient, and once

pervaded nearly the whole world. It is said to have been

founded by _Seth_, Adam’s son (who is also called the

_Egyptian Agathodémon_, master of _Hermes_), whose son was

_Sábí_. It was propagated by Enoch (also Hermes). The most

ancient books of this creed are reported to be written in

the language which Adam and his sons spoke: the Arabians

still show a book of Seth. The original religion of the

Sabaians consisted in the veneration of the stars and of

angels, and coincided in its principal notions with the

ancient system of the Persians, as described in vol. I.

Pursuant to Sheheristáni, the Sabaians were worshippers of

_chapels_ and of _images_. The bodies of the seven planets

they called _chapels_; these they held to be inhabited by

intelligences, by which they were animated in the same

manner as our bodies are by souls. They observed the rising,

setting, and motion of the stars, for the division of time,

and, mixing superstitious notions and rites with their

observations, made seals and talismans, and used

incantations and particular prayers; they not only built

chapels of different figures, but also formed images of

different metals appropriated to each of the planets; by the

mediation of the images they had access to the chapels; by

means of the chapels to the intelligences or lords; and by

aid of these to the supreme God, the Lord of lords. In this

manner they held the planets to be inferior deities,

mediators between man and the supreme God. According to the

before-mentioned Maimonides, they acknowledged no deities

except the stars, among which the sun was the greatest. Abul

faraj says that they firmly believed the unity of God.

Among the sects of this religion is that of the

_Harbanists_, or _Harnanites_: these believe one God

manifesting himself in different bodies, heavenly and

terrestrial, his creatures; he committed the government of

the inferior world to the first: these are the fathers, the

elements the mothers, and the compound beings the children

of both. After the period of 36,425 years, the universe

perishes; nature is then renewed by a couple of each species

of beings; thus centuries succeed each other, and there is

not any other _resurrection_.

Sabaism must be distinguished as _ancient_ and _modern_. The

first, especially if so remote as it is said to be, can but

have imparted, and the other owe, more than one notion,

dogma, and rite to Judaism, Christianism, and Muhammedism,

all which may be considered as divisions of one and the same

Asiatic religion. Thus, in all the four religions, the same

patriarchs and the same books, such as the Psalter, are

venerated; the Sabaians have a sort of baptism, as the

Christians; they believe that angels and intelligences,

these movers of the universe, perform the same office which

the Muhammedans ascribe to the patriarchs and prophets, they

venerate with the latter the temple of Mecca; they perform,

however, their principal pilgrimage to a place near Harran

(the ancient Carræ) in Mesopotamia; they honor also the

pyramids of Egypt, and say, that _Sábí_, son of Seth or

Enoch, is buried in the third. They turn their face in

praying towards the arctic pole.

Several Oriental authors have treated of this religion. To

those mentioned in this note, I shall only add _Abulfeda_

and _Mohib eddin Abu ’l Valid Muhammed_, _ben Kemal eddin_,

_al Hanefi_, mostly known under the surname of _Ben Shonah_,

who collected most particular information about this

religion.――(See Pococke, _Spec. Hist. Arab._, p. 138 _et

seq._, 1st edit., and Herbelot).

[270] The Muhammedans do not believe that the crucifixion of

Jesus Christ did really take place, but that God transported

his soul and body to heaven, whilst an unfortunate man

exactly like the Messiah in appearance was, instead of him,

crucified by the Jews.

END OF THE DABISTAN.

EPILOGUE

OF

MOULAVI NAZER USHRUF,

_Editor of the Persian text of the Dabistán, printed in Calcutta_.[271]

In the name of the bountiful and merciful God.

After the praise of God, who is acquainted with things future and

invisible, who painted the tables of existence of mankind, and in the

Dabistán _exhibited_ the truths of things by the information of names

and by the representations of intellect, and put his mark thereupon;

who bestowed on man, susceptible of guidance, the pittance of the

verse:

“Whom we had taught wisdom from before us.”[272]

He, the unity in whose being all the imaginable unities are lost, and

the multitudes of contrary sects and religions are the exhibitions of

his attributes.

QUATRAIN.

“Neighbor, companion, and fellow-traveller, all is he;

In the habit of a beggar, and in the satin of a King, all

is he;

He is in the concourse of divisions and concealed in the

mansion of reunion;

By God all is he; certainly, by God, all is he.”

Prayers of the pious, salutations of the saints, sacrifice for the

holy spirits of the prophets and apostles, _blessing and peace be upon

our prophet and upon them_! who are the guides of the roads, those who

walk before us on the ways, parts of the whole.

The meanest of the weak servants in the post of ignorance, taking upon

himself to offer a noble present to the lordship of the country of

God’s creatures in the empire of positive truths, and of the

throne-ornaments belonging to the district of subtilties, represents,

that the power of the omniscient and bountiful God (be his majesty

displayed and his mercy diffused upon all!), has gratified the species

of mankind, according to the exigency of natural genius, and the

propensity of mind; and according to the choice of a special rule and

the assumption of a particular religious opinion _of each_, in such a

manner that a troop, having been invested with the garment of lawful

religion, and another people with the golden texture of a convenient

doctrine, they may become the manifestations of the lights of his

perfect power and glorious miracle, and he knew by immediate

knowledge, that such various kinds and cameleon-like forms, by which

the inscrutable essence of his majesty can be viewed by glimpses, are

means of possessing eternal beatitude, and obtaining the blessings of

another world, inasmuch as the meanest of those who acquire the

beauties of knowledge having arrived from the defile of ignorance and

listlessness to the large expanse of the city of science and

knowledge, may enjoy the advantages of concord, friendship, and

society with each other.

In this manner, one day, when the discourse fell upon this subject in

the service of the master of favour, the head of the sages of the age,

the unequalled jewel of the multitude of the possessors of

beneficence, the ornament of the council of experience and of success,

the splendor of the assembly of the distinction of merit and of

happiness, the man of exalted designs, knowing the enigmas of science

and wisdom, and endowed with eminent virtues, WILLIAM BAYLEY

SAHEB,[273] (may his prosperity be everlasting in the ways of

celebrity), I expressed my sentiments as follows: That which embraces

the different tenets and sects, demonstrating in what respects they

are either agreeing or conflicting with each other, is an object not

destitute of difficulty nor of pretension; but the book called

_Dabistán_, is incomparable for the assemblage of various tenets, and

of general and particular creeds. Direction was therefore given that,

as to execute the transcription of such a book is, on account of the

errors which may be committed, an object of hesitation and reflection,

it should therefore be drawn in the form of print. As obedience to the

order of a lord is praiseworthy, necessary, important, and not devoid

of various manifest advantages, therefore was printed the beforesaid

copy, which is replete with the fundamentals of each religion and

sect, and a collection of the dogmas of all creeds and sects

explicitly and distinctively, in order to diffuse the useful notes and

disseminate the precious gems in such a manner, that the colleagues in

study may derive from the reading of this work an abundant advantage,

and a sufficient satisfaction. Thus, a multitude of copies in this

country, which came under the view of the editor, contained numerous

errors, alterations, and contradictions of vicious expressions;

afterwards, with extreme care and pains to obtain the authentic copy

which had come into my possession from the town of the King of the

World (_Delhí_), the doubts and faults have been, as much as possible,

discarded, and the editor carried it to a manifest correction.

Besides, on account of different idioms and technical phrases of each

sect, the understanding and interpretation of frequent expressions of

this book were difficult without having recourse to dictionaries; on

that account, and for the convenience of those who consider and the

utility of those who investigate, the editor, having inquired and

examined as much as was possible, by means of the most esteemed books,

such as dictionaries, interpretations, and commentaries of the learned

of each sect, fixed the meaning _of difficult words_ at the end of

this book in some separate leaves, in such a manner that, without

trouble and useless prolixity, the brides of those ideas may become

manifest upon the exalted bridal seats of intelligence.[274] Moreover,

for ranging the vocables, the editor adopted the mode that under the

first letter should be placed the chapter, and under the second letter

the section, and he appended this vocabulary to the end of the book.

He made also a list of errata, and concluded with an epilogue, in

order that all those who reason and discuss upon these typical

matters, may have the facility of understanding them. Thus, from God

we expect grace and certain direction to righteousness and to favour.

[271] See Preliminary Discourse, vol. I. part iii. §2.

[272] Koran, chap. XVIII. v. 64.

[273] William Butterworth Bayley, Esq., now a director of

the Hon. East India Company.――(See Preliminary Discourse,

vol. I. part III. §2.)

[274] This is an allusion to the custom according to which,

when the nuptials of distinguished persons are celebrated,

the bride, in her most magnificent attire is exposed to the

multitude upon an elevated seat, or in a palanquin carried

through the streets.

INDEX

Of proper names and technical terms contained in the three

volumes of the English translation of the Dabistan.

* * * * *

The Roman numerals refer to the volume; the Arabic figures to the

pages; n. to notes with their number.

Aadil (Mulla) of Kashghar, vol. II. pp. 334, 349, 355.

Aáisha, the favorite wife of Muhammed, III. 57

――accompanies the prophet on an expedition――remains behind on a

night-march――is suspected; censured by Ali, against whom she

conceives great hatred, 100

――called Sidikah――married when nine years old――after Muhammed’s

death the head of a party――wages war upon Ali――taken in

battle――generously treated――dies forty-five years after the

prophet――her traditions of Muhammed, 213.

Aalemgir (see Aureng-zeb).

Aalem al Jabrut, “the world of spirits,” III. 239 n. 2

――the highest empyreal heaven, 248

――the world of power, 267, 269.

Aalem al Malk, “the world of God’s throne,” III. 239 n. 2, 268.

Aalem al Malkut, “the world of images,” III. 239 n. 2.

Aâráf, its various signification, III. 149 n. 1.

Aâyán Kharjíah, “external substances,” III. 231 n. 1.

Aâyán Sabitah, “fixed realities,” III. 223 n. 2., 230 n., 233.

Abab, title of the king of Kohistan, II. 452.

Abád, king, I. 20, 21.

Abád Azád, king of the second dynasty, succeeding the

Mahabadian――retires from the world――his time described, I. 22, 23,

28.

Abadian, a sect of the Persian religion, I. p. 6.

Aban, name of an angel and a month, I. p. 61, 62 n.

――the Angel of Water, 270 n., 296 n.

Abas, son of Muhammed Mirza, king of Persia, II. 146 n. 1.

Abás (Shah), son of Khodábendah Safavi, II. 146

――persecutes the Vahadiahs, III. 23

――attached to the religion of Ali, 24 n. 1

――reduced the Kurjis to order, 138.

Abbasides (Khalifs), the duration and end of their dominion,

II. 450 n.

Abenama, a Saracen, translator of Aristotle, III. 207 n. 1.

Abdal, “Santons,” III. 265 n.

Abd-allah, son of Aamar, governor of Basra, III. 55.

Abdallah, son of Serj, III. 55.

Abdallah, son of Sàd (or Sáid), son of Abu Serh (or Jerh),

III. 55 n. 2.

Abdallah, son of Wahab, son of Saba, II. 356 n. 2.

Abd-alah Kalabi, a Muhammedan theologian, II. 329.

Abdallah Kuteb Shah, sovereign in a part of India, II. 70.

Abdallah Tahir Zavalimin, governor of Khorasan, I. 307.

Abd ’ul Khader, son of Ahdad, succeeds to his father――attacks and

puts to flight Zafir Khan, III. 45, 46

――submits to Shah Jehan, 47

――date of his death, _ibid._

Abdal mothleb, an ancestor of Muhammed, clears the well of Zemzem,

near Mecca, III. 15 n.

Abd ’ul Kader Bédávani, an interlocutor with Abu ’l Fazil, III. 96.

Abdul Latif Khaja, a distinguished personage of Maverah ul Naher,

III. 99

――his opinion upon sayings concerning Muhammed, 100.

Abdullah, father of Miyán Báyezid, III. 27, 28.

Abd-ul Malik Atás, an Ismâilah, protector of Hassan Sabah, II. 429.

Abdul Nabi, a distinguished lawyer of the Sonnites, under the reign

Akbar, declares the taking of nine wives to be legal, III. 87.

Abd ul rahmen ben Ahmed Jami (Mawlana), II. 334

――a short account of him, _ibid._, n. 1, 344.

Abd-ur-rahmen, a Maâviah, founder of the dynasty of Ommiades, in

Spain, II. 361 n. 1.

Abdur-Rahman, son of Maljam, the assassin of Ali, II. 357 n. 2.

Abhi Chand, translator of a part of the Mosaic book, II. 299, 300.

Abhimana, selfish conviction, II. 10 n. 3.

Abhyasa, constant repetition, II. 124 n. 3.

Abhyásayoga, contemplation, II. 124 n. 1.

Abi al Abas Kalánasi, a Muhammedan theologian, II. 329.

Ab-i-zur, “Water of Power,” I. 331.

Abtin, of the lineage of Jemshid, I. 88.

Abtin, receives instructions from Jemshid, I. 194.

Abu Abd allah Jabr, ben Abd allah al Ansari, III. 233 n. 3.

Abu Ali, physician and author (see Avisenna), quoted, I. 13.

Abu Ali, an adherent to Hassan Sabah, sends a body of men to the

relief of the fort Alamut, II. 437.

Abu Ali, Vizír appointed by Hassan Sabah, in Alamut, II. 441.

Abu Ali al Jobbai, master of Abúl Hassan al Ashari, II. 330.

Abu Ali Hussain, son of Abdullah Sina――his history, II. 168

――his birth, 169 n. 1

――cures Amir Nuh――goes to Khorasan, _ibid._

――obliged to fly to Abyuverd――Georgia――cures a love-sick prince,

170, 171

――repairs to Rai――to Kazvin――to Hamdan――becomes a Vizir, 172

――obliged to abscond――raised again to the Vizirat――composes a

great work upon medicine, 173

――is brought to Isfahan――dies in Hamdan, 174 n. 2

――was never in Kachmir, 175.

Abubeker (Khalif), I. 98

――account of his deeds, reign, and death, 98, 99 n. 1; II. 332, 341.

Abu Hashem, the first Muhammedan Sufi, III. 221 n.

Abu Jâtir, Vakil of the invisible Imâm, II. 384.

Abu Jafr Almansor, the second khalif of the Abbasides, II. 398 n. 399.

Abu Jàfre Tusi――his account of the Muhammedan sects, II. 365, 379.

Abu ’l Bashr, name of Gilshah, I. 29.

Abu ’l Fazil (Shaikh), the minister of Akbar, ordered to interpret

several foreign works, III. 92, 93

――author of the Ayin Akbari――murdered by order of the prince

Jehangir, _ibid._ n. 1

――he received the sacred fire from Akbar, 95

――placed confidence in Azar Kaivan, 96

――his opinion about authors of books, _ibid._

――composes a sermon, 101

――writes imperial ordinances, 121, 127

――a book of advice to king Abas Safavi, 136.

Abul Faśel Ahmed ben Mussa al Arbeli, abridged the work _Ihya_ of

Ghazali, II. 350.

Abul Fazil (Rais), conceals Hassan Sabah in his house, II. 429.

Abulfeda, quoted II. 169, 173, 329 n. 1-2, 331 n., 358, 365, 383,

418 n. 2, 430, 433; III. 51 n. 2, 55 n. 1-2, 60 n., 312 n.

Abul Firaj, historian of the Arabs, quoted, III. 66, 106 n. 1.

Abu ’l Hassen, surnamed Lashkir Khan Mashhedi, quoted by the author

of the Dabistán, III. 138.

Abu ’l Hassan Alí Ebn Muhammed Lamiri, the last Vakil of the invisible

Imám, II. 385

――his last will, _ibid._

Abu ’l Hasen Asharî, the founder of a Muhammedan sect, II. 330 n. 1.

――the opinions of this sect, _ibid._

Abul Hassan Sayidi, brings a son of Nazar from Egypt to Almut,

II. 443.

Abul Hassen Suri, III. 282.

Abu ’l Hassan Taherani, surnamed Isfaháni, son of Ghâib baig,

surnamed Jâtímad eddoulah, III. 216.

Abu ’l Kassem, a name of the great prophet Muhammed, and also of

Muhammed, son of Hassan, the last of the twelve Imáms, II. 383 n. 1.

Abulkasim Fandaraski (Mir), adorer of the sun, I. 140.

Abu ’l Kasem Hossain Ebn Ruh Ebn Ali Baher Noubakhti, Vakil of the

invisible Imám, II. 385.

Abu ’l Kasem Kandersaki (Mir), III. 205, 206.

Abu Muhammed Mustapha, in his Life of Gusht-asp, mentions Zardusht’s

works as being very voluminous, I. 224 n.

Abu Muhammed Sahal ben And, surnamed Shosteri or Tosterí, III. 147

n. 1.

Abu Muslem Rázi, judge of Raí, II. 424.

Abu Mussa Jabr, ben Haíían al Sufi, III. 234 n.

Abu Naśr Muhammed Ebn Turkhan al Farabí, III. 170 n. 1.

Abu Nazer Farabí, III. 302.

Abu Sâid al Hassan, son of Hassan, son of Suri, II. 351.

Abu Tamim Moadd Moezzledin allah, the first acknowledged Fatimite

Khalif, makes Cairo in Egypt his capital, II. 418 n. 1.

Abu Teher Ismâil, son of Kayem, the third Fatimite Khalif,

II. 419 n. 1.

Abu Yazid, called Dajál, the anti-Christ, II. 418 n. 2.

Abu Yezid (Bayezid) Taifer Bastami, III. 229 n. 1, 291 n. 1.

Achamana, a rite of the Hindus, II. 60 n. 1.

Ad, an ancient tribe of Arabs, II. 369

――adored four deities, _ibid._

n. 1.

Adab Bhat, a Jnánindra, vol. II. 107.

Adam (book of), the Genesis, II. 299

――a translation of it, from the beginning to chapter VI, verse 8,

in the Persian Dabistán, 300

――Variations therein, after comparison with seven copies of

Arabic, Persian, German, English, and French Bibles, 301, 304.

Adem, “non-entity,” III. 223.

Aderian Shah, “the chief of fires,” I. 330 n. 2.

Adhad eddin al Iji, author of the Mewákif, “stations, posts” (or

theses) of Metaphysics, II. 323.

Aditya, the solar vein, II. 132.

Adi granth, sacred book of the Sikhs, vol. II. 246 n. 1, 254 n. 4.

Adwâr and ikwár, cycles of years, III. 169.

Afâali, “belonging to action,” a kind of divine manifestation,

III. 270.

Aferasdam, raising the breath, II. 135.

Afernigan, funeral repasts, I. 315

――explained, _ibid._ n. 2, 319.

Aflátes (Pilatus), II. 307.

Aflatun (Plato), II. 374 n. 2.

Afrád, “rudimental units,” III. 17.

Afrasiab, king of Turan, extraordinary power of retaining his breath,

II. 130

――concealed in a cavern――taken by Hum――dived into water――drawn out

and killed by Khusro, _ibid._ n. 1.

Agama, a work on sacred science, II. n. 2.

Agastya, a star, and a saint――swallows the sea――makes the waters

subside, II. 34

――his birth, _ibid._ n. 1

――lowers the Vindhya range of mountains, _ibid._

Agathius, quoted, I. 209 n.

Agatho demon, III. 105 n. 1

――an Egyptian king, Knef――the good principle――the inoffensive

serpent――Chetnuph, 106 n.

Aghlan herbi, a chief of the Moghuls――how he punishes the negligence

of two Moghul soldiers, III. 115.

Aghush, the first king of the Arsacides, I. 225 n.

Agni, or Vahni, regent between south and east, II. 219.

Agni chakra, the circle of fire, one of the six regions of the human

body, II. 151.

Agni Pramána, “the professors of fire,” II. 243.

Agnish toma, sacrifice of a goat to Agni, II. 82

――a sacrifice of five days, _ibid._ n. 1.

Ahádis, “traditions,” II. 380 n. 1.

Ahalyá, daughter of Gautama, II. 68.

Ahankara, a sphere, II. 10

――three modes of it, 13.

Ahdad, son of Jelál-eddin, son of Báyezid, receives the title of

Rashid Khan, and is appointed to a command――the date of his death,

III. 47.

Ahinsa, harmlessness, II. 125 n. 9.

Ahmadai of Tiran, a follower of Mazdak’s creed, I. 378.

Ahmed, one of the names of Muhammed, II. 456 n. 2.

Ahmed, son of Nizam ul mulk, sent against the Ismâilahs, II. 439.

Ahmed, surnamed Almistali, son of Montaser, II. 430

――his whole title Abul Kasem Ahmed al mistáli billah, _ibid._ n. 3.

Ahmed Tatvi (Mulla), author of the work Khálasa al hayat, quoted,

II. 160.

Ahnud-jah, the first additional day of the Persian year, I. p. 62 n.

Ahnu Khushi, mechanics, I. 30 n.

Ahrá, name of a nosk of the Zand-avesta, I. 275.

Ahriman, evil demon, I. 9

――emblemed in a hawk, 75

――different statements concerning him, 235, 236 n.

Ahriman, evil principle, produced by Time――anterior to Ormuzd, I.

236 n. 354 and n. 2

――proceeds from apprehension, suspicion, or envy, 357

――to last only for a certain period, 357, 358 and n.

――an associate of darkness, 359.

Ah san Ulla, surnamed Zafer Khan, son of Khájah Abu ’l Hassan

Tabrizi, a Moghul general, acts against Miyán Ahdád, III. 44.

Ahyáyi âlum al din, “the revival of the sciences of faith,” a work

of Ghazáli, recommended for perusal in Akbar’s ordinances, III. 123.

Ajapa, a particular mantra, II. 133 n. 2.

Aid, “feast,” III. 262.

Aid fitr, “the feast of breaking fast,” III. 261 n. 1.

Aid Kurban, “the feast of sacrifice,” III. 264 n. 1.

Ajem explained, I. 146 n. 1.

Aikáb, “vicissitude,” III. 284.

Aín ul Kazat, quoted, III. 262, 263.

Ajnyákhyam, the union of the coronal and sagittal sutures, II. 131.

Aisha Girda, a Sanyási, adept in restraining the breath, II. 147

――skilled in magic and sleight of hand, 148.

Aisia (Jesus), II. 297, 298, 305, 306, 307.

Aisuyah (Christians), II. 308

――their creed, 308, 312

――the ten commandments of God, 312, 313

――five other commandments, 313, 314

――seven sacraments, 315, 316

――authority of the Pope, 317

――Christian virtues, 317, 318

――fourteen gifts of God, 318, 319

――Sins enumerated, 319, 321

――the Gospel translated into different languages, 322.

Ak, asclepias gigantea, II. 80.

Akalis, “the Immortals,” a distinguished class of the Sikhs, II. 288

n. 1.

Akamnath, a Yogí and Saint――believed to have lived two thousand

years――his speeches before Jehangir, II. 116, 117

――went to Mecca――returns to Hindostan, 118.

Akas, ether, II. 39

――space, 40 n. 1.

Akba Abd-ullah, son of Sâd, son of Abi Serj, III. 56.

Akbar (emperor), his code quoted, II. 165.

Akbar, Jelal-eddin, son of Hamayun and of Banu Begam――date of his

birth, III. 49

――permits and provokes religious disputes before him, 50, 97

――his own creed exhibited, 75

――the practices enjoined by him, 83, 86

――establishes the worship of the stars, _ibid._

――secludes a number of children from society, to their fourteenth

year, when they are found to be dumb, 91

――approves the worship of the ancient kings of Persia, 91

――says prayers to the sun, 94

――forbids the killing of cows, 95

――invites fire-worshippers to his court, and establishes the

preservation of perpetual fire, _ibid._

――orders the fixation of a new sentence of profession, 97

――proclaims a new faith, 98

――a new era, 99

――further regulations of Akbar, 102, 103, 104, 121 to 136

――writes a book of advice to king Abas Safavi, 136

――remarkable speech of Akbar, 137

――employs men of all nations in his service, 138.

Akhárah, a Dakhani word for a sort of sacrificial wood, II. 80.

Akhbárin, “dogmatical traditionists,” II. 372 n. 1, 379, 387, 388,

391, 392.

Akhbár Nabi, “History of the Prophets,” quoted, II. 367.

Akhlák Naśeri, “a Treatise upon Morals,” composed by Nasir-eddin,

II. 447 n. 2

――recommended for perusal in Akbar’s ordinances, III. 123.

Akhori, a sect, II. 129.

Akhshater-jah, the fourth additional day of the Persian year, I. 62 n.

Akhshi (Mobed), a Persian, founder of a sect――his epoch――opinion,

I. 208, 209.

Akhshiyan, a sect, I. 208.

Akhtaristan, a work containing the Sipasian tenets, I. 35

――a description of the worship and class of worshippers of each

planet, _ibid._ 35 to 41, 42.

Akhun (Mulla) Derwezeh, author of the _Makhan Afghani_, a compilation

on the ritual and moral practice of Islam, III. 47 n. 1, 48 n.

Akhyár, “the best,” III. 265 n.

Akl, “wisdom,” its various acceptations, III. 141 n. 2.

Akl fâal, “superior wisdom,” III. 181, 202, 203.

Akl Kulli, “the universal spirit,” III. 283.

Akmian, sect who kill and eat men, II. 129.

Akni, the south-east region, II. 35.

Aksa, name of a mosque, II. 339.

Alabek Tóshacin shergir, or Alabek Nushtekin Shergir, a Persian chief

sent against the Ismâilahs, II. 439.

Aladed-doulah, son of Jafer Kakyuah, invites Abu Ali to Isfahan,

II. 173

――conquers the country of Tajed ud dóulah, _ibid._

――employs Avisenna, 174.

Ala eddin Muhammed, son of Jelal eddin Hassan, the seventh ruler of

the Alamutians, II. 447

――date of his death, 448.

Alâdiliats, “the party of the Just,” I. 101 n.

Alámah hallî, “the most learned ornament,” title of a distinguished

theologian, II. 379, 380.

Alamut, a town and fort near Kazvin, II. 433

――besieged by the Umrah of Malik Shah, and defended by Hassan

Sabah, 436

――its name changed into Buldet ul ikbal, 437

――besieged repeatedly by the Persians, 439

――taken and destroyed by the Tartars, 450.

Alar, founder of a sect――an Iranian――his epoch and belief, I. 206.

Alartúsh, name of a Nosk, I. 273.

Alayi, the name of a wind, II. 133.

Alburz, mountain――its situation, I. 22 n. 232 n.

――retreat of Zardusht for consulting Hormuzd, also the abode of

Mithra, _ibid._ and 243 n.

Alep, or Haleb, a town in Syria, II. 432.

Alexander (Sekandr), supposed son of Darab, receives a book of

Zardusht, forming a part of the Desátir, I. 278 n.

――orders Persian books to be translated into Greek, _ibid._

――burnt the Nosks, for which he burns in hell, 279 n.

Alhíyát (Ilahyat) shafa, “hymns of recovery,” III. 207, 218.

Alhulíyat, a school of Súfis, III. 242 n. 1.

Ali, son of Abu Taleb, I. 47, 98

――account of his deeds, reign, and death, 100 n.; II. 332, 341

――acknowledged as Imám and Khalif by the Shiáhs, 362

――a chapter of the Koran, supposed to have been suppressed,

concerning Ali, 368 to 371

――wages war upon Mâaviah――kills with his own hands four hundred

enemies, III. 59 n. 2

――cuts off the head of a seller of onions and garlic, 60

――was libidinous, 62

――Muhammed’s eulogy of Ali, 456 n. 1

――his poems and sayings, _ibid._

――a verse of his quoted, 232.

Ali, the son of Mámun Massar, king of Khórasan, II. 169.

Ali Ebn Abbas, Rumi, an illustrious poet――the date of his death,

III. 123 n. 4.

Ali Ilahian, a sect residing in Kohistan, II. 451

――numerous in India, _ibid._ n. 1

――their creed, 452, 460.

Alíka, “heaven,” II. 127.

Ali Osman ben Ebil Ali el Ghaznavi (Shaikh), III. 265 n.

Ali Sani Amir Saiyid Ali of Hamadan, quoted, I. 90.

Ali Zikrihi-al sálam, surname of Hassan, son of Muhammed, the fourth

ruler of the Alamutians, II. 442

――various versions upon his origin, 443, 444

――he is also called “the resurrection”――institutes a new era by

the festival of resurrection, 445

――is stabbed, 446.

Alkus, or Malkus, an enchanter, I. 314 and n. 1.

Al Melal u alnahal, “the means of curing wearisomeness and

melancholy,” a work of Sheheristáni, II. 323 n.

Almutiah, a class of the Eastern Ismâilahs, II. 420.

Alp Arselan, the second Sultan of the dynasty of Seljucides, II. 425

n. 2.

Al rais, surname of Avisenna, II. 168, 169 n.

Alrang, the angelic world according to the Sipasians, I. p. 86.

Alráshid billah, the thirtieth Khalif of the Abbasides, killed by

the hand of a Fedáyi, II. 442.

Amara-das, second successor of Nának, II. 253, 254 n. 2.

Amara nath, a sect, II. 128.

Ambaret Kant, author of a mystical work, translated by himself into

Persian, II. 137.

Amedat ul matekad, “the Pillar of Believers,” a learned work, II. 351.

_Amézish-i-Farhang_, “intercourse of science,” how the Abadian

Durvishes behaved to society, and to strangers introduced to them,

I. 141, 142, 145.

Ami, “the Illiterate,” title assumed by Muhammed, II. 454 n. 1.

Amíghistan, work quoted, I. 15, 26.

Amir shir Khan, procures liberty to Jengis Khan, when the latter was

a prisoner, III. 114.

Amir ul Múmenín Karan sani, title of the emperor Jehangir, II. 277.

Ammianus Marcellinus, I. 171.

Amr Khaiam, his verses quoted, I. 196.

Amral Kais, son of Hajr, king of the Arabs, a great poet, III. 65

n. 1.

Amrita Sara, a reservoir of water at Rampur or Ramasdur, in the

Panj-ab, II. 254 n. 3.

Amshasfands (six), first celestial spirits after Ormuzd, I. 235 and

n. 237.

Amur Nuh, son of Manzur Samani, cured by Avisenna, II. 169.

Amuzian, the learned, I. 20 n.

Ana Gura Roshni, one of the seven heavens of the Persians, I. 293

n. 1.

Ana hatam, the root of the nose, II. 131 n. 1.

Anahid, a genius, guardian of the germs of Zoroaster’s posterity,

I. 281 n.

Anahid, “free voice,” I. 81.

Ananta, a Vairagi, II. 196.

Ananta Véda, the eternal Véda, II. 18.

Andarímán, follower of the Alarian sect, I. 206.

Andha-tamasa, great darkness, II. 179 n.

_Anga_, part――six angas of Hindu learning, II. 65 n. 1

――enumerated, _ibid._

Angad (Guru), immediate successor to Nanak, II. 253, 254 n. 1.

Anjir dasti, a Persian word for the Indian fig-tree, II. 80.

Aníran, an Angel presiding over the 30th day of the month, I. 62 n.

Anif-eddin Telmesani, III. 232 n. 1.

Ankahísh, name of a Nosk of the Zend-Avesta, I. 275.

Anna-prasanna, a rite of the Hindus, II. 56 n. 2.

Anquetil du Perron, quoted, I. 7 n., 18 n., 60, 61, and elsewhere

――brought from India several Zand, Pehlevi, and Persian

works――published a part of them in French, 223 n., 226 n.

――his account of Zoroaster’s life in chronological order, 280,

281 n.

――as translator of the Zand-Avesta, the principal authority

concerning Zoroaster’s religion.

Ansar, “protector, defender,” III. 27 n. 1, 52 n.

Anśus, “rays,” of Brahma, Vichnu, Mahadeo, II. 218.

Antun Bushuyah Wavaraj, a Frank and Christian, I. 137

――becomes a Kalander――goes about naked――abstemious and humble, 138.

Anvari Sohili, “the Canopian Lights,” Indian work translated into

Persian, I. 104 n.

Anumána, “inference,” II. 203.

Anushkan, a sect of the Persian religion, I. 6.

Apamána, “resemblance,” II. 203.

Apana, “flatulence,” II. 133 n. 1.

Apavarga, “beatitude,” II. 205 n. 6.

Apragraha, “not to ask any thing,” II. 125.

Apu (Apius), name of Esculapius, III. 111 n. 2.

Aradah, numerical quantity, equal to one hundred radah (see radah),

I. 25.

Arafat, a mountain near Mecca, a station of pilgrims to Mecea, III.

257 n. 1.

Aran, a class of Sanyasis, II. 139.

Arang, “the world of divinity” according to the Sipasians, I. 86.

Arani, plant to kindle sacrificial fire, II. 80 n. 1.

Arastu (Imam), arranged the logical science, II. 210.

Arastu (Aristotle), II. 374 n. 1.

Araz, numerical quantity, equal to one hundred raz (see raz), I. 25.

Ard (Ird), angel, presiding over the 25th day of the month, I. 62 n.

Ardai-Viraf, gives an account of heaven and hell, I. 283

――his epoch――follower and defender of Zoroaster’s religion,

_ibid._ n.

――selected by the Mobeds――his soul absent from his body during

seven days――on its return, narration of what had passed, 284 to

304.

Ardehil (town), its ancient name――fire-temple, I. 52.

Ardashir, etymology of the word, I. 304 n. 1.

Ardashir, disciple of Kaivan, I. 104.

Ardashir, a Dostur, brought the Vendidad from Sistan to Guzerat,

I. 223 n.

Ardashir, a follower of Zardusht, called from Persia to Akbar’s

residence, III. 95.

Ardashir, king of Persia, I. 163.

Ardashir, son of Sassan, restores the religion of Zardusht, I. 266

――goes to Kabulistan――erects a monastery, 276 n. 2.

Ardashir Babegan, king of Persia, I. 104

――account of his descent and reign, _ibid._ n. 180

――assembles forty thousand Mobeds around him――selection made among

them, 283.

Ardhanari, a sect, II. 128.

Arjasp, sovereign of Tur, invades Persia――is repulsed by Isfendiar,

I. 191 n. 1

――invades Persia for the second time, _ibid._ and 371

――carries off two daughters of Gushtasp――is killed by Isfendiar,

191 n. 1.

Ardi behesht, name of an angel and month, I. 61, 62 n.

――gives instructions to Zardusht, 241 and n.

――appears in Gushtasp’s palace, 257

――in heaven, 290.

Arirfah, “the ninth day of the moon,” III. 257, 258.

Aristotle, quoted, I. 212 n.

――shows a knowledge of Zoroaster’s works, 224.

Arjunmal, the fourth successor to Nanak, II. 253, 254 n. 4

――collects tribute, 271

――imprisoned by Jehangir, 272

――dies of bad treatment, 273.

_Ariz_, “notary,” I. 156.

Armí, the most western town of Azarbijan, the native place of

Zardusht, I. 263 n. 1.

Arnil, Armal, or Azbil, a place in the East of Kohistan, II. 451.

Arsh, the ninth heaven, III. 161.

Arsh-i-Kerim, “the throne of mercy,” III. 283.

Arshiya, “accountant,” to be attached to a king, I. 155.

Arsh-i-majid, “the throne of glory,” III. 283.

Arslan Shah, or Arslan Tash (Amir), besieges Alamut――put to flight,

II. 437.

Artang, arzhang, a set of pictures, attributed to Mani――opinion of

baron Hammer concerning it, I. 205 n. 3.

Artha, “objects of senses,” II. 204.

Arvand, son of Kái Nishín, I. 88.

Arzabad receives, without injury to his person, molten copper and

brass on his breast, I. 266.

Asamán, angel presiding over the 27th day of the month, I. 62 n.

Asana, particular mode of sitting, II. 125 n. 3, 126.

Asana pancha, “five things,” II. 57 n. 5.

Asaph (or Assat) and Nayelah, two idols, represented by two rocks

near Mecca (called Safa and Marvah), II. 410; III. 15 n.

Asari, “impression,” a kind of divine manifestation, III. 270.

_Asbat_, “confirmation,” I. 136.

Asefnivas, name of Greek sage, II. 160 n. 1.

Ashad, name of a Nosk of the Zand-Avesta, I. 274.

Ashârian, the Muhammedan sect selected for salvation, II. 324, 330.

Ashem Vuhu, a particular prayer, I. 313 n. 1, 319, 321, 325.

Ashíánah (the seven) houses of the earths, II. 346.

Ashnud-jah, the 2nd additional day of the Persian year, I. p. 62 n.

Ashrákin, Ashrakian (Hukma), Platonic philosophers, II. 374

――the ancients, who did not follow the prophet, 389.

Ashrám, a class of Sanyásis, II. 139.

Ashtád, angel presiding over the 26th day of the month, I. 62 n.

Ashu (Surush), angel of Paradise, I. 285.

Ashwan, pure spirits, I. 288.

_Ashudád_, “heaven-bestowed,” I. 335.

Ashur Beg Karamanlu, disciple of Farzanah Bahram, I. 133

――his precepts, 134

――manner of life, 135.

Asia, wife of Pharaoh, III. 51.

Asir eddin Mifazzel, son of Omar al Abheri, III. 218.

Askar, also called Sermenrai, city in Syria, II. 383 n. 1.

Askaram, the 19th Nosk of the Zand-Avesta――its contents, I. 274 n.

Asmání, celestial, I. p. 21.

Aspár, a numerical quantity, equal to one hundred shamár (see Shamár),

I. 24.

Asparam, the 17th Nosk of the Zand-Avesta――its contents, I. 274 n.

Assad Allah al Ghaleb, “the lion of God,” the victorious, I. 98,

100 n.

Astarám, name of a Nosk of the Zand-Avesta, I. 275.

Asta va Zand, Asta wasta, instead of Zand-Avesta, I. 231.

Asterabad, capital of Georgia, II. 372.

Astéyam, not stealing, II. 125.

Aśvamedha, sacrifice of a horse, II. 37

――what understood by it, 38.

Asul Fikah, “the science of the fundamentals of religion and law,”

II. 375 n. 1.

Aśulin, “solid reasoners,” II. 379.

Asúlújía, supposed one of Aristotle’s works (translated into Arabic),

III. 207 n. 1.

Asuras, “demons,” churn the ocean, II. 42 n. 1.

Asurviváha, a form of marriage among Hindus, II. 72.

Atala-loka, one of the fourteen spheres, II. 12

――an infernal region, _ibid._ n. 8.

Atarid, “Mercury,” Muhammed’s arrival at it, III. 247.

Atharva-Veda, II. 64.

Athurnan, name of the first class of the people, I. 18. n.

Atilia, a sect, II. 129.

Ativáhika, “surpassing the wind in swiftness,” epithet of the

subtile body, II. 178 n. 2.

Atmá, “spirit,” II. 204.

Atmáchand, a Sankhya philosopher, II. 123.

Atma-jnani, Indian philosopher, III. 221.

Atma Ráma, a Yogi, known under the name of Bahet Barvang, author of

a mystical work, II. 137.

_Atuni_, an aged matron and recorder of occurrences to the great

princess, I. 170.

Avach hata, “emaciated by abstinence,” II. 241.

Avadhúta, a class of Sanyásis, II. 141.

Avatára, “descent,” II. 17

――explanation of it, 28, 29

――explanation of Avátars by the author of the Dabistán, 30, 31, 32.

Avayava, “a regular argument or syllogism,” II. 207

――consisting of five members, _ibid._ n. 4.

Aubúdiyet, “devotion,” III. 241 n. 2.

Awen Khan, or Ung-Khan (Prester John), a Christian prince, protector

of the fugitive Tamujin, later Jangis-Khan, III. 119 n. 1.

Avidya, one of the five failings, II. 120.

Avisenna (see Abu Ali Sina), his interpretation of Muhammed’s ascent

to heaven, III. 177 to 200.

Avivèchana, one of five failings, II. 120 n. 6.

Aureng zeb, son of Shah Jehan――imprisons his father――his brother――is

proclaimed emperor――defeats Darashiko――orders the execution of the

latter, III. 285 n. 1.

Awtad, “posts or stakes,” III. 265 n.

Ayaá sahrim, the fourth Gáhambar, I. 347.

Ayám, name of a Nosk of the Zand-Avesta, I. 275.

Ayin Shakib, grandfather of Ayin Hosh, translator of the Desnad into

popular Persian, I. 378.

Ayin Hoshpúyár, a follower of Mazdak’s creed, I. 378.

Ayipanthi, a sect, II. 128.

Ayin Shakib, a Mobed, cuts his tongue, I. 186.

Ayin Tush, son of Fartush, kills his father for having mortally

wounded a deer, I. 184.

Ayin vojud, “a real being,” III. 270.

Ayu, “science of medicine,” II. 65 n. 1.

Azád áwa, “free voice,” I. 81.

Azadah, a Brahman, eats with Muselmans, II. 114, 116.

Azad Bahman, “first intelligence,” I. 6, 149 n. 1.

Azar, name of an angel and of a month, I. 61, 62 n.

――appears in Gushtasp’s palace, 257.

Azar Ayin, ancestor of Azar Kaivan, I. 87.

Azarbad, son of Márasfand, I. 238, 304, 305

――his epoch referred to that of Zoroaster, 304 n. 2

――confirms Ardai Viraf’s account by a miracle, 305 n.

Azar Bahram, ancestor of Azar Kaiván, I. 87.

Azar Bahram, the name of the angel of victory, I. 345, 346, and

_ibid._ n. 1.

Azar Barzin, grandfather of Azar Káivan, I. 87.

Azar bijan, the native country of Zardusht, I. 263.

Azar Hóshangian, a sect of the Persian religion, I. 6, 87.

Azar Hushang, “fire of wisdom,” I. 147.

Azaríán, a sect of the Persian religion, I. 6.

Azari-Káus, a fire-temple, I. 52.

Azar Kaivan, author of poems, I. 76, 84, 119

――his lineage, 87, 88

――account of his life and sayings, 89 to 104

――his death, 105

――his twelve illustrious disciples, 119

――called by the emperor Akbar; does not attend him, but sends him

a wonderful book, III. 96.

Azar Khirad, a Mobed, author of a book in which the Nosks of the

Zand-Avesta are enumerated, I. 272.

Azar Khirad, name of a fire-temple, I. 52.

Azar Khurdád, name of a fire-temple, I. 284.

Azar Khurin, ancestor of Azar Kaivan, I. 87.

Azar Mihtar, son of Azar Sásán, ancestor of Azar Kaivan, I. 87.

Azar Nosh, ancestor of Azar Kaiván, I. 87.

Azar Roshni, one of the seven heavens of the Persians, I. 293.

Azár Sásan, the fifth, a prophet, I. 30.

Azar Zertusht, father of Azar Kaivan, I. 87.

Azizi, an author, quoted, I. 82 and n. 1, 89, 96, 101, 154; III. 203.

Aziz Nasfy (Shaikh), III. 252.

Azrail, an angel――his function, II. 337.

Azrawan, guardian angel of the cypress trees――is invoked by Zardusht

to protect the cypress planted by the prophet, I. 309.

Azz-eddin Almoka dessi, author of a poem entitled “The Birds and the

Flowers,” II. 168 n. 1, 338; III. 250 n.

B.

Bábá Jév, son of Hargovind, II. 281

――why he did not succeed his father, 281, 282.

Bábá Piara, founder of a sect, II. 233, 234.

Bábá Rin Haji (also Goraknath), supposed foster-father of Muhammed,

II. 129.

Babeciah, a name of the Ismâilahs, II. 42 n. 1.

Bád, angel presiding over the 22nd day of the month, I. 62 n.

――the 22nd day of the month, 270.

Badakshan, country situated towards the head of the river Oxus, II.

420 n. 1.

Badakshi (Mulla Shah), in Kachmir, II. 115.

Badhata, a disciple of Hargovind, previously a thief, II. 283, 284.

Badih eddin Madar, founder of the sect of Madárins, II. 224 n. 1.

Bagh, the 4th Nosk of the Zand-Avesta, its contents, vol. I. 272 n.

Baghantast, the 15th Nosk of the Zand-Avesta――its contents, I. 274 n.

Baghdád (town), tomb of Musa, I. 48

――its fire-temple, 51.

Bahá-eddin Zakaria (Shiah), III. 29

――a short account of him, _ibid._ n. 1.

Baha ed-doulah, a prince of the Búyi dynasty, II. 173.

Baha ed-doulah, son of Taj ed-doulah, king of Persia, II. 173.

Baharam (planet), Mars, I. 2

――description of his form as planet――angel presiding over the 20th

day of the month, 62

――angel of victory, 345

――his character and functions――under what animals represented,

346 n. 1.

Baha uddin Muhammed Amalí, becomes a disciple of Azar Kaiván, I. 140.

Baháv eddin Muhammed (Shaikh), III. 205.

_Bah din_, “true faith,” I. 232.

Bahidinian, believers of the eternal doctrine, I. 233.

Bahín ferah, “the highest dignity,” a work upon the sanctity of the

stars, III. 110.

_Bahin neshisten_, a particular mode of sitting, II. 104.

Bahman, the name of an angel and of a month, I. 61, 62 n.

――gives instructions to Zardusht, 240

――appears in Gushtasp’s palace, 257.

Bahman, disciple of Kaivan, I. 106

――his fight with Farshid, _ibid._

Bahman, son of Isfendiar, I. 52, 87, 185

――throws Zal into chains, 192

――revenges the death of his father upon Zal, 193 n. 2

――allegories ascribed to him, 361, 362.

Bahman Yesht Pehlvi, an epitome of the true Bahman Zand, the

Apocalypse of the Parsees, I. 264 n. 2, 267 n. 1.

Bahman Yesht Zand, contains an interpretation of the tree of seven

branches, seen by Zardusht in heaven, and other predictions, I. 265

n. 1.

Bahram, governor of Khorassan, I. 186.

Bahram-azar, a fire-temple, I. 47.

Bahram Gur, king of Persia, I. 106

――account of his deeds, _ibid._ n. 1, 107

――one of the seven prophets, 112 n.

――happiness of mankind during his reign, 266.

Bahzad, a celebrated painter, I. 205.

Bahzad, a Yasanian chieftain, his conduct on a march with the army,

I. 161.

Báj, Váj, a rite of the Parsees, I. 296 and n. 318, 319.

Baj-i-hamdastaní, “voluntary contribution,” I. 158.

Báíteriyat, a branch of the Zaydiyat, II. 363 n. 1.

Baitu ’l mâmur, “the house of delightful culture,” in heaven, III.

194.

Baizah, a town in the province of Fars, III. 218 n. 6.

Baizavi, surname of Naśir eddin Abu Said Abdalla Ben Omar, III. 218

n. 6.

Baká, “eternal life,” III. 274.

Bakhta, a place in the east of Kohistan, II. 451.

Bakhshí, “paymaster,” I. 156.

Bakhti, “worship,” II. 176.

Baki Ali (Mirza), quoted, II. 140.

Bakkal, “merchant class,” II. 78.

Bala, “strength,” the killing of animals, II. 153.

Bali, a monarch, sent to hell by Vichnu, II. 22 and n. 1.

Balik Nátha, a great adept in restraining the breath――blesses the

author of the Dabistán, II. 137.

Balkh (town), its situation, I. 48

――its fire-temple, 52.

Balsúkúma, a Telinga word for a sacred tree, II. 80.

Ban, a class of Sanyássis, II. 139.

Bandí, a Vairagi, chief of the Sikhs, II. 288.

Bang, an inebriating beverage, Muhammed the prophet drank of it, II.

222.

Banin, mother of Miyan Bayezid, III. 28.

Barabrissos, or Barbelissos, a plain on the banks of the Euphrates,

III. 60 n.

_Barashnom_, a sort of purification, I. 325 n. 2.

Baratha, brother of Arjunmal, II. 273.

Barbud, a prophet, I. 112 n. 3.

Bardesanes, quoted, I. 335 n. 2.

Barínían, supreme beings, I. 18.

Barkíarok, son of Malik Shah, II. 437

――called also Kassem and Rokn-eddin――his contest with his

step-mother, his half-brother, and two uncles, 438 n. 1.

Bármiânek, a magnificent temple of the Tibitans, II. 291.

Bárnîgárî, “registrar,” I. 156.

Barósu (Ferosu), see Bahman, III. 141.

Baroz, “apparition,” III. 277.

Barsom, a bundle of thirty-five branches of trees, I. 316 n. 319.

Barzakh, “the interval of time between the death and the

resurrection of man,” III. 278, 279, 280.

Barzinkaroos, a sage, educates Zardusht, I. 224, 225.

Barzomchin, a knife with an iron handle, I. 320.

_Bas_, name of the third class of the people, I. 19.

Bastam, a town of Khorassan, III. 229.

Bastami, see Abu Yezid Taifer ben Issa.

Bastan nameh, work quoted, II. 130.

Batardín, “enemies of the faith,” I. 300.

Batenian (The), “interiors,” a class of Ismâilahs, often confounded

with them, II. 400 n. 2

――their creed, 401 to 404

――means they employ to make converts to their faith, 404 to 407

――their interpretation of several religious practices, 408 to 410

――their opinion upon the office of prophet and Imám, 410 to 411.

Báyazid, a disciple of Imám Jafr Sadik, II. 390.

Bayley (William, esq.), patron of the editor and supervisor of the

Calcutta edition of the Dabistán, his eulogy, III. 317.

Bazm-gah-i durvéshan, “the Durvesh’s banquetting-room,” work

composed by Ferzanah Khushi, 104, 108, 119.

Beausobre, quoted, I. 206 n. 373.

Bedr, a place of the valley of the same name, near the sea, between

Mecca and Medina; there Muhammed’s great victory, III. 100.

Bedr al Jemali, Amir Aljíyûsh, commander-in-chief of the Egyptian

troops, II. 430.

Beh din, name of a religious sect, I. 212.

Bellamy (John), his English translation of the Hebrew Bible, II.

301, 302, 303.

Belfour (F. C.), quoted, II. 391 n. 3.

Ben Shonah, surname of Mohib eddin Abu ’l Valid Muhammed, ben Kamal

eddin, al Hanefi, III. 291 n. 1, 312 n.

Bentinck (William, lord), governor-general of India, abolishes the

sacrifice of the widows, II. 76 n. 1.

Beresht, the 9th Nosk of the Zand-Avesta――its contents, I. 273 n.

Berzasp, a disciple of Tahmúras, III. 169.

Bhadra, “August-September,” II. 21.

Bhadram, “right way of worship,” II. 155.

Bhaga, “female organ,” II. 152.

Bhagavat (purana), quoted, II. 15.

Bhairava, a name of Siva, II. 219

――eight Bhairavas, _ibid._ n. 3.

Bharatis, a class of the Sanyàsis, II. 146.

Bhartari, a Jnani, II. 101.

Bharthy, a class of Sanyasis, II. 139.

Bhatakpùr, a place in the hilly country of Afghanistan, sepulchre of

Bayezid, III. 42.

Bhavan (Shaikh), a Brahman, became a Muselman, III. 89.

Bhruva, eyebrows, a region of the human body, II. 132.

Bhum (Mars), see Marikh, vol. II. 44.

Bhurloka, one of the fourteen spheres, II. 12

――one of the three spheres, 13.

Bhuvanas, worlds, II. 10

――fourteen worlds, _ibid._ n. 1.

Bhuvarloka, one of the fourteen spheres, II. 12

――one of three spheres, 13.

Biaraz, equal to one hundred araz, see araz, I. 25.

Bibi Alai, daughter of Jelal-eddin, the chief of the Roshenians,

III. 46.

Bida, name of Jengiskhan’s tribe, before he raised it to

pre-eminence among the Tartars, III. 113.

_Bimarástan_, “hospital,” I. 165.

Binab, “revelation,” I. 85.

Binandah, “inspector,” I. 179.

Binavali, among the poets known under the name of Wali, II. 114,

115, 116.

Birang, “the empyreal world,” according to the Sipasians, I. 86.

Birber (Rajah), declares the sun to be an object all-comprehensive,

III. 93.

Birman, Birmun, the same as Brahman, I. 18.

Bishutan, a brother or a confidential friend of Isfendíar, I. 259 n.

――receives hallowed milk from Zardusht, 259.

Bîst Lad, “low foundation,” I. 151.

Bivar-asp, name of Zohak, I. 33 n.

Bó Ali (Abu Ali Avisenna), quoted, II. 46.

Bocharí, surname of Muhammed, son of Ismâil al Jisfi, author of a

celebrated collection of traditions concerning Muhammed, III. 53 n.

1, 57, 58.

Bonnet, quoted, III. 240 n. 2.

Bopp (Francis), maintains the genuineness and antiquity of the Zand

language, I. 223.

Borahs, a sect residing in Guzerat, followers of Mullah Ali, II. 451

n. 1.

Borak, the animal upon which Muhammed ascended to heaven, II. 339

n. 2; III. 180

――is an emblem of reason, 181

――the vehicle of devotion, 246, 248.

Borda, title of an Arabic poem, I. 2 n.

Brahma, Creator of all things, II. 4

――whence he proceeded, 14, 16

――how represented, 17

――nine Brahmas, 34, 218

――the life of Brahma, 49

――his day and night, 50 n.

――four-faced, eight-armed, 217.

Brahma chari, II. 63, 125 n. 12.

Brahmanda, a region of the human body, II. 132 n. 5.

Brahmans, the first class of the Hindus, their destination, II. 48

――their functions, 77, 78

――their conduct, 84, 85.

Bráhmarshi, a class of Richis or sages――seven of them named, II. 27

n. 2.

Brahma Sampradayis, a class of the worshippers of Vichnu, II. 179

n. 2.

Brahma uttama, the most excellent Brahma, II. 91.

Briggs (John, general), translator of the Ferishta, quoted, I. 41 n.

――of the Siyar-ul Mutakherin, quoted, 289.

Brissonius, quoted, I. 171, 209, 288.

_Bud-andoz_, “collector-general,” I. 157.

Buddha-avâtar, the ninth Avátar of Vichnu, II. 24

――when it took place, _ibid._ and n. 1.

Buddhists, called also Jatis (Yatis), II. 211 n. 1.

――their belief――many of them traders, _ibid._

Búfastal, Buftal, “science of future events,” corresponding to one

of the Nosks of the Zand-Avesta, I. 273 and n. _ibid._

Buldet-ul ikbal, a name of the fort Alamut, II. 437.

Bun Dehesh, a work composed by a disciple of Zardusht, I. 224 n.

――translated from the modern Persian into French, by Anquetil,

225 n.

――its contents, 226 n.

――translated from the original Zand into Pehlvi――when written,

_ibid._ n.

Burhan, miracles, III. 48.

Burnouf (Eugene), established the genuineness and antiquity of the

Zand language, I. 223

――published the lithographed Zand text of the Yasna――revises,

comments, and interprets the same, I. 226 n.

Butgadah, “house of idols,” III. 301 n. 1.

Buzurg-abad, for Mahábad, I. 21 n.

Buzerg-Mehr, minister of Nushirvan, I. 104 n., 112 n., 147.

Byasa (Vyasa) visits Iran, addresses Zardusht, hears a chapter of

the Zand-Avesta, and, converted, returns to India, I. 280, 283.

C.

Cahen, his French translation of the Hebrew Bible, II. 301, 302, 303.

Callisthenes, I. 279 n.

Canun fil thabi, title of a work composed by Avisenna, II. 173 n. 3.

Carpentarius (Jacobus), Claramontanus Bellovacus, III. 208.

Cedrenus, quoted, I. 215 n. 1.

Chadah, a tribe of Kchatriyas, II. 112.

Chahnal, Ch’halana Avatar, III. 213 n. 1.

Chaitra, March-April, II. 18.

Chakra, the summary of the four ages of the Hindus, stated, II. 48.

Chakra, disk, weapon of Vichnu, II. 17

――what it means, 32.

Chanda, on prosody and verse, II. 65 n. 1.

Chandra bakta, “worshippers of the moon,” II. 242.

Changragatcha-nameh, a Persian poem, I. 213 n. 224 n.

Chanyud Pul, or Chinawad Pul, “bridge of judgment,” I. 285 and n. 2.

Chardin (Chevalier), traveller in the East, I. 225 n.

Charvak, a Sceptic philosopher, II. 197, 198 n. 4

――his creed, 198, 202.

Châtayi Khan, son of Jangis Khan, III. 115

――dashes his horse against his brother, the Khalif――obtains his

pardon, 116

――the countries inherited from his father, enumerated, _ibid._ n.

Chatra, umbrella, I. 18.

Chatramán, Chatri, the same as Kchatriyas, the second class of the

people, I. 18.

Chatur Vapah, a Dandahar-Sanyasi (see these words), highly

abstemious, II. 142

――an adventure concerning him, 143, 144, 145

――blesses the author of the Dabistán, _ibid._

――his death, 146.

_Chauki Navîs_, “register-keeper,” I. 156.

Chehar Kúb, “four blows,” a mode of invoking God, I. 77.

Chet harten, “a chapel,” a temple among the Tibetans, II. 290, 291.

Chetnuph (Agatho demon), III. 106.

Ch’hala, “misconstruction,” II. 209

――of three sorts, ibid. n. 2.

Chid, name of a Nosk of the Zand-Avesta, I. 274.

Chinon (Gabriel de), traveller in the East, I. 225 n.

Chiran jivah, “long-lived,” surname of Parasu-Rama, II. 23.

Chistápá, the wife of Baharam Gul, a beauty of her times, tries the

sanctity of Muselmans and Hindus, II. 226.

Chivarina, a Brahman of Kachmir, burns himself, II. 103, 104.

Choharas, low class of men, II. 245, 246.

Chúda Karana, a rite of the Hindus, II. 56 n. 3.

Cicacole, town of India, in the Northern Circars, I. 46.

Cicero, quoted, I. 340 n. 1.

Clement (St.), of Alexandria, is not unacquainted with Zoroaster’s

works, I. 224 n.

――quoted, 277 n. 1

――304 n. 1.

Clitarchus, author, quoted, I. 17 n.

Colebrooke (Thomas), quoted, II. 4, 10, 37, 65, 93, 119, 120, 122,

177, 198, 210, 451 n. 1; III. 1 n. 1., 43.

Ctesias, quoted, I. 33 n.

D.

Daâi, missionary, particular dignity among the Ismâilahs, II. 432

n. 2.

Dabati, the Caspian sea, in Parsi works, I. 231.

Dadistan, hall of justice, I. 43.

Dadistan Aursah, or Davershah, Daversah, or Sah daver, work quoted,

I. 131.

Dadram, a Persian festival, I. 63.

_Dád-Shikar_, “equity-hunt,” I. 185.

Dad-sitaní, “lawyer,” I. 160, 168.

Dadu Panthians, a sect, II. 233.

Dadu, Durvish, and founder of a sect――an account of him, II. 233.

Dai, name of an angel and a month, I. 61, 62 n.

Daibader, angel presiding over the 8th day of the month, I. 62 n.

Daibadin, angel presiding over the 23rd day of the month, I. 62 n.

Dabamiher, angel presiding over the 15th day of the month, I. 62 n.

Dair-namah, a work of Fakher, III. 298.

Daityas, “demons,” churn the oceans, II. 42 n. 1.

Daldal, name given by the Ulviahs to the fourth heaven, II. 468

――signifies also Muhammed’s mule and Ali’s horse, _ibid._ n. 1.

Dalmah, “cultivator,” II. 78.

Dama bhavani, name of a spring, II. 167 n. 2.

Daman-i-bad, “sound of the wind,” II. 134.

Damudar Dás Kaul, a learned Brahman of Kachmir, holds Akas to

signify space, II. 40.

Dana phal, a rite of the Hindus, II. 58 n. 3.

Dandahari, a class of Sanyásis, II. 140.

Dandorat, “prostration,” II. 101.

Danish nameh Káteb Shahi, work quoted, II. 372.

Darab the Great, king of Persia, son of Bahman, I. 87.

Darab the Less, king, son of Darab the Great, I. p. 87.

Dara-i-Gunah, name of an angel, I. 7.

Daran Sarún, king and magician, attempts to destroy the child

Zardusht, I. 219

――invited to a feast by Zardusht’s father, 228.

Dara Shiko, son of Shah Jehan, defends his father――defeated by

Aurengzeb, his brother――delivered up to the latter――executed, III.

285 n. 1, 294.

Dartha, sacrificial grass, II. 57 n. 1, 2, 80.

Darji, “demon,” I. 324.

Darkúbín, name of a Nosk of the Zand-Avesta, I. 275.

Darun, an office celebrated particularly for the sake of a king, I.

258 and n.

――also a little cake, _ibid._

Darun fusesté, “offered bread,” I. 315.

Darun miezd, “religious rites,” I. 315, explained, _ibid._ n. 1, 316.

Darun Yeshté, a Parsi office, also banquet, I. 333, and n.

Darwands, enemies to good, I. 301 and n.

Dastan, surname of Zal, I. 191.

Daláteri, the chief of a class of Sanyásis, II. 139

――his adventure with Goraknath, 140.

Davárah, a chief of the Sikhs――his dispute with Pertab-mal, II. 112.

Davaserujed, the 18th Nosk of the Zand-Avesta――its contents, I. 274 n.

Danda (David), II. 298.

Daud Isfahaní, the chief of a Muhammedan sect, II. 329 n. 332.

Dáud Kaiséri (Shaikh), III. 232 n. 1.

Daulet Khan Kaksal, quoted, II. 281.

Daulet Khan Lodi, II. 247

――a short account of him, _ibid._ n. 2.

Dawir Haryar, author of Dara-i-Sekander――a speech of his quoted,

I. 34, 360.

Dayab, the north-west region, II. 35.

Dáyu, a Vairági――a legend of him, II. 192.

Deh Ak, a name of Zohak, I. 74.

Derick Desatir, “the little Desatir,” I. 65 n. 1.

Desatir, “heaven-sent book,” I. 20, 44, 66, 123.

Desnad, the volume which contains the doctrine of Mazdak, I. 375, 378.

Destánír, for Desatir, I. 20 n.

Deva, a free-minded Brahman, II. 279, 280.

Déva archaka, worshipper of an idol, II. 102.

Deva Kanya, “daughters of the gods,” name given to public women,

II. 154.

Dhaids, one of the lowest classes of men, II. 245.

Dhanam, “meditation,” II. 125, 127.

Dhanu, “military tactics,” II. 65 n. 1.

Dharanam, “fortitude,” II. 125 n. 6, 126.

Dharma sastra, civil and canon laws, II. 66 n.

Dhritarashtra, son of Vyása, II. 68.

Dihyat ol kalbi, “the ape-dog,” form in which the angel Gabriel

appeared to Muhammed, II. 453 n.

Din, angel presiding over the 24th day of the month, I. 62 n.

_Dinbahi_, “true faith,” I. 231, 232.

Diodorus Siculus, quoted, I. 33 n. 1.

Diogenes Laertius, quoted, I. 209.

Dion Chrysostomus mentions Zoroaster’s works, I. 224 n.

Disa, quarters of the world, eight, II. 219

――their names, _ibid._

Div, demon, I. 180.

Dóazdah Hamast, the fifth Nosk of the Zand-Avesta, its contents,

I. 273 n.

Doghduyah, mother of Zardusht, I. 215

――her dream in the sixth month of her pregnancy, _ibid._ 216

――interpretation of the dream, 217, 218.

Do giti, “two worlds,” the great volume of God, I. 65 n. 1.

Donatus (Aelius), I. 171.

Dortous de Mairan, II. 305.

_Dosha_, “error,” subdivided into three parts, II. 205.

_Dostur_, “prime-minister,” to whose department the public revenue

is attached, I. 155.

Dostur, “superintendent,” I. 18 n.

Draupadí, daughter of Drúpada, II. 68.

Drishtanta, “comparison,” II. 207.

Drupada, Raja of Panchala, II. 68.

Druses, a sect of the Ismáilahs, disciples of Hamza, son of Ali, II.

421 n. 1.

Dubois (abbé), quoted, II. 37 n. 1, 73 n. 1.

Dukh, “pain,” II. 205.

Duníahs, a particular sect, III. 25.

Dup Néreng, “prayer,” I. 283 n.

Durds, a sect in the mountains of Kachmir――brothers have but one

wife, II. 244, 245; III. 304 n. 1.

Durgá, a name of the wife of Siva, demands the sacrifice of a man

from a villager, II. 162

――from Vichnu-nath Deo, and his son, _ibid._

――how represented, 163

――the human sacrifice continued to the time of the author of the

Dabistán, _ibid._

――eight Durgás, and their names, 220.

Dvésha, hatred, II. 120, 205.

Dwapar-yug, the third age of the Hindus, its duration, II. 24, 47.

Dwaraka, town of India, account of it, I. 53 and n. 1.

Dyani, “contemplator,” II. 240.

E.

Eichhorn, quoted, II. 300.

Elmacin (George), author of a History of the Saracens, quoted, III.

8 n. 1, 55 n, n. 1 and 2.

Enka (also called Simurgh), “the foundation of material substance,”

III. 237

――divinity, 249

――a fabulous bird, _ibid._ n. 1

――an allegory connected with it, _ibid._ n. 1.

Eristratus, grandson of Aristotle, compared to Avisenna, II. 171 n. 1.

Erpenius (Thomas), translator into Latin of Elmacin’s History of the

Saracens, quoted, II. 358 n. 1; III. 8 n. 1.

Erskine (William), translated the Memoirs of Zehir-eddin Muhammed

Baber, quoted, II. 247 n.

Esculapius (Iskalapius), disciple of Hermes, III. 106 n.

――called Apu, 111 n. 2

――confounded with the sun, 112

――with Serapis, _ibid._ n. 1.

Esha âad avizmidi, a form of prayer, I. 318, 319.

Eshem, the demon of envy, wrath, and violence, vanquished by

Káiomers, I. 268 n. 1.

Espintaman, the third ancestor of Zardusht, I. 215 n.

――signifies excellent, _ibid._

――name of Zardusht’s father, I. 233.

Eva, the mystical meaning of the name, III. 146.

Eudemos, disciple of Aristotle, quoted upon the opinion of the Magi

concerning space, II. 41 n.

Eudokia (the empress), attributes to Zoroaster several books, I.

224 n.

Eudoxus, quoted, I. 212 n.

Eusebius, testifies that, in the fourth century after J. C., there

existed sacred works concerning the theology and religion of the

Persians, I. 224 n.

F.

Fabricius, quoted, III. 106 n., 208 n.

Fakher eddin Muhammed Tafresi (Mir), III. 297, 298, 299.

Falek atlas, “the crystalline sphere,” arrival at it, III. 248.

Falek sabitah, “the heaven of the fixed stars,” arrival at it,

III. 247.

Faná, “annihilation,” III. 268, 274.

Farab, a town situated on the occidental confines of Turkestan,

III. 170 n. 1.

Farabí, surname of a great philosopher, III. 170 n. 1, 302.

Faramand, disciple of Fariraj, his opinion, I. 196.

Faramandiyah, a subdivision of the Samradian sect, I. 196.

Fard, a measure of time, I. 14.

Fardát, “inspiration,” I. 11.

Farhád, son of Alad, I. 180.

Farhád, a follower of Mazdak’s creed, I. 378.

_Farhang_, “judge,” I. 166.

_Farhang-dár_, “judge,” I. 160.

Farhang Dostúr, one of the compilers of the testament of Jemshid,

I. 195

――a travelling merchant of the Yekanah binan sect, _ibid._

Farhang Kesh, “excellent faith,” the system of Hushang, I. 145.

Farid eddin (Shaikh), quoted, I. 66.

Faridun, king and prophet, I. 30

――son of Abtin, 88

――kindles the holy fire――his epoch and duration of his reign, 50

and n.

――suspends by his prayer a rock in the air, 51

――enjoins the slaughter of noxious animals, 74.

Far-i-Izad, “the splendor of God,” name of the angel guardian of

Zardusht, I. 221.

Fariraj, son of Farshid, a sectary of the Samradian faith, his

opinion, I. 196.

Farírajíyah, a subdivision of the Samradian sect, I. 196.

_Farishta Manish_, “angel-hearted,” I. 180.

Farjud, “miraculous power,” I. 72.

Farmah, a month of a Farsál (see Farsal), I. 27.

Farnishin, a particular position in praying, I. 78.

Farógh pirai, name of a fire-temple in Najf, I. 51.

Farroz, a day of a Farmáh (see Farmah), I. 27.

Farsál, the revolution of a planet, I. 26, 27.

Farshid, son of Fartosh, a sectary, I. 196

――his opinion, _ibid._

Farshidiyahs, a subdivision of the Samradian sect, I. 196.

Fartáb, “revelation,” I. 11.

Fartosh, a sectary of the Samradians, I. 195

――his doctrine, _ibid._

Fartoshian, a subdivision of the Samradian sect, I. 196.

Fartúsh, a merchant of the Khodayi sect, I. 201.

Faruk, “separator,” surname of the Khalif Omar, I. 98, 99 n.

――name of the Koran――two Faruks, III. 4

――a passage of the second, 5.

Farúmad, or Farúyad, or Ferdid, a town in the country of Tus, where

Zardusht planted a cypress, I. 307 n.

Farun Faro Vakhshur, name given to the conservative angel of

mankind, I. 149.

Farzanah Bahram (doctor), son of Farhad, author of the Sharistan-i

danish wa gulistan-i Binish――a precept of his quoted, I. 77

――his account of Azar Kaiván, 88, 93

――Ferzanah’s descent, life――attainments, with the aid of his

master, Kaiván――anecdote concerning both, 109

――his death, 110

――quoted in the life of Zardusht, 245.

Farzanah Bahram the Less, son of Farhad, author of _Arzhang Máni_,

I. 121

――his death, 122

――he translated into Persian the works of Shaikh Ishrak Shuhab

udden Maktul, 122

――his austerity, 122, 123.

Farzanah Farshid wird, a disciple of Kaiván, his lineage, I. 105

――description of a fight between him and Bahman, 106

――his death, _ibid._

Farzanah Kharrad, disciple of Kaiván, his origin, I. 103

――an anecdote of him, 104

――his death, 105.

Farzanah Khiradmand, disciple of Kaiván, his descent, fight with

Rustam, I. 106, 107.

Farzanah Khushi (Mobed), author of _Bazm gah-i Durvehan_, I. 104, 119

――a quotation from this work, 120, 121.

Farwardin, name of an angel and a month, 60 and n. 1, 61.

Fasakh, “fracture,” III. 150.

Fas hawdi, work of Shaikh Mohí eddin, III. 234.

Fatimah, daughter of Muhammed, wife of Ali, II. 398 n. 1; III. 51

――her inheritance disputed to her――the gate of her house

burnt――she never spoke to the enemies of her husband, 52 n. 1,

53 n.

Fatimite (Khalifs), descendants of Ismâil, II. 398 n.

――of Ali and Fatima, the daughter of the prophet, 401 n.

――the termination of their dominion, 450 n.

Fatúhát, “victories,” III. 281.

Favaid Madaniy, “Useful Notes by a Citizen of Medina,” work quoted,

II. 272, 381, 382.

Favaimasihan, “science of future events,” contained in the sixth

Nosk of the Zand-Avesta, I. 273 and n.

Favardigan, “five supplementary days of the year,” I. 312

――their names, 62, 326, 327.

Favátah, “Prolegomena,” title of a work of Maibedí, III. 226, 237.

Fayz, “emanation,” and other significations, III. 230 n. 2.

Fedak, a castle near the town of Khaibar――an inheritance of Fatima,

III. 51 n. 2

――taken from and restored to the family of Ali, 52 n.

Fedayi, name of the devoted followers of Hassan Sabah, and the

doctrine of the Ismâilahs, II. 435 n. 2.

Ferdid, see Feruyad.

Ferehengiram, name of Venus, I. 38 n.

Ferhad, celebrated architect, I. 112.

Ferhengí Shuuri, quoted, III. 267 n. 1.

Ferhósh, an ancient Persian king, chose seven poets, each of whom,

on one day of the week, recited his verses to the king, III. 107.

Ferid eddin Attlar, a work of his quoted, III. 96 n. 1, 249 n. 1.

Ferishta (History of), I. 41 n. 1.

Ferk, “division,” III. 295 n. 1.

Fersendaj, faith of Máhábad, I. 21 n. 1.

Ferzábad, another name of Máhábad, I. 21 n.

Ferz Desátir, or “the Great Desátir,” I. 65 n. 1.

Ferz-zemiar, “great prayer,” I. 79.

Feśus ul hikem, “the bezels of philosophers,” a work of Mohi eddin

Ibn Arabi, III. 91.

Fikah, “jurisprudence,” II. 375 n. 1.

Firrah Kári, disciple of Shidosh, how he was revenged on the

peasantry of Achan, who had offended him, I. 115, 126.

Foucaud, professor of Tibetan, II. 292.

Foucher (abbé), a learned French author, his opinion about the Zand

books, I. 225 n.

――quoted, 278 n. 373.

Fortia d’Urban (marquis), II. 305, 306.

Frank, his French translation of the Hebrew Bible quoted, II. 301,

302, 303.

Fransâi (Padri), II. 305.

G.

Gada Naráyana, master of a sect, II. 229.

Gahambara, “six periods of creation,” I. 312

――six festivals, 346

――origin of it, and description of the creation, 348, 349, 350.

Gah Havan, “sunrise,” I. 316 n.

Gah-i-zarin, “golden place in heaven,” I. 288.

Gáh-numás, “astrologer,” I. 169.

Gandharva, “science of music,” II. 65 n. 1.

Gandhara-viváhah, a form of marriage among Hindus, II. 72.

Ganésa man, appointed tutor of the author of the Dabistán, II. 145.

Gangavara, place of pilgrimage, in Kachmir, II. 166.

Gangu, a boy ten years old, initiated in idealism, II. 105.

Garbha ádána karma, a rite of the Hindús, II. 54 and n. 2.

Garcin de Tassy, quoted in the notes of vol. I. pp. 1, 2, 3; II.

115, 168, 224, 342, 368; III. 29 n., 235 n., 259 n. 1, 286 n.

Gautama, husband of Ahalya, II. 68.

Gáya, Giya, town in India, a place of pilgrimage, I. 53 and n. about

it.

Gaya mereta, or Gayo mard, the primitive man, I. 355 n.

Gayatri, “sacred prayer,” II. 61 n. 1.

Ghaib al ghaiyub, “the mysterious hidden,” III. 248, 267, 268 n. 1.

Ghaib imkani, “the possible disappearance,” III. 278.

Ghâibet kaberi, “the great absence,” II. 377.

Gházi khan Badakshí, a great logician, III. 97.

Ghaib maháli, “the illusive disappearance,” III. 278.

Ghâibet sârí, “the minor absence,” II. 377.

Ghasal, “ablution,” II. 59, 60, 61

――how interpreted by the Ismâilahs, 408; III. 259.

_Ghalálí Abu Hamed Muhammed Ebn Muhammed Ghazálí_, surnamed _Hajjet

ul islam Zain eddin al Tusi_, II. 349

――a short account of him and his works, _ibid._ n. 2.

Gilshah, assumes the government in obedience to Heaven, I. 29.

Gird-koh, a fort, taken by the Ismâilahs, II. 439

――taken by Holágu, 450 n.

Gita govinda, poem composed by Jayadiva, II. 180 n. 1.

Giti kharid, “a pious gift,” I. 289 and n. 2.

Gladwin, quoted, I. 9 n. 14.

Glaire (Monsieur), his French translation of the Hebrew Bible, II.

301, 302, 303.

Gnostics (The), make great use of Oriental cosmogony and psychology,

as derived from Zoroaster, I. 224 n.

Gódána, “gift of a cow,” II. 57 n. 4.

Gokhastah (Ahriman), I. 345.

Gómedha, “sacrifice of a cow,” II. 83.

Gopinath (Raí), author quoted, I. 54.

Goraknáth, name of the divinity――a saint――adopted by a class of

Yogis, II. 128 n. 1. 129.

Goya Kasem, author of an account of Sectaries, II. 230.

Goyastah, Gojestah, Gosakhtah, the evil spirit, I. 337.

Grihasthà, “married men,” II. 213, 241.

Gul-shen-raz, “The Mystery of the Rose-Bower,” II. 102; III. 142,

228 n., 233.

Guna, “property,” II. 14 n. 1.

Gundwar, a particular sect, II. 241

――kill strangers, 242.

Gurgín, a Persian chieftain, whose dignity remained more than a

thousand years in his family, I. 163.

Guru Govind, son of Tégh Bahader, founder of the national greatness

of the Sikhs, author of the _Dasama Padshah grantha_, “The Book of

the Tenth King,” II. 288 n. 1.

Guru-mata, great council of the Sikhs, II. 288 n. 1.

Guruva gurinah, Brahmans of Kachmir, II. 103.

Gushaspian, a sect, I. 278 n.

Gushtasp, son of Lohrasp, I. 88

――receives Zardusht, 245 and n. 2

――hears his doctrine, 246, 247, 248

――demands a proof of the truth of the Zand-Avesta, and a miracle,

249

――doubts of it, 250

――displeased with Zardusht, 251

――throws away the Zand-Avesta, and imprisons the prophet, 252

――finds his charger palsied, _ibid._

――calls Zardusht, and accepts the conditions for the cure of the

horse, 253

――punishes the enemies of the prophet, 254, 255

――requests the grant of four wishes, 256

――sees four angels, and falls senseless from his throne, 257, 258

――on the tasting of hallowed wine, ascends to heaven, 259

――establishes fire-worship in his kingdom, 260

――calls Jangrangháchah to Iran, 276

――is said to have travelled in India, _ibid._ n. 2.

――relates and explains a parable of Zardusht, 368, 369.

Gwalior, a fort in the province of Agra, II. 274.

H.

Habib Ajemi, III. 229 n. 1.

Habs-i-dam, imprisonment of the breath, I. 111.

Hadis hasen, “an elegant tradition,” II. 386.

Hadis músik, “a strong tradition,” II. 386.

Hadis sahih, “an authentic tradition,” II. 386.

Hadis sâif, “a weak tradition,” II. 387.

Hadokt, a Nosk of the Zand-Avesta, I. 271, 275.

Hafiz of Shiraz, a poet, quoted, I. 81, 89, 106, 111, 113, 119, 121,

125, 127, 129, 143; II. 144, 216, 296; III. 25, 26.

Haft-aureng, “seven thrones,” III. 267 n. 1.

Haft khan amèkhi, seven places of union, II. 131.

Haft-sur, seven ramparts in Istakhar, I. 48.

Haj, III. 258.

Hajab, “veil,” III. 273 n. 1.

Hajer ul ásvad, “the black stone of Mecca,” III. 168.

Hajet ul hak, surname of Avisenna, II. 168.

Haji Khalfa, quoted, III. 218 n. 2.

Hak al yakín, “the truth of conviction,” title of a work, III. 225.

Hakem beamr allah, a Fatimite Khalif, adored as a God by the Druses,

II. 421 n. 1.

Hakem ben Hasham, an imposter, and rebel against the ruling Khalif,

III. 3 n. 1.

Hakikat, “truth, reality,” III. 29, 36.

Hakiket al hakáyek, “reality of realities,” III. 222.

Hakim dostur, a learned contemporary of Mohsan Fani, III. 205

――his creed, 210, 211.

Hal, “state,” its meaning in the terminology of the Sufis, III. 242

n. 2.

Halál, “the new moon,” III. 261.

Hálnámeh, a work of Báyezid, III. 27, 28

――extracts from this work, 34, 38.

Hambalîah, a Muhammedan sect, II. 355.

Hamdan, town in Persia, II. 172.

Hamestan, one of the seven heavens, explanation of them, I. 293 n.

Hamid eddin Nagóri, author of a Commentary upon love, III. 241.

Hamilton, Charles, III. 88 n. 1.

Hamiyál, bad deeds, I. 328.

Hammer (baron), quoted, I. 82 n. 205 n. 3; II. 300, 323, 350, 363 n.

1, 405 n. 1, 423, 442 n. 2, 456; III. 97 n. 1, 123 n. 4, 177 n. 1,

212 n. 1, 221 n. 1, 232 n. 1, 241 n. 1.

Hamshpata mihdim, the sixth Gáhambar, I. 347, _ibid._ n. 1.

Hamza, uncle of Muhammed, the prophet, killed in battle, III. 11

n. 1.

Hanbal Ahmed Ebn Hanbal, the head of a Muhammedan sect, II. 328,

329, 332.

Hanifa, or Abu Hanifa al Noman Ebn Thabet, founder of a Muhammedan

sect, the Hanefites――his sepulchre, I. 51; II. 329 n.; accused to

have been attached to Magism, III. 63.

Hanifiáh, name of a Muhammedan sect, II. 355.

Hansa-mantra, a particular prayer, II. 134 n.

Hansa radja, a Brahman, II. 184.

Hanuman, a deity, II. 219.

Hanuman, chief of savage tribes, called monkeys, ally of Rama, II.

23 n. 3.

Hara, a mount near Mecca, appeared interposing between the two

sections of the moon, miraculously cloven by Muhammed, III. 68 n. 1.

Hara Ráma puri, a Sanyási and Jnání, his speech, conduct, death, II.

108, 109.

Haratirth, a holy place of Kachmir, II. 166.

Hâr azar, a fire-temple, I. 47.

Harbanists, Harnanites, a sect of Sabæans, III. 311 n.

Harbayántis, a sect of Vaichnavas, II. 181.

Hardwar, a place in the province Delhi, holy place of the Hindus,

II. 197 n. 1.

Harem, “royal apartment,” I. 25.

Hargovind, son of Arjunmal, II. 248

――a warlike Guru――why he wore two swords in his girdle, 273 n. 4

――imprisoned by Jehangir during twelve years, 274

――serves Shah Jehan――acts in the Panjab――wars with Shah Jehan’s

troops, 275

――retires to the mountainous country of Raja Tarachand, 276

――spreads far his religion, 276

――his creed, 277

――a parable of his, 277, 279

――date of his death, 280.

Harjayi, or Harrayi, a Guru of the Sikhs, II. 273

――son of Bábá Jóv, and grandson of Har-govind, 281, 282

――the seventh Guru of the Sikhs――friend of the author of the

Dabistán, 282.

Haridas (Gosain), founder of a sect, II. 232, 233.

Har Krishna, successor to the Guru Harrayi of the Sikhs, II. 288 n. 1.

Harun (Aaron), II. 298.

Harun, a Jew, convert and disciple of Farzanah Bahram, I. 136, 137.

Haryali, a Dakhani word for the Sanscrit Durva grass, II. 80.

Hasan, son of Ali, the last of the legitimate khalifs, II n. 1.

_Hash-o bash_, “presence and absence” at court, I. 161.

Hashaviyat Ashâriah, a class of Muhammedans, II. 334.

Hashtanagar, “eight townships” in Afghanistan, III. 41.

Hashú, name of a Nosk of the Zand-Avesta, I. 274.

Hassan al Basri, a short account of him, II. 389 and n. 1; III.

18 n. 2.

Hassen ben Hassáin ben Ali ben Abi akil, eminent in scholastic

theology, II. 378.

Hassan, son of Sábáh, a deputy of the Imám, author of a

book――abstract of it, II. 411, 417

――his lineage, 423, 424 n. 1

――comes to Nishapur, 426

――his favor and disgrace at court, 427, 429

――his travels, 429

――goes to Egypt, 430

――favor and disgrace there――goes to Syria, 430, 431

――travels, spreads his doctrine, gains the fort Alamut, 432, 433

――purchases it, 434

――acquires Rudbar and Kohistan, 435

――his conduct and domination, _ibid._ n. 2.

――orders the death of two of his sons, appoints his successor, 441

――date of his death, 436, 442.

Hassan Fakráni, a minister of Kia buzerg Umid, II. 441.

Hassan Mázinderáni, killed Alá-ed-din, ruler of the Almutians, II. 447.

Haválet, “giving in charge,” a term of the Ismâilahs,

II. 406.

Haváyi mânavi, “the true soul,” III. 142.

Hazaj, Arabian metre, I. 1, 2.

Hazarahs, a tribe distinct from the Afghans and Moghuls, III. 43

――a short account of them, _ibid._ n. 1.

Hazeret ghaib mus af, “the presence of the relative mystery,” III.

238.

Hazeret jamáh, “the presence of the vest,” III. 239.

Hazeret muśaf ghaib, “the presence of the mysterious relation,” III.

238.

Hazeret shahádet mutlak, “the presence of the absolute evidence,”

III. 238.

Hedáyah al hikmet, “the Guide to Science,” III. 217.

Hedaya fil foru, “the Guide in the Branches of the Law,” quoted,

III. 88.

Herámes (Idris, Enoch), establishes fumigations and wine sacrifices,

II. 160.

Herbelot, author of the “Bibliothèque orientale,” quoted, I. 49, 57,

101, 112, 130, 138, 144, 145, 212, 222, 308; II. 169, 172, 173, 174,

175, 323, 325, 330, 361, 383, 419 n. 2, 429; III. 12 n. 2, 15 n. 27

n. 79, 123 n. 1, 158 n. 1, 171, 217 n. 1, 241 n. 1.

Heresfetmád, name of Zoroaster’s father, according to the Desátir,

I. 215 n. 280 n.

Hermes al Hermes, III. 105

――his epoch, several Hermes, 106 n. 1.

Hermippus, treats expressly of Zoroaster’s works, I. 224 n.

Hermodoros, a Platonic philosopher, quoted, I. 212 n.

Hernán, the founder of a sect, branch of the Sabeans, III. 105 n.

Hernánites, or Herranites, a sect, III. 105 n.

Hero, son of Armenius, compared to Arda-Viraf, I. 304 n. 1.

Herodotus, quoted, I. 17, 171, 209, 340; II. 37; III. 111.

Hertushad, name for Zardusht, in the Desátir, I. 280 n.

Hétu, “cause, reason,” II. 208.

Hètwabhasa, “fallacious argument,” 209 n. 1.

Hikmet al âin, “the science of what is essential,” III. 218.

Hirbed, ascetic, learned man, I. 17, 18

――minister for the purpose of adoration, 241.

Hirbed Sar, the pure high-priest, I. 147.

Hirbed, a descendant from Zardusht, and learned contemporary of

Mohsan Fani, III. 204.

Hitcherasp, an ancestor of Zardusht, I. 215 n.

Hokh shéthrôtemâé, a short prayer, I. 334

――variations of the name, _ibid._ n. 1.

Holágu Khan, son of Tuli Khan, becomes master of the person of

Rukn-eddin, and of the fort Maimun-diz, II. 449 n.

――takes more than forty castles of the Ismâilahs――completes the

conquest of this sect, 450 n.

――marches towards Baghdad――takes the town and the khalif, whom he

puts to a cruel death, _ibid._

Hom, a tree, its juice employed in sacrifices, I. 315 n. 1.

Hom, the first apostle of the law, I. 355 n.

_Homa_, burnt offering, II. 55, 62

――when to be performed by a Brahman, 77, 78, 81, 82, 101, 199.

Honover, “pure desire,” II. 26 n. 1.

Hormuz-azar, “a fire-temple,” I. 47.

Hormuzd, a person of the Radian sect, I. 203.

Hormuzd (Jupiter), description of his form, I. 36, 37

――angel presiding over the first day of every month, 62 n.

Hoshidar, father of Bahram, entitled Hamawand, and, by the nation,

Shapur, I. 270.

Hóshwázhen, “a trance,” I. 85.

Hoshyar (Mobed), author of the Sarud-i-Mastan, “the Songs of the

intoxicated,” his descent――becomes a disciple of Kaiván, I. 110

――his mode of devotion――manners, 111, 113

――his death, 112.

Hosain, Husain (Imám), son of Ali, where killed, I. 47

――account of his death, II. 359 n. 1.

Hossáin, a son of Hassan Sabah, put to death by order of his father,

II. 441.

Hossain Fáni, a chief of the Ismâilahs, defends Mumin-abad, II. 437.

Hossâin Fáni, the daâi of Kohistan, put to death by a son of Hassan

Sabah, II. 441.

Hossain Mansúr Hallaj, a disciple of Joneid, III. 291 n. 1.

Hossain, son of Máyin eddin Maibedi, III. 217 n. 2, 226.

Hossein (Shaikh), of Khorassan, contemporary of Mahmud Shebisterí,

III. 237 n. 3.

Hostanes Archimagus, makes first known in Europe the Persian

religion and philosophy, I. 223 n.

Hotukhshan, name of the fourth class of the people, I. 19 n.

Hrid, “heart,” one of the six regions of the human body, II. 150.

Hudah, son of Jái Alad, I. 177.

Huo, the niece of Jamasp, third wife of Zoroaster, I. 281 n.

Hur, Huri, “celestial virgin,” III. 159, 162.

Huristar, name of the first class of the people, I. 18.

Hushang, king and prophet, I. 30, 31

――son of Siamuk, 88.

Hushiar (Mobed), carries in his arms the author of the Dabistán, in

his infancy to be blessed by Chatur Vapah, II. 145.

Hushián, a sect of the Persian religion, I. 6.

Húshídar, a descendant from Zardusht, I. 232.

Hushídarmah, a descendant from Zardusht, I. 232.

Hushiar Refik Nikarindah, a person of the tribe of Maksud chep, II.

361.

Hushyar (Mobed), his works, quoted, I. 72.

Húvíyat, “essence,” III. 222.

Huz ul Hayat, a Persian work, of Ambaret Kant, containing the

sayings of Goraknath, II. 137.

Hyde (Thomas), quoted, I. 17 n. 60, 70, 95, 112, 145, 206, 210, 215,

219, 222, 224, 245, 246, 255, 263, 275, 283, 284, 296, 297, 305,

306, 314, 324, 326, 331, 337.

I.-J.

Jâafriyah, a town in Arabian Irak, I. 307 and n. 3.

Jabel al âamli, a celebrated theologian, II. 381.

Jabr, Shemseddin, III. 234 n.

Jaber, Jaberiah, a Muhammedan sect, II. 350 n. 2, 352 n. 1.

Jabilka, a fabulous town, III. 279.

Jábilsa, a fabulous town, III. 279.

Jabrîl, an angel, his functions, II. 337

――emanated from the tenth power of intelligence, III. 145

――similar to human nature, _ibid._

――cleaves the breast of Muhammed, and washes his heart, 177 n. 2

――his form described, 178, 179

――directs Muhammed on his way to heaven, 182, 283

――conducts him to his own celestial mansion, 190

――to the heavenly tabernacle, 194

――remains behind the prophet, 195 n.

――he is the highest secretary and first intelligence, 236

――brings happy news to Muhammed, 240

――figures as the science of divinity, 246

――the image of wisdom, 251.

Jacob, son of Joseph (Rabbi), translator of the five books of Moses

from Arabic into Persian, II. 300.

Jád, a measure of time, I. 14.

_Jádar_, superintendant of police, I. 169.

Jadongois, solicitor of money from the wealthy, I. 292, 320.

Jadú, a Fakir, disciple of Sath rah, II. 110

――his free conduct――death, 110, 111, 112.

Jâfr Mosuddek, son of Muhammed meetum, “the expected,” II. 399 n. 1.

Jâfr sadik, the sixth Imám, II. 390

――son of Muhammed Baker――his birth and death, _ibid._ n. 1.

Jaganath, a boy, eight years old, who ridiculed idolatry, II. 105, 106.

Jágar prarág, a sect, II. 128.

_Jagaravast´ha_, “state of being awake,” II. 92.

Jagat ambá, mother of the universe, name of Máyá, II. 150.

Jagganath, town with a holy temple, II. 70.

Jaghir, allotment made by the state to an individual, I. 176.

Jagrat, “awaking,” I. p. 85.

Jahad, “holy war upon unbelievers,” III. 262.

Jahandas, a Sikh, pretender to the dignity of a Guru, anecdote of

him, II. 282, 283.

Jahan Navard, an individual of the Paikarian sect, I. 204.

Jahmi Ebn Sefwan, head of a sect, II. 352 n. 2.

Jai Afram, son of Abád, called to the throne, I. 23

――assumes the government and restores the institutes of his father,

24, 88.

Jai Alad, son of Jai Afram, the last monarch of the Jai dynasty,

I. 24, 88.

Jala bhakta, “worshippers of water,” II. 243.

Jalpa, “debate,” II. 208 n. 4.

Jamáât, “assembly,” II. 324 n. 2.

Jamáâtí, a Muhammedan sect, II. 326.

Jamah, “union,” III. 222, 295 n. 1.

Jamál Gili, a learned man in Kazvin, and secret Ismâilah, protected

by Ala-eddin, II. 447.

Jamana, “eructation,” II. 133 n. 1.

Jamasp, brother, or minister, of Gusht-asp, prophet, supposed author

of a Persian work, translated into Arabic, I. 112 and n. 3

――receives hallowed milk from Zardusht, 259

――Jamasp’s words quoted, 358, 359, 360, 361.

Jamblicus, his life of Pythagoras, quoted, I. 277 n. 1.

Jamen, servant of Madar, killed, devoured, restored to life,

II. 224, 225

――a saint of that name, proves his virtue, 226.

Jami (Maulavi), the surname of Abdal Rahmen, quoted, I. 83;

III. 173 n. 2.

Jam i-Kái Khusro, work of Azar Kaiván, quoted, I. 76.

Jamshaí, also called Yekanabín, a sect, I. 193.

Jamshasp, son of Jemshid, son of Tahmúras, I. 193.

Jamshaspians, a sect, I. 193.

Janaka, king of Mithila, a legend of him, II. 255, 256, 261 to 266.

Jana loka, one of the fourteen spheres, II. 12

――region of the sons of Brahma, _ibid._ n. 5.

Jangaman, sect of Hindus――their belief, II. 218.

Jangrangháchah, master of Jamasp――writes to Gushtasp――disputes with

Zardusht, I. 276

――adopts his faith, 277.

Jani (Gosain), founder of a sect of Vaichnavas, II. 234.

Jápa, a rite of the Hindus, II. 55

――muttering prayers, 126.

Jarudiyat, a branch of the Zaydiyat, II. 363 n. 1.

Jasa, a Brahman, in whose house the Kalki-avatar is to take place,

II. 24.

Jashen Sudah, a work of Mobed Hushyar, I. 72.

Jashn i-Sadah, “festival of Sadah,” work of Mobed Hoshyar, I. 112.

Jata Karma, a rite of the Hindus, II. 55 and n. 2.

_Játi_, “futile argument,” II. 209

――twenty-four enumerated, _ibid._ n. 4.

Jats, a low class of Hindus, II. 112

――a short account of them, 270 n. 1.

Javedan Khirad, book ascribed to Jemshid, I. 32 n. 145 n.

Jaya diva, a Rámánandi, author of a mystical poem upon Krichna and

Radhá, II. 180 n. 1, 182 n. 1.

Jáyakarí, philosophers, attached to temporariness, III. 308.

Jazbet, “attraction,” III. 294 n. 2.

Iblis, “Satan,” II. 347 n. 1

――ordered to adore Adam, III. 8 n. 2, 9 n.

――the power of imagination, 146.

Ibn Makanâ Saheb-i-Mah Kashgher, III. 80, 210.

Ibrahim (Mulla), a zealous adherent to the creed of the Shiâhs,

II. 364.

Idris (or Enoch, see Hermes), III. 106 n. 1.

Jehan Ara, epitome of the History of Persia, I. 31.

Jelal Bokhari (Said), III. 256 n. 1.

Jelal-eddin, sultan of Khorazm and other provinces, retires before

Jangis Khan, II. 449 n.

――gains two battles over the Moghuls――flies towards the Indus――is

overthrown in a battle on that river――destroys his whole family,

and passes the river, III. 117 n. 1.

Jelál-eddin, son of Miyán Bayezid, III. 42

――succeeds to his father’s dignity, _ibid._

――brought before the emperor Akbar――flies――takes Ghizni――cannot

maintain himself, 43

――is defeated and killed, 44.

Jelal-eddin Bokhari, founder of a sect, II. 226 n. 2.

Jelál-eddin Hassan, ben Muhammed, ben Hassan, the sixth ruler of the

Alamutians, II. 446 n. 2

――date of his death, 447.

Jelál-eddin Rumí (Mawlana), the most celebrated mystical poet of the

Orient, III. 123 n. 4.

Jelal-eddin Rumí (Mawlana), disciple of Mohi-eddin, III. 234 n. 1.

Jelalian, a sect of Muhammedans, II. 226, 227, 228; III. 256 n. 1.

Jemál-eddin mátaher, writer upon prophecy and unity, II. 379.

Jemálian, a sect, III. 256.

Jemshid, king and prophet, I. 30, 31

――a law of his quoted, 73

――son of Tahmúras, 88

――his sentiments expressed to Abtin, 194.

Jemshid, author of many philosophical works, 195.

Jengis Khan, dates of his birth and death, I. 160 n. 1; III. 113 and

n. 1, 119 n.

――destroys the dominion of the Seljuk dynasty, II. 449 n.

――divides his empire before his death, _ibid._

――worshipper of the stars, III. 112

――subject to trances and epileptic fits――particulars relative to

them――practises divination by means of combs, 113

――made prisoner, recovers his liberty, 114

――is just and equitable, _ibid._

――appoints his successor, 115

――his last advice to his sons, 118, 119

――duration of his dynasty, 121 n. 1.

Jeresht, the fourteenth Nosk of the Zand-Avesta, its contents, I. 274.

Jermághun, a general of Oktayi Khan, sent with a force against

Jelal-eddin, king of Khorassan, whom he defeats, III. 116, 117.

Jermshar, name of Jemshid, I. 31 n.

Ihhrám, “penetential veil,” III. 257 n. 1.

Ihtilam, how interpreted by the Ismâilahs, II. 408 n. 2.

Jin, “spirits of fire,” III. 236.

Jitèndriya, “who has subdued the senses,” II. 239.

Ijtihad, “rational dialectics,” II. 378 n. 2.

Jiva, “life,” II. 123, 124.

Jivánasp, son of Sásán, resides in Kabulistan, I. 276 n. 2.

Jívatátma, “the vital principle, or spirit,” II. 92.

Ilahíah, followers of the religion of Akbar, III. 48.

Ilam-eddin, named Buzin-Khan (Hakim) built Vizirabad, a town, II. 194.

Ilhám, “inspiration,” III. 174 n. 1.