![his own composition in praise of the self-existing being, of reason,
the soul, the heavens, the stars, and the elements; as well as a word
of advice to the King; all this contained in fourteen sections: every
first line of each was in Persian pure derí; when read invertedly, it
was Arabic; when turned about, Turkish; and when this was read in
reversed order, it became Hindí. The Nawab, the wise Shaikh Abu ’l
Fazil placed a full confidence in Azer Káivan; he called the
inhabitants of Ajem and Arabia “infestors of roads,” and the people
of Islám “accursed.” The wise Shaikh Abu ’l Fazil said in Fatah púr to
Abd ul Káder Bedávaní: “I have to complain of the authors of books
for two reasons: the first is, that they have not explicitly enough
written the account of ancient prophets, similar to that of their own
prophet; the second is, that nothing remained of the industrious
men whose name is not mentioned in the Tazkeret-ul-awlía, ‘the
Story of the Saints,’[76]
and the Nafhát alúns,[77]
‘the fragrant Gales of
Mankind,’ and the like; and the family of the prophet, what was their
guilt that their names were not admitted into them?” Abd ul Káder
gave no satisfactory answer. Ghází Khán Baddakshi, who had not his
equal in logical science, treated explicitly and laboriously in sections
of the just Imám (Alí), and established by investigation his superior
merit in other treatises; and other learned men exercised their
sagacity upon this subject.
In the month Rajeb of the year of the Hejira 987 (A. D. 1579), the
Emperor Akbar was ordered (by Heaven) to fix the sentence: “There
is but one God, and Akbar is his Khalifah,” to be used. If the people
really wished it, they might adopt this faith; and his Majesty
declared, that this religion ought to be established by choice, and
not by violence. In this manner, a number of men, who were more
pious or wise than those of their times, chose this creed according to
their conscience. The command came from God, that the attachment
to the cause of the Lord God and to one’s master has four degrees,
which are: sacrifice of property, life, reputation, and religion. The
command of the Ilahi, “divine,” faith means that, in case of an
indispensable conflict, if one does not sacrifice all he possesses, he
must renounce these four degrees. Further, it is the divine](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-10-320.jpg)
![“By living upon milk of camels and upon lizards,
The Arabians raised their fortune;
So that they now covet Ajem:
Fie upon thee, O revolving world, fie!”
Khaja abd ul látíf,[78] who was one of the distinguished
personages of Maverah ul naher, gifted with the talent of subtile
distinctions, raised doubts upon the truth of the saying:
‘The neck of the lord Muhammed is similar to the neck of an idol.’
If that prevailed, then idolatry would be laudable. In like manner,
the tradition about the she-camel straying far off,[79] which is
published in the Sír, “acts and deeds;” then the assault upon the
caravan of the Koraish, in the beginning of the Hejira;[80] also
demanding nine wives,[81] and the interdiction of women from
husbands according to the pleasure of the prophet, and this taking
place;[82] the companions giving up their body; which is to be known
by reading the book Sír; further, the appointment of the three first
khalifs;[83]
the affair of Fadek;[84]
the war of Safín;[85]
the victory of
the Shiâhs; and the defeat of the Sonnites: all these topics are
subject to reflection.
At a convivial meeting on the new-year’s festival, a Kási and a
Mufti were inclined to drink cups of wine. Shaik Abu ’l Fazil, as a
counterpart to the explanation of the verse of the Koran, called “the
throne,”[86] composed a sermon in two parts. He also translated the
Mahábharat, which is the history of the wars of the ancient Hindu
chiefs. Some learned men denied absolutely the affair of
Muhammed’s marriage night with Sidíkáh,[87] and blamed the deed of
David concerning Uriah’s wife.
When the Sultán Khajah, who was one of the Ilahian, was about
to leave this world, he said to the emperor: “Let not your Majesty
bury me as if I had been an adorer of Divs.” On that account he was
placed in a tomb with lamps, like a person of distinction, and a
lattice was left towards the great majestic luminary, the splendor of
which purifies from of all sins. Further, orders were issued that, in](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-12-320.jpg)
![with an Hindu, and wishes to adopt his faith, is prevented from it,
and not admitted in his caste. Finally, the erection of a temple of
idols, of a church, of a fire-temple, and a sepulchral vault, ought not
to be impeded, nor the building of a mosque for the Muselmans.
Sader Jehan adopted the Ilahi religion. Acbar called the harmless
animals the beasts of peace, and showed abhorrence to their
slaughter. He mixed the best and purest part of every religion for the
formation of his own faith. Mulla Tersún Badakhshi, who was a
Muselman of the Hanifa creed, informed me, in the Hejira 1058 (A.
D. 1648-9), that one day he went on a pilgrimage to visit the
sepulchre of Akbar, the inhabitant of heaven; there, one of his
friends, having hurt his foot in climbing up the holy tomb, set about
reviling the khalifah of God. The companions said: “If the blessed
Emperor, now in heaven, have any power, that man will certainly
come to some misfortune.” Soon after, indeed, he broke a toe of his
foot by a stone which had fallen down from a crevice of the wall. In
one of Akbar’s works we find, that it is indispensable to worship God,
the all-just, and necessary to praise the beings near him; that none
of mankind rise to the rank of stars, as men are not equal to the
dignity of celestial luminaries. The Emperor inculcated on his
followers, that a godly man ought to know no other object of his
wishes but God, the Almighty; that is, whatever business the godly
undertakes, his wish in that business ought to tend towards God.
[36] According to Muhammed’s sayings, no more than four women
obtained perfection, to wit: Asia, the wife of Pharaoh; Mary, the daughter
of Imran (the blessed Virgin); Khadijá, the prophet’s wife, and Fatima, his
daughter.
[37] Fedak, according to Abulfeda (I. 133. 273), is a castle near the
town of Khaibar; this is a place fertile in palm-trees in the Arabian
province of Hejaz, four days’ journey distant from Mecca. It was given to
Muhammed by the faithful, under the name of alms. After the prophet’s
death, Fátima claimed it as a patrimony: but Abubekr refused it to her,
setting forth the above mentioned saying of the prophet. Abulfeda, whom
I follow, gives it as follows:](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-14-320.jpg)
![صدقة کناہ ماتر النورث االنبیاء معاشر نحن
The words النورث are not in the quotation of the Dabistán, edit. of
Calcutta, nor in the manuscript of Oude. Thus was Fedak taken from the
race of Alí and fell into the hands of Mervan, in whose family it remained
until Omar declared it again to belong to alms, and assigned the usufruct
of it to the Alides. But Mamun, the seventh khalif of the Abbasides, who
reigned from Hejira 198 to 218 (A. D. 813-833), gave it formally over to
Muhammed, son of Yahia, son of Hassan, son of Zaid, son of Ali, son of
Hassan, son of Ali, son of Abu Taleb.—(Abulfeda, II. p. 167).
[38] Muhammed had scarcely expired, when a vehement contest about
the succession to his dignity arose between the Mohajirin, “the emigrants
from Mecca with the prophet,” and the Ansar, “the protectors (see note, p.
27): both claimed the right of nomination. Abubekr was proclaimed by
both. To crush the resistance of Alí, who was the legitimate competitor,
Omar, sent by Abu-bekr, burnt the gate, and was about to set on fire the
house of Alí—scarcely restrained from the act by the reproach of Fátima,
Muhammed’s daughter and Ali’s wife, who from that moment till her death
never spoke to any of the enemies of her husband. The prophet,
according to authentic traditions, said: “Whoever gives offence to Fatimah
gives offence to me; and whoever offends me, offends God.”
[39] Muhammed, son of Ismáil al Jisfi, called Bochárí, from his native
town in Mazinderan, lived from the year of the Hejira 194 to 256 (A. D.
809-869). He is chiefly celebrated by a work composed, as he says
himself, at the prophet’s tomb at Madína, from six hundred thousand
traditions, and called Masnad es sahih, the sincere (just) Masnad.
“Masnad” signifies a collection of traditions, each of which is accompanied
with the name of the traditionist by whom it was handed down.
[40] This happened in the battle of Ohod (so is called a mountain half
an hour’s distance from Madína, on the route of Mecca). Muhammed
fought with seven hundred men against more than three thousand Koreish
from Mecca, in the third year of the Hejira (A. D. 624). Otba, the son of
Vaccasi, and brother of Sâd, who fought on the prophet’s side, hit him
with a stone, so as to knock out four incisors of his inferior jaw.
[41] The edition of Calcutta and the manuscript of Oude have
erroneously: “Hakim, the son of Mervan,” instead of Aś, which I
substituted for Mervan, according to Abulfeda, I. p. 271. Elmacin (Hist.
Sarac., p. 38) reads “Hakim, son of Abúl-Aś.”
[42] Abulfeda (I. p. 271) says 500,000 gold coins. Elmacin (loco cit., p.
39) states five talents of Africa, said to be worth 504,000 gold pieces.](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-15-320.jpg)
![[43] Abulfeda (I. p. 261) mentions Abdalla, son of Sâd, son of Abu Sarh,
Amerite, a foster-brother of Osman (ibid., p. 154). Elmacin (loco cit., p.
39) calls him Abdalla, son of Sáid, son of Abu Jerh, who had been a writer
of revelations, and who, because he had apostatised from Islamism,
would have been put to death by the prophet, after the taking of Mecca,
in the eighth year of the Hejira (A. D. 629), if Osman had not interceded
for him.
[44] This relates to an expedition which Muhammed undertook, in the
ninth year of the Hejira (A. D. 630), towards Tabúk, a place situated about
half-way between Madína and Damascus, beyond the limits of Arabia; it
was in the midst of the summer heats, at a time of great drought and
scarcity; besides the fruits were then just ripe, and the people had much
rather have remained to gather them. But the first cause of discontent
was the exaction of a tribute for covering the expense of the expedition.
Abubekr, Omar, Osman, Alí, Talha, Abder rahmen, contributed largely to it;
others declined their pecuniary and personal aid; three of the anśars,
friends above alluded to (see p. 27), were permitted to remain. Alí staid at
Madína as lieutenant of the prophet, who moved with an army of thirty
thousand men to the frontiers of Syria, which were defended by an equal
force of Greeks. He encamped during twenty days near Tabúk, and then
thought it necessary to retreat.
[45] If I am not mistaken, allusion is here made to Zeinah (Zenobia), the
wife of Zaid. Muhammed, having gone one day to the house of the latter,
who was not at home, found Zeinah in a dress which permitted him to
remark her beauties, with which he was so smitten, that he could not
refrain from an exclamation betraying his sensation. Zeinah did not fail to
apprise her husband. Zeid then thought he could not do less than to place
his wife by a divorce at the disposition of his master and benefactor,
whose slave he had once been, and by whom he was not only
affranchised, but adopted as a son. On that very account, Muhammed was
prevented by law from marrying Zeinah; but he procured to himself an
authorization from heaven, in a verse of the Koran (chap. XXXIII. v. 36),
and after the term of Zeinah’s divorce, took to wife the object of his
desires, at the latter end of the fifth year of the Hejira (A. D. 626).
[46] During the contest between Alí and Moaviah, the armies of both
chiefs were in the year of the Hejira 37 (A. D. 657) encamped opposite to
each other in a plain on the banks of the Euphrates, called by the Greeks
Barbelissos or Barabrissos, and by the Arabs Safin; and in ninety
engagements, which took place between them in a hundred and ten days,
on the side of Moaviah fell forty-five thousand, and on that of Ali twenty-
five thousand men. In the night which preceded the decisive day of Safin,](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-16-320.jpg)
![Ali is said to have killed with his own hand four hundred enemies.—
(Abulfeda, vol. I. pp. 305-313.)
[47] See vol. I. pp. 103-104, note 1.
[48] Muhammed, according to his traditions, was born in the twentieth
year of Nushirvan’s reign, which, as this king began to reign A. D. 531,
would be in 551. This does not agree with the date of the prophet’s death
in 632, at the age of sixty-three years, about which the best historians are
unanimous. For the same reason, the date of his birth, as stated by
Silvestre de Sacy, on the 20th April, 571, cannot be true. According to
Weisi, Muhammed was born in the thirty-eighth year of Nushirvan’s reign,
on the 1st of April, 569, which was a Monday, and it was on a Monday he
was born and died (see Gemäldesaal Mosl., Herrsher Iter Band, Seite 22,
note).
[49] متعه.
[50] نشدی حشک او لنک کہ “ut membrum ejus nunquam siccum esset.”
[51] See vol. I. p. 377.
[52] ارادة irádet, “will” (upon this word see an explanation hereafter); it
is one of the names of the first minister, or of the universal intelligence in
the mystic language of the Druzes (see Chrestom. Ar., tome II. p. 243).
This sect belongs to the Ismâilahs, who appear to have borrowed much
from the Indian philosophy.
[53] Amrál Kais, son of Hajr, king of the Arabs of the tribe of Kendah,
according to Herbelot, of Asad, was, according to Sale, one of the greatest
poets before Muhammedism, and one of the seven, whose compositions
were suspended upon silken stuff in golden letters in the temple of Mecca,
and therefore called moallakat, “suspended.” His poems, translated by Sir
W. Jones (vol. X. of his Works), are amatory, and have nothing of religion
which Muhammed could borrow. Amrálkaís was one of the adversaries of
the prophet, and wrote satires and invectives against him, which were
answered by Labíd, another of the seven poets, but who ranged himself
on the side of Muhammed. The Arabian prophet certainly took many
tenets and customs from former times and religions: thus he confirmed
the holiness of the temple of Mecca and its environs, which were held in
veneration long before him; thus he adopted from Judaism several laws
relating to marriages, divorces, etc., etc.
[54] As the Arabians descend from Ismail, the brother of Isaak, they
take to themselves the blessing which God, in Genesis (XVII. 20),](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-17-320.jpg)
![pronounced upon him and his posterity; and in the twelve princes who,
according to the same verse, were to issue from him, they see their
twelve Imáms, Alí and the rest (see vol. II. p. 367). They believe also that
the prophet, who, as God announced to Moses in the Pentateuch
(Deuteronomy, XVIII. 18), would rise from the Ismailites, was
Muhammed. According to Abul Firaj (Specimen Hist. Arab., 14.17), the
Muhammedans find in a passage of the Pentateuch (Deuter., XXXIII. 2)
indicated the descent of the law to Moses upon mount Sinai; that of the
Gospel to Jesus upon mount Sair; and that of the Koran to Muhammed
upon mount Pharan, near Mecca. Further, in Psalm L. v. 2. they imagine
that in the words: “Manifestavit Deus e Sione coronam laudatam, actilan
mahmudan,” by actilan, “crown,” is to be understood “kingdom,” and by
mahmudan, “praised,” the very name of Muhammed. But this passage is
translated in our Bible: “Out of Sion hath God appeared in perfect beauty.”
They find also passages applicable to their prophet in Isaiah XXII. 6. 7. 9:
XLII. 1. 7. 16. 17.; and the whole chapter LXIII. 1. 6. etc.: moreover in
Habacuc, III. 3. etc. Besides, the town of Medina, being inhabited by a
tribe of conquered Jews, who were expecting a promised Messiah,
Muhammed presented himself as one for all nations; and the credulous
easily confounded him who was expected by the Jews with the upstart
Arabian prophet.
[55] The Moslims have a Gospel in Arabic, attributed to Saint Barnabas,
in which, it is said, they have inserted the very name of their prophet
Muhammed, Ahmed, Mahmud, as being the translation of the Greek word
περικλυτος, periclytos, “famous, illustrious,” which they have substituted
for παρακλητος, paraclètos, “comforter, called upon, advocatus;” which is
found in St. John’s Gospel, XIV. 26; XV. 26; XVI. 7.; and by which is
designated Jesus, or the Holy Ghost (see Sale’s Koran, Prel. Disc., p. 98).
The interpretation of the word periclytos might also have found place in
the Arabian translation of the Bible, made by Werka, the cousin of
Muhammed’s first wife. Whatever it be, we read in chap. LXI. v. 6. of the
Koran: “And when Jesus, the son of Mary, said: ‘O children of Israel, verily
I am the apostle of God, sent unto you, confirming the law which was
delivered before me, and bringing good tidings of an apostle who shall
come after me, and whose name shall be Ahmed.’”
[56] This miracle has perhaps no other foundation but the atmospheric
phenomena of a double moon which was seen in Mecca, four or five years
before the Hejira. Some ascribed it to Muhammed on the infidels
demanding a sign of him; the moon then appeared cloven in two; one
part vanishing and the other remaining: it was affirmed that the mount
Hara was seen interposing between the two sections. To this the believers](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-18-320.jpg)
![refer chapter LIV of the Koran, entitled the moon, which begins by these
words: “The hour approacheth, and the moon hath been split asunder.’
The most intelligent expounders understand in the first word the hour of
judgment; others think, that in the rest the preter tense is used, in the
prophetic style, for the future; and that the passage should be thus
rendered: “The moon shall be split asunder:” for this, they say, is to
happen at the resurrection.—(See Sale’s Koran, vol. II. p. 405). In the
subsequent section, “upon the interpretation of the prophet’s miracle,” this
subject is particularly treated.
[57] According to Richardson’s Dict., edit. of F. Johnson: “Kárún is
supposed to be the same person called Korah (Numbers, chap. XVI)
whom the Muhammedans describe as the cousin of Moses. He is
frequently alluded to by the poets and moralists, not only as being
extremely handsome, but as possessed of immense wealth, acquired by
his skill in chemistry, and the discovery of the philosopher’s stone; whilst
his avarice is represented as so remarkable, that his name is proverbially
applied to all misers. They add, that it was on account of his refusal to
pay Moses a tithe of his possessions for the public use, that the earth
opened and swallowed him up.”
[58] See p. 59, note 1, relative to Zaid and Zeinah.
[59] Koran, chap. XVII. v. 92-95. The Dabistán gives the Arabic text and
the Persian translation, which last I have followed. It agrees, except in a
few words, with the English version of Sale, and the French of M.
Kasimirsky.
[60] The principal ceremonies performed by the pilgrims of Mecca have
been touched upon in vol. II. p. 409, note 3; the throwing of stones takes
place in the valley of Mina, where the devotees throw seven stones at
three marks or pillars, in imitation of Abraham, who, meeting the devil in
that place, and being disturbed by him in his devotions and tempted to
disobedience, when he was going to sacrifice his son, was commanded by
God to drive him away by throwing stones at him; though others pretend
this rite to be as old as Adam, who also put the devil to flight in the same
place, and by the same means.—(Sale’s Koran, Prel. Disc., p. 160.)
[61] Herbelot says that, according to the Muhammedans, their prophet
had twenty-one wives, six of whom he repudiated, and five died before
him; therefore ten remained.
[62] Chapter XXXIII. v. 47. has the following passage: “O prophet, we
have allowed thee thy wives unto whom thou hast given their dower, and
also the slaves which thy right hand possesseth, of the booty which God](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-19-320.jpg)
![hath granted thee, and the daughters of thy aunts, both on thy father’s
side, who have fled with thee from Mecca, and any other believing
woman, if she give herself unto the prophet, in case the prophet desireth
to take her to wife. This is a peculiar privilege granted unto thee above
the rest of the true believers.”
[63] This reminds of Hakem, the moon-maker.—(See p. 3, note 1.)
[64] The name of a magician said to have been contemporary with
Moses. He is mentioned in the Koran, chap. XX. v. 87. Sale observes (vol.
II. pp. 145. 146. N. 9.) that he was not, as the Muhammedans believe,
one of the Samaritans, who were not then formed into a people, nor bore
that name till many ages after. Selden is of opinion, that this person was
no other than Aaron himself, called al Sameri, from the Hebrew word
shamar, “to keep;” because he was the keeper, or guardian, of the
children of Israel during the absence of his brother, Moses, on the mount.
[65] The Pentateuch, the Psalter, the Gospel, and the Koran.
[66] In the Transactions of the Literary Society of Bombay, vol. II. pp.
242-270, is to be found: “A Notice respecting the religion introduced by
the Emperor Akbar, by Captain Vans Kennedy, written in 1818,” with an
elegant, but in several places abridged, translation of the just-given
disputes, between the doctors of the different religions, in form of a
dialogue, accompanied with valuable remarks respecting the author of the
Dabistán, of which I availed myself in several quotations in the Preliminary
Discourse, as well as in this place.
[67] This refers principally to papers, such as passports, of the
Portuguese, who, as I have been informed by Viscount Santarem, used to
represent St. Catherine upon them, this saint being the patroness of Goa
and of one of the principal confraternities; and the above-mentioned
images are besides often used as ornaments of books and printed papers.
[68] Others translate: “two, and three, and four,” consequently nine
wives; as the conjunction va, in Arabic, may mean or as well as and.—
(See Transact. of the Lit. Soc. of Bombay, vol. II. p. 268.)
[69] The passage of the Koran favorable to temporary marriage is in
chap. IV. v. 28: “For the advantage which you receive from them, give
them their reward (assign them their dower), according to what is
ordained: but it shall not be criminal to make any other agreement among
yourselves, after the ordinance shall be complied with.” In this passage
the word matâh occurs. This sort of marriage is also admitted in the](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-20-320.jpg)
![Hédaya fil forú, “the Guide in the Branches of the Law” (translated into
English by Charles Hamilton, 1791).
Nevertheless it was a subject of great contest among the
Muhammedan doctors whether such a connection be legitimate or not.
The Imám Abu Hanifah and others declared it abrogated, according to the
universal concurrence of the prophet’s companions, on the authority of
Ebn Abbas Abdallah, who died Hej. 68 (A. D. 687). This Imám adduced
the information received from Ali, who, on the day of the combat of
Chaibar (A. D. 630), heard the prophet declare that such marriages are
forbidden. Moreover, a strong opposer to their legitimacy was Yahia, the
son of Aktam, son of Muhammed, son of Katan, a celebrated judge, who
died in the year of the Hejira 242 (A. D. 856). Living during the reign of
Mamun, he succeeded in persuading the Khalif to prohibit by a decree
temporary marriage, which he had before permitted.—(See Abulfeda, vol.
II. pp. 195-199).
[70] رُبد و قبل, antè vel retrorsum.
[71] This is a work of Mohi eddin Ibn Arabi, who died in the year of the
Hejira 638 (A. D. 1240), of whom hereafter.
[72] Abu ’l Fazil, the wise minister of Akbar, is generally known by his
work entitled Ayín Akbarí, “the Institutes of the Emperor Akbar,” translated
from the original Persian, by Francis Gladwin, in two volumes. This work
contains the best statistical account hitherto given respecting India of
those times. Abu ’l Fazil was the first Muhammedan who bestowed
attention upon the history and religion of the Hindus, and drew his
information regarding them from their own books. It was by him, or under
his eyes, that the Mahabharat was translated from Sanskrit into Persian.
The tolerance and liberality of the Emperor Akbar towards all religions,
and his attempt to establish a new creed, are generally ascribed to the
influence of his enlightened minister, who paid it with his life: for Jehangir,
Akbar’s fanatic son, hired assassins who murdered the excellent man, near
Orcha, in the district of Narwar, on his return from the Dekan, during the
life of Akbar, who, except his utmost indignation, had no punishment to
inflict upon the heir-apparent of his empire.
[73] افتاب, aftab, signifies sun and soul.
[74] Majeddin Abu Thaher Muhammed ben Yakub is the compiler of the
celebrated Arabic Dictionary, called Al kamus, already quoted, which from
a work of sixty-five volumes was reduced to two. He is the author of
several works besides the above-mentioned. He died in the year of the
Hejira 817 (A. D. 1414).](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-21-320.jpg)
![[75] I am not acquainted with the subjects above alluded to, nor does
the text appear connected.
[76] Composed by Ferid eddin Attlar.
[77] This is a work of the celebrated Abd-al rahmen Jámi; its whole title
is: القدس حضرات من االنس نفحات كتاب Kitab-u-nafhát-i ’l uns-i, min
hazarat-i ’l Kades, translated by Silvestre de Sacy, “les Haleines de la
familiarité, provenant des personnages eminens en sainteté,” “the
breathings of familiarity proceeding from personages eminent in sanctity.”
Baron von Hammer rendered the title by: “Die Hauche der Menshheit,”
“the Breathings of Mankind;” Nefhát being interpreted in the Dictionary,
by “a breath of wind, a fragrant gate, perfume, (metaphorically for) good
fame,” I prefered the version given in the text.
[78] Abdul latif Khan, son of Abdalla, prince of the Usbecks, died in the
year of the Hejira 948 (A. D. 1541).
[79] This appears an allusion to the following occurrence: Ayeshá,
Muhammed’s favorite wife, accompanied the prophet on an expedition
against the tribe of the Mostalek, in the sixth year of the Hejira (A. D.
627). During the night-march, according to her own statement, she
alighted from her camel, in order to search for a valuable necklace which
she had dropped. On account of her light weight, her absence was not
perceived by the drivers, who went on and left her alone on the road.
There, having laid down and fallen asleep, she was the next morning
found by Safwan Ebn al Moattel, and brought, at noon, on his own camel
to Muhammed’s next resting-place. This occurrence raised suspicions
respecting Ayesha’s virtue; Muhammed found necessary to inveigh against
slander in the Koran (chap. XXIV), and to punish the free-speakers as
slanderers: but he could not silence the severe reflections of some
respectable men, among whom was Alí.—(Hammer’s Gemäldesaal, Iter
Band. Sexte, 144-145.
[80] Muhammed made, in the beginning of the Hejira, several
unsuccessful attempts to intercept the caravans of the Koreish, his
enemies; at last, in the second year of the Hejira (A. D. 623), took place
the battle of Bedr, in the valley of the same name, near the sea, between
Mecca and Medina. Muhammed, with 319 combattants, had marched to
take a caravan of the Koreish, which, richly laden, returned from Syria;
apprised of it, the inhabitants of Mecca sent 950 men to succour the
caravan: this force was attacked and routed by Muhammed’s inferior
number, assisted by angels, and a rich booty fell into his hands.
[81] See vol. III. p. 79.](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-22-320.jpg)
![[82] See vol. III. p. 59.
[83] See vol. I. pp. 99-100.
[84] See vol. III. p. 51.
[85] See vol. III. pp. 59-60. note 2.
[86] This is the 256th verse of chapter II. It is justly admired by the
Muhammedans, who recite it in their prayer, and some of them wear it
about them, engraved on an agate or other precious stone. Here it
follows, as translated by Sale, who remarks that his translation must not
be supposed to equal the dignity of the original (vol. I. p. 47): “God! there
is no God but he; the living, the self-subsisting; neither slumber nor sleep
seizeth him; to him belongeth whatsoever is in heaven and on earth. Who
is he that can intercede with him, but through his good pleasure? He
knoweth that which is past, and that which is to come to them, and they
shall not comprehend any thing of his knowledge, but so far as he
pleaseth. His throne is extended over heaven and earth, and the
preservation of both is no burthen unto him. He is the High, the Mighty.”
[87] Sidíkáh, “the true,” is a surname given by the Muhammedans to the
blessed Virgin, and to Ayishá, daughter of Abu-bekr, and wife of
Muhammed. At nine years of age, her mother took her down from a swing
suspended between two palm-trees, where she childishly slept, and
placed her upon the lap of the prophet, a bridegroom of fifty-two years.
She was but eighteen when he died. She then became the head of a party
hostile to Ali. She never forgot the austere judgment which he had passed
upon the occurrence related in the preceding note (p. 100 note 1); not
satisfied with having discarded him more than twenty-three years from
the khalifat, she led in person a strong army against him, to wrest it from
his hands; but was taken in battle, generously treated, and sent to
Medina, where she died in the year of the Hejira 58 (A. D. 677), having
attained the prophet’s age of sixty-three years.
Section III.—Upon the virtues of the stars, according to reason,
manifestation, revelation, and tradition.
Aghátho démón,[88]
or Shís, and Hermes al hermes, or Idris,[89]
and the philosophers said, that the Almighty Author created the
celestial bodies and the stars in such a manner that, from their](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-23-320.jpg)
![movements, effects may be manifested in the nether world, that is
to say, the events below are subject to their motions, and every
constellation, and every degree of altitude has its particular nature;
which being known by experience, and information having been
collected about the qualities of the degrees, the celestial signs, and
their influences, it is in this manner evident that they are near the
all-just; and that the house of prayer, the Kâbah of truth, and the
Kiblah of conviction is heaven. The wise men believe, that every
master of fame worshipped one of the stars: thus Moses worshipped
Saturn, as Saturday is holy to the Jews, and Moses vanquished the
magicians and enchanters who are subservient to Saturn; Jesus
worshipped the sun, on which account Sunday was sanctified by
him, and finally his soul united with the sun; Muhammed worshipped
Venus, wherefore he fixed upon Friday as a sacred day: as he would
not reveal this meaning to the common people, he kept it secret; but
it is evident from the prophet’s customs that he held Venus in great
veneration; one of these was his passion for perfumes and the like.
[90]
We find in the histories of the Persians, that Ferhósh was a king
in the time of Abád, and had poets without number about him; out
of them all he chose seven; each of them, on one day of the week,
recited his verses to the king. On Sunday, which was consecrated to
the great luminary, the monarch used to go to the Kermábah[91], and
on his return from thence, having approached the august image of
the great fire, and there performed his worship, he betook himself to
his palace. The chief of the speech-adoring bards, called Shedósh,
came then into the royal presence. As the King professed the religion
of the Yezdáníán, who never hurt an harmless animal, they brought,
on this day sacred to the sun, Sirdín, that is “rice,” and Perdín, called
in Hindostan pahatí, before the King, and peas in the shell, which
were then stript of their integuments. The King asked Shedósh: “For
whom is this food?” The poet answered: “For the friend who, for the
sake of retirement, is naked from head to foot.” The monarch, being
pleased with this answer, filled the poet’s mouth with precious pearls
of the purest water. The Queen, named Shuker, averting her heart
from the King her husband, attached it passionately to the sweet
composer of melodious speeches. When night came on, Shuker,](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-24-320.jpg)
![upon the seat, and began to chaunt the verses which he had
composed in honor of the sun: at this very time his leprosy
disappeared. But, before he had ended his poem, his followers
thought the great luminary would not grant his wish; and the poet,
from fear of his life, would not throw himself into the fire; therefore,
pulling the chair by means of the chain, they precipitated it into the
flames. But after falling, he felt the fire had no effect upon him, and
although dejected, remaining in his seat, he terminated his praise;
then coming forth, he approached the King, and recited the verses
which he had composed for the occasion; he subjoined: “O King, I
have not been guilty of any vile deed on this occasion; but on the
same day, at the time when the women approach the image of the
sun, I also went there, and the guards did not know me. But the
rebellious spirit had his play with me, so that, supposing a virtuous
woman I beheld to be unmarried, I spoke improper words to her; on
that account I was punished; but at the same time I held Shuker as
a mother.”
Hóshang, the King, in the work Bahín ferah, “the highest dignity,”
which is written to inculcate the duties towards the sanctity of the
stars, states great miracles of every luminary. We read likewise, in
the Mahábharat, that the Rája Jedeshter (Yudhishthira)[92]
attained
the fulfilment of his wishes by worshipping the sun. As the
Mahábharat is all symbolic, we also find there that the sun, having
appeared to him in the form of a man, announced to him: “I am
pleased with thee; I will provide thee with food during twelve years,
then for the space of thirteen years thou wilt obtain a wonderful
empire.” And the sun gave him a kettle, saying: “The property of this
kettle is, that every day all sort of food in such quantity as thou
wishest, comes forth from it, under the condition that thou first
distributest it among Brahmans and Fakirs, and then among thy
valiant brothers, the Kshatriyas.” Herodetes, the author of the history
of the Yúnán (Greeks), stated that in a town of Rúmí there was in a
temple an idol in the shape of Iskalápíús, which was known under
the image of Apú, that is “the sun,” and that, whatever question
they addressed was answered by him.[93] The raiser of this figure](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-26-320.jpg)
![was Iskalápíús. In the opinion of the Magians of Rúmi, it rendered
oracles, because, having been made in strict dependency on the
observation of the motions of the seven planets at the most suitable
moments, it was constituted in such a manner that one of the spirits
of the stars descended into it; and therefore answered any question
asked from him. The name of this figure was Saklapes.[94]
The Sabeans believe that in some of their idols a white hand
appears. Further, the wise men of Persia, Greece, India, and the
Sabeans, all acknowledge the stars as the Kiblah, and the blessed
Emperor (Akbar) also received divine commands with regard to
them.
In the histories of the Turks is to be found that Jangiskhan[95]
worshipped the stars, and several things of wonderful meaning were
connected with his person. In the first line was that which they call
the state of washt. Some of the spirits of the stars were his
assistants. During several days he was in a swoon, and in this state
of senselessness all that the world-conquering Khan could articulate
was Hu, hu! It is said that on the first manifestation of this malady,
he obtained union with spirits, victories, and revelations of
mysteries. The very same coat and garment which he first put on
were deposited in a wardrobe, there sealed up, and kept by
themselves. Every time that the illustrious Khan fell into this state,
his people dressed him in that coat, and every event, victory,
purpose, discovery of enemies, defeat, conquest of countries, which
he desired, came upon his tongue; a person wrote down every
thing, and put it into a bag which he sealed. When the world-seizing
Khan recovered his senses, every thing was read to him and he
acted accordingly, and every thing he had said took place. He
possessed perfectly the science of divination by means of combs,
and having burnt them, gave his decisions in a manner different
from that of other diviners who paid attention to combs. It is said
that, when this conqueror of the world fell into the hands of his
enemies, he recovered his liberty by the assistance of Amír Shír
Khán, who, having given him a mare of Kirang, enabled him to join](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-27-320.jpg)
![his men, who had already despaired of his life. Tulí Khán, who was
then in his infancy, said one day: “My father, sitting upon a mare of
Kirang, is coming near.” On this very day, the Khan returned in that
manner to his camp. When the Turks saw the wonders of his acts,
they opened freely the road of their affection to him. Such was his
justice and equity, that in his army nobody was bold enough to take
up a whip thrown on the road, except the proprietor of it; lying and
thieving were unknown in his camp. Every woman among the
Khorásánián, who had a husband living, had no attempt upon her
person to fear. Thus we read in the Tabkat Náśeri, “the degrees of
Naśer,”[96]
that when Malik Táj-ed din, surnamed the King of Ghór,
returned with the permission of Jangis Khan, from the country of
Tálkán to Ghór, he related the following anecdote: When I had left
the presence of Jangis Khan, and sat down in the royal tent, Aghlán
herbí, with whom I came, and some other friends, were with me, a
Moghul brought two other Moghuls, who the day before had fallen
asleep when on the watch, saying: “I struck their horses with the
whip, rebuking them for their guilt in sleeping, yet left them; but to-
day I have brought them here.” Aghlan faced these two Moghuls,
asking them: “Have you fallen asleep?” Both avowed it. He then
ordered one of them to be put to death; and that his head should be
tied to the hair lock of the other the latter then to be conducted
through the camp, and afterwards executed. Thus it was done. I
remained astonished, and said to Aglan: “There was no witness to
prove the guilt of the Moghuls; as these two men knew that death
awaits them, why have they confessed? If they had denied, they
would have saved themselves.” Aghlan Herbí replied: “Why art thou
astonished? You, Tají Khan, you act in this way, and tell lies; but,
should a thousand lives be at stake, Moghuls would not utter a lie.”
Jangis Khan raised Oktáyí Khan to the rank of a Khalif,
“successor.”[97] Châtayi Khan, who was his elder brother, in a drunken
fit dashed his horse against Oktáyi Khan, and then hurried away.
When he became sober, he reflected upon the danger which would
ensue from his act, and that the foundation of the monarchy might
be destroyed in consequence of it; therefore, presenting himself as a](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-28-320.jpg)
![criminal, he said to his brother: “How could a man like me presume
to measure himself with the King, and dash his horse against him!
Therefore I am guilty, and confess my crime. Put me to death, or
use the whip against me: you are the judge.” Oktáyi replied: “A
miserable like myself, what place should he take? You are the
master: what am I?—that is, you are the elder, I the younger,
brother.” Finally, Chengháyi, presenting him nine horses, said: “I
offer this as a grateful acknowledgment that the King did not
exercise his justice towards me, and that he forgives my crime.”
When Oktáyí Khan dispatched Jermághún, a commander of a
district furnishing ten thousand men, with an army of thirty
thousand warriors, to reduce the sultan Jelal eddin,[98] king of
Khárazim, at the time of the breaking up of the army, he said to one
of the Omrás, who was subordinate to Jermaghún: “The great affair
of Jelal eddin in thy hand will sufficiently occupy thee.” Finally, this
Amir, having fallen upon the Sultan Jelal-eddin in Kurdistan,
destroyed him completely. The liberality and generosity of Oktáyikán
was as conspicuous as the sun. When Tayir Baháder, in the year of
the Hejira 625 (A. D. 1227) moved the army of the Moghuls from
Abt´al to the country of Sístán, they besieged the fort Arak; at that
time the plague manifested itself among the Moghuls, so that, at
first, a pain was felt in the mouth, then the teeth moved, and on the
third day death ensued. Malik Sálakín, the governor of the fort, fixed
upon the stratagem that seven hundred young men should lie in
ambush: who, when they should hear the sound of the war-drum
from the eastern gate, opposite which they were placed, were to
break out from the ambush, and fall on the back of the enemies.
Conformably with this plan, in the morning the eastern gate was
opened, and the Muselmans were engaged in the assault; but when
the drum was beaten, nobody came forth from the ambush: after
three watches, a man was sent to bring intelligence from that
quarter, but he found them all dead.
The world-conquering Jangiz Khan, at the time of his wasting
away, said to his sons: “Never deviate from your faith, nor lend your](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-29-320.jpg)
![powerful support to other religions; because, as long as you remain
firmly rooted in your faith, your people and companions will
acknowledge you as the chiefs of their faith, and count you as the
leaders of worship; but he who changes his religion for that of
others, being a chief of the faith, may be still considered as a chief
by the people of the new religion; but in the eyes of his own people
will lose that dignity: because he who passes over with you to
another faith will esteem as chiefs those of the new faith; besides,
he who remains attached to my faith will also be displeased with you
for not having continued in the religion of his fathers.” To sum up all,
as long as they conformed themselves to the last will of the Khan,
they were powerful; but when they deviated from his counsel, they
sunk into distress and abjection. The stars were favorable to them in
every thing.[99]
It is related: Kík Khan, who was of the family of Chaghaty Khan,
was one day walking with noblemen of his suit in the plain, travelling
about in the desert. At once, his looks fell upon bones; at the same
moment he became thoughtful, and then asked: “Do you know what
this handful of bones says to me?” They replied: “The King knows
best.” He resumed: “They demand justice from me as being
oppressed.” He demanded information about the history of these
bones from Amír Hazárah, who held this country under his
dependence. This governor inquired of Amir Sadah, who
administered this district under him; and after reiterated
investigations, it became clear that, nine years before, a caravan had
been attacked at this place by a band of highwaymen, and
plundered of their property, a part of which remained still in the
hands of the guilty. At last it was recovered from the murderers, and
restored to the heirs of the slain who were in Khorásán.
It is said that, when an army of the Moghuls was occupied with
the siege of the fort of Imbál, in which were the mother and several
women of the king of Khárarem, nobody had ever given information
that the garrison was distressed for want of water. Although a
quantity of rain-water was collected in the reservoirs, so that during](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-30-320.jpg)
![years they had no need of spring-water, yet at the time when the
Moghuls were encamped before the place to reduce it, no rain had
fallen, and one day not a drop of water remained in the reservoirs;
the next day the women of the Turks and Naśer eddin, with thirsty
lips, compelled by necessity came down to surrender; but at the
very moment that they arrived at the foot of the fort, and the army
of the Moghuls entered it, a heavy rain began to pour down, so that
the water ran out from the ditches of the fort. When this intelligence
was brought to the Sultan Muhammed, sovereign of Khárazem, he
become insensible, and when he recovered his senses, he died
without being able to utter a word.
Upon the whole: as long as the Sultans of the Moghuls preserved
the worship of the stars, they conquered the inhabitants of the
world; but, as soon as they abandoned it, they lost many countries,
and those which they kept were without value and strength.[100]
[88] According to Sheristání, there is a sect called Hernânites, or
Herranites, disciples of a certain Hernán, a branch of the Sabeans, of
whom hereafter; these sectaries designate, as authors of their scientific
treatises, four prophets, among whom are Agatho démon and Hermes.
Agatho démon, that is to say, “the good genius,” was an Egyptian god.
According to general belief, this denomination is the approximative
translation of Knef, or “the good principle,” and in that acceptation it was
applied to other deities, as for instance, to the Nile, and typified as the
emblem of wisdom, prudence, life, health, youth, eternity, and infinitude,
in the inoffensive serpent; now and then this form is combined with that
of other animals. According to some authors, Agatho demon was the
Egyptian Chetnuph; and to him are attributed a number of works, a list of
which is given by Fabricius in his “Bibliotheca græca.”
[89] The first Hermes of the Orientals lived one thousand years after
Adam, in the beginning of their second solar millenium, and was no other
but Idris, or Enoch; the second in the third solar millenium, was the
Trismegist of the Greeks. According to Abu ’l farage, the second was the
third; and between these two intervened a Chaldean or Babylonian
Hermes, who lived a few centuries after the deluge, and to whom the
principal notions of astronomy are referred. A disciple of the first Hermes,
or of Idris, was Esculapius, of whom hereafter.](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-31-320.jpg)
![[90] Muhammed used to say: “I like of your world but women and
perfumes, and God has placed the refreshment of my eyes in prayers.”—
(Baron Hammer.)
[91] This word, not in the Dictionary, means perhaps “assembly of the
nobles.”
[92] Yudisht’hira, according to the Vichnu-purena (Wilson’s transl., pp.
437-459), was the son of Kuntí, also called Prithá, and of the deities
Dharma, Vayu, and Indra. He was the half-brother of Karna, whom his
mother conceived by Aditya, “the sun.”
[93] In the History of Herodotus, if this be meant above, the name of
Esculapius does not occur. The denomination of Rumí may be applied to
Asia Minor, Turkey, the whole ancient and modern empire of the Greeks
and Romans; in so vast a space there was certainly more than one town
with a temple and an oracular statue of Esculapius. One circumstance is
singularly true in the above account of Apu, to wit: that Esculapius was
formerly called Apius, Αρωγὸν αὐδήσουσιν Ἠπίου γόνον: adjutorem
invocabunt Æsculapii filium—(see Lycophron, v. 1054); and that he was
often confounded with the sun, as son of Apollo, who also was the sun,
and of the nymph Coronnis, who was the daughter of Phlegyas, that is,
“the heat of the sun.”
[94] Saklapes probably stands for Serapis. It is known that Serapis and
Bacchus were the sun of autumn and the sun of spring. Serapis bore
sometimes the character of the Egyptian Chmún, surnamed Esculapius. To
predict and to resuscitate were powers attributed to Apollo-Esculapius. As
the latter, so had Serapis a serpent. He was also Osiris. Helios-Serapis and
Jupiter-Serapis are read upon bronzes. Temples of Serapis were numerous
in Asia, Thracia, Greece, and Italy. I shall only mention that of Antium,
and that at Rome, on an island of the Tiber, beyond the pons Palatinus.
[95] Jangís khan, originally called Tamujin, was, according to Chinese
and Moghul authorities (see Geschichte der Ost-mongolen von Isaak
Jacob Schmidt, Seite 376), born in the year of the Hejira 558 (A. D. 1162),
in Dilun Jalún. It was in the year 1206 of our era that he received, in a
general assembly of submissive Tartars, the name of Jangis-khan, “Great
Khan:” his own tribe, which was that of Moghuls, before him called Bida,
he raised to pre-eminence over all the Tartars.
[96] This is a work of Naśer eddin Túsi (about whom, see vol. II. p. 417,
note 2, and p. 449). He was the favorite minister of Hulagu Khan, whose
arms he had successfully directed against Baghdad and the Khalif. The
Khan, after his conquests, took up his residence at Maragha, in](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-32-320.jpg)
![Aderbigan; there he assembled philosophers and astronomers to cultivate
science, under the direction of Nâśer eddin. In our days the place is still
shown where the observatory of this astronomer was situated, and where
he compiled the astronomic tables, known under the name of Jal-khanní.
[97] Jangis Khan had four sons, whose rank of seniority is differently
stated by different authors, and among whom he divided his vast empire.
Octáyi was to rule all the countries of the Moghuls, Kathayans, and others
extending towards the East. He died in the year of the Hejira 639 (A.D.
1241). Châtayí was to possess Mawer ul nahir, Turkistan, Balkh, and
Badakhshan. He died in the year of the Hejira 638 (A.D. 1240). Jují was to
reign over Desht, Kapchak, Kharizm, Khizer, Bulgaria, Lokmin, Alan, As,
Russia, and the northern countries. He died in Hejira 624 (A.D. 1226),
during his father’s life. Tuli Khan received for his share Khorassan, India,
and Persia; he died soon after his father; but his sons, Manjuka, Koblai,
and Hulagú became celebrated in history.
[98] Jangis Khan, during his terrific career, in the fourteenth year of
slaughter, devastation, and conquest, fell upon the empire of Kharism and
Ghazni. Muhammed of the Seljuks was driven from all his possessions,
and died a fugitive. He had before divided his empire between his four
sons, to one of whom Jelál eddin, he had assigned Kharizm, Khorassan,
Mazinderan, Ghazni, Bamian, Ghor, Bost Takanad, Zamigdand, and all the
Indian provinces. This prince, retiring before superior forces towards
Ghazni, gained two battles over the Moghuls, but was at last obliged to fly
to the banks of the Indus. There, closely pressed by the enemies, who
murdered his captive son seven years old before his eyes, he threw his
mother, wife, and the rest of his family, at their own desire, into the water,
and then swam, with a few followers, across the river, before his admiring
pursuers, who followed him no further.
[99] Jangis Khan died in the year of the Hejira 626 (A. D. 1228), in his
sixty-sixth year. He left an empire which extended from the Indus to the
Black sea; from the banks of the Wolga to the remote plains of China; and
from the arid shores of the Persian gulf to the cold deserts of Siberia.
Having, in his early age, been driven by his subjects from his home, he
passed several years under the protection of a Christian prince, Awenk
Khan, or Ungh Khan, known to Europeans under the name of Prester
John; and was therefore supposed by some to have adopted the Christian
religion: thus much is true—he and his successors protected the Christians
and persecuted the Muhammedans, until Nikudár Oglan professed the
Muhammedan faith, in A. D. 1281, and drove the Christians out of his
empire.](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-33-320.jpg)
![[100] The duration of Jangis Khan’s dynasty reckoned from the year of
the Hejira 599 (A. D. 1202) extended by fourteen princes to 736 (A. D.
1335), comprising 137 lunar, 133 solar, years. It does not appear that
change of religion, by itself, had any influence upon the decline and fall of
this dynasty.
Section IV.—Upon the sayings of his Majesty (Akbar), dwelling in the
seventh heaven.
First, the ordinances of conduct which the Nawab, the wise and
learned Shaikh Abu ’l Fazil wrote, with the pen of accuracy, by orders
of his Majesty, dwelling in heaven, in order that the governors of the
countries occupied by his sovereignty, and the clerks, may pay
attention to their execution.
This is “God is great;” this is the patent of the Ilahí faith: and the
ordinances of conduct are a work of instruction, which sprung from
the fountain of benevolence, and the mine of kindness of
sovereignty, and according to which the regulators of the royal
offices, the managers of the Khalifa’s court among his fortunate
sons, the gentle-minded princes, the Omrahs, high in dignity, all men
of rank, the collectors of revenues and the Kótwals may settle their
practices; and in the arrangement of important affairs in great cities
and in villages, and in all places maintain their authority.
The principal point is summarily this: that, in all transactions, they
may endeavor to deserve the divine favor, by their usages and pious
practices; and that, humbly suppliant in the court of God, without
partial complacence to themselves and to others, they may execute
the law in their proceedings. Another point is, that they may not too
much like their private apartment; for this is the manner of the
desert-choosing durvishes; that they may not accustom themselves
to sit in the society of common people, nor to mix in large crowds;
for this is the mode of market people; in short, that they may keep
the medium between the two extremes, and never forsake the just
temperance; that is, avoid equally excess in dissipation and](https://image.slidesharecdn.com/11842-250626231636-7f2c48bb/85/Solution-Manual-for-Essentials-of-Business-Analytics-1st-Edition-34-320.jpg)
Solution Manual for Essentials of Business Analytics, 1st Edition
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- 5. Description This book provides coverage over the full range of analytics--descriptive, predictive, prescriptive--not covered by any other single book. It includes step-by- step instructions to help students learn how to use Excel and powerful but easy to use Excel add-ons such as XL Miner for data mining and Analytic Solver Platform for optimization and simulation. About the Author Dr. Jeffrey D. Camm is the Inmar Presidential Chair and Associate Dean of Business Analytics in the School of Business at Wake Forest University. Born in Cincinnati, Ohio, he holds a B.S. from Xavier University (Ohio) and a Ph.D. from Clemson University. Prior to joining the faculty at Wake Forest, he served on the faculty of the University of Cincinnati. He has also served as a visiting scholar at Stanford University and as a visiting Professor of Business Administration at the Tuck School of Business at Dartmouth College. Dr. Camm has published more than 40 papers in the general area of optimization applied to problems in operations management and marketing. He has published his research in numerous professional journals, including Science, Management Science, Operations Research and Interfaces. Dr. Camm was named the Dornoff Fellow of Teaching Excellence at the University of Cincinnati and he was the 2006 recipient of the INFORMS Prize for the Teaching of Operations Research Practice. A firm believer in practicing what he preaches, he has served as an operations research consultant to numerous companies and government agencies. From 2005 to 2010 he served as editor-in-chief of Interfaces. In 2016, Dr. Camm received the George E. Kimball Medal for service to the operations research profession and in 2017 he was named an INFORMS Fellow. James J. Cochran is Associate Dean for Research, Professor of Applied Statistics and the Rogers-Spivey Faculty Fellow at The University of Alabama. Born in Dayton, Ohio, he earned his B.S., M.S., and M.B.A. from Wright State University and his Ph.D. from the University of Cincinnati. He has been at The University of Alabama since 2014 and has been a visiting scholar at Stanford University,
- 6. Universidad de Talca, the University of South Africa and Pole Universitaire Leonard de Vinci. Dr. Cochran has published more than 40 papers in the development and application of operations research and statistical methods. He has published in several journals, including Management Science, The American Statistician, Communications in Statistics�Theory and Methods, Annals of Operations Research, European Journal of Operational Research, Journal of Combinatorial Optimization, Interfaces and Statistics and Probability Letters. He received the 2008 INFORMS Prize for the Teaching of Operations Research Practice, 2010 Mu Sigma Rho Statistical Education Award and 2016 Waller Distinguished Teaching Career Award from the American Statistical Association. Dr. Cochran was elected to the International Statistics Institute in 2005, was named a Fellow of the American Statistical Association in 2011 and was named a Fellow of INFORMS in 2017. He received the Founders Award in 2014, the Karl E. Peace Award in 2015 from the American Statistical Association and the INFORMS President�s Award in 2019. A strong advocate for effective operations research and statistics education as a means of improving the quality of applications to real problems, Dr. Cochran has chaired teaching effectiveness workshops around the globe. He has served as operations research consultant to numerous companies and not-for-profit organizations. Michael J. Fry is Professor of Operations, Business Analytics, and Information Systems (OBAIS) and Academic Director of the Center for Business Analytics in the Carl H. Lindner College of Business at the University of Cincinnati. Born in Killeen, Texas, he earned a B.S. from Texas A&M University, and M.S.E. and Ph.D. degrees from the University of Michigan. He has been at the University of Cincinnati since 2002, where he was previously department chair and has been named a Lindner Research Fellow. He has also been a visiting professor at the Samuel Curtis Johnson Graduate School of Management at Cornell University and the Sauder School of Business at the University of British Columbia. Dr. Fry has published more than 25 research papers in journals such as Operations Research, M&SOM, Transportation Science, Naval Research Logistics, IIE Transactions, Critical Care Medicine and Interfaces. His research interests focus on applying analytics to the areas of supply chain management, sports and public-policy operations. He has worked with many different organizations for his research, including Dell, Inc., Starbucks Coffee Company, Great American Insurance Group, the Cincinnati Fire
- 7. Department, the State of Ohio Election Commission, the Cincinnati Bengals and the Cincinnati Zoo & Botanical Garden. He was named a finalist for the Daniel H. Wagner Prize for Excellence in Operations Research Practice, and he has been recognized for both his research and teaching excellence at the University of Cincinnati. In 2019 he led the team that was awarded the INFORMS UPS George D. Smith Prize on behalf of the OBAIS Department at the University of Cincinnati. Jeffrey W. Ohlmann is Associate Professor of Business Analytics and Huneke Research Fellow in the Tippie College of Business at the University of Iowa. Born in Valentine, Nebraska, he earned a B.S. from the University of Nebraska, and M.S. and Ph.D. degrees from the University of Michigan. He has taught at the University of Iowa since 2003. Dr. Ohlmann�s research on the modeling and solution of decision-making problems has produced more than two dozen research papers in journals, such as Operations Research, Mathematics of Operations Research, INFORMS Journal on Computing, Transportation Science and European Journal of Operational Research. He has collaborated with companies such as Transfreight, LeanCor, Cargill and the Hamilton County Board of Elections as well as three National Football League franchises. Because of the relevance of his work to the industry, he was bestowed the George B. Dantzig Dissertation Award and was recognized as a finalist for the Daniel H. Wagner Prize for Excellence in Operations Research Practice. Dr. David R. Anderson is a leading author and Professor Emeritus of Quantitative Analysis in the College of Business Administration at the University of Cincinnati. He has served as head of the Department of Quantitative Analysis and Operations Management and as Associate Dean of the College of Business Administration. He was also coordinator of the college�s first Executive Program. In addition to introductory statistics for business students, Dr. Anderson has taught graduate- level courses in regression analysis, multivariate analysis, and management science. He also has taught statistical courses at the Department of Labor in Washington, D.C. Dr. Anderson has received numerous honors for excellence in teaching and service to student organizations. He is the co-author of ten well- respected textbooks related to decision sciences and actively consults with businesses in the areas of sampling and statistical methods. Born in Grand Forks, North Dakota, he earned his B.S., M.S., and Ph.D. degrees from Purdue University.
- 8. Product details ASIN : 128518727X Publisher : Cengage Learning; 1st edition (January 1, 2014) Language : English Hardcover : 696 pages ISBN-10 : 9781285187273 ISBN-13 : 978-1285187273 Item Weight : 3.11 pounds Dimensions : 8.25 x 1.25 x 10 inches Best Sellers Rank: #852,811 in Books
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- 10. his own composition in praise of the self-existing being, of reason, the soul, the heavens, the stars, and the elements; as well as a word of advice to the King; all this contained in fourteen sections: every first line of each was in Persian pure derí; when read invertedly, it was Arabic; when turned about, Turkish; and when this was read in reversed order, it became Hindí. The Nawab, the wise Shaikh Abu ’l Fazil placed a full confidence in Azer Káivan; he called the inhabitants of Ajem and Arabia “infestors of roads,” and the people of Islám “accursed.” The wise Shaikh Abu ’l Fazil said in Fatah púr to Abd ul Káder Bedávaní: “I have to complain of the authors of books for two reasons: the first is, that they have not explicitly enough written the account of ancient prophets, similar to that of their own prophet; the second is, that nothing remained of the industrious men whose name is not mentioned in the Tazkeret-ul-awlía, ‘the Story of the Saints,’[76] and the Nafhát alúns,[77] ‘the fragrant Gales of Mankind,’ and the like; and the family of the prophet, what was their guilt that their names were not admitted into them?” Abd ul Káder gave no satisfactory answer. Ghází Khán Baddakshi, who had not his equal in logical science, treated explicitly and laboriously in sections of the just Imám (Alí), and established by investigation his superior merit in other treatises; and other learned men exercised their sagacity upon this subject. In the month Rajeb of the year of the Hejira 987 (A. D. 1579), the Emperor Akbar was ordered (by Heaven) to fix the sentence: “There is but one God, and Akbar is his Khalifah,” to be used. If the people really wished it, they might adopt this faith; and his Majesty declared, that this religion ought to be established by choice, and not by violence. In this manner, a number of men, who were more pious or wise than those of their times, chose this creed according to their conscience. The command came from God, that the attachment to the cause of the Lord God and to one’s master has four degrees, which are: sacrifice of property, life, reputation, and religion. The command of the Ilahi, “divine,” faith means that, in case of an indispensable conflict, if one does not sacrifice all he possesses, he must renounce these four degrees. Further, it is the divine
- 11. command, that one may relinquish something of the four degrees, but never make an abandonment of his God. The Emperor further said, that one thousand years have elapsed since the beginning of Muhammed’s mission, and that this was the extent of the duration of this religion, now arrived at its term. Another of his ordinances abolished absolutely the obligation of bathing after pollution by spermatic emission. The sages said that the most exquisite and best part of a man is maní, “sperm,” and that the seed of creation is pure. What sense is there that, after the common natural secretions bathing be not required, whilst the release of a quantity of delicate matter is subject to an entire ablution? Yet it is suitable to bathe before indulging sexual propensity. It is equally absurd to prepare food for the spirit of a corpse, which then belongs to minerals: what sense is there in it? Yet the birth-day of a person is justly made a great festival, and called “the banquet of life.” Moreover, when one’s soul has attained the full knowledge of the primitive cause, and has left its mortal garment, this day also is devoted to rejoicing, and named “the day of union.” On account of the difference between the era of the Hindus and that of the Hejira used by the Arabs, the Emperor introduced a new one, beginning from the first year of the reign of Hamáyún, which is 963 of the Hejira (A. D. 1555-6); the names of the months were those used by the Kings of Ajem; and fourteen festivals in the year instituted, coinciding with those of Zardusht, were named “the years and days of Ilahí.” This arrangement was established by Hakím Sháh Fattah ulla Shírází. On account of hearing so many disputes of the learned in the midst of the multitude, the custom of reading the comments on the Koran and the science of religion and law, were laid aside, and in their place astronomy, physic, arithmetic, mysticism, poetry, and chronology became current. The people of Ajem used to repeat frequently these verses:
- 12. “By living upon milk of camels and upon lizards, The Arabians raised their fortune; So that they now covet Ajem: Fie upon thee, O revolving world, fie!” Khaja abd ul látíf,[78] who was one of the distinguished personages of Maverah ul naher, gifted with the talent of subtile distinctions, raised doubts upon the truth of the saying: ‘The neck of the lord Muhammed is similar to the neck of an idol.’ If that prevailed, then idolatry would be laudable. In like manner, the tradition about the she-camel straying far off,[79] which is published in the Sír, “acts and deeds;” then the assault upon the caravan of the Koraish, in the beginning of the Hejira;[80] also demanding nine wives,[81] and the interdiction of women from husbands according to the pleasure of the prophet, and this taking place;[82] the companions giving up their body; which is to be known by reading the book Sír; further, the appointment of the three first khalifs;[83] the affair of Fadek;[84] the war of Safín;[85] the victory of the Shiâhs; and the defeat of the Sonnites: all these topics are subject to reflection. At a convivial meeting on the new-year’s festival, a Kási and a Mufti were inclined to drink cups of wine. Shaik Abu ’l Fazil, as a counterpart to the explanation of the verse of the Koran, called “the throne,”[86] composed a sermon in two parts. He also translated the Mahábharat, which is the history of the wars of the ancient Hindu chiefs. Some learned men denied absolutely the affair of Muhammed’s marriage night with Sidíkáh,[87] and blamed the deed of David concerning Uriah’s wife. When the Sultán Khajah, who was one of the Ilahian, was about to leave this world, he said to the emperor: “Let not your Majesty bury me as if I had been an adorer of Divs.” On that account he was placed in a tomb with lamps, like a person of distinction, and a lattice was left towards the great majestic luminary, the splendor of which purifies from of all sins. Further, orders were issued that, in
- 13. imitation of the kings of Ajem, low people may be prevented from reading the books of the wise, and from the pursuit of sciences. By other ordinances, the affairs of the Hindus were to be decided by learned Brahmans, and those of Muselmans by their own Káśis. Likewise the followers of other religions and persuasions received orders, that the head of a corpse may be laid in a tomb towards the east, and its feet towards the west; and that persons, even in their sleep, may dispose themselves in that direction. It was further ordained, that the Ilahian may not apply to any other sciences of the Arabs but to astronomy, arithmetic, physic, and philosophy, and not spend their life-time in the pursuit of what is not reasonable. The interdiction of slaying cows was confirmed. It was also regulated, that a Hindu woman is not to be prevented from burning with her dead husband, but that the sacrifice ought to take place without violence used towards, or abhorrence shewn by, the widow. Another regulation was that, whoever eats with one whose profession is the slaughter of animals, should have his hand cut off; but only a finger, if he belong to the people of his house. Again, a woman who is going about in narrow streets or in market-places, without having at that time her face veiled, ought not to be approached by her husband; and a woman of improper conduct, who quarrels with her husband, ought to be sent to the place of prostitutes, whose business it is to offer themselves for sale. In addition to this, in times of distressing famine, a father and a mother may happen to sell their children under age; when they find themselves in better circumstances, they must be allowed, by giving money, to rescue their offspring from the bonds of servitude. Moreover, a Hindu who, in his infancy, without his will, has been made a Muselman, if later he chooses to return to the faith of his fathers, is at liberty to do so, and is not to be prevented from it; also every person is permitted to profess whatever religion he chooses, and to pass, whenever he likes, from one religion to another. But if a Hindu woman, having fallen in love with a Muselman, wishes to adopt his religion, she can be taken by force and delivered up to her family. And likewise a Muselman woman, if she has fallen in love
- 14. with an Hindu, and wishes to adopt his faith, is prevented from it, and not admitted in his caste. Finally, the erection of a temple of idols, of a church, of a fire-temple, and a sepulchral vault, ought not to be impeded, nor the building of a mosque for the Muselmans. Sader Jehan adopted the Ilahi religion. Acbar called the harmless animals the beasts of peace, and showed abhorrence to their slaughter. He mixed the best and purest part of every religion for the formation of his own faith. Mulla Tersún Badakhshi, who was a Muselman of the Hanifa creed, informed me, in the Hejira 1058 (A. D. 1648-9), that one day he went on a pilgrimage to visit the sepulchre of Akbar, the inhabitant of heaven; there, one of his friends, having hurt his foot in climbing up the holy tomb, set about reviling the khalifah of God. The companions said: “If the blessed Emperor, now in heaven, have any power, that man will certainly come to some misfortune.” Soon after, indeed, he broke a toe of his foot by a stone which had fallen down from a crevice of the wall. In one of Akbar’s works we find, that it is indispensable to worship God, the all-just, and necessary to praise the beings near him; that none of mankind rise to the rank of stars, as men are not equal to the dignity of celestial luminaries. The Emperor inculcated on his followers, that a godly man ought to know no other object of his wishes but God, the Almighty; that is, whatever business the godly undertakes, his wish in that business ought to tend towards God. [36] According to Muhammed’s sayings, no more than four women obtained perfection, to wit: Asia, the wife of Pharaoh; Mary, the daughter of Imran (the blessed Virgin); Khadijá, the prophet’s wife, and Fatima, his daughter. [37] Fedak, according to Abulfeda (I. 133. 273), is a castle near the town of Khaibar; this is a place fertile in palm-trees in the Arabian province of Hejaz, four days’ journey distant from Mecca. It was given to Muhammed by the faithful, under the name of alms. After the prophet’s death, Fátima claimed it as a patrimony: but Abubekr refused it to her, setting forth the above mentioned saying of the prophet. Abulfeda, whom I follow, gives it as follows:
- 15. صدقة کناہ ماتر النورث االنبیاء معاشر نحن The words النورث are not in the quotation of the Dabistán, edit. of Calcutta, nor in the manuscript of Oude. Thus was Fedak taken from the race of Alí and fell into the hands of Mervan, in whose family it remained until Omar declared it again to belong to alms, and assigned the usufruct of it to the Alides. But Mamun, the seventh khalif of the Abbasides, who reigned from Hejira 198 to 218 (A. D. 813-833), gave it formally over to Muhammed, son of Yahia, son of Hassan, son of Zaid, son of Ali, son of Hassan, son of Ali, son of Abu Taleb.—(Abulfeda, II. p. 167). [38] Muhammed had scarcely expired, when a vehement contest about the succession to his dignity arose between the Mohajirin, “the emigrants from Mecca with the prophet,” and the Ansar, “the protectors (see note, p. 27): both claimed the right of nomination. Abubekr was proclaimed by both. To crush the resistance of Alí, who was the legitimate competitor, Omar, sent by Abu-bekr, burnt the gate, and was about to set on fire the house of Alí—scarcely restrained from the act by the reproach of Fátima, Muhammed’s daughter and Ali’s wife, who from that moment till her death never spoke to any of the enemies of her husband. The prophet, according to authentic traditions, said: “Whoever gives offence to Fatimah gives offence to me; and whoever offends me, offends God.” [39] Muhammed, son of Ismáil al Jisfi, called Bochárí, from his native town in Mazinderan, lived from the year of the Hejira 194 to 256 (A. D. 809-869). He is chiefly celebrated by a work composed, as he says himself, at the prophet’s tomb at Madína, from six hundred thousand traditions, and called Masnad es sahih, the sincere (just) Masnad. “Masnad” signifies a collection of traditions, each of which is accompanied with the name of the traditionist by whom it was handed down. [40] This happened in the battle of Ohod (so is called a mountain half an hour’s distance from Madína, on the route of Mecca). Muhammed fought with seven hundred men against more than three thousand Koreish from Mecca, in the third year of the Hejira (A. D. 624). Otba, the son of Vaccasi, and brother of Sâd, who fought on the prophet’s side, hit him with a stone, so as to knock out four incisors of his inferior jaw. [41] The edition of Calcutta and the manuscript of Oude have erroneously: “Hakim, the son of Mervan,” instead of Aś, which I substituted for Mervan, according to Abulfeda, I. p. 271. Elmacin (Hist. Sarac., p. 38) reads “Hakim, son of Abúl-Aś.” [42] Abulfeda (I. p. 271) says 500,000 gold coins. Elmacin (loco cit., p. 39) states five talents of Africa, said to be worth 504,000 gold pieces.
- 16. [43] Abulfeda (I. p. 261) mentions Abdalla, son of Sâd, son of Abu Sarh, Amerite, a foster-brother of Osman (ibid., p. 154). Elmacin (loco cit., p. 39) calls him Abdalla, son of Sáid, son of Abu Jerh, who had been a writer of revelations, and who, because he had apostatised from Islamism, would have been put to death by the prophet, after the taking of Mecca, in the eighth year of the Hejira (A. D. 629), if Osman had not interceded for him. [44] This relates to an expedition which Muhammed undertook, in the ninth year of the Hejira (A. D. 630), towards Tabúk, a place situated about half-way between Madína and Damascus, beyond the limits of Arabia; it was in the midst of the summer heats, at a time of great drought and scarcity; besides the fruits were then just ripe, and the people had much rather have remained to gather them. But the first cause of discontent was the exaction of a tribute for covering the expense of the expedition. Abubekr, Omar, Osman, Alí, Talha, Abder rahmen, contributed largely to it; others declined their pecuniary and personal aid; three of the anśars, friends above alluded to (see p. 27), were permitted to remain. Alí staid at Madína as lieutenant of the prophet, who moved with an army of thirty thousand men to the frontiers of Syria, which were defended by an equal force of Greeks. He encamped during twenty days near Tabúk, and then thought it necessary to retreat. [45] If I am not mistaken, allusion is here made to Zeinah (Zenobia), the wife of Zaid. Muhammed, having gone one day to the house of the latter, who was not at home, found Zeinah in a dress which permitted him to remark her beauties, with which he was so smitten, that he could not refrain from an exclamation betraying his sensation. Zeinah did not fail to apprise her husband. Zeid then thought he could not do less than to place his wife by a divorce at the disposition of his master and benefactor, whose slave he had once been, and by whom he was not only affranchised, but adopted as a son. On that very account, Muhammed was prevented by law from marrying Zeinah; but he procured to himself an authorization from heaven, in a verse of the Koran (chap. XXXIII. v. 36), and after the term of Zeinah’s divorce, took to wife the object of his desires, at the latter end of the fifth year of the Hejira (A. D. 626). [46] During the contest between Alí and Moaviah, the armies of both chiefs were in the year of the Hejira 37 (A. D. 657) encamped opposite to each other in a plain on the banks of the Euphrates, called by the Greeks Barbelissos or Barabrissos, and by the Arabs Safin; and in ninety engagements, which took place between them in a hundred and ten days, on the side of Moaviah fell forty-five thousand, and on that of Ali twenty- five thousand men. In the night which preceded the decisive day of Safin,
- 17. Ali is said to have killed with his own hand four hundred enemies.— (Abulfeda, vol. I. pp. 305-313.) [47] See vol. I. pp. 103-104, note 1. [48] Muhammed, according to his traditions, was born in the twentieth year of Nushirvan’s reign, which, as this king began to reign A. D. 531, would be in 551. This does not agree with the date of the prophet’s death in 632, at the age of sixty-three years, about which the best historians are unanimous. For the same reason, the date of his birth, as stated by Silvestre de Sacy, on the 20th April, 571, cannot be true. According to Weisi, Muhammed was born in the thirty-eighth year of Nushirvan’s reign, on the 1st of April, 569, which was a Monday, and it was on a Monday he was born and died (see Gemäldesaal Mosl., Herrsher Iter Band, Seite 22, note). [49] متعه. [50] نشدی حشک او لنک کہ “ut membrum ejus nunquam siccum esset.” [51] See vol. I. p. 377. [52] ارادة irádet, “will” (upon this word see an explanation hereafter); it is one of the names of the first minister, or of the universal intelligence in the mystic language of the Druzes (see Chrestom. Ar., tome II. p. 243). This sect belongs to the Ismâilahs, who appear to have borrowed much from the Indian philosophy. [53] Amrál Kais, son of Hajr, king of the Arabs of the tribe of Kendah, according to Herbelot, of Asad, was, according to Sale, one of the greatest poets before Muhammedism, and one of the seven, whose compositions were suspended upon silken stuff in golden letters in the temple of Mecca, and therefore called moallakat, “suspended.” His poems, translated by Sir W. Jones (vol. X. of his Works), are amatory, and have nothing of religion which Muhammed could borrow. Amrálkaís was one of the adversaries of the prophet, and wrote satires and invectives against him, which were answered by Labíd, another of the seven poets, but who ranged himself on the side of Muhammed. The Arabian prophet certainly took many tenets and customs from former times and religions: thus he confirmed the holiness of the temple of Mecca and its environs, which were held in veneration long before him; thus he adopted from Judaism several laws relating to marriages, divorces, etc., etc. [54] As the Arabians descend from Ismail, the brother of Isaak, they take to themselves the blessing which God, in Genesis (XVII. 20),
- 18. pronounced upon him and his posterity; and in the twelve princes who, according to the same verse, were to issue from him, they see their twelve Imáms, Alí and the rest (see vol. II. p. 367). They believe also that the prophet, who, as God announced to Moses in the Pentateuch (Deuteronomy, XVIII. 18), would rise from the Ismailites, was Muhammed. According to Abul Firaj (Specimen Hist. Arab., 14.17), the Muhammedans find in a passage of the Pentateuch (Deuter., XXXIII. 2) indicated the descent of the law to Moses upon mount Sinai; that of the Gospel to Jesus upon mount Sair; and that of the Koran to Muhammed upon mount Pharan, near Mecca. Further, in Psalm L. v. 2. they imagine that in the words: “Manifestavit Deus e Sione coronam laudatam, actilan mahmudan,” by actilan, “crown,” is to be understood “kingdom,” and by mahmudan, “praised,” the very name of Muhammed. But this passage is translated in our Bible: “Out of Sion hath God appeared in perfect beauty.” They find also passages applicable to their prophet in Isaiah XXII. 6. 7. 9: XLII. 1. 7. 16. 17.; and the whole chapter LXIII. 1. 6. etc.: moreover in Habacuc, III. 3. etc. Besides, the town of Medina, being inhabited by a tribe of conquered Jews, who were expecting a promised Messiah, Muhammed presented himself as one for all nations; and the credulous easily confounded him who was expected by the Jews with the upstart Arabian prophet. [55] The Moslims have a Gospel in Arabic, attributed to Saint Barnabas, in which, it is said, they have inserted the very name of their prophet Muhammed, Ahmed, Mahmud, as being the translation of the Greek word περικλυτος, periclytos, “famous, illustrious,” which they have substituted for παρακλητος, paraclètos, “comforter, called upon, advocatus;” which is found in St. John’s Gospel, XIV. 26; XV. 26; XVI. 7.; and by which is designated Jesus, or the Holy Ghost (see Sale’s Koran, Prel. Disc., p. 98). The interpretation of the word periclytos might also have found place in the Arabian translation of the Bible, made by Werka, the cousin of Muhammed’s first wife. Whatever it be, we read in chap. LXI. v. 6. of the Koran: “And when Jesus, the son of Mary, said: ‘O children of Israel, verily I am the apostle of God, sent unto you, confirming the law which was delivered before me, and bringing good tidings of an apostle who shall come after me, and whose name shall be Ahmed.’” [56] This miracle has perhaps no other foundation but the atmospheric phenomena of a double moon which was seen in Mecca, four or five years before the Hejira. Some ascribed it to Muhammed on the infidels demanding a sign of him; the moon then appeared cloven in two; one part vanishing and the other remaining: it was affirmed that the mount Hara was seen interposing between the two sections. To this the believers
- 19. refer chapter LIV of the Koran, entitled the moon, which begins by these words: “The hour approacheth, and the moon hath been split asunder.’ The most intelligent expounders understand in the first word the hour of judgment; others think, that in the rest the preter tense is used, in the prophetic style, for the future; and that the passage should be thus rendered: “The moon shall be split asunder:” for this, they say, is to happen at the resurrection.—(See Sale’s Koran, vol. II. p. 405). In the subsequent section, “upon the interpretation of the prophet’s miracle,” this subject is particularly treated. [57] According to Richardson’s Dict., edit. of F. Johnson: “Kárún is supposed to be the same person called Korah (Numbers, chap. XVI) whom the Muhammedans describe as the cousin of Moses. He is frequently alluded to by the poets and moralists, not only as being extremely handsome, but as possessed of immense wealth, acquired by his skill in chemistry, and the discovery of the philosopher’s stone; whilst his avarice is represented as so remarkable, that his name is proverbially applied to all misers. They add, that it was on account of his refusal to pay Moses a tithe of his possessions for the public use, that the earth opened and swallowed him up.” [58] See p. 59, note 1, relative to Zaid and Zeinah. [59] Koran, chap. XVII. v. 92-95. The Dabistán gives the Arabic text and the Persian translation, which last I have followed. It agrees, except in a few words, with the English version of Sale, and the French of M. Kasimirsky. [60] The principal ceremonies performed by the pilgrims of Mecca have been touched upon in vol. II. p. 409, note 3; the throwing of stones takes place in the valley of Mina, where the devotees throw seven stones at three marks or pillars, in imitation of Abraham, who, meeting the devil in that place, and being disturbed by him in his devotions and tempted to disobedience, when he was going to sacrifice his son, was commanded by God to drive him away by throwing stones at him; though others pretend this rite to be as old as Adam, who also put the devil to flight in the same place, and by the same means.—(Sale’s Koran, Prel. Disc., p. 160.) [61] Herbelot says that, according to the Muhammedans, their prophet had twenty-one wives, six of whom he repudiated, and five died before him; therefore ten remained. [62] Chapter XXXIII. v. 47. has the following passage: “O prophet, we have allowed thee thy wives unto whom thou hast given their dower, and also the slaves which thy right hand possesseth, of the booty which God
- 20. hath granted thee, and the daughters of thy aunts, both on thy father’s side, who have fled with thee from Mecca, and any other believing woman, if she give herself unto the prophet, in case the prophet desireth to take her to wife. This is a peculiar privilege granted unto thee above the rest of the true believers.” [63] This reminds of Hakem, the moon-maker.—(See p. 3, note 1.) [64] The name of a magician said to have been contemporary with Moses. He is mentioned in the Koran, chap. XX. v. 87. Sale observes (vol. II. pp. 145. 146. N. 9.) that he was not, as the Muhammedans believe, one of the Samaritans, who were not then formed into a people, nor bore that name till many ages after. Selden is of opinion, that this person was no other than Aaron himself, called al Sameri, from the Hebrew word shamar, “to keep;” because he was the keeper, or guardian, of the children of Israel during the absence of his brother, Moses, on the mount. [65] The Pentateuch, the Psalter, the Gospel, and the Koran. [66] In the Transactions of the Literary Society of Bombay, vol. II. pp. 242-270, is to be found: “A Notice respecting the religion introduced by the Emperor Akbar, by Captain Vans Kennedy, written in 1818,” with an elegant, but in several places abridged, translation of the just-given disputes, between the doctors of the different religions, in form of a dialogue, accompanied with valuable remarks respecting the author of the Dabistán, of which I availed myself in several quotations in the Preliminary Discourse, as well as in this place. [67] This refers principally to papers, such as passports, of the Portuguese, who, as I have been informed by Viscount Santarem, used to represent St. Catherine upon them, this saint being the patroness of Goa and of one of the principal confraternities; and the above-mentioned images are besides often used as ornaments of books and printed papers. [68] Others translate: “two, and three, and four,” consequently nine wives; as the conjunction va, in Arabic, may mean or as well as and.— (See Transact. of the Lit. Soc. of Bombay, vol. II. p. 268.) [69] The passage of the Koran favorable to temporary marriage is in chap. IV. v. 28: “For the advantage which you receive from them, give them their reward (assign them their dower), according to what is ordained: but it shall not be criminal to make any other agreement among yourselves, after the ordinance shall be complied with.” In this passage the word matâh occurs. This sort of marriage is also admitted in the
- 21. Hédaya fil forú, “the Guide in the Branches of the Law” (translated into English by Charles Hamilton, 1791). Nevertheless it was a subject of great contest among the Muhammedan doctors whether such a connection be legitimate or not. The Imám Abu Hanifah and others declared it abrogated, according to the universal concurrence of the prophet’s companions, on the authority of Ebn Abbas Abdallah, who died Hej. 68 (A. D. 687). This Imám adduced the information received from Ali, who, on the day of the combat of Chaibar (A. D. 630), heard the prophet declare that such marriages are forbidden. Moreover, a strong opposer to their legitimacy was Yahia, the son of Aktam, son of Muhammed, son of Katan, a celebrated judge, who died in the year of the Hejira 242 (A. D. 856). Living during the reign of Mamun, he succeeded in persuading the Khalif to prohibit by a decree temporary marriage, which he had before permitted.—(See Abulfeda, vol. II. pp. 195-199). [70] رُبد و قبل, antè vel retrorsum. [71] This is a work of Mohi eddin Ibn Arabi, who died in the year of the Hejira 638 (A. D. 1240), of whom hereafter. [72] Abu ’l Fazil, the wise minister of Akbar, is generally known by his work entitled Ayín Akbarí, “the Institutes of the Emperor Akbar,” translated from the original Persian, by Francis Gladwin, in two volumes. This work contains the best statistical account hitherto given respecting India of those times. Abu ’l Fazil was the first Muhammedan who bestowed attention upon the history and religion of the Hindus, and drew his information regarding them from their own books. It was by him, or under his eyes, that the Mahabharat was translated from Sanskrit into Persian. The tolerance and liberality of the Emperor Akbar towards all religions, and his attempt to establish a new creed, are generally ascribed to the influence of his enlightened minister, who paid it with his life: for Jehangir, Akbar’s fanatic son, hired assassins who murdered the excellent man, near Orcha, in the district of Narwar, on his return from the Dekan, during the life of Akbar, who, except his utmost indignation, had no punishment to inflict upon the heir-apparent of his empire. [73] افتاب, aftab, signifies sun and soul. [74] Majeddin Abu Thaher Muhammed ben Yakub is the compiler of the celebrated Arabic Dictionary, called Al kamus, already quoted, which from a work of sixty-five volumes was reduced to two. He is the author of several works besides the above-mentioned. He died in the year of the Hejira 817 (A. D. 1414).
- 22. [75] I am not acquainted with the subjects above alluded to, nor does the text appear connected. [76] Composed by Ferid eddin Attlar. [77] This is a work of the celebrated Abd-al rahmen Jámi; its whole title is: القدس حضرات من االنس نفحات كتاب Kitab-u-nafhát-i ’l uns-i, min hazarat-i ’l Kades, translated by Silvestre de Sacy, “les Haleines de la familiarité, provenant des personnages eminens en sainteté,” “the breathings of familiarity proceeding from personages eminent in sanctity.” Baron von Hammer rendered the title by: “Die Hauche der Menshheit,” “the Breathings of Mankind;” Nefhát being interpreted in the Dictionary, by “a breath of wind, a fragrant gate, perfume, (metaphorically for) good fame,” I prefered the version given in the text. [78] Abdul latif Khan, son of Abdalla, prince of the Usbecks, died in the year of the Hejira 948 (A. D. 1541). [79] This appears an allusion to the following occurrence: Ayeshá, Muhammed’s favorite wife, accompanied the prophet on an expedition against the tribe of the Mostalek, in the sixth year of the Hejira (A. D. 627). During the night-march, according to her own statement, she alighted from her camel, in order to search for a valuable necklace which she had dropped. On account of her light weight, her absence was not perceived by the drivers, who went on and left her alone on the road. There, having laid down and fallen asleep, she was the next morning found by Safwan Ebn al Moattel, and brought, at noon, on his own camel to Muhammed’s next resting-place. This occurrence raised suspicions respecting Ayesha’s virtue; Muhammed found necessary to inveigh against slander in the Koran (chap. XXIV), and to punish the free-speakers as slanderers: but he could not silence the severe reflections of some respectable men, among whom was Alí.—(Hammer’s Gemäldesaal, Iter Band. Sexte, 144-145. [80] Muhammed made, in the beginning of the Hejira, several unsuccessful attempts to intercept the caravans of the Koreish, his enemies; at last, in the second year of the Hejira (A. D. 623), took place the battle of Bedr, in the valley of the same name, near the sea, between Mecca and Medina. Muhammed, with 319 combattants, had marched to take a caravan of the Koreish, which, richly laden, returned from Syria; apprised of it, the inhabitants of Mecca sent 950 men to succour the caravan: this force was attacked and routed by Muhammed’s inferior number, assisted by angels, and a rich booty fell into his hands. [81] See vol. III. p. 79.
- 23. [82] See vol. III. p. 59. [83] See vol. I. pp. 99-100. [84] See vol. III. p. 51. [85] See vol. III. pp. 59-60. note 2. [86] This is the 256th verse of chapter II. It is justly admired by the Muhammedans, who recite it in their prayer, and some of them wear it about them, engraved on an agate or other precious stone. Here it follows, as translated by Sale, who remarks that his translation must not be supposed to equal the dignity of the original (vol. I. p. 47): “God! there is no God but he; the living, the self-subsisting; neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven and on earth. Who is he that can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come to them, and they shall not comprehend any thing of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth, and the preservation of both is no burthen unto him. He is the High, the Mighty.” [87] Sidíkáh, “the true,” is a surname given by the Muhammedans to the blessed Virgin, and to Ayishá, daughter of Abu-bekr, and wife of Muhammed. At nine years of age, her mother took her down from a swing suspended between two palm-trees, where she childishly slept, and placed her upon the lap of the prophet, a bridegroom of fifty-two years. She was but eighteen when he died. She then became the head of a party hostile to Ali. She never forgot the austere judgment which he had passed upon the occurrence related in the preceding note (p. 100 note 1); not satisfied with having discarded him more than twenty-three years from the khalifat, she led in person a strong army against him, to wrest it from his hands; but was taken in battle, generously treated, and sent to Medina, where she died in the year of the Hejira 58 (A. D. 677), having attained the prophet’s age of sixty-three years. Section III.—Upon the virtues of the stars, according to reason, manifestation, revelation, and tradition. Aghátho démón,[88] or Shís, and Hermes al hermes, or Idris,[89] and the philosophers said, that the Almighty Author created the celestial bodies and the stars in such a manner that, from their
- 24. movements, effects may be manifested in the nether world, that is to say, the events below are subject to their motions, and every constellation, and every degree of altitude has its particular nature; which being known by experience, and information having been collected about the qualities of the degrees, the celestial signs, and their influences, it is in this manner evident that they are near the all-just; and that the house of prayer, the Kâbah of truth, and the Kiblah of conviction is heaven. The wise men believe, that every master of fame worshipped one of the stars: thus Moses worshipped Saturn, as Saturday is holy to the Jews, and Moses vanquished the magicians and enchanters who are subservient to Saturn; Jesus worshipped the sun, on which account Sunday was sanctified by him, and finally his soul united with the sun; Muhammed worshipped Venus, wherefore he fixed upon Friday as a sacred day: as he would not reveal this meaning to the common people, he kept it secret; but it is evident from the prophet’s customs that he held Venus in great veneration; one of these was his passion for perfumes and the like. [90] We find in the histories of the Persians, that Ferhósh was a king in the time of Abád, and had poets without number about him; out of them all he chose seven; each of them, on one day of the week, recited his verses to the king. On Sunday, which was consecrated to the great luminary, the monarch used to go to the Kermábah[91], and on his return from thence, having approached the august image of the great fire, and there performed his worship, he betook himself to his palace. The chief of the speech-adoring bards, called Shedósh, came then into the royal presence. As the King professed the religion of the Yezdáníán, who never hurt an harmless animal, they brought, on this day sacred to the sun, Sirdín, that is “rice,” and Perdín, called in Hindostan pahatí, before the King, and peas in the shell, which were then stript of their integuments. The King asked Shedósh: “For whom is this food?” The poet answered: “For the friend who, for the sake of retirement, is naked from head to foot.” The monarch, being pleased with this answer, filled the poet’s mouth with precious pearls of the purest water. The Queen, named Shuker, averting her heart from the King her husband, attached it passionately to the sweet composer of melodious speeches. When night came on, Shuker,
- 25. believing that the King slept, went out by stealth. The King too followed her steps. When Shuker arrived at the house of Shedósh, many words occurred between them. Then the poet said to her: “A woman fears nobody; on that account she ought to be feared. Thou hast left Ferhosh, the King, and wilt devote thy affections to one like me!” Upon these words, the woman returned home without hope, and Shedosh turned his face to the image of the sun. But his looks fell upon one of the maids who were adorers of the sun, and desired her to converse with him; the maid, indignant at such a proposal, having approached the image of the sun, said: “I am thy worshipper; and this is not the time for associating with men: this poet of the King addressed to me an improper speech.” When Shidósh came to the image of the sun, he found himself afflicted with a malady, and returned ashamed. Afterwards he went to the King, who, having seen him the night before in company with Shuker, said: “Shidósh, if thou speakest not the truth, thou shalt be put to death: what didst thou mean by saying that a woman fears nobody?” Shidosh replied: “A woman is a king; her strength is that of an ocean; It opens its passage, and has fear of nobody.” The King was pleased with this speech, and bestowed Shuker on him as a gift; whatever excuses Shidosh offered, the sovereign did not listen to them; wherefore the poet brought the king’s wife to his house. But, from disease, his flesh began to diminish, and he was so far reduced as to be unable to leave his house. Thus it was, until the son of the king came to visit his father, and requested to see the royal poets. The King, having convoked six of them, ordered that Shidosh should recite his verses sitting behind a curtian. Shidosh, having heard this order, demanded at the very moment that a fire should be kindled, and in the midst an iron chain adjusted to suspend a seat above the flames. He resolved to himself from thence to address his praises to the majesty of the great fire, the sun; if he received them with favor, so much the better; if not, to throw himself into the fire, and so to obtain his due. He then got
- 26. upon the seat, and began to chaunt the verses which he had composed in honor of the sun: at this very time his leprosy disappeared. But, before he had ended his poem, his followers thought the great luminary would not grant his wish; and the poet, from fear of his life, would not throw himself into the fire; therefore, pulling the chair by means of the chain, they precipitated it into the flames. But after falling, he felt the fire had no effect upon him, and although dejected, remaining in his seat, he terminated his praise; then coming forth, he approached the King, and recited the verses which he had composed for the occasion; he subjoined: “O King, I have not been guilty of any vile deed on this occasion; but on the same day, at the time when the women approach the image of the sun, I also went there, and the guards did not know me. But the rebellious spirit had his play with me, so that, supposing a virtuous woman I beheld to be unmarried, I spoke improper words to her; on that account I was punished; but at the same time I held Shuker as a mother.” Hóshang, the King, in the work Bahín ferah, “the highest dignity,” which is written to inculcate the duties towards the sanctity of the stars, states great miracles of every luminary. We read likewise, in the Mahábharat, that the Rája Jedeshter (Yudhishthira)[92] attained the fulfilment of his wishes by worshipping the sun. As the Mahábharat is all symbolic, we also find there that the sun, having appeared to him in the form of a man, announced to him: “I am pleased with thee; I will provide thee with food during twelve years, then for the space of thirteen years thou wilt obtain a wonderful empire.” And the sun gave him a kettle, saying: “The property of this kettle is, that every day all sort of food in such quantity as thou wishest, comes forth from it, under the condition that thou first distributest it among Brahmans and Fakirs, and then among thy valiant brothers, the Kshatriyas.” Herodetes, the author of the history of the Yúnán (Greeks), stated that in a town of Rúmí there was in a temple an idol in the shape of Iskalápíús, which was known under the image of Apú, that is “the sun,” and that, whatever question they addressed was answered by him.[93] The raiser of this figure
- 27. was Iskalápíús. In the opinion of the Magians of Rúmi, it rendered oracles, because, having been made in strict dependency on the observation of the motions of the seven planets at the most suitable moments, it was constituted in such a manner that one of the spirits of the stars descended into it; and therefore answered any question asked from him. The name of this figure was Saklapes.[94] The Sabeans believe that in some of their idols a white hand appears. Further, the wise men of Persia, Greece, India, and the Sabeans, all acknowledge the stars as the Kiblah, and the blessed Emperor (Akbar) also received divine commands with regard to them. In the histories of the Turks is to be found that Jangiskhan[95] worshipped the stars, and several things of wonderful meaning were connected with his person. In the first line was that which they call the state of washt. Some of the spirits of the stars were his assistants. During several days he was in a swoon, and in this state of senselessness all that the world-conquering Khan could articulate was Hu, hu! It is said that on the first manifestation of this malady, he obtained union with spirits, victories, and revelations of mysteries. The very same coat and garment which he first put on were deposited in a wardrobe, there sealed up, and kept by themselves. Every time that the illustrious Khan fell into this state, his people dressed him in that coat, and every event, victory, purpose, discovery of enemies, defeat, conquest of countries, which he desired, came upon his tongue; a person wrote down every thing, and put it into a bag which he sealed. When the world-seizing Khan recovered his senses, every thing was read to him and he acted accordingly, and every thing he had said took place. He possessed perfectly the science of divination by means of combs, and having burnt them, gave his decisions in a manner different from that of other diviners who paid attention to combs. It is said that, when this conqueror of the world fell into the hands of his enemies, he recovered his liberty by the assistance of Amír Shír Khán, who, having given him a mare of Kirang, enabled him to join
- 28. his men, who had already despaired of his life. Tulí Khán, who was then in his infancy, said one day: “My father, sitting upon a mare of Kirang, is coming near.” On this very day, the Khan returned in that manner to his camp. When the Turks saw the wonders of his acts, they opened freely the road of their affection to him. Such was his justice and equity, that in his army nobody was bold enough to take up a whip thrown on the road, except the proprietor of it; lying and thieving were unknown in his camp. Every woman among the Khorásánián, who had a husband living, had no attempt upon her person to fear. Thus we read in the Tabkat Náśeri, “the degrees of Naśer,”[96] that when Malik Táj-ed din, surnamed the King of Ghór, returned with the permission of Jangis Khan, from the country of Tálkán to Ghór, he related the following anecdote: When I had left the presence of Jangis Khan, and sat down in the royal tent, Aghlán herbí, with whom I came, and some other friends, were with me, a Moghul brought two other Moghuls, who the day before had fallen asleep when on the watch, saying: “I struck their horses with the whip, rebuking them for their guilt in sleeping, yet left them; but to- day I have brought them here.” Aghlan faced these two Moghuls, asking them: “Have you fallen asleep?” Both avowed it. He then ordered one of them to be put to death; and that his head should be tied to the hair lock of the other the latter then to be conducted through the camp, and afterwards executed. Thus it was done. I remained astonished, and said to Aglan: “There was no witness to prove the guilt of the Moghuls; as these two men knew that death awaits them, why have they confessed? If they had denied, they would have saved themselves.” Aghlan Herbí replied: “Why art thou astonished? You, Tají Khan, you act in this way, and tell lies; but, should a thousand lives be at stake, Moghuls would not utter a lie.” Jangis Khan raised Oktáyí Khan to the rank of a Khalif, “successor.”[97] Châtayi Khan, who was his elder brother, in a drunken fit dashed his horse against Oktáyi Khan, and then hurried away. When he became sober, he reflected upon the danger which would ensue from his act, and that the foundation of the monarchy might be destroyed in consequence of it; therefore, presenting himself as a
- 29. criminal, he said to his brother: “How could a man like me presume to measure himself with the King, and dash his horse against him! Therefore I am guilty, and confess my crime. Put me to death, or use the whip against me: you are the judge.” Oktáyi replied: “A miserable like myself, what place should he take? You are the master: what am I?—that is, you are the elder, I the younger, brother.” Finally, Chengháyi, presenting him nine horses, said: “I offer this as a grateful acknowledgment that the King did not exercise his justice towards me, and that he forgives my crime.” When Oktáyí Khan dispatched Jermághún, a commander of a district furnishing ten thousand men, with an army of thirty thousand warriors, to reduce the sultan Jelal eddin,[98] king of Khárazim, at the time of the breaking up of the army, he said to one of the Omrás, who was subordinate to Jermaghún: “The great affair of Jelal eddin in thy hand will sufficiently occupy thee.” Finally, this Amir, having fallen upon the Sultan Jelal-eddin in Kurdistan, destroyed him completely. The liberality and generosity of Oktáyikán was as conspicuous as the sun. When Tayir Baháder, in the year of the Hejira 625 (A. D. 1227) moved the army of the Moghuls from Abt´al to the country of Sístán, they besieged the fort Arak; at that time the plague manifested itself among the Moghuls, so that, at first, a pain was felt in the mouth, then the teeth moved, and on the third day death ensued. Malik Sálakín, the governor of the fort, fixed upon the stratagem that seven hundred young men should lie in ambush: who, when they should hear the sound of the war-drum from the eastern gate, opposite which they were placed, were to break out from the ambush, and fall on the back of the enemies. Conformably with this plan, in the morning the eastern gate was opened, and the Muselmans were engaged in the assault; but when the drum was beaten, nobody came forth from the ambush: after three watches, a man was sent to bring intelligence from that quarter, but he found them all dead. The world-conquering Jangiz Khan, at the time of his wasting away, said to his sons: “Never deviate from your faith, nor lend your
- 30. powerful support to other religions; because, as long as you remain firmly rooted in your faith, your people and companions will acknowledge you as the chiefs of their faith, and count you as the leaders of worship; but he who changes his religion for that of others, being a chief of the faith, may be still considered as a chief by the people of the new religion; but in the eyes of his own people will lose that dignity: because he who passes over with you to another faith will esteem as chiefs those of the new faith; besides, he who remains attached to my faith will also be displeased with you for not having continued in the religion of his fathers.” To sum up all, as long as they conformed themselves to the last will of the Khan, they were powerful; but when they deviated from his counsel, they sunk into distress and abjection. The stars were favorable to them in every thing.[99] It is related: Kík Khan, who was of the family of Chaghaty Khan, was one day walking with noblemen of his suit in the plain, travelling about in the desert. At once, his looks fell upon bones; at the same moment he became thoughtful, and then asked: “Do you know what this handful of bones says to me?” They replied: “The King knows best.” He resumed: “They demand justice from me as being oppressed.” He demanded information about the history of these bones from Amír Hazárah, who held this country under his dependence. This governor inquired of Amir Sadah, who administered this district under him; and after reiterated investigations, it became clear that, nine years before, a caravan had been attacked at this place by a band of highwaymen, and plundered of their property, a part of which remained still in the hands of the guilty. At last it was recovered from the murderers, and restored to the heirs of the slain who were in Khorásán. It is said that, when an army of the Moghuls was occupied with the siege of the fort of Imbál, in which were the mother and several women of the king of Khárarem, nobody had ever given information that the garrison was distressed for want of water. Although a quantity of rain-water was collected in the reservoirs, so that during
- 31. years they had no need of spring-water, yet at the time when the Moghuls were encamped before the place to reduce it, no rain had fallen, and one day not a drop of water remained in the reservoirs; the next day the women of the Turks and Naśer eddin, with thirsty lips, compelled by necessity came down to surrender; but at the very moment that they arrived at the foot of the fort, and the army of the Moghuls entered it, a heavy rain began to pour down, so that the water ran out from the ditches of the fort. When this intelligence was brought to the Sultan Muhammed, sovereign of Khárazem, he become insensible, and when he recovered his senses, he died without being able to utter a word. Upon the whole: as long as the Sultans of the Moghuls preserved the worship of the stars, they conquered the inhabitants of the world; but, as soon as they abandoned it, they lost many countries, and those which they kept were without value and strength.[100] [88] According to Sheristání, there is a sect called Hernânites, or Herranites, disciples of a certain Hernán, a branch of the Sabeans, of whom hereafter; these sectaries designate, as authors of their scientific treatises, four prophets, among whom are Agatho démon and Hermes. Agatho démon, that is to say, “the good genius,” was an Egyptian god. According to general belief, this denomination is the approximative translation of Knef, or “the good principle,” and in that acceptation it was applied to other deities, as for instance, to the Nile, and typified as the emblem of wisdom, prudence, life, health, youth, eternity, and infinitude, in the inoffensive serpent; now and then this form is combined with that of other animals. According to some authors, Agatho demon was the Egyptian Chetnuph; and to him are attributed a number of works, a list of which is given by Fabricius in his “Bibliotheca græca.” [89] The first Hermes of the Orientals lived one thousand years after Adam, in the beginning of their second solar millenium, and was no other but Idris, or Enoch; the second in the third solar millenium, was the Trismegist of the Greeks. According to Abu ’l farage, the second was the third; and between these two intervened a Chaldean or Babylonian Hermes, who lived a few centuries after the deluge, and to whom the principal notions of astronomy are referred. A disciple of the first Hermes, or of Idris, was Esculapius, of whom hereafter.
- 32. [90] Muhammed used to say: “I like of your world but women and perfumes, and God has placed the refreshment of my eyes in prayers.”— (Baron Hammer.) [91] This word, not in the Dictionary, means perhaps “assembly of the nobles.” [92] Yudisht’hira, according to the Vichnu-purena (Wilson’s transl., pp. 437-459), was the son of Kuntí, also called Prithá, and of the deities Dharma, Vayu, and Indra. He was the half-brother of Karna, whom his mother conceived by Aditya, “the sun.” [93] In the History of Herodotus, if this be meant above, the name of Esculapius does not occur. The denomination of Rumí may be applied to Asia Minor, Turkey, the whole ancient and modern empire of the Greeks and Romans; in so vast a space there was certainly more than one town with a temple and an oracular statue of Esculapius. One circumstance is singularly true in the above account of Apu, to wit: that Esculapius was formerly called Apius, Αρωγὸν αὐδήσουσιν Ἠπίου γόνον: adjutorem invocabunt Æsculapii filium—(see Lycophron, v. 1054); and that he was often confounded with the sun, as son of Apollo, who also was the sun, and of the nymph Coronnis, who was the daughter of Phlegyas, that is, “the heat of the sun.” [94] Saklapes probably stands for Serapis. It is known that Serapis and Bacchus were the sun of autumn and the sun of spring. Serapis bore sometimes the character of the Egyptian Chmún, surnamed Esculapius. To predict and to resuscitate were powers attributed to Apollo-Esculapius. As the latter, so had Serapis a serpent. He was also Osiris. Helios-Serapis and Jupiter-Serapis are read upon bronzes. Temples of Serapis were numerous in Asia, Thracia, Greece, and Italy. I shall only mention that of Antium, and that at Rome, on an island of the Tiber, beyond the pons Palatinus. [95] Jangís khan, originally called Tamujin, was, according to Chinese and Moghul authorities (see Geschichte der Ost-mongolen von Isaak Jacob Schmidt, Seite 376), born in the year of the Hejira 558 (A. D. 1162), in Dilun Jalún. It was in the year 1206 of our era that he received, in a general assembly of submissive Tartars, the name of Jangis-khan, “Great Khan:” his own tribe, which was that of Moghuls, before him called Bida, he raised to pre-eminence over all the Tartars. [96] This is a work of Naśer eddin Túsi (about whom, see vol. II. p. 417, note 2, and p. 449). He was the favorite minister of Hulagu Khan, whose arms he had successfully directed against Baghdad and the Khalif. The Khan, after his conquests, took up his residence at Maragha, in
- 33. Aderbigan; there he assembled philosophers and astronomers to cultivate science, under the direction of Nâśer eddin. In our days the place is still shown where the observatory of this astronomer was situated, and where he compiled the astronomic tables, known under the name of Jal-khanní. [97] Jangis Khan had four sons, whose rank of seniority is differently stated by different authors, and among whom he divided his vast empire. Octáyi was to rule all the countries of the Moghuls, Kathayans, and others extending towards the East. He died in the year of the Hejira 639 (A.D. 1241). Châtayí was to possess Mawer ul nahir, Turkistan, Balkh, and Badakhshan. He died in the year of the Hejira 638 (A.D. 1240). Jují was to reign over Desht, Kapchak, Kharizm, Khizer, Bulgaria, Lokmin, Alan, As, Russia, and the northern countries. He died in Hejira 624 (A.D. 1226), during his father’s life. Tuli Khan received for his share Khorassan, India, and Persia; he died soon after his father; but his sons, Manjuka, Koblai, and Hulagú became celebrated in history. [98] Jangis Khan, during his terrific career, in the fourteenth year of slaughter, devastation, and conquest, fell upon the empire of Kharism and Ghazni. Muhammed of the Seljuks was driven from all his possessions, and died a fugitive. He had before divided his empire between his four sons, to one of whom Jelál eddin, he had assigned Kharizm, Khorassan, Mazinderan, Ghazni, Bamian, Ghor, Bost Takanad, Zamigdand, and all the Indian provinces. This prince, retiring before superior forces towards Ghazni, gained two battles over the Moghuls, but was at last obliged to fly to the banks of the Indus. There, closely pressed by the enemies, who murdered his captive son seven years old before his eyes, he threw his mother, wife, and the rest of his family, at their own desire, into the water, and then swam, with a few followers, across the river, before his admiring pursuers, who followed him no further. [99] Jangis Khan died in the year of the Hejira 626 (A. D. 1228), in his sixty-sixth year. He left an empire which extended from the Indus to the Black sea; from the banks of the Wolga to the remote plains of China; and from the arid shores of the Persian gulf to the cold deserts of Siberia. Having, in his early age, been driven by his subjects from his home, he passed several years under the protection of a Christian prince, Awenk Khan, or Ungh Khan, known to Europeans under the name of Prester John; and was therefore supposed by some to have adopted the Christian religion: thus much is true—he and his successors protected the Christians and persecuted the Muhammedans, until Nikudár Oglan professed the Muhammedan faith, in A. D. 1281, and drove the Christians out of his empire.
- 34. [100] The duration of Jangis Khan’s dynasty reckoned from the year of the Hejira 599 (A. D. 1202) extended by fourteen princes to 736 (A. D. 1335), comprising 137 lunar, 133 solar, years. It does not appear that change of religion, by itself, had any influence upon the decline and fall of this dynasty. Section IV.—Upon the sayings of his Majesty (Akbar), dwelling in the seventh heaven. First, the ordinances of conduct which the Nawab, the wise and learned Shaikh Abu ’l Fazil wrote, with the pen of accuracy, by orders of his Majesty, dwelling in heaven, in order that the governors of the countries occupied by his sovereignty, and the clerks, may pay attention to their execution. This is “God is great;” this is the patent of the Ilahí faith: and the ordinances of conduct are a work of instruction, which sprung from the fountain of benevolence, and the mine of kindness of sovereignty, and according to which the regulators of the royal offices, the managers of the Khalifa’s court among his fortunate sons, the gentle-minded princes, the Omrahs, high in dignity, all men of rank, the collectors of revenues and the Kótwals may settle their practices; and in the arrangement of important affairs in great cities and in villages, and in all places maintain their authority. The principal point is summarily this: that, in all transactions, they may endeavor to deserve the divine favor, by their usages and pious practices; and that, humbly suppliant in the court of God, without partial complacence to themselves and to others, they may execute the law in their proceedings. Another point is, that they may not too much like their private apartment; for this is the manner of the desert-choosing durvishes; that they may not accustom themselves to sit in the society of common people, nor to mix in large crowds; for this is the mode of market people; in short, that they may keep the medium between the two extremes, and never forsake the just temperance; that is, avoid equally excess in dissipation and
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