chapter IX

., on the religion of the Roshenian.[219] I did not neglect the abridged interpretation of the religious controversies held before Akbar, given in form of a dialogue by the learned and ingenious Vans Kennedy.[220] I perused with due regard the explanations which the illustrious Silvestre de Sacy furnished of some passages of the Dabistán[221] since this work became known to him in 1821, as well as the remarks cursorily made upon it by some Orientalists.

I did not fail also to profit by the advantages which my residence in Paris, and my connections with distinguished cultivators of Oriental literature, could afford me on behalf of my translation. It is my duty to acknowledge the services which I received from the kindness of M. Garcin de Tassy, professor of Hindostanee, whose intimate acquaintance with Arabic and Persian literature in general, and with Muhammedan theology in particular, is attested by several esteemed works which he has published. The many Arabic passages, disseminated in the Dabistán, have mostly been revised, interpreted, and referred to the Koran, by him. M. Eugène Burnouf, professor of Sanscrit, is never in vain consulted concerning that part of ancient philology in which he has acquired a most particular and eminent distinction. I also constantly experienced the most friendly readiness to tender me information, when required, in M. Julius Mohl and baron Mac Guckin de Slane, as well as in M. Reinaud, professor of Arabic, attached to the Royal Library, a most distinguished conservator and most complaisant communicator of the valuable manuscripts under his special charge. I beg these honorable gentlemen to receive my sincerest acknowledgments.

[216] See vol. I. p. 131.

[217] In the English transl. to vol. II. p. 85.

[218] P. vi.

[219] See _As. Res._, vol. XI. pp. 406-420; Calcutta quarto edit.; and vol. III. pp. 26-42 of this work.

[220] See Transact. of the Bombay Lit. Soc., vol. II. pp. 242-270, and vol. III. of this work, p. 50 _et seq._

[221] See _Journal des Savans, février 1821_, Review of the Desátir; and December, 1821, and January, 1822, Review of Thulok’s work upon Súfism.

THE DABISTÁN,

OR

SCHOOL OF MANNERS.

THE DABISTÁN,

OR,

SCHOOL OF MANNERS.

[222]In the name of the bountiful and merciful God.

Verse.[223]

“O Thou, whose name is the beginning of the book of the children of the school, Thy remembrance is to the adult amongst the Sages the torch of their nightly retirement; Without thy name the tongue fails the palate of the barbarians, Although they know the language of Arabia;[224] _Having_ the heart in the body _full_ of thy remembrance, the novice, as well as the adept, in contemplation _Becomes_ a supreme king of beatitude, and the throne of the kingdom of gladness. Whatever road I took, it joined the street _which leads_ to Thee; The desire _to know_ thy being is also the life of the meditators; He who found that there is nothing but Thee, has found the _final_ knowledge; The móbed is the teacher of thy truth, and the world a school.”

Blessing without limit to the mighty Being, the Lord of existence, the rider upon the sun of the celestial sphere _which is_ the eye-witness _of his glory_; _to Him_ whose servant is Saturn, Baharam (Mars) the messenger, Jupiter the star, _the herald of good fortune_, Venus the slave; _to Him who is_ the ornament of the throne of the empire of the faith, and the crown of divinity of the kingdom of truth.”

Masnavi.[225]

“The being to whom the holy God said: If not thee, I would not have created the worlds;[226] That primitive wisdom and that soul of the world; That man of spirit, and that spirit of man. Blessing be also to the Khalifs of the faithful, and to the Lords of the Imáns of the faith.”[227]

Rabaâi (quatrain).

“The world is a book full of knowledge and of justice, The binder of which book is destiny, and the binding the beginning and the end; The suture of it is the law, and the leaves are the religious persuasions; The whole nation is formed of its disciples, and the apostle is the teacher.”

In this book, called “The Dabistan,” is contained something of the knowledge and faith of past nations, of the speeches and actions of modern people, as it has been reported by those who know what is manifest, and see what is concealed; as well as by those who are attached to exterior forms, and by those who discern the inward meaning, without omission, and diminution, without hatred, envy and scorn, and without taking a part for the one, or against the other side of the question.

This work is composed of several chapters.

CHAPT. I. treats of the religion of the _Pársián_. CHAPT. II. of the religion of the _Hindus_. CHAPT. III. of the religion of the _Tabitían_. CHAPT. IV. of the religion of the _Yahud_ (Jews). CHAPT. V. of the religion of the _Tarasás_ (Christians). CHAPT. VI. of the religion of the _Muselmáns_. CHAPT. VII. of the religion of the _Sádakíah_. CHAPT. VIII. of the religion of the _Váhadiáh_ (Unitarians). CHAPT. IX. of the religion of the _Rósheníán_. CHAPT. X. of the religion of the _Ilahíah_. CHAPT. XI. of the religion of the Wise (Philosophers). CHAPT. XII. of the religion of the _Súfiah_.

[222] The words in italic are not in the Persian text.

[223] The five distichs are in the metre called هزج, “hazaj,” composed of the following feet: مفعول مفاعيل فاعيل فعولن. See _M. Garcin de Tassy, author of the “Mémoire sur le système métrique des Arabes, adapté à la langue Hindoustani.”_ 1832.

[224] This distich contains the same idea as the following of Nizámi: هر که نه گويا بتوخاموش به هر چه نه ياد تو فراموش به

“It is better not to speak than to speak of another but thee; it is better to leave in oblivion what does not remind of thee.” _Quoted in the “Rudimens de la langue Hindoustani,” by the author just mentioned (p. 16 and 25)._

[225] The two distichs are in a metre, which is a variety of the _hazaj_, before mentioned, and is composed as follows: مفعول مفاعلن فعولن.

[226] This verse expresses the same idea as the following hemistich of the Arabic poem, called Borda, and composed by Sharf-eddin-al Búsíri:

لولاه لما تخرج الدنيا من العدم

“Without him the world would never have come forth from nothingness.” This is one of the celebrated traditions respecting Muhammed, contained in the following words:

لولاک ما حلقت الافلاک

“If it had not been for thee (Muhammed), the worlds would never have been created.” This encomiastic expression has been reproduced in several other poems, Arabic, Persian, and Hindostani. _See upon this subject, “Les aventures de Kamrup,” p. 146-147, and “Les OEuvres de Wali,” p. 51-52, traduites de l’Hindoustani, par M. Garcin de Tassy._

[227] The manuscript of Oude has here: محسن فانی گوبه, “Mohsen Fáni says:” which would leave no doubt upon the name of the author of this book, if these words were not a mere addition of the copyist.

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