Oupnek'hat, by Anquetil Duperron

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Sat Jan 20, 2024 4:13 am

Part 15 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[Latin Version]

OUPNEK’HAT 50.um, NERSING'HEH ATMA.

Lege ubique Nerseng’heh, loco Narsing’hah.

Kand primum.

N.° CLXXII.


Pag. 412, lin. 2, Nersing'heh.

Nersingue, 2.a [x] Tschakdis apparitio. MAHABAR. 12 Porb. 2 part. fol. 562 v. (apud Abr. Roger, Moeurs des Brahmin, p. 161), 4.a [x] Vischnou incarnatio; — Kircher (Chin, illustr. p. 216, 218), 5.a; Baldaeus (lib. cit. Abgotterey etc. p. 484), 4.a.

Samskretice, naraha, martyaha, homo vel femina. Sinhaha, singham, leo: nempe, homo-leo-atma, seu atma cum hominis-leonis attributo, vim simul et humanitatem exprimente: quo recte omnino terminatur Oupnek’hatorum, viam qua creatura ad summum omnium opificem et moderatorem perveniat, idem cum eo efficiatur, monstrantium, series.

Lin. 4, 6, 11, 17, 19, 22; pag. 413, 416, lin. 8: atmai ... Oum est ... facias ... Oum ... tria corpora ... pes quartus.

Ultimum Oupnek'hat claram et didacticam Entis supremi, atma, Brahm essentiae, et quasi compositionis metaphoricae expositionem continet.

1.° Oum est: 2.° ejus tria corpora, scilicet, tres qualitates, creatio, conservatio, destructio, juste temperatae; tum elementa simplicia: 3.° elementa mixta; mundus ut nunc existit; cum tribus corporibus, quae in tribus statibus djiw atma induit, comparatum, unum declaratum.

Lin. 16, relativos; lege: relativos (nesbat).

Pag. 413, lin. 16: Status vigiliae.

Quatuor [x] djiw atma statuum, ejus in istis statibus operatio num, partium, cum quatuor [x] atma pedibus, et eo quod quatuor illos pedes sigillatim constituit, comparatio.

Pag. 413, lin. 19, 20; quatuor divisiones est.

Quatuor istae [x] djiw atma, qui idem ac atma et Pranou, Oum, divisiones, infra, N.° clxxiii, p. 419, 20, explicatae.

Lin. penultima, cepit; lege: capit.

Pag. 414, lin. 23; pag. 415, lin. 1, 2, 3: Ille mundus.... lahout sit .... sine qualitate est.

Quatuor [x] atma status, metaphorice. Ejus scientiae gradus, quorum ultimus, purum gaudium, ens purum sine qualitate.

Pag. 415, lin. 4, 5: illi tres mundi .... mundus [x] maia est.

Id est, in vigilia, somno, somno sine somnio, nihil reapse existit; [x] maia seductione, captione, spectaculo, ludificatione, extra ens unicum alia esse creduntur.

Lin. 15: collectio scientiae etiam non est, cum causk illa, quod divisionis capax non est (modjmee danai ham nist bevasteh ankeh kasmat pedzir nist).

Ea est solius quod revera existit, entis unitas, simplicitas; ut illud scientiae, spiritualium notionum, etiam conceptuum, perceptionum collectionem dicere, sit nefas. Rerum cujuscumque generis aggregationis, formationis, scilicet absolute partium expers est: quod omnem divisionem, successionem excludit, et totum, in se simul purum, aequale, homogeneum unico et indiviso instanti, unico et indiviso loco, seu semper et ubique, universale et concretum, uno et indefesso intuitu cernens, uno et incessabili actu, motu, operans, in constanti, perenni quiete, exprimit.

Verum haec verba, sonus. Deus, qualis in se est, sentiri, lumine mentis interno partim adspici potest, definiri neutiquam: majestatis pondere pressus, vermis, adora et tace.

Pag. 415, lin. penultima; pag. 416, lin. 8: Gradum [x] Pradjapat .... pes quartus.

Quisque [x] atma status superior inferiorem absorbet, et omnia in quartum, lahout, quod est ens natura (djat behab; lego: nahat), resolvuntur.

Hoc [x] Oupnek’hat 50. 1 [ ] Kand primum, attenta dignum meditatione, satis planam, oculo Indicis speculationibus assueto, Entis supremi, in se, et in partes a se prodeuntes quasi divisi, simul et unici, naturae, essentiae, expositionem praebet.

***

Kand secundum.

N.° CLXXIII.


Pag. 416, lin. 25, 26: ab his tribus .... in omnibus statibus aequalis.

Atma, proprie Ens purum, in tribus prioribus imperfectis statibus non est, et tamen cunctis statibus aequalis, par, idem ens absolutum.

Pag. 417, lin. 2, 3, 6: insipientiam (djehal).

Atma, insipientia est, sicut et intellectus, scientia; scilicet omne, positivum, negativum: est, non est, ut pluries dictum, atma ipse, substantia, existentia unica, supereminenter, transcendentaliter est.

Lin. 14, 17, 19; pag. 419, lin. 6: Tov (lege: To) Pranou, cum [x] atma et quatuor matrai [x] pranou ... pede primo ... matrai primo .... quod, a sit.... apparens est.

Subtilis et curiosa quatuor pedum [x] atma, quatuor mundorum seu statuum hominis, cum quatuor [x] Oum matrai, a, aou; m, Sono nasali, et eorum significations, cum ipso Brahm Ente supremo, comparatio. Sic omnia, in natura, ad unum redeunt.

Lin. 22, 23, 24, penultima, ultima: a, in omni littera est .... etiam prima [omnium] litterarum est .... prima omnis est.

Inde sequitur, 1.° alphabetum samskreticum vetus a vocalibus, quarum prima a, ut hodiernum, incepisse; 2.° A alef, in qualibet consonante contineri: proindeque, ka, kha, ga, gha etc. kscha, pronunciandum. Vide supra, Annotat. p. 551.

Lin. 26: et testis etiam est (o gavah ham ast; alibi, schehed).

Id est, sui ipsius, entis sui, testis, sponsor, Ens universale, unicum, elementa simplicia, mixta, semen rerum, mundi, qualis oculis apparet, sese exerit, ostendit, manifestat.

Pag. 418, lin. 6: dualitas (douganegui).

In nomine Oum, ou est rerum dualitas, e maia (supra, N.° clxxii, p. 415) orta, cum mundus nomen et figura tantum sit (infra, p. 420, lin. 8, 9).

Pag. 419, lin. 7, 8; pag. 420, lin. 15, 28: Et quatuor divisio (divisionum) est .... filum (stamen) [x] texere omne est .... atma habet, pranou edam (illas) habet .... secundum non habet.

Quadripartita divisione [x] atma, cum [x] pranou comparatione, illius entis, in natura unici, physica et moralis actio explicata. Prima divisio rerum originem, contextum indicat. Quemadmodum e stamine et subtemine pannus constat, sic rerum universitas ex atma in eam ingresso: quo non creatio ad extra, sed mundum ipsum [x] atma constituere, esse, aperte declaratur.

In nim matrai proprie quatuor hae continentur divisiones (infra, N.° clxxiv, p. 421, lin. 5, 8, 9).

Pag. 419, lin. 14, 15: seipsum cum quaerente .... seipsum donum faciunt (facit).

Moysem hac de re audiamus. Cumque quoesieris ibi (inter gentes dispersi), inquit Legislator, populum Israel alloquens 1 [Ou bekasektem michscham et Jehova Eloheka ou matsata ki tidreschennou bekol lebabeka ou bekol nafscheka. Deuteron. IV, 29.], Dominum Deum tuum, invenies eum: si tamen toto corde quoesieris, et tota tribulatione animoe tuoe.

Quod ipsa Veritate confirmatur. Quoerite, ait Jesus, et invenietis 2 [[x]. Matth. VII, 7.] .... qui quoerit, invenit 3 [[x]. Id. v. 8.].

Quoerite ergo primum regnum Dei, et justitiam ejus, et hoec omnia (victui necessaria) adjicientur vobis 4 [[x]. Id. VI, 33.].

Eadem, ut videre est, apud gentes locis et moribus maxime dissitas, credita et tradita, precum puro, sincero et fidente corde fusarum, maxima, quae justitiam spectant, id est, ipsum Entis supremi possessionem, efficacia. At de omnibus fere, etiam Christianis, verum: populus hic labiis me honorat, cor autem eorum longe est a me 5 [[x]. Marc. VII, 6. Isai. XXIX, 13.].

Pag. 420, lin. 20, 28: et ghanneh (sonus nasalis) .... secundum non habet.

Subtili modo, cum nim matrai, sono nasali, atma collatus. Cm semel ad spiritualismum mentes vertuntur, minima ratio, una littera parilitatis ansa serio obtruditur. Rident, aspernantur critici, contrario nisu, obtentu disparilitatis, in similem culpam et ipsi labentes. Medium in omni: at quam rarum, quam difficile! E Cocceio, apud reformatos, celeberrimo 17.a saeculi theologiae professore, figurismum, ut vocant, etiam catholici (Duguet et ejus systemati adhaerentes) hauserunt, magistrum, quem non citant, dedignati: et, in S. scripturae interpretatione, inprimis, a convulsionum apparitione, ab erudito et sagaci commentatore longe recedentes, vel cunctam, vel nullam, pro libitu, figurativam plerique admittunt expositionem.

Lin. 24, 25, in [x] hasti (existentia) ejus [x] nisti (non existentia) mundi est (dar hasti ou nisti aalem ast).

Scilicet, Deo existente, nihil aliud existit. Illi enti ullum secundum non est (lin. 17, an dzatra hitsch douioum nist).

***

Kand tertium.

N.° CLXXIV.


Pag. 421, lin. 2, 14, 15; pag. 422, lin. 19; Littera prima .... (homo) .... in se destructum (annihilatum) efficiat .... sexdecim fiant.

Quatuor pedes [x] atma cum quatuor litteris [x] pranou (Oum) iterum comparati: cujus objecti profunda meditatione, omni ad unum redacto, rerum universitatem in se homo annihilare tenetur.

Pag. 421, lin. 15; pag. 422, lin. 19, 20, ultima: In littera primi [x] pranou .... sexdecim fiant. Quicunque sexdecim res, .... superveniente sit.

Entia, agentia, physica, moralia, etiam librorum divinorum partes, mensuras, formulas, quae (supra) T. I, N.° lxxvi, p. 350, 361) solem in cursu diurno, diversis anni tempestatibus, comitantur, triumphalem ejus pompam et incessum efformantur, cum rebus in quatuor [x] pranou (Oum) litteris contentis, additis quatuor mundis, uno pro una littera, et in quoque matrai quatuor matra suppositis, conferre operae pretium est. Orbem universum, naturam omnem, totum rerum existentium systema in atma contineri apprime noscere, haec quasi bucceam absorbere, in seipso deorsum ferre, supremum scientiae culmen, a novd in mundis apparentia tutamentum.

Pag. 422, lin. 26, [x] aoudia; lege: [x] aoudia.

Lin. 27, [x] dormire; lege: [x] dormire.

Pag. 423, lin. 1, 14, 15, 19, 20, 24, 25, penultima, ultima; pag. 424, lin. 3, 6, 7, 11: Primum oportet quod .... infra cordi .... in circulo .... in umbilico ... in corde ... inter duo supercilia ... [et medium] cerebr i.... in medio cerebri ... forma gaudii fiat.

Ens unicum et universale cum omnibus divisionibus, cuncta haec ipse effectus, in quatuor [x] pranou (Oum) matra, in diversis corporis partibus, inde a sub corde, usque ad intra duo supercilia, medium cerebri, juxta tria ejus attributa, tandem ens totum, quod forma gaudii, ejus qualitates, sibi repraesentat Indus alta immersus meditatione.

Pag. 424, lin 12, 13, 15, 17, pag. 425, lin. 3, 9: Post ab illo .... Brahma .... alef maftouh .... nasout .... nim matrai .... Pradjapat .... Haranguerbehah .... deorsum ferat (absorbeat).

Qua ratione tria primi ordinis agentia, tres [x] pranou (Oum) litterae, tres mundi seu status corporis, quartum horum, tria hominis, tria mundi corpora, in luce seu forma scientiae; id est, ea omnia in se nihil esse apprime sciens, formam gaudii, scientiae, lucem deorsum ferat (absorbeat), sicque Ens ipsum evadat, attentione dignum. Inde patet, ut jam dictum (et saepius certe, quam vellem, operis natura eadem forte ad nauseam, iterum atque iterum, iisdem ferme verbis, stilo rudi, ordine inconcinno, dicere cogor), totam illam Indicae mythologiae structuram, in agentia physica, moralia, spiritualia, materialia distributam, sensu allegorico, Ens unicum ejus attributis exprimente, debere intelligi; verumque Indum, et quemlibet alium hominem, cuncta ad unicam substantiam, quae substantia ultimo ipse est, qua ratione in Oupnek’hat traditur, reducentem, verum Brahmanicoe e Vedam deductae institutionis scopum, supremam in hoc et in altero mundo beatitatem attingere. Hoc nude et didactice, arido, ut vocant, simplici, sermone declararent Europaei recentiores philosophi: ambagibus implicatum, comparationibus, sic arbitrantur, elucidatum, spirituali cum materiali, coelo cum terra mixtis, tradunt Indi doctores, communi mentium captui haud idoneam, incommodorum causa, altiorem, sublimem simul et abstrusam doctrinam exponere metuentes.

***

Kand quartum.

N.° CLXXV.


Pag. 425, lin. 12, 19, ultima: atma .... (Creator magnus, afridgar bezorg) .... Brahm magnus .... (unum) efficiat.

Qua ratione Creator atma, Brahm dicatur, ex antea expositis planum. Creavit, id est, res quae non erant, scilicet eo modo quo non erant, produxit: quod quidem vere etiam ex nihilo, sed non sensu communiter accepto, creare est.

Pag. 426, lin. 1, 3, 9, 17, 18, 24, 25, 27: Ipse ille atmai ... quarto matrai ... [x] ego et [x] te ... undecim voces ... quod [x] lahout est ... significatio undecim vocum [x] aiet .... dicens: tu, ego ... unum efficiat.

In quarto [x] pranou (Oum) matrai, pram atma; ejus attributa: undecim vocum [x] aiet particularis explicatio.

Omni personalitate semota ([x] ego, [x] te), cum in natura, atma sola sit persona, in se existens substantia, et solus in omni [x] ego pronunciet et efficiat, atma illum unice meditari, seipsum eum esse, firma fide tenere Indo praeceptum.

Pag. 426, lin. ultima; pag. 427, lin. 1, 7, 8, 9, 16, 19: [x] maschghoul ... cum [x] schoghl ... maia ... mendacium est, et mater ... sensuum ... sicut leo, deorsum ferens (deglutiens) omne est.

[x] schoghl, seu profundae meditationis modus. Maia, mendacium; id est, res ut existentes, dum nullae sunt, ostendens; mater sensuum, qui et ipsi erroris fontes, cum praeter atma nihil revera, absolute in natura, ente proprio subsistat.

Ab attributo primario [x] atma, quod attributum etiam [x] Roudr, Maha diw, est, cuncta, ut leo, devorantis, in se deorsum ferentis, nomen Nersing'heh.

***

Kand quintum.

N.° CLXXVI.


Pag. 427, lin. 22, penultima, ultima; pag. 428, lin. 1, 5, 7, 17, 18, 24, 25; p. 431: Ipsum hoc akari .... a cum maftouh ... circumdans ... (penetrans) omnes litteras est ... akari .... maia ... beneficum est ... nersing'heh est... leo, omne deorsum fert, .... in seipsis deletum .... Brahm factae sunt.

Trium primarum [x] pranou (Oum) matrai virtutum, Entis supremi naturam referens expositio.

Primum akar, a apertum; ubi leonem, cuncta absorbentem, [x] maia, illusione, errore, externae apparentiae, quasi existentiae causam, semper in medium adduci advertendum est; et doctorum animas dogma istud apprime callentes, ipsum Brahm effectas, in seipsis deleri, novae apparentiae metu liberas. Peculiare [x] akar, omnia circumdare, amicum esse [x] maschghoul: alia, in aokar et makar, repetuntur attributa.

Pag. 428, lin. 25, 26, 27; pag. 429, lin. 1, 2, 23: Brahm factae sunt. Ipsum hoc aokar, quod vau mazmoum (ou) est, cum excessu .... magnum .... et cum sensibus (in sensus) non ingreditur: ipsum cum seipso lumen est: et ipsum cum seipso .... apparens est. (O behavas dar naiad khod bekhod roschan ast o khod bekhod zzaher ast.)

Eadem fere [x] aokar et akari laus. Priori peculiare, maximum esse, in sensus non ingredi, esse lumen per seipsum; quod internam denotat, absque sensuum medio, perceptionem, ipsum Ens supremum, mentibus sese immediate manifestans. Unde innatas ideas antiquitus apud Indos inveniri recte concludi potest. Cachinnationi irridentes indulgebunt Lockiani et Condilliaci, solo materialismi jure, nullo verisimili argumento, quidquid in contrarium asserant.

Pag. 429, lin. 24, ultima; pag. 430, lin. 12, 22, 23: hoc makar ... opulentia magna ... cum seipso lumen est ... maia magnum habet .... dicens: ego ..... ab akar .... ab aokar majorem ....

[x] makar (mim saken; supra, akar et aokar) encomium: iis majus est. Peculiaris ei opulentia magna; testis omnis rei, ut akar, est; dicens: ego, in cuncta re, lumen cum seipso, quemadmodum aokar. At vero [x] maia magnum habet (o maia bezorg darad). Quae proprie ultima est [x] Oum littera, rerum universalitatem includens, [x] maia magnum, scilicet captionis, ludificationis fontem habet, errori maximo, falsa omnis generis existentiarum repraesentatione, larva, dans occasionem. Non nisi enim majore maia, quodlibet ens, extra atma, quolibet alio majus dici potest.

Haec omnia attente et unice cogitare, iis mentem fixam habere, supremus beatitatis apex: qui eo pervenit Indus, in se deletus, superstate sola perceptione, ipse Brahm evadit.

***

Kand sextum,.

N.° CLXXVII.


Pag. 431, lin. 9, 10, 14, 15, 17, 18; pag. 432, lin. 11, 15, 16, 17, ultima; pag. 433, lin. 5: mokelam sensuum .... Peccatum, quod shaittan est ... e nim matrai [x] pranou (Oum) scitum fiat .... quartum est .... quartum non est ... bahder ... non bahader .... id est, aliquis, quod, peccatum ... forma [x] atma fiat .... a non visu .... pes quartus [x] atma .... e mari dualitatis ut non timuerunt.

Parabola, qua a peccato victoria reportari queat, seu malum in bonum converti, edocetur.

Ens supremum nim matrai [x] pranou (Oum) est; quartum numero, sed revera, omne. In Ente illo unico, ideo quod omne est, contraria simul existunt.

Mens, quae abstrusum istud et primarium dogma apprime intelligit, undecim voces aiet [x] Nersing’heh callens, quod verae felicitatis status, peccatum ei peccatum non est; dummodo tamen a concupiscentia, cupiditate, appetitu carnali immunis sit. (Az hamin djehet del har keh az gheir bini pak na schodeh baschad ve az hava ve hers ve schahawat dour mandeh baschad ou baiad ke be nim matrai tschaharom pranou keh tschaharom pai atma ast ke teria ast az in aiet Nersing’heh keh panzdah (iazdah) lafzz darad intschenin atmara bedanad gounah ou schaittan oust aain atmai ke hasti o eelm o porserour nour ast mischavad.)

1.° Ex hoc textu attente considerato, non de peccato voluntario, sed casu, ignorantia, non visu, corde non consentiente, patrato, in Oupnek’hat esse quaestionem, recte concludi potest.

Peccatum, forma [x] atma, dura sane locutio est, at systemati Indico congruens, quaeque sano sensu, additis addendis, explicari queat.

Peccatum, vere schaittan, tentator, seductor entis intelligentis, cum sensuum praefectis, seu sensibus ipsis, [x] maia filiis (supra, N.° CLXXV, p. 427), nihil hic aliud erit, quam dualitatis opinio, unicitatis dogmati opposita; illius dogmatis professione sensus victoriam obtinent; peccatum ipsum evanescit, et Brahm, quemadmodum sensus unitarii, evadit. Forsitan bellum [x] Fereschtehha (supra, T. I, N.° V, p. 16, 18; N.° XX, p. 89) cum Schaittan, qui corpus atma esse profitebantur; et priorum, mensurae kaitri, scilicet unicitatis formulae, pronunciatione, triumphus, allegorice ipse ille sensuum cum peccato conflictus est.

Mare dualitatis rerum est existentia, praeter atma unicum. Hujus metu pulso, sicut et initio Fereschtehha, [x] aiet undecim vocum prolatione, oi Mokelan sensuum peccatum debellant, ad nihilum redigunt.

2.° Persica verba quae retuli, recte perpensa, totam moralem disciplinam includunt: excessus enim omnes e carne, cui mens, serva nimis, misere subjacet. Contrario nisu in adversum tendere, solum remedium.

Superfluo abstinere, temperantis est: necessario, quantum possunt, sapientis, praesertim Christiani. Quod quidem recentibus, elapsis e revolutione, vel primum ejus praeconibus, moralistis, qui, infirmitatis humanae praetextu, vere autem proprii commodi causa, in Proverbiis Salomonis et aliis S. Scripturae libris, aureae mediocritatis laudem, uti Secouristoe, et generatim in omnibus sectis non-conformistoe singularis doctrinae, disciplinae, aliquando etiam spurcitiei exempla quaerentes, reperta confidenter efferunt, forte minus arridebit.

At vero in scriptis recta et intenta nimis nequit esse norma, quam, in actionibus semper inflectit et incurvat humanus affectus.

Pag. 433, lin. 22, ultima; pag. 434, lin. 1, 14: Et quisquis illam lucem .... factus, (sic) maneat. Et sensus externos.... Pra Brahm .... fiat.

Veri saniasi (p. 433, lin. 20, 22, [x] Fereschtah) ad ultimum abnegationis, perfectionis gradum perventi, imago, quae autem, juxta Indorum opinionem, nimis saepe ob oculos poi non potest. Ex iterata, continua praxi, habitus; ex habitu status permanens, velut natura exsurgit. Homine avulso, quasi supernaturalis restat existentia; id est, ens creatum evanescit, solus Creator, atma, Brahm remanet.

Pag. 434, lin. 2, 3: patientiam et sufferentiam (tolerationem) regulam (consuetudinem) suam efficit (tahammel o bardaschtra schiveh khod sakhteh).

Non hic vita, honesta quidem, probitate conspicua, at amoena praescribitur. Inter duos mundos eligendum. Vel in praesenti, inferiori, fruendo opibus haud prohibits, deliciis, degendum: vel ad futurum, superiorem, rejectis istis omnibus blandimentis, labore, patientia, molestias cujusvis generis ferendo, anhelandum. Inprimis, cum aetate (vulgus mutationem vocat) ascendendum: quae in quatuor Indi spiritualis statibus observatur gradatio.

De vero jus to sublimem audiamus philosophum.

"Nudandus ergo, inquit Plato 1 [[x]. Plat. Op. T. 2, de Republ. lib. 2 (1578), p. 361, c. d.], omnibus coeteris, proeterquam justitia, atque ita constituendus, ut priori (ei qui munerum honorumque causa justus est) prorsus opponatur: ut cum nihil agat injuste, existimetur injustissime agere, ut ad verum germanumque justitioe examen sit penitus exploratus: ac proinde neque infamia, neque omnibus casibus, qui varii et multiplices in hanc vitam cadunt, immergatur: neque a proposito tamen ullo modo dimoveatur, sed in eo ad mortem usque immotus constansque perduret: licet habitus fuerit injustus dum viveret, esset tamen justus.

Tribulatione ergo, angusta, quasi lydio lapide, probari debet patientia. In tribulatione patientes, inquit Apostolus 1 [[x]. Rom. XII, 12.], qui verum, in Christo, pietatis signum, persecutionem statuit: et omnes, ait 2 [[x]. Timoth: III, 12.], qui pie volunt vivere in Christo Jesu, persecutionem patientur: persecutionem, vel internam, a seipsis, affectibus non edomitis; vel externam, a saeculi asseclis, etiam legitimis dominis pastoribus, amicis, parentibus. Nedum igitur fugiantur, ut vera ad Christum via, ipsa pietatis tessera, demisse a supremo Moderatore petito patientioe dono, persecutio, aerumnae, animi et corporis angustiae sunt eligendae, quaerendae.

Petito demisse a supremo Moderatore patientioe dono, non Stoicorum, Pelagianorumque, antiquorum et recentium, alto supercilio, qui bus solemne: contemnamus igitur, inquiunt, omnes ineptias (quod enim levius huic levitati nomen imponamus?) totamque vim bene vivendi in animi robore, ac magnitudine, et in omnium rerum humanarum contemptione ae despicientia, et in omni virtute ponamus 3 [Cicero; Tusculanar. Quaestion. (1562) lib. l, fol. 62 recto.].

Lin. 16, 18, 21, 22, penultima, ultima; pag. 435, lin. 1; 2: cornua cum sine cornu .... Significatio [x] Nersing'heh ..... Nersing’heh est .... duo cornua [x] djiw atma .... Brahma, et Beschn, et Mehisch .... quietem sumunt (aram miguirand) .... trium qualitatum .... figurarum.

Djiw atma cum duobus cornibus, pram atma sine cornu; haec tria, scilicet particulare cum universali, unum efficere jubetur. Mystica [x] Nersing'heh, et trium agentium, Brahm, Beschn, Roudr, expositio. Tribus praedictis ad unum redactis, nulla trium hominis statuum, creantis et creati differentia. Tres cognitae, suppositae in naturam primariae operationes e medio tolluntur; quod his verbis, Brahma, Beschn, Mehisch, quietem sumunt, expressum.

Systematis Indici struem theologicam allegorico modo significare; ultimo ad unum redire diversos hominis physicos et morales status, lectorem antiquarum opinionum studiosum observare non pigeat.

***

Kand septimum.

N.° CLXXVIII.


Pag. 435, Lin. 9, 18; pag. 436, lin. 3, 4, 11, 17, pag. 439, 440, lin. 4: littera prima.... littera secunda.... littera tertia .... totus leo deorsum ferens fiat .... lumen efficitur .... unum faciat.

Tres [x] pranou (Oum) litterae adhuc explicatae, vocibus Samskreticis, attributis Ens supremum referentibus: unde tribus istis litteris in unum coactis, totus leo, sing’heh, deorsum ferens, omnia absorbens; qui Indicae hypotheseos scopus, hominem ad quartum, seu hasti, existentiae, statum deferendo, efficitur.

Pag. 436, lin. 20, 23, penultima, ultima; pag. 43 7, lin. 1, 2, 8: ipso hoc modo .... aham alef maftouh .... alef maftouh est .... e [x] alef maftouh .... quidquid visum fiat, omne Brahm est .... illius (rei) intrat.

Qua ratione aham, samskretice, ego, nomen omnis entis factum: unde alef maftouh, prima [x] aoum littera, quae in aham, nomen omnis rei fiat, atma sit; ex eo atma quaerendus.

Forma syllogistica: quidquid visum Brahm est; atqui Brahm figura [x] hasti; ergo omne visum, proinde mundus, visu, intellectu cognitus, Brahm est. Materiale est et spiritale, [x] videre de quo hic agitur.

Pag. 437, lin. 7, 12, 14, 15, 18, 20, 21, 22, 24, 25, 26, 27; pag. 438, lin. 1, 3, 6: scientia ... anobhou ... vadjan .... oculum texit .... sensibile est .... sensibile non est ... Brahm .... Oum .... pronunciet.

Primas rerum ideas, seu metaphysicae principia, apud Indos sapientes tradendi methodus.

Oculum tegere, comite silentio, rem sermone declarari non posse, signum.

Samskretice, vaschanam, verbum, vox: vaschani vrouttihi, silentium. Vagbandaha, praestigium, incantatio ad os occludendum, imponendum silentium.

Cum autem rubra nota verbum vadjdan in textu non signetur, ad Persicam linguam, deri, in qua, be vadj goftan, in silentio, signorum ope, ore operto, labiis compressis, ut Parsian, statis temporibus, loqui est, videtur referendum.

Sensibile et non sensibile, hasti, Brahm est. Ratione m finalis, Brahm et Oum unum et idem.

Existentia, scientia, [x] incognitae, quae verbis exprimi nequeunt.

Pag. 438, lin. 7, 8, 11, 17: tempore quod .... aliquid petunt .... alef maftouh .... lumen fiat.

[x] Oum litterarum cum Brahm connectionis ratio, sensus identitas; e verbi Oum significatione affirmativa. Hujusce modi scientia, homo perfecte liber redditus.

Pag. 438, lin. 17, penultima, ultima: Hic totus mundus ... omne Brahm est .... in omni, is est.

[x] Brahm et mundi attributorum corelatio, identitas.

Pag. 439, lin. 5, 13, 25, 26, 27, penultima: Tempore quod ... (his immiscet) .... hunc djiw atma .... mini saken... alef maftouh .... vau mazzmoum .... lumen fiat.

Quando homo, somno vel meditatione immersus, versus mundum non tendit, de eo non cogitat, mundus totus, Brahm est evadit: experrectus autem, aut ab attenta perceptione avulsus, rebus externis redditus, intentus, eminenti ista, qua Brahm, mundus erat, existentia privatur: [x] Brahm, sub ratione [x] mim saken (m), cum alef maftouh (a), et vau mazzmoum (ou) considerando; id est, Pra Brahm cum djiw atma simul juncto, ad ultimum beatitatis, perfectionis gradum evectus, in seipso lumen fit.

Pag. 440, lin. 1, 4: cornu(a) .... cum hoc [cornu] (vau) unum faciat.

Theologicus ille litterarum nominis Oum, dicerem, ludus, est simpliciter trium ejus caracterum, a, ou, m, quorum priores duo dant cornua, simul junctorum, et sic integram vocem Oum efformantium, prolatio: cui quidem junctioni, propria cuilibet litterae virtus communicatur: unde Brahm ipse, Ens supremum exsurgit.

***

Kand octavum.

N.° CLXXIX.


Pag. 440, lin. 7, 8, 13, 17, 26, ultima; pag. 441, lin. 1: nim matrai .... stamen subtemen .... secundum non habet .... funis [(in) corollam precariam] .... Oum .... loquela .... e loquela.

Trium vocis Oum litterarum virtute tradita, ad nim matrai, sonum nasalem auctor transit. atma est, rerum stamen, subtemen, in eas, sicut funis in corollam precariam, ingressum, unicum, sine secundo. In omni quaestione, affirmando vel negando, Oum respondetur: eo modo Oum principium loquelae, extra quam nihil sit; proindeque nim matrai [x] Oum complementum et substantia.

Oum et atma; atma et Brahm unum: unde Oum et Brahm, Ens supremum, unum et idem.

Supra (T. I, N.° IV, p. 15, 16), a nominis Oum expositione, incipit primum Oupnek'hat: ejusdem nominis, quod omnia includit, Entis primi et unici attributa, qualitatibus et virtute ultimum Oupnek’hat recte terminatur.

Pag. 441, lin. 5, 10, pag. 442 lin. 5; pag. 443, lin. 1, 2, 3: Hoc secretum cum excessu tegendum est ... mundus cum Domino magno mundi unum fiat.

Super hoc dogmate, nempe, mundum cum Domino magno mundi unum esse, altissimum injungitur secretum.

Pag. 441, lin. 11, 13, 15, 21, 26, 27, 28; p. 442, lin. 1, 6, 20, 21, ultima: atma donum faciens seipsum est ... Haec omnia animantia a seipsis vitam non habent (in hameh djandaran az khod hiat nadarand) .... non potestas dixit ... [quod...] frustum totum .... factus ... seipsum cum quo (cui) det?...] Oum forma scientiae est. Et omnis mundus etiam forma scientiae est .... hic mundus, quod, scientiam et animam non habet (ve in aalem ke eelm o djani nadarad) ... tempore quod ... hic atma forma scientiae .... loquela etiam Oum est ... omnes res approbatum facit ... sine metu fiat.  

Expressius entia omnia vitam non ex se, in se, sed ex Ente supremo habere, dici non poterat.

Supra (N.° clxxix, p. 440), cum filo, quod corollam precariam ingreditur, atma comparatus est; hic de eo contrarium: similiter aliae qualitates affirmantur, negantur. Sic procedit Indicum systema. De Ente supremo, nec, est, nec, non est, nec, ulli communicatum, cum solum omnino sit, dicere vetitum.

Mundus iners, sine intelligentia, anima, et tamen, ut Oum, atma, forma scientiae, loquelae causa; cuncta haec ab atma, quocum unum fit, accepit. Inde, ultimo, omnia unum; scilicet, Brahm, Oum, mundus; quaeque forma scientiae.

Sublimis at non vulganda doctrina; quam qui recte tenet, intelligit, ita ut ullam, extra atma, entis particulam non agnoscat; alioquin mille frusta fiat; vita functus, e morte liberationem non obtineat; homo iste Brahm sine metu efficitur.

***

Kand nonum.

N.° CLXXX.


Pag. 443, lin. 26; pag. 454, lin. 7: hoc Oum .... cum eo (ad eum) perveniat.

[x] Oum, quod forma [x] atma est, essentiam edoceri, a Pradjapat oi Fereschtehha postulant. Agentis istius, [x] atma, leonis cuncta deorsum ferentis, in se demergentis, unici, natura, attributa; [x] maia, secundum quid, praeter atma, Brahm, in rerum universitate, errore, seductione monstrante, cum omne unum sit, separatum apparens. Quidquid de maia (T. I, N.° LXXXVI, pag. 405, 406; Annotat. p. 639-642: supra, N.° cxxx, pag. 215, not. 1; Annotat. p. 628) dictum est, huic loco apprime convenit. Denuo legendum repetere rei abstrusae, obscurae, novam forte caliginem effundere foret; saltem esset actum agere.

Pag. 444, lin. 5, 6: hic atma leo .... existentiam apparentae tem non habet (taaieni nadarad).

Scilicet, quae sensibus percipi possit, existentiam.

Pag. 444, lin. 17, 18, 19, 23, 24: res alia .... cum seipso (per seipsum) intellectus fiat .... quidquid longum .... non potestas intellexit .... et a [x] scire et non scire .... cum puro vadjdan acquisitus fiat. (O barai fahmanidan in tschiz diguer der kar nist khod bekhod fahmideh mischavad az in djehet ke har tscheh ttoul o arzz o djesm darad be nazzer o del dar miaiad tschoun in atma az hameh inha manzeh ast oura behistsch tschiz natevan fahmid ve az danestan o nadanestan ham manzeh ast o bemahazz vadjdan iafteh mischavad.)

Ens supremum nullam dimensionem habet, nihil quod sensus queant apprehendere; per seipsum, lumine intimo, intelligitur: proprie loquendo, nec scitur, cum vera scientia entis essentiae notitiam includat, quam infima creatura, quando de supremo Creatore agitur, assequi posse dicere nefas: nec nescitur; siquidem ejus existentiam, quam comitatur ipsius naturae qualiscunque adumbratio, mens humana cognoscit. Sermone autem id declarari, idonee exprimi omnino impossibile.

Lin. 26, 27, 28: maia figura caliginis et non scientiae est ... ipsum ... (quod) scit (lege: dicit), quod ego non scio; ipsum hoc ([x]) non scire, maia est. (Keh khod migouiad ke man namidanam hamin nadanistan maia ast.)

Id est, revera quidem verbis [x] maia explicare, exponere, haud pote: qui tamen se nescire fatetur, eum indicat, cum non scire, maia sit.

Lin. penultima, ultima, pag. 445, 446, lin. 3, 4, 14: Maia apparens faciens ..... errorem ..... multiplicitatem ...... filius et pater ipse est .... trium qualitatum, quod, [x] eidjad ... cum figura [x] Mehisch, apparet.

Fusa [x] maia expositio, qua, cuncta Indici systematis agentia meros ejus, scilicet erroris, esse foetus, ipsum maia non semper fuisse, producentum esse et productum, tribus naturae operationibus separatum, diversum, multiplicem apparere; verum unicum Ens, atma, cujus figura, ut Brahma, Beschn, Mehisch (Roudr), per tres animi et orbis universi dispositiones, in orbe operationes, ad intuitum venit, existere demonstratur.

Conceptus istos, communi vinculo (primario Indorum dogmate) concatenatos hic indicare sufficiat: profundae meditationi, si vacat, connexionis rado, expositio est committenda.

Pag. 445, lin. 7, 8, 9: et ipse hic maia to electum (voluntarium) sine electione (involuntarium) ostendit, et [x] sine electione, electum (ve hamin maia mokhtarra biekhtiar minomaiad o biekhtiar mokhtar).

Maximi momenti effatum. Errore, quod reapse voluntarium est, esse involuntarium; et e contra; homo arbitratur. Ratio est transcendens, qua res ut sunt in se, sunt; at humanae menti, luteo hoc in orbe, caligine ([x] maia) obvolutae, tales apparere nequeunt. Inde difficultates de natura et origine boni et mali, et quaestiones, quae ad abstrusam istam, nec unquam solis animi viribus explicandam materiam pertinent. (Vide supra, T. I, Annotat. p. 568-587; supra, Annotat. p. 471-519.)

Lin. 20, 21; pag. 446, lin. 3, 4: servum (servientem).... cultum (adoratum) .... filius et pater .... trium qualitatum.

Errore, servus, serviens a culto, adorato: filius a patre; tres qualitates, creatio, conservatio, destructio, a se invicem distinguuntur: omne unum et idem.

Pag. 446, lin. 12; in divisione [x] temouguen, cum figura [x] Brahma.... (Dar kasm rad, ouguen be ssourat Brahma o dar kasm satguen bessourat Beschn o dar kasm tamouguen bessourat Mehisch minomaiad.)

In primariarum naturae operationum ejus agentibus Brahma? Beschn attributione, idem ordo ac supra (N.° LXVII, p. 316; Annotat. p. 590) hic servatur: communiter de satguen, creatione, Brahma dicitur; de Radjouguen canservatione, Beschn.

Pag. 446, lin. 18, 20, 21, 22, 23, 25, penultima: differentia inter animas et Haranguerbehah ... seipsum collectionem, animarum ut scivit, [x] ego: dicit .... tres figuras habet .... eidjad ab (per) Haranguerbehah .... apparens fiat.

Haranguerbehah, collectionem elementorum simplicium esse notum est; hic, animarum, et ut persona tinica, [x] ego: dicit: tres qualitates primariorum agendum, et actionem induit; per eum Creator operatur.

Sic, in systemsate Indico, entia, agentia permutantur: quo quidem ea omnia meras esse relationes, quasi unici Entis agentia, modificationes, in promptu est.

Pag. 447, lin. 5, 6, 24: atma .... djiw atma .... quatuor s tatibus .... nasout .... ab omni superior est.

[x] atma et djiw atma identitas: djiw atma in quatuor hominis statibus: [x] atma qualitates, attributa.

Lin. 26, illorum; lege: illarum.

Lin. 27, 28; et eum cum indicio digiti, (quod) cum latere suo (versus seipsum) facit, facit intelligere (ve oura be eschareh angoscht be djaneb khod mifahmanad).

Id est, ad seipsum intentus, versus, suo ipsius intuitu, [x] atma homo, quasi digito indicatum, in seipso cernit, intelligit.

Lin. ultima, p. 448, lin. 1, 2, 3, 4: cum omnibus sensibus .... quidquid existit .... [x] hasti ejus .... quidquid ab omni longe prius est, etiam is est.

Scilicet, cum atma omne sit, omnium ope, vissu, sensu percipi potest.


Pag. 448, lin. 8, 24; pag. 449, lin. 5; testis omnis (entis) est (schahed hameh ast).

Testis est eo sensu, quod omnia entia existere, et tali modo, testimonium perhibet, cum in illis existat, eis esse tribuat.

Pag. 448, lin. 9, [x] lege: [x].

Lin. 15, 16: Djibril, et Mikail, et Asrafil.

Tria agentia (pag. 446), Brahma, Beschn, Mehisch, hic ab interprete Mohammedano nominibus Alkoranicis decorata. Sic in vetustissimorum monumentorum versionibus quaedam, memoriae lapsu, vel mente minus attenta, quae remotam eorum aetatem minimi labefactant, impugnant, inseri potuerunt.

Ibid. lin. 26; pag. 449, lin. 2, 3, 4, penultima, ultima: fundi aridi .... sine anima .... quidquid ab eo cum [x] atma quam relationem habent? ..... ab atma [apparens] factum ..... forma ejus est (har tscheh az ou [zzaher] schodeh ast aain oust).

Omnia, etiam insensibilia, ab atma: undique, ubique ejus forma. Veritas, dogma, de quo dubitare nefas: quod dicam in ea (responsione) dubium non est; pag. 449, lin. 1. (Ke migouiam dar an schak nist.)

Pag. 449, lin. 13, 16, 22, ultima: illud, quod fluere .... djiw atma .... pram atma .... illud etiam vos estis.

[x] djiw atma et [x] atma, in homine, qui ille (atma) ipse est, cessat differentia.

Socraticae institutionis modus (pag. 449-453) observari potest: interrogando, [x] Fereschtehha Pradjapat edocet, informat.

Lin. 14, 15: testis (cautio) omnium sensuum est (gavah hameh havas ast).

Djiw atma, cautio, testis sensuum, quo spondente, providente, existunt, facultatem sibi propriam recipiunt, exerunt, agunt.

Lin. 17; ut secundum: lege: et secundum.

Pag. 450, lin. 18, 19: hoc quantum ipsi scivistis, quod, nos nescimus, ipsum hoc scientia est. (In kader khod danested ke namidanim hamin danai ast.)

Scire se nescire, scire est: subtilis, ut alias observavi, sed recta ratiocinatio.

Pag. 451, lin. 5, 6: ipse hic intellectus (fahmidegui) vester .... Brahm est.

Inquisitione, argumentatione, verificatione, atma comprehenditur: ipse intellectio, intellectus, per se, hominis est, sese mentibus infundens, sui imaginem, formam, entis communicatione, animis impertiens, imprimens.

Lin. 15, 16, 17: cum [x] Oum [x] atma videtis: in hoc verbo ullum dubium non afferatis .... et Brahm, atma est, et Oum, atma est.

Indici systematis dogma fundamentale, sine dubitatione tenendum: atma et Oum ejus nomen, verbum, unum et idem; scilicet Brahm, Ens supremum.

Lin. 19, 26, ultima; pag. 452, lin. 3, 8, 12: Hic atma in vocem ... pran, et apan ... sine simili .... cum [x] Oupnek'hatha'i .... hens .... adjpa .... videatis.

Nec sensu, nec intellectu, ut jam dictum, sold [x] Oupnek’hat lectione, meditatione atma cognoscitur.

Pag. 452, lin. 6, (pro); lege: (proe).

Lin. 8, 12; hens .... adjpa .... videatis.

Samskretice hens, anima, flatus. Hic hens adjpa, pran, spiritus, halitus est, cujus sonus grafice exprimitur.

Respiratione vivunt omnia animantia; respiratio atma est. Per atma ergo; fluentia sunt; mysterium his verbis reddituin: ego id sum; id ego sum: scilicet, adspiratio et expiratio.

Pag. 452, lin. 23, 24, 25: quidquam acquisitum non est .... bene invenistis.

Scilicet, proprie nihil ab atma provenire, eum unicum esse, existere, cognoscendo.

Pag. 453, lin. 7, 9, 10: quod, videmus, a [x] expositum facere illud timemus .... quaestiones multum fecerunt, considerationem faciunt.

In disceptationibus, Indi modum interrogandi servant, etiam responsis non contenti, novis quaestionibus abstinent, nisi magister ad id eos incitet, hortetur. Merces ab Indis exquirunt Europaei; temperantiam, placidum animi habitum, urbanitatem dedignantur avidi mercatores, aut bellatores quaestuosi.

Lin. 17, 18; atma .... Proinde atmai, quod, scientia pura sit .... quo loco.

In Ente supremo, substantia et qualitas, attributum, unum quid. Atma nullo loco; proinde scientia pura, quae atma est, etiam loci expers.

Lin. 23, 24, ultima; pag. 454, lin. 7: pranou etiam quatuor status habet; et atma etiam quatuor status habet ... seipsum est, sciat .... cum eo (ad eum) perveniat.

[x] atma et pranou (Oum), nominis Dei, secundum eorum quatuor status, comparatio. Quatuor [x] pranou (Oum) matrai, distributive filum quo omne in natura, textum; ens seipsum dans; scientia, sine secundo; vicinum, testis.

***

N.° CLXXXI.

Pag. 454, lin. 9, 10, 11: cum absolutione (ad finem) pervenit [Oupnek’hat] Nersing’heh atmai, quod excessum (infinitatem) temporis habet (ke nehaiet vakt darad), et terminus graduum unificationis, et scientiae mysticae .... est (o montehai marateb tohid o tossouf ast).

Agiturne de materia in Oupnek'hat Nersing’heh atma tractata, vel aetate compositionis? primum, ab origine mundi: secundum, antiquissimum, sed e tribus primis Beid excerptis posterius; cum quatuor Beidha ultimum sit Athrban Beid, unde Nersing’heh atma desumptum.

At vero [x] Oupnek’hat unicitatem Entis docentium catalogo 1 [De Ente illo supremo, cuncta in se absorbente, Indi intelligerent, quod sic dicitur, in coelesti prece, supremo magistro edocente, de Patris regno: Pater noster .... adveniat regnum tuum .... panem nostrum supersubstantialem da nobis hodie ([x]. Matth. VI, 9, 11.) Deus primum, solum; caetera, hominl, hoc in mundo, necessaria, secundum, subsidiaria, vere nulla.] isto [x] Nersing’heh atma, Ieonis omnia deorsum ferentis, in se absorbentis, nullum aptius, rei convenientius finem poterat imponere: nec mirum in Institutes of Menu, antiquissimo monumento, generaliter [x] Oupnek’hata saepius laudari, ut opus sacrum inprimis legendum commendari.

"With various modes of devotion, inquit [x] Institutes redactor 2 [Institutes of Hindu law or the Ordinances of Menu, according to the Gloss of Culluca, comprising the Indian system of duties religious and civil; verbally translated from the original Sanscrit, with a preface, by Sir Will. Jones, Ch. 2, on education; or on the sacerdotal class and the first order. Edit. 1796, N.° 165, 140, p. 38, 35, Works of Jones. T. 3. pag. 106, 102.], and with austerities ordained by the law, must the whole Veda be read, and ABOVE ALL THE SACRED UPANISHADS (OUPNEKHATS), by him, who has received a new birth."

Qui enim mysticam et contemplativam [x] Institutes partem attente perpenderit, cum Oupnek’hat, praecipue quod ad entis unicitatem, et intimam hominis cum unico Ente communionem in id demersionem, istius pretiosi libri doctrinam apprime concordare, facile deprehendet: quemadmodum quatuor sensus a criticis S. scripturae commentatoribus admissos; scilicet, litteralem, allegoricum, moralem et anagogicum (quo ea, quae fiunt in terris, significant ea, quae fiunt in coelis 1 [ ]),

FN: Nic. Le Gros, S. T. D. et Eccles. Rhem. Canonici, Tractatus Theologicus de scripturoe sacroe sensu multiplici (1760), p. 4, 17, 19, 20, 22, 25. Opusculum aureum, sicut omne quod e pii et docti illius theologi manu egressum: in quo clare et dilucide veram Ecclesiae, SS. Patrum, ipsius S. scripturae, in textus sacri interpretatione tradit methodum; modo quidem scholastico, proinde asperiusculo, sed qui objecta et responsa, ordine, pressim, litteraria quadam adhibiti, verbis technicis, luctatione, offerendo, discutiendo, obscuritatem, caliginem, didactica ratione, tutius, longius pellit, solidamque rerum notitiam menti altius imprimit.

Brevis istius compositionis versionem Gallicam cum notis, utile visum est, ad calcem addere ejusdem theologi operis eximii, latine scripti anno 1728, et editi (Tractatus dogmaticus et scholasticus de Ecclesia, 2 Tom. in 8.°) anno 1782; quod jam, quatuor constans voluminibus in 4.° (unoquoque 600 circiter pag.), typis mandari queat, sub titulo

"Traite dogmatique et scholastique de l'Eglise, traduit du latin de M. Le Gros, Chanoine de l'Eglise de Reims, Docteur de la faculte de theologie de cette ville, et Professeur en theologie au seminaire du clerge de Hollande a Amersfort:

"Augmente de quelques additions de l'editeur (ex apographo abbatis Du Pac de Bellegarde,) et accompagne de notes theologiques, historiques et critiques; dans lesquelles les questions traitees par l'auteur sont presentees sous un nouveau jour, ses raisonnemens developpes, et qui offrent sur la matiere de l’Eglise, pour l'Orient et l'Occident, au sacre et au prophane, touchant les faits et les opinions, un ensemble qui renferme 1800 ans, par Anquetil du Perron, disciple de l'auteur, en 1750, a Rhinweck, pres d'Utrecht, en Hollande; depuis, voyageur aux grandes Indes, ancien pensionnaire et directeur de la ci-devant academie royale des inscriptions et belles-lettres. (Quo semel est imbuta recens servabit odorem Testa diu. Horat.)"

Tractatus theologicus duobus primis voluminibus continetur; notoe, duobus ultimis. Extincta ferme dici possunt, in Gallia, mores et relligio. In Bacchanalibus anni 1802, tribus ultimis diebus (dominic. lun. et mart.), vestitu, gestu et cantu, modo ecclesiastico, modo turpi et obscaeno, a larvatis, tuente militari politioe turma, ipsa etiam Christianismi sacra (Eucharistiae distributio) mimice et publice, per compita et vicos, Parisiis fuerunt simulata et derisa. Mali excessus aliquando finem praenuntiat. Deus semper idem, summe potens, et summe benignus. Nil proinde desperandum. At spissis involuta tenebris jacet Ecclesiae materia, praesertim quod ad hierarchicam administrationem, curioe Romanoe proetentiones, schisma generale vel particulare. Luctuosis istis temporibus, ubi duplici servitute, temporali ab administratione, spirituali a curia Romana (vide allocutionem [28 maii 1802] PII VII. Monit. 19 prair. an 10, p. 1065), pressa gemit Christiana relligio, ubi doctor nullus, nullus propheta in Israel, nihil forte magis ad bonum publicum, reipublicae pacem, veterum principiorum reditum, faceret, quam fidi aequi ac eruditi theologi D. Le Gros, qualem propono, de Ecclesia tractatus. Manuscriptum, curas meas, laborem meum simpliciter offero, nihil inde lucri sperans, nihil absolute requirens. Relligiosum, pium aliquem animum ad faciendas impressionis impensas, incitare dignetur Deus O.M!


in [x] Beidha, et eorum doctrinae; data in Oupnek’hat expositione, reperiet genuinae Indicorum monumentorum significationis et notionis sedulus, eruditus, sagax et sapiens inquisitor.

Coronidis loco sit quod in iisdem Institutes legitutur: 1 [Ibid. ch. the 12, on transmigration and final beatitude, N.° 125, 126, edit. 1796, p. 362. Works of Jones, T. 3, pag. 461, 462.]

"Thus the man, who perceives in his own soul the supreme soul present in all creatures, acquires equanimity towards them all, and shall be absorbed at last in the highest essence, even that of the almighty himself.

"Here ended the sacred instructor, and every twice born man, who attentively reading this Manava sastra, promulgated, by Bhrigu (e primoribus Indorum doctoribus), shall become habitually virtuous, will attain the beatitude which he seeks."

Mihi autem veritatis inprimis studioso, viriumque debilium conscio, cum oratore philosopho, qui quidem peragenda annunciat ego autem peracta commemoro, liceat hic dicere 1 [Cicero, Tustulan. quaestion. lib, 1, cap. 9 (1562), fol. 12 verso.]: [x] Oupnek'hata ut potui explicavi, nec tamen quasi Pytius Apollo, certa ut sint et fixa quoe dixerim, sed ut homunculus unus e multis, probabilia conjectura sequens: ultra enim quo progrederer, quam ut probabilia viderem non habui. Certa dicant ii, qui et percipi ea posse dixerint, et se sapientes esse fuerint professi.

Parisiis, 8 martii 1802.
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Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Thu Jan 25, 2024 3:57 am

Part 15 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version by Google Translate]

OUPNEK'HAT 50.um, NERSING'HEH ATMA.

Read everywhere Nerseng'heh instead of Narsing'hah.

Kand first.

No. 172

Pag. 412, lin. 2, Nersing'heh.

Nersingue, 2.a [x] Apparition of Tschakdis. MAHABAR 12 2 parts fol. 562 v. (from Abr. Roger, Moeurs des Brahmin, p. 161), 4.a [x] incarnation of Vischnou; — Kircher (Chin, illustr. p. 216, 218), 5.a; Baldaeus (lib. cit. Abgotterey etc. p. 484), 4.a.

Samskretice, naraha, martyaha, man or woman. Sinhaha, singham, lion: that is, man-lion-atma, or atma with the attribute of man-lion, expressing power and humanity at the same time: which is the right end of the Oupnek'hats, the way by which the creature reaches the highest worker and controller of all, the same with him a series of pointers should be made.

Lin. 4, 6, 11, 17, 19, 22; page 413, 416, lin. 8: Atmai ... Oum is ... you make ... Oum ... three bodies ... the fourth foot.

The last Oupnek'hat contains a clear and didactic exposition of the supreme Being, atma, the essence of Brahm, and as a metaphorical composition.

1. He is Oum: 2. His three bodies, namely, the three qualities, creation, preservation, destruction, justly tempered; then simple elements: 3. mixed elements; the world as it now exists; compared with the three bodies which the djiw atma wears in the three states, one is declared.

Lin. 16, relative; read: relatives (nesbat).

Pag. 413, lin. 16: State of watch.

Comparison of the four [x] djiw atma states, its operation in these states, whether the parts, with the four [x] atma feet, and what constitutes those four feet as a seal.

Pag. 413, lin. 19, 20; there are four divisions.

These four [x] djiw atma, which are the same as the atma and Pranou, Oum, divisions, below, No. clxxiii, p. 419, 20, explained.

Lin. he took the penultimate one; read: it takes

Pag. 414, lin. 23; page 415, lin. 1, 2, 3: That world... lahout be... is without quality.

Four [x] atma states, metaphorically. His degrees of knowledge, the last of which, pure joy, being pure without quality.

Pag. 415, lin. 4, 5: those three worlds ... the world [x] is Maya.

That is, in wakefulness, sleep, sleep without a dream, nothing really exists; [x] Mayan seduction, capture, spectacle, playfulness, extra being are believed to be different.

Lin. 15: the collection of knowledge is not even because it is not capable of division (modjmee danai ham nist bevasteh ankeh kasmat pedzir nist).

It is the only thing that really exists, the unity of being, the simplicity; to say that it is a collection of knowledge, of spiritual ideas, even of concepts and perceptions, is wrong. Of things of any kind of aggregation, of formation, that is, of the absolute extirpation of parts: which excludes all division, succession, and the whole, in itself at the same time pure, equal, homogeneous in a single and undivided instant, in a single and undivided place, or always and everywhere, universal and concrete. seeing with one and untiring gaze, expressing with one and incessant act, movement, working, in constant, perpetual rest.

These words sound true. God, such as he is in himself, can be felt, can be seen in part by the inner light of the mind, cannot be defined in any way: pressed by the weight of majesty, worms, worship and be silent.

Pag. 415, lin. penultimate; page 416, lin. 8: Step [x] Pradjapat .... the fourth foot.

Each [x] atma of the higher state absorbs the lower, and everything is resolved into the fourth, lahout, which is the being of nature (djat behab; read: nahat).

This [x] Oupnek'hat 50. 1 [ ] Kand first, paying attention worthy of meditation, fairly flat, with an eye accustomed to Indian speculations, of the Supreme Being, in itself, and in parts proceeding from itself as if divided, at the same time and unique, of nature, essence, provides an explanation.

***

According to Kand.

No. 173


Pag. 416, lin. 25, 26: from these three ... equal in all states.

Atma, properly a pure being, is not in the three previous imperfect states, and yet is equal to all states, equal, the same absolute being.

Pag. 417, lin. 2, 3, 6: foolishness (djehal).

Atma is stupidity, just as the intellect is knowledge; that is, everything, positive, negative: it is, it is not, as has been said several times, the atma itself, substance, existence is unique, supremely, transcendentally.

Lin. 14, 17, 19; page 419, lin. 6: Tov (read: To) Pranou, with [x] atma and four matrai [x] pranou ... on the first foot ... on the first matrai ... which, a sit ... is appearing.

The subtle and curious four-footed [x] atma, the four worlds or states of man, with the four [x] Oum matrai, a, aou; m. A comparison of the nasal sounds and their meanings with the Supreme Being Himself. Thus all things, in nature, return to one.

Lin. 22, 23, 24, penultimate, last: a, in every letter it is .... it is also the first [every] of letters .... it is the first of all.

From this it follows, 1. that the ancient Samskretic alphabet began with vowels, the first of which was a, like the present one; 2. A alef, to be contained in any consonant: hence, ka, kha, ga, gha, etc. kscha, to be pronounced. See above, Notes. p. 551

Lin. 26: and he is also a witness (o gavah ham ast; elsewhere, shehed).

That is, of himself, of his own being, witness, sponsor, Universal Being, unique, simple elements, mixed, the seed of things, of the world, such as appears to the eyes, has manifested itself, shows, manifests.

Pag. 418, lin. 6: duality (douganegui).

In the name Oum, ou is the duality of things, arising from Maya (above, No. clxxii, p. 415), since the world is only name and figure (below, p. 420, lines 8, 9).

Pag. 419, lin. 7, 8; page 420, lin. 15, 28: And there is four division (divisions) ... thread (yarn) [x] everything is woven ... it has atma, it has pranou edam (those) ... it has no second.

By the four-part division [x] of the atma, with the comparison of [x] pranou, the physical and moral activity of that being, in its unique nature, is explained. The first division indicates the origin of things, the context. Just as cloth consists of the warp and woof, so the universe of things enters into it from the atma: by which it is clearly declared that it is not the creation outside, but the world itself [x] that the atma constitutes, that it exists.

In nim matrai these four divisions are properly contained (infra, No. clxxiv, p. 421, lines 5, 8, 9).

Pag. 419, lin. 14, 15: they make themselves a gift when they seek ...

Let us hear Moses on this matter. And when you are scattered there (among the nations), says the Lawgiver, addressing the people of Israel 1 [Ou bekasektem michscham et Jehova Eloheka ou matsata ki tidreschennou bekol lebabeka ou bekol nafscheka. Deuteronomy 4, 29.], the Lord your God, you will find him: if, however, you are satisfied with all your heart, and with all the trouble of your soul.

Which is confirmed by the Truth itself. Seek, says Jesus, and ye shall find 2 [[x]. Matt. VII, 7.] ... he who seeks finds 3 [[x]. Id. v. 8.].

Seek therefore first the kingdom of God, and his righteousness, and all these things (necessary for sustenance) shall be added unto you 4 [[x]. Id. 6, 33.].

The same, as can be seen, among the nations most divided in places and manners, believed and handed down, as those cast with a pure, sincere and trusting heart, the greatest things which regard justice, that is, the possession of the Supreme Being itself, the efficacy. But it is true of almost all, even of Christians: this people honors me with their lips, but their hearts are far from me 5 [[x]. Mark 7, 6. Isaiah. 29, 13.].

Pag. 420, lin. 20, 28: and ghanneh (nasal sound) ... has no second.

In a subtle way, with the nim matrai, the nasal sound, the atma was brought together. As soon as minds are turned to spiritualism, the smallest reason, one letter of parity is seriously crushed. The critics laugh and are scorned, but in the opposite effort, finding disparity, they themselves fall into a similar fault. A mean in everything: but how rare, how difficult! From Cocceius, among the Reformed, the most famous professor of theology of the 17th century, the figurism, as they call it, even the Catholics (adhering to Duguet and his system) drew, a teacher whom they do not quote, they despised: and, in the interpretation of the Holy Scriptures, first of all, from the convulsions in the apparition, departing far from the learned and sagacious commentator, most admit either all or none, as they please, of a figurative exposition.

Lin. 24, 25, in [x] hasti (existence) of his [x] nisti (non-existence) of the world is (dar hasti ou nisti aalem ast).

Of course, if God exists, nothing else exists. There is nothing second to that being (line. 17, an dzatra hitsch douioum nist).

***

Kand the third

No. 174


Pag. 421, lin. 2, 14, 15; page 422, lin. 19; The first letter .... (man) .... in himself is destroyed (annihilated) .... let there be sixteen.

The four feet [x] atma are compared again with the four letters [x] pranou (Oum): by deep meditation on the object of which, by reducing everything to one, man is bound to annihilate the universe of things in himself.

Pag. 421, lin. 15; page 422, lin. 19, 20, last: In the letter of the first [x] pranou .... let there be sixteen. Whosoever the sixteenth thing, ...

Entities, agents, physical, moral, even the parts, measures, and formulas of the divine books, which (above) T. I, No. 76, p. 350, 361) they accompany the sun in the course of the day, in the different weathers of the year, they form his triumphal parade and march, with things contained in four [x] pranou (Oum) letters, with four additional worlds, one for each letter, and also four matrai Mother suppositions, it is worthwhile to contribute. To know very well that the whole world, all nature, the whole system of existing things is contained in the atma, to absorb these things like a sack, to bring them down into oneself, the highest pinnacle of knowledge, protection from new appearances in the worlds.

Pag. 422, lin. 26, [x] audio; read: [x] audio.

Lin. 27, [x] to sleep; read: [x] to sleep

Pag. 423, lin. 1, 14, 15, 19, 20, 24, 25, penultimate, last; page 424, lin. 3, 6, 7, 11: The first thing is that ... below the heart ... in the circle ... in the navel ... in the heart ... between the two eyebrows ... [and the middle] of the brain.. .. in the middle of the brain ... let the form of joy take place.

Being unique and universal with all divisions, all these things are the result itself, in the four [x] pranou (Oum) matras, in different parts of the body, from below the heart, up to inside the two eyebrows, the middle of the brain, next to its three attributes, finally being the whole, which the form of joy, its qualities, represents to himself the Indian, immersed in deep meditation.

Pag. 424, line 12, 13, 15, 17, page 425, lin. 3, 9: After him .... Brahma .... alef maftouh .... nasout .... nim matrai .... Pradjapat .... Haranguerbehah .... bring (absorb) down.

By this reason the three agents of the first order, the three [x] pranou (Oum) letters, the three worlds or states of the body, the fourth of these, the three bodies of man, the three bodies of the world, in the light or form of knowledge; that is to say, knowing that all these things are nothing in himself, he brings down (absorbs) the form of joy, knowledge, light, and so the Being himself escapes, worthy of attention. From this it is clear, as I have already said (and certainly more often than I would like, the nature of the work is perhaps the same ad nauseam, I am forced to say it again and again, in almost the same words, in a crude style, in an awkward order), that whole structure of Indian mythology, into physical and moral agents , the spiritual, the material distributed, in an allegorical sense, expressing the unique Being by its attributes, must be understood; and the true Indian, and any other man, all to a single substance, which substance is ultimately himself, by which reason is given in Oupnek'hat, reducing, the true goal of the Brahmanical education derived from the Vedas, to reach the supreme bliss in this world and in the next. The modern philosophers of Europe would explain this nakedly and didactically, in a dry, as they call it, simple language: complicated by detours, by comparisons, so they think, elucidated, mixed with the spiritual with the material, the heaven with the earth, the Indian doctors deliver, not suitable for the general capture of minds, because of inconveniences. fearing to expound a higher, sublime, and abstruse doctrine at the same time.

***

Kand the fourth.

No. 175


Pag. 425, lin. 12, 19, last: atma .... (Creator great, afridgar bezorg) .... Brahm great .... (one) make it.

For this reason, the creator atma, called Brahm, is the plane of the previously explained. He created, that is to say, things which were not, that is to say, he produced them in the manner in which they were not: which indeed is to create even from nothing, but not in the commonly accepted sense.

Pag. 426, lin. 1, 3, 9, 17, 18, 24, 25, 27: He is the atmai ... the fourth matrai ... [x] I and [x] you ... eleven voices ... that [x] is lahout ... the meaning of the eleven words [x] he said ... saying: you, I ... make one.

In the fourth [x] pranou (Oum) matrai, pram atma; his attributes: eleven words [x] he said a particular explanation.

Separated from all personality ([x] ego, [x] you), since in nature, the atma is the only person, the substance existing in itself, and alone in every [x] ego will pronounce and make it, the atma is the only one to meditate on, that it is itself. with firm faith to keep the command of the Indian.

Pag. 426, lin. the last page 427, lin. 1, 7, 8, 9, 16, 19: [x] maschghoul ... with [x] schoghl ... maya ... is a lie, and the mother ... of the senses ... like a lion, bringing down ) is all.

[x] schoghl, or mode of deep meditation. Maia, a lie; that is, showing things as existing, while they are not; the mother of the senses, which are themselves sources of error, since nothing really exists apart from the soul, absolutely in nature, in its own being.

From the primary attribute [x] atma, which is also the attribute [x] Roudr, Maha diw, everything, like a lion, devouring, bearing down in itself, the name Nersing'heh.

***

Kand the fifth

No. 176


Pag. 427, lin. 22, penultimate, last; page 428, lin. 1, 5, 7, 17, 18, 24, 25; p. 431: This very akari .... a with maftouh ... surrounding ... (penetrating) all letters is ... akari .... maia ... is beneficial ... nersing'heh is ... leo , brings everything down, ... destroyed in itself ... Brahm are made.

An exposition of the three first [x] pranou (Oum) matrai virtues, referring to the nature of the Supreme Being.

First akar, from open; where the lion, all-absorbing, [x] maya, illusion, error, external appearance, as if the cause of existence, must always be brought into the middle; and the souls of the teachers, being extremely clever with this dogma, have produced Brahm himself, destroyed in themselves, freed from the fear of a new appearance. Special [x] akar, to surround everything, to be a friend [x] maschghoul: other attributes, in aokar and makar, are repeated.

Pag. 428, lin. 25, 26, 27; page 429, lin. 1, 2, 23: Brahm became. This very aokar, which is vau mazmoum (ou), with the excess ... great ... and does not enter (into the senses) with the senses: it is light with itself: and it itself with itself ... is apparent. (O behavas dar naiad khod bekhod roschan ast o khod bekhod zzaher ast.)

About the same [x] aokar and akari praise. It is peculiar to the former, that it is the greatest, that it does not enter into the senses, that it is light by itself; which denotes the internal, without the medium of the senses, perception, the Supreme Being Himself, manifesting Himself directly to the mind. Hence it can be rightly concluded that innate ideas were found in ancient times among the Indians. The Lockeans and Condillicians will indulge in laughing at the laughter, on the sole basis of materialism, without any plausible argument, whatever they assert to the contrary.

Pag. 429, lin. 24, the last; page 430, lin. 12, 22, 23: this makar ... great opulence ... when it is a light of its own ... it has great maia ... saying: I ... from akar ... from aokar greater ... .

[x] makar (mim saken; above, akar and aokar) commendation: it is greater than them. Great wealth was peculiar to him; he is the witness of every thing, as akar; saying: I, in all things, light with myself, as aokar. But indeed [x] maya has great (o maya bezorg darad). Which is properly the last [x] Oum letter, including the universality of things, [x] maya has a great source, that is, of capture, of playfulness, with the greatest error, false representation of all kinds of existences, a mask, giving opportunity. For only by greater maya can any being, outside the atma, be said to be greater than any other.

To think all these things attentively and single-mindedly, to have the mind fixed on them, is the highest summit of happiness: the Indian who reaches it, destroyed in himself, transcends the state of perception alone, himself escapes Brahm.

***

Kand the sixth,

No. 177


Pag. 431, lin. 9, 10, 14, 15, 17, 18; page 432, lin. 11, 15, 16, 17, the last; page 433, lin. 5: the mockery of the senses .... Sin, which is shaitan ... from nim matrai [x] pranou (Oum) be known .... it is fourth .... it is not fourth ... bahder ... not bahader ... that is, someone, that, sin ... form [x] atma ... from the unseen ... the fourth foot [x] atma ... from the sea of ​​duality so that they did not fear.

A parable will be taught by which the victory over sin may be brought back, or evil turned into good.

The supreme being is nim matrai [x] pranou (Oum); fourth in number, but really, all. In that one Being, therefore that which is all, opposites exist at the same time.

The mind which understands this abstruse and primary dogma very well, will say eleven words [x] Nersing'heh clever, that in the state of true happiness, sin is not a sin to him; provided, however, that he is free from concupiscence, cupidity, and carnal appetite. (Az hamin djehet del har keh az gheir bini pak na schodeh baschad ve az hava ve hers ve schahawat dour mandeh baschad ou baiad ke be nim matrai tschaharom pranou keh tschaharom pai atma ast ke teria ast az in aiet Nersing'heh keh panzdah (iazdah ) lafzz darad intschenin atmara bedanad gounah ou schaittan oust aain atmai ke hasti o eelm o porserour nour ast mischavad.)

1. From this text carefully considered, it can be rightly concluded that the question is not about voluntary sin, but about accident, ignorance, not seeing, with a heart not consenting, committed, in Oupnek'hat.

Sin, the form of [x] atma, is indeed a hard expression, but it is appropriate to the Indian system, and can be explained in common sense by adding more.

Sin, truly schaittan, the tempter, the seducer of the intelligent being, with the rulers of the senses, or the senses themselves, [x] to the sons of Maya (above, No. 175, p. 427), here will be nothing but the opinion of duality, opposed to the dogma of oneness; By the profession of that dogma the senses obtain victory; sin itself vanishes, and Brahm, like the sense of unity, vanishes. Perhaps the war [x] Fereschtehha (above, T. I, No. 5, p. 16, 18; No. 20, p. 89) with Schaittan, who professed that the body is the soul; and of the former, the measure of kaitri, that is, the formula of unity, the pronunciation, the triumph, allegorically the conflict of the senses with sin.

Existence is a sea of ​​duality of things, except the one Atma. At the stroke of this fear, as at the beginning of Fereschtehha, [x] he said, uttering eleven words, O Mokelan, they vanquish the sin of the senses, and reduce them to nothing.

2. The Persian words which I have reported, rightly considered, include the whole moral discipline: for all excesses from the flesh, to which the mind, beware, is subject to pity. The only remedy is to strive against the contrary.

To abstain from superfluity is a matter of moderation: necessarily, as far as they can, of the wise, especially Christians. This is true of the recent escapees from the revolution, or the first heralds of it, the moralists, who, under the pretext of human weakness, but really for their own benefit, in the Proverbs of Solomon and other books of the Holy Scriptures, praise the golden mean, like Secouristus, and in general in all sects -conformists looking for examples of singular doctrine, discipline, and sometimes even impurity, confidently bring forward what they have found, perhaps he will laugh less.

But it is true that in writings it cannot be too straight and purposeful to be a norm, which human affection always bends and bends in actions.

Pag. 433, lin. 22, the last; page 434, lin. 1, 14: And whoever has become that light, (so) let him remain. And the external senses.... Pra Brahm.... be done.

A true healer (p. 433, lin. 20, 22, [x] Fereschtah) has reached the ultimate level of self-denial, of perfection, an image which, according to the opinion of the Indians, too often cannot be seen before the eyes of the poet. From repeated, continuous practice, habit; From habit a permanent state arises, as if by nature. With man torn away, his existence remains, as it were, supernatural; that is, the created being disappears, only the Creator, atma, Brahm remains.

Pag. 434, lin. 2, 3: He makes patience and suffering (toleration) his rule (habit) (tahammel o bardaschtra schiveh khod sakhteh).

Here is not prescribed a life that is honorable indeed, conspicuous for its honesty, but pleasant. To choose between two worlds. Or to dwell in the present, inferior, enjoying riches and pleasures not prohibited; First of all, with age (the people call it change) we have to ascend: which is observed in the four spiritual states of the Indian gradation.

Let us hear the philosopher about the true right to the sublime.

"Therefore, says Plato 1 [[x]. Plat. Op. T. 2, de Republ. lib. 2 (1578), p. 361, c. d.], to all others, besides justice, and to be established in such a way that the former ( to him who is just for the sake of duties and honors) is completely opposed: so that when he does nothing unjustly, he is considered to be acting most unjustly, so that he may be thoroughly examined for the true and genuine examination of justice; He should not be moved from his purpose in any way, but he should remain unmoved and steadfast in it until death.

Patience, then, must be tested by tribulation, as narrow as a stone of lead. Patient in tribulation, says the Apostle 1 [[x]. Rom. 12, 12], who established truth, in Christ, a sign of piety, persecution: and all, says 2 [[x]. Timothy: 3:12], those who wish to live piously in Christ Jesus, suffer persecution: persecution, or internal, from themselves, untamed by their affections; or external, from the followers of the age, including legitimate masters, pastors, friends, parents. Let them not flee, therefore, that the true way to Christ, the very keys of piety, having been given the gift of patience requested by the Supreme Moderator, persecution, hardships, distresses of mind and body, are to be chosen and sought.

Having asked the Supreme Moderator for the gift of patience, not the Stoics, the Pelagians, the ancients and the moderns, with a high brow, who will be a solemn bus: let us therefore, they say, despise all nonsense (for what lighter name should we put to this frivolity?) and all the power of living well in strength of mind, and in greatness, and in the contempt and contempt of all human things, and in all virtue let us put 3 [Cicero; Tusculana Question. (1562) book 1, fol. 62 right.].

Lin. 16, 18, 21, 22, penultimate, last; page 435, lin. 1; 2: horns with no horn .... Meaning [x] Nersing'heh ..... Nersing'heh is .... two horns [x] djiw atma .... Brahma, and Beschn, and Mehisch .. .. they take rest (aram miguirand) ... of the three qualities ... of figures.

Djiw atma with two horns, pram atma without horn; these three, that is to say, the particular with the universal, are commanded to make one. Mystical [x] Nersing'heh, and exposition of the three agents, Brahm, Beschn, Roudr. With the aforesaid three reduced to one, there is no difference between the three states of man, the creator and the created. The three known, supposed to be primary operations in nature are removed from the middle; that these words, Brahma, Beschn, Mehisch, take rest, expressed.

To signify the theological pile of the Indian system in an allegorical manner; to return finally to one the different physical and moral states of man, the reader who is studious of the ancient opinions should not hesitate to observe.

***

Kand the seventh.

No. 178


Pag. 435, Lin. 9, 18; page 436, lin. 3, 4, 11, 17, pag. 439, 440, lin. 4: the first letter.... the second letter.... the third letter.... let the whole lion be brought down.... the light is made.... let it become one.

The three [x] pranou (Oum) letters further explained, in Samskretic words, attributed to referring to the supreme Being: whence, by these three letters forced into one, the whole lion, sing'heh, bringing down, absorbing everything; which, according to the Indian hypothesis, is accomplished by bringing man to the fourth, or hasti, state of existence.

Pag. 436, lin. 20, 23, penultimate, last; page 43 7, lin. 1, 2, 8: in the same way .... aham alef maftouh .... alef maftouh is .... from [x] alef maftouh .... whatever is seen, all Brahm is .... of him ( rei) enters

By this reason aham, in Samskretic, I, became the name of every being: whence alef maftouh, the first [x] letter of aoum, which becomes aham, the name of every thing, is atma; from him the atma is to be sought.

The syllogistic form: whatever the view of Brahm is; and you have the shape of Brahm [x]; therefore all that is seen, and therefore the world, known by sight and understanding, is Brahm. It is material and spiritual, [x] to see what is being discussed here.

Pag. 437, lin. 7, 12, 14, 15, 18, 20, 21, 22, 24, 25, 26, 27; page 438, lin. 1, 3, 6: knowledge ... anobhou ... vadjan ... he covered his eye ... he is sensible ... he is not sensible ... Brahm .... Oum .... will utter.

A method of conveying the first ideas of things, or metaphysical principles, among the Indian sages.

To cover one's eyes, with a countenance of silence, is a sign that the matter cannot be explained in words.

Samskretice, vaschanam, word, voice: vaschani vrouttihi, silence. Vagbandaha, a trick, an incantation to shut the mouth, to impose silence.

But since the word vadjdan is not signed in red in the text, it seems to be referred to the Persian language, deri, in which, be vadj goftan, in silence, with the help of signs, with the mouth covered, the lips compressed, as the Persian, at certain times, is to speak.

Sensible and non-sensible, hasti, is Brahm. By reason of the final m, Brahm and Oum are one and the same.

Existence, knowledge, [x] unknowns, which cannot be expressed in words.

Pag. 438, lin. 7, 8, 11, 17: at the time that .... they ask for something .... alef maftouh .... let there be light.

[x] The reason for the connection of Oum letters with Brahm, the sense of identity; from the word Oum with a positive meaning. By this kind of knowledge, man is rendered completely free.

Pag. 438, lin. 17, penultimate, last: This whole world ... all is Brahm ... in all, he is.

[x] Correlation, identity of the attributes of Brahm and the world.

Pag. 439, lin. 5, 13, 25, 26, 27, penultimate: At the time... be done

When a man, immersed in sleep or meditation, does not tend towards the world, does not think about it, the whole world is Brahm, he escapes: but when he is awake, or is torn from attentive perception, he is given back to external things, intent on that eminent thing, which was Brahm, the world, existence deprived: [x] Brahm, under the rationale [x] mim saken (m), with alef maftouh (a), and vau mazzmoum (ou) considering; that is, when Pra Brahm is joined together with djiw atma, raised to the ultimate level of bliss, of perfection, he becomes a light in himself.

Pag. 440, lin. 1, 4: the horn(s) .... with this [horn] (wow) makes one.

That theological play of the letters Oum, I would say, is simply the pronunciation of its three characters, a, ou, m, the first two of which give the horns, joined together, and thus forming the whole sound Oum: to which combination, indeed, the virtue peculiar to each letter is shared: whence Brahm himself, the supreme being, arises.

***

Kand the eighth

No. 179


Pag. 440, lin. 7, 8, 13, 17, 26, the last; page 441, lin. 1: nim matrai .... the thread under the thread .... the second does not have .... the rope [(in) the precarious corolla] .... Oum .... the speech .... from the speech

Delivered by the power of the letters Oum of the three voices, to nim matrai, the author passes the nasal sound. it is the atma, the thread of things, the underbelly, into them, like a rope into a precarious corolla, an entry, unique, without a second. In every question, affirming or denying, Oum is answered: in this way Oum is the principle of speech, outside of which there is nothing; and hence nim matrai [x] Oum complement and substance.

Oum and Atma; Atma and Brahm are one: whence Oum and Brahm, the Supreme Being, are one and the same.

Above (T. I, No. 4, p. 15, 16), from the exposition of the name Oum, begins the first Oupnek'hat: of the same name, which includes everything, the attributes of the first and only being, the qualities and power of the last Oupnek'hat properly ends

Pag. 441, lin. 5, 10, pag. 442 lin. 5; page 443, lin. 1, 2, 3: This secret must be covered with excess... the world becomes one with the great Lord of the world.

Upon this dogma, namely, that the world is one with the great Lord of the world, a most profound secret is enjoined.

Pag. 441, lin. 11, 13, 15, 21, 26, 27, 28; p. 442, lin. 1, 6, 20, 21, the last: the atma is the self-giving gift ... All these living things do not have life by themselves (in hameh djandaran az khod hiat nadarand) .... no power said ... [what... ] a piece of the whole .... made ... himself with whom (to whom) he gives?...] Oum is the form of knowledge. And the whole world is also a form of knowledge ... this world, which does not have knowledge and a soul (ve in aalem ke eelm o djani nadarad) ... at the time that ... this atma is a form of knowledge ... speech also Oum is ... all things approved ... be done without fear.

More expressly, it could not be said that all beings have life not from themselves, in themselves, but from the Supreme Being.

Above (No. clxxix, p. 440), the atma is compared with the thread which enters the precarious corolla; here the opposite is true of him: similarly, other qualities are affirmed and denied. Thus proceeds the Indian system. It is forbidden to speak of the Supreme Being, nor, is, nor, is not, nor, shared by anyone, when it is alone at all.

The world is inert, without intelligence, soul, and yet, as Oum, atma, the form of knowledge, the cause of speech; He received all these things from the Atma, with whom he becomes one. Hence, in the end, all things are one; namely, Brahm, Oum, the world; and every form of knowledge.

Sublime but not popular doctrine; which he who holds correctly understands, in such a way that he does not recognize any particle of being outside the atma; otherwise it becomes a thousand pieces; life being spent, let him not obtain deliverance from death; this man becomes Brahm without fear.

***

Kand the ninth.

No. 180


Pag. 443, lin. 26; page 454, lin. 7: this Om .... may reach him (to him).

[x] Oum, which is the form [x] of atma, they demand to be taught the essence of Pradjapat oi Fereschtehha. To this agent, [x] the atma, bringing everything down to the lion, sinking into himself, unique, nature, attributes; [x] maya, in a sense, besides atma, Brahm, in the universe of things, showing error, seduction, when everything is one, appearing separate. Quidquid de Maia (T. I, No. 86, pp. 405, 406; Annotat. p. 639-642: above, No. cxxx, page 215, note 1; Annotat. p. 628) was said , is very suitable for this place. To read it again would be to shed a new gloom of the abstruse, dark matter; at least it would be an act to act.

Pag. 444, lin. 5, 6: here atma leo ... does not have the existence of an apparent tem (taaieni nadarad).

Of course, what can be perceived by the senses, existence.

Pag. 444, lin. 17, 18, 19, 23, 24: another thing .... when the understanding is done by himself (by himself) ... whatever is long .... power did not understand ... and from [x] to know and not to know .... when the pure vadjdan is acquired. (O barai fahmanidan in tschiz diguer der kar nist khod bekhod fahmideh mischavad az in djehet ke har tscheh ttoul o arzz o djesm darad be nazzer o del dar miaiad tschoun in atma az hameh inha manzeh ast oura behistsch tschiz natevan fahmid ve az danestan o nadanestan ham manzeh ast o bemahazz vadjdan iafteh mischavad.)

The supreme being has no dimension, nothing that the senses can grasp; by himself, in the innermost light, is meant: properly speaking, it is not known, since true knowledge of being includes the knowledge of the essence, what the lowest creature, when the supreme Creator is in question, can attain to say wrongly: nor is it known; indeed, its existence, which is accompanied by whatever outline of nature itself, is known by the human mind. But it is absolutely impossible to explain this in speech, to express it adequately.

Lin. 26, 27, 28: the figure of darkness and not knowledge is ... itself ... (that) knows (read: says), what I do not know; not to know this very thing ([x]), it is Maya. (Keh khod migouiad ke man namidanam hamin nadanistan maia ast.)

That is to say, it is really impossible to explain or expound Maya with words [x]: yet he who confesses that he does not know, shows that, when he does not know, it is Maya.

Lin. penultimate, last, page 445, 446, lin. 3, 4, 14: Maya appearing making ..... error ..... multiplicity ... the son and the father himself is ... of three qualities, which, [x] eidjad ... with the figure [x] Mehisch, it appears.

Fusa [x] Mayan exposition, in which all the agents of the Indian system are its mere, that is to say, the fetus of error, that Maya itself was not always, that it is produced and produced, that it appears separated, different, and multiple by the three operations of nature; the truth of a single Being, the atma, whose form, as Brahma, Beschn, Mehisch (Roudr), is shown to exist through the three dispositions of the mind and the world of the universe, operations in the world.

It is sufficient to indicate here that these concepts are connected by a common bond (the primary dogma of the Indians).

Pag. 445, lin. 7, 8, 9: and he himself here maia to electum (voluntary) without election (involuntary) shows, and [x] without election, electum (ve hamin maia mokhtarra biekhtiar minomaiad o biekhtiar mokhtar).

A very important point. By error, that which is really voluntary, is involuntary; and on the contrary; a man thinks It is a transcendent reason, by which things are as they are in themselves; but to the human mind, in this yellow world, shrouded in mist ([x] maya), such cannot appear. Hence the difficulties concerning the nature and origin of good and evil, and the questions which pertain to this abstruse matter, which can never be explained by the powers of the mind alone. (See above, T. I, Annotat. p. 568-587; above, Annotat. p. 471-519.)

Lin. 20, 21; page 446, lin. 3, 4: the servant (serving).... the cult (adored) ... the son and the father ... of three qualities.

By error, a servant, a servant from worship, worshiped: a son from a father; the three qualities, creation, preservation, and destruction, are distinguished from one another: all are one and the same.

Pag. 446, lin. 12; in the division [x] temouguen, with the figure [x] Brahma....

In the primary nature of the operations of his agents Brahma? By Beschn's attribution, the same order as above (No. 67, p. 316; Annotat. p. 590) is kept here: it is commonly said of satguen, creation, Brahma; de Radjouguen conservation, Beschn.

Pag. 446, lin. 18, 20, 21, 22, 23, 25, penultimate: the difference between souls and Haranguerbehah ... self-collection, of souls as he knew, [x] I: says ... has three figures ... eidjad from (through ) Haranguerbehah .... let it appear.

Haranguerbehah is known to be a collection of simple elements; here, of souls, and as a tinic person, [x] the ego: he says: three primary qualities to be acted upon, and he puts on action; through him the Creator works.

Thus, in the Indian system, entities and agents are exchanged: in fact, it is evident that all these are mere relations, as agents, modifications, of a single Being.

Pag. 447, lin. 5, 6, 24: atma .... djiw atma .... four states .... nasout .... is superior to everything.

[x] atma and djiw atma identity: djiw atma in the four states of man: [x] atma qualities, attributes.

Lin. 26, of them; read: those

Lin. 27, 28; and with the indication of the finger, (which) he does with his side (toward himself), he makes him understand (ve oura be eschareh angoscht be djaneb khod mifahmanad).

That is, when he is focused on himself, towards himself, with his own insight, [x] man sees and understands the atma in himself, as if indicated by a finger.

Lin. last, p. 448, lin. 1, 2, 3, 4: with all the senses... whatever exists...

Of course, since atma is everything, it can be perceived with the help of everything, sight and sense.

Pag. 448, lin. 8, 24; page 449, lin. 5; he is the witness of all (beings) (schahed hameh ast).

It is a witness in the sense that it bears witness that all beings exist, and in this way, when it exists in them, it gives them existence.

Pag. 448, lin. 9, [x] read: [x].

Lin. 15, 16: Djibril, and Mikail, and Asrafil.

The three agencies (p. 446), Brahma, Beschn, Mehisch, here decorated by the Mohammedan interpreter with Alkoranic names. Thus, in the versions of the most ancient monuments, certain things, by a lapse of memory, or by a less attentive mind, which undermine their remote age, could be attacked and inserted.

Ibid. lin. 26; page 449, lin. 2, 3, 4, penultimate, last: dry land ... without soul ... what relation do they have from him with [x] atma? ..... by the atma [appearing] done ..... its form is (har tscheh az ou [zzaher] schodeh ast aain oust).

Everything, even the insensible, is from the Atma: everywhere, everywhere its form. Truth, dogma, about which it is wrong to doubt: there is no doubt about what I will say in that (answer); page 449, lin. 1. (Ke migouiam dar an schak nist.)

Pag. 449, lin. 13, 16, 22, the last: that which flows .... djiw atma .... pram atma .... you are also that.

[x] djiw atma and [x] atma, in man, who is that (atma) himself, the difference ceases.

The method of Socratic instruction (pages 449-453) can be observed: by questioning, [x] Fereschtehha Pradjapat educates, informs.

Lin. 14, 15: he is a witness (warning) of all senses (gavah hameh havas ast).

Djiw atma, caution, witness of the senses, by which they guarantee and provide, they exist, they receive their own capacity, they act, they act.

Lin. 17; as second: read: and second.

Pag. 450, lin. 18, 19: as much as you yourselves knew, which we do not know, this is knowledge itself. (In kader khod danested ke namidanim hamin danai ast.)

To know that one does not know, is to know: subtle, as I have observed elsewhere, but correct reasoning.

Pag. 451, lin. 5, 6: this very intellect (fahmidegui) of yours .... is Brahm.

By inquiry, argumentation, and verification, the atma is comprehended: the understanding itself, the understanding, is by itself man's, infusing itself with minds, imparting and impressing the image and form of the being, the communication of the being.

Lin. 15, 16, 17: when [x] Oum [x] you see atma: do not bring any doubt in this word ... and Brahm, is atma, and Oum, is atma.

The basic dogma of the Indian system, to be held without doubt: atma and Oum, its name, word, one and the same; that is, Brahm, the supreme Being.

Lin. 19, 26, the last; page 452, lin. 3, 8, 12: Here atma in the voice ... pran, and apan ... without simili .... when [x] Oupnek'hatha'i .... hens ... adjpa .... you see .

Neither by sense, nor by understanding, as has already been said, sold [x] Oupnek'hat reading, meditation atma is known.

Pag. 452, lin. 6, (for); read: (proceed).

Lin. 8, 12; hens .... adjpa .... you see.

Samskretice hens, soul, breath. Here hens is adjpa, pran, breath, the sound of which is graphically expressed.

All living things live by breathing; breathing is atma. Therefore, through the atma; they are flowing; I have rendered the mystery in these words: I am that; that is what I am: of course, inhalation and exhalation.

Pag. 452, lin. 23, 24, 25: nothing has been acquired ... you have found it well.

Of course, literally nothing comes from the atma, knowing that it is unique, that it exists.

Pag. 453, lin. 7, 9, 10: that, we see, we are afraid to do it from [x] expounded .... they have made a lot of questions, they make a consideration.

In debates, Indians keep the manner of asking questions, even if they are not satisfied with the answers, they refrain from new questions, unless the teacher encourages them to do so. The Europeans seek goods from the Indians; Temperance, a calm demeanor, and civility are despised by greedy merchants, or mercenary warriors.

Lin. 17, 18; atma .... Accordingly, atmai, that, knowledge is pure .... in what place.

In the Supreme Being, substance and quality, attribute, are one thing. Atma in no place; hence pure knowledge, which is atma, is also the knowledge of the place.

Lin. 23, 24, last; page 454, lin. 7: pranou also has four states; and the atma also has four states ... he is himself, let him know ... with him (to him) he reaches.

[x] comparison of atma and pranou (Oum), the name of God, according to their four states. Four [x] pranou (Oum) matrai, the distributive thread by which everything in nature, the fabric; being self-giving; knowledge, without a second; neighbor, witness

***

No. 181

Pag. 454, lin. 9, 10, 11: with absolution (to the end) he reaches [Oupnek'hat] Nersing'heh atmai, which has an excess (infinity) of time (ke nehaiet vakt darad), and the limit of the degrees of unification, and of mystical knowledge ... is (o montehai marateb tohid o tossouf ast).

Is it about the material discussed in Oupnek'hat Nersing'heh atma, or the age of composition? the first, from the origin of the world: the second, the most ancient, but from the three first excerpts of the Beid later; while the last of the four Beidha is the Athrban Beid, from which the Nersing'heh atma was taken.

But indeed [x] Oupnek'hat the uniqueness of the Being in the catalog of the teachers 1 your kingdom ... give us today our supersubstantial bread ([x]. Matt. 6, 9, 11.) God first, only; the rest, man, this in the world, necessary, second, subsidiary, really none.] to this [x] Nersing'heh atma, bringing down all things, absorbing in himself, could not impose any more appropriate, more suitable end of the matter: nor is it surprising in the Institutes of Menu, the most ancient monument, is generally [x] Oupnek'hata often praised, as a sacred work recommended to be read first.

"With various modes of devotion, says [x] Institutes editor 2 [Institutes of Hindu law or the Ordinances of Menu, according to the Gloss of Culluca, comprising the Indian system of religious and civil duties; verbally translated from the original Sanscrit, with a preface, by Sir Will Jones, Ch. 2, on education; or on the priestly class and the first order. Edited. 1796, No. 165, 140, p. 38, 35, Works of Jones. T. 3 . pag. 106, 102.], and with austerities ordained by the law, must the whole Veda be read, and ABOVE ALL THE SACRED UPANISHADS (OUPNEKHATS), by him, who has received a new birth."

For whoever carefully examines the mystical and contemplative [x] part of the Institutes, with the Oupnek'hat, will easily discover that the teaching of that precious book is in perfect agreement with Oupnek'hat, especially as regards the oneness of being, and the intimate communion of man with the one Being in that immersion. Admitted to the commentators of the Holy Scriptures; that is, literal, allegorical, moral and anagogical (whereby those things which happen on earth signify those which happen in heaven 1 []),

FN: No. Le Gros, S. T. D. and Eccles. Rhem. Canonici, Tractatus Theologicus de scripturoe sacrae sensu multipli (1760), p. 4, 17, 19, 20, 22, 25. A golden pamphlet, like everything that came out of the hand of that pious and learned theologian: in which clearly and distinctly the truth of the Church, SS. The fathers, of the Holy Scriptures themselves, in the interpretation of the sacred text, deliver the method; indeed in a scholastic way, and therefore rough, but he who uses objects and answers, in order, precisely, in a certain literary way, by technical words, by struggle, by offering, by discussion, by obscurity, darkness, by didactic reasoning, pushes more safely, farther, and impresses a solid knowledge of things on the mind more deeply.

A brief French version of this composition with notes, it has been thought useful, to add to the foot of the excellent work of the same theologian, written in Latin in 1728, and published (Tractatus dogmaticus et scholasticus de Ecclesia, 2 Tom. in 8.°) in 1782; which already, consisting of four volumes in the 4th degree (each about 600 pages), may be ordered in type, under the title "Dogmatic and scholastic treatise on the Church, translated from the Latin of M. Le Gros, Canon of the Church of Reims, Doctor of the faculty of theology of this city, and Professor of theology at the seminary of the clergy of Holland in Amersfort:

"Increased by some additions from the editor (ex apographo abbatis Du Pac de Bellegarde,) and accompanied by theological, historical and critical notes; in which the questions treated by the author are presented in a new light, his reasoning developed, and who offer on the subject of the Church, for the East and the West, the sacred and the prophane, touching on facts and opinions, a set which contains 1800 years, by Anquetil du Perron, disciple of the author, in 1750, at Rhinweck, near Utrecht, in Holland; since then, traveler to the Great Indies, former resident and director of the former Royal Academy of Inscriptions and Belles-Lettres. (Quo semel est imbuta recens servabit odorem Testa diu. Horat.)"

The theological treatise is contained in the first two volumes; you know, the last two. Morals and religion may almost be said to be extinct in France. In the Bacchanals of the year 1802, on the last three days (Sunday, Monday and Tuesday), in dress, gesture and song, in an ecclesiastical manner, in an indecent and obscene manner, by masked, protective military and police troops, even the sacraments of Christianity (the distribution of the Eucharist) mimicked and publicly, through the streets and streets, they were mocked and ridiculed by the Parisians. The excess of evil sometimes foretells the end. God is always the same, most powerful, and most kind. Therefore there is nothing to despair of. But the matter of the Church lies wrapped in thick darkness, especially as regards hierarchical administration, the advances of the Roman Curia, general or particular schism. In these mournful times, where a double servitude, temporal from the administration, spiritual from the Roman court (see address [May 28, 1802] II VII. Monit. 19 prair. an 10, p. 1065), the Christian religion groans under pressure, where there is no teacher, no one prophet in Israel, perhaps nothing would do more for the public good, for the peace of the republic, and for the return of the old principles, than the faithful and learned theologian Mr. Le Gros, as I propose, treated of the Church. I simply offer the manuscript, my concerns, my work, hoping for no profit, demanding absolutely nothing. O.M.


in [x] Beidha, and their doctrine; given in the exposition of Oupnek'hat, the diligent, learned, skilful, and wise inquirer will discover the true meaning and idea of ​​the Indian monuments.

In the place of Coronis it is read in the same Institutes: 1 [Ibid. Ch. the 12, on transmigration and final beatitude, No. 125, 126, edit. 1796, p. 362. Works of Jones, T. 3, pag. 461, 462.]

"Thus the man, who perceives in his own soul the supreme soul present in all creatures, acquires equanimity towards them all, and shall be absorbed at last in the highest essence, even that of the almighty himself.

"Here ended the sacred instructor, and every twice born man, who attentively reading this Manava sastra, promulgated, by Bhrigu (one of the foremost Indian doctors), shall become habitually virtuous, will attain the beatitude which he seeks."

But for me, who is first of all a student of the truth, and aware of the weak, with a philosophical orator, who indeed announces what is to be done, but I commemorate what has been done, may I say here 1 [Cicero, Tustulan. the question book 1, ch. 9 (1562), fol. 12 verso.]: [x] I explained Oupnek'hata as well as I could, yet not like the Pythian Apollo, certain that they were and fixed in what I had said, but as one man among many, following probable conjectures; I had Let those who have said that they can be perceived, and have professed to be wise, say certain things.

Paris, March 8, 1802.
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Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Sat Jan 27, 2024 6:14 am

[Latin Version]

ANIMADVERTENDA

ET CORRIGENDA QUAEDAM IN ANNOTATIONIBUS.


Quod si nosmetipsos dijudicaremus, non utique judicaremur 1 [ ].

Isto Apostoli verbo Retractationum librum incipit, eruditus aeque ac profundo ingenio, acri et certo judicio vir, magnus Augustinus 2 [ ]. Hic proprie de retractationibus non agitur, sed de naevis, spalmatibus, omissis, soli auctori, forte minus attento, plerumque tribuendis, quaeque lector diligens rerum indagator, accurationis amans, in opere philosophico correcta ut inveniat semper optabit.

Pag. 458, lin. 23-26 quatuor lineae caractere communi, non italico, exceptis agentium nominibus, scribendae.

Pag. 461, not. 1, lin. 1, Haarets; lege: haarets.

Pag. 467, lin. 16, daroust; lege: doroust.

Pag. 478, lin. 2, quoad; lege: quod ad.

Ibid. lin. 22, naturalia; lege: moralia.

Pag. 531, lin. 13, dentes; lege: [dentis]; lege, dentes.

Pag. 534, not. 1, lin. 3, vaiehiken; lege: vaiehi ken.

Pag. 537, lin. penultima, abstringeretur; lege: astringeretur.

Pag. 543, post lin. 3 adde: Pag. 77, lin. 23, quod; lege, quod.

Pag. 546, lin. 16, et malum; adde: (infra p. 693).

Pag. 550, lin. 19, tres; lege: Tres.

Ibid. lin. 27, Bramt scheker; lege: Brahm tschekr.

Pag. 559, lin. 15; 112, 3.... lege: 112, lin. 3.

Pag. 563, lin. 16, bona opera; lege: bona opera.

Pag. 567, lin. 13, cui; lege: ceu.

Pag. 570, lin. 21, conjunctum adde not. 1 [[[x]. 1 Cor. XI-31. (But if we judged ourselves rightly, we would not be judged. 1 Corinthians 11:31. Verse-by-Verse Bible Com.)Oper. (1679), T. I, col. 1.)]

1 [Oper. (1679), T. I, col. 1.] Hic in memoriam redit Apostoli effatum: Sive prophetiam, secundiim rationem fidei. [x]. Rom. XII, 16.

Pag. 582, not. 3, lin. 6, [x]; lege: [x].

Pag. 586, post lin. 16, adde: Pag. 128, lin. 7, khindi; lege, kindi.

Ead. pag. 586; lin. 20, duribus; lege: duris.

Pag. 604, lin. penultima, ultima: tribus (Balaeus.... p. 438); adde: supra N.° clxii, p. 356.

Pag. 604, lin. penultima, comparatione: lege: comparatione; scilicet, ignem e duobus lignis .... eliciendo, maschghouli exequendi modus datur.

Pag. 609, lin. 15, babulci; lege: bubulci.

Pag. 624, lin. 26: Lin. 11; lege: Pag. 209, lin. 11.

Pag. 630, lin. penultima, ultima: Ektesis; lege: Extesis (Monit. 17 germ, an 10. Conseil d’Etat, p. 794, N.° iii-vi).

Pag. 634, lin. 1, a dzekr a madzkour ieki schavad; lege: o dzekr o madzkour ieki schavad.

Pag. 636, post lin. 8, adde: Lin. 18: retinere sensus praevalens ....

Fortunatos saeculi, desideriis, necessitatibus expletis, sensibus immersos, nihil nisi praesens attendentes, sapientem Indum irridere video. O miseram, exclamat scabiosus, speciem huxnanam, quae titillationis acumen non sentiens, remedii, scalpendo, voluptatem nescit degustare!

Lin. 19, atma, adde: (supra, N.° xciii, p. 27; N.° xciv, p. 29).

Lin. 20, p. 154); adde: N.° clxii, p. 356).

Pag. 693, lin. 16, kanir; lege: khamir.

Lin. 20, schiscehra; lege: schischehra.

Lin. 22, namuodeh; lege: namoudeh.

Pag. 640, lin. 8, septem sonorum; adde not. 1 [The musical modes of the Hindus, written in 1784, and since much enlarged, by the president (Will. Jones); Works, T. I, p. 433.]

1 [The musical modes of the Hindus, written in 1784, and since much enlarged, by the president (Will. Jones); Works, T. I, p. 433.] Sic de septem Indorum sonis loquitur celeb. Jones, qui eorum systema musicum, [x] Rama aetate inventum, perhibet 1 [The musical modes of the Hindus, written in 1784, and since much enlarged, by the president (Will. Jones); Works, T. I, p. 433.].

"Their 1 [ ] (of the Hindus) language readily supplied them with names for the seven swaras (sour), or sounds, which they dispose in the following order, shadja, pronounced, sharja, reshaba, gandhara, madhyama, panchama, dhaivala, nishada; but the first of them is emphatically named swara, or the sound, from the important office, which it bears in the scale; and hence, by taking the seven initial letters or syllables of those words, they contrived a notation for their airs, and at the same time exhibited a gamut, at the least as convenient as that of Guido: they call it swaragrama or septaca, and expresses it in this form.

"Sa, re, ga, mo, pa, dha, ni.

"Three of which syllables are, by a singular concurrence, exactly the same, though not all in the same places, with three of those invented by David Mostare, as a substitute for the troublesome gamut used in his time, and which he arranges thus:

bo, ce, di, ga, lo, ma, ni.

Pag. 642, lin. 25, djar; lege: djor.

Pag. 643, lin. 24, tschaharum; lege: tschaharom.

Pag. 644, lin. 15, badanad; lege: bedanad.

Pag. 649, lin. 4, n. 3); adde not. 1 [Ibid. p. 425, 426.].

1 [Ibid. p. 425, 426.] Duoe habitationes, ait S. Augustinus (primo loco cit.), una in igne oeterno, alia in regno oeterno. Puta quia in igne Aeterno, aliter ille, aliter ille torquebuntur: ibi erunt tamen; ibi omnes cruciabuntur, minus ille, plus ille.

In. (2.° loco)

"Hoc novum in Ecclesia, prius inauditum est, esse vitam oeternam proeter regnum coelorum, esse salutem oeternam proeter regnum Dei. .... Venturus Dominus, et judicaturus de vivis et mortuis, sicut Evangelium loquitur, duas partes facturus est, dextram et sinistram. Sinistris dicturus (Matth. xxv, 33, 34, 41 [33 and he will put the sheep to his right, and the goats to his left.34 Then the king will say to those who are at his right hand: Come, you who are blessed by my Father; take possession of the kingdom that was prepared for you from the foundation of the world. 35 For I was hungry, and ye gave me food; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; and I was 36 naked, and you dressed me; I was sick, and you visited me; I was in prison, and you came to me. 37 The righteous will answer him: Lord, when have we seen you hungry, and have we given you food; or thirst, and have we given you drink? 38 When did we see you as a stranger, and took you in; or naked, and clothed you? 39 When did we see you sick, or in prison, and went to you? 40 And the king will answer them: Truly I say unto you, whenever ye have done these things unto one of these least of my brethren, you made them to me. 41 Then he will say to those on his left: Withdraw from me, cursed; go into the eternal fire that has been prepared for the devil and for his angels. -- biblegateway.com]). Ite in ignem aeternum qui paratus est diabolo et angelis ejus. Dextris dicturus: Venite, benedicti patris mei, percipite regnum, quod vobis paratum est ab origine mundi. Hac regnum nominat, hac cum diabolo damnationem. Nullus relictus est locus, ubi ponere queas infantes .... Ergo qui non in regno, procul dubio in igne aeterno .... Quando confiteris parvulum non futurum in regno, fatearis futurum in igne aeterno. Regnum enim coelorum est vita aeterna.

Pag. 650, not. *, lin. 1, lisne, lege: lifne.

Pag. 651, not. 3, lin. 2: [x]; lege: [x]: lin. 4, [x] lege: [x].

Pag. 653, lin. 18, per agendum; lege: peragendum.

Pag. 655, lin. 13, pag. 225), adde: et infra, Supplementum, N.° iv.

Pag. 656, lin. 9, gerens; lege: gerit.

Pag. 662, lin. 22, (fuerint); lege: (fuerunt).

Pag. 664, lin.21, korbam; lege: korban.

Pag. 665, lin. 3, 6, spinosismus .... Indico tamen modo intellectus, adde not. 1 [ ]

1 [ ] Spinosam facile suum Indi agnoscerent, qui a [Oper. posthum. (1677), Ethica, part. 1, p. 1, 2, 4-7, 11, 12, 13, 19, 23-49. Epist. et ad eas respons. p. 398, 466, 478, 483.], unam tantum substantiam ac varios ejus modos in natura admittens, et peccatum merum quid negativum asserens, nihilominus rerum ordinem servat, jura entium tuetur. Quantum ad politicam special, inquit subtilis iste philosophus b [Id. Epist. 2 jun. 1674. Hag. Comit. p. 557. Vide ejusd. Tractatum theologico-politicum (1670), cap. 16, p. 175-179-181-186.], discrimen inter me et Hobbesium de quo interrogas, in hoc consistit, quod ego naturale jus semper sartum tectum conservo, quodque supremo magistratui, in qualibet urbe, non plus in subditos juris, quam juxta mensuram potestatis qua subditum superat, competere statuo, quod in statu naturali semper locum habet.

Inde ipsi praecepto, ac proinde mercedi superiores Spinosa homines agnoscit; scilicet, omnes c [ ]

FN: Id. Oper. posthum. p. 481. Quemadmodum in Spinosa, sic plura in Kabbalistis fortasse ex India petita, praesertim quae ad rerum originem pertinent, suo calculo probarent Brahmanes, alienarum opinionum hostes minus, quam incuriosi, elt a sententia persaepe voluntatem, opus ipsum longe distare optime scii.

Inter philosophorum istorum scripta eminet liber Zohar (splendor), ubi de Deo, ejusque essentia et attributis, sive nominibus; de .... angelis bonis et malis, nec non de anima hominis, ejusque origine et statibus (Knorr. a Rosenroth; Kabbala denadata, T. 2 [1684], Proefat. p. 5, § 8), sermo est; antiquus et famosus in quinque libros Mosis, commentarius, auctore (ut perhibent, 1.° aer. Chr. saeculo), saltem quod ad precipuam partem, R. Simeon ben (filio) Jochai (lib. cit. p. 3, 4, §. 4, 6), quo continetur Doctrina Hebraeorum transcendentalis et metaphysica, atque theologica. Opus istud antiquissimoe philosophioe Barbaricoe variis speciminibus refertissimum cum Oupnek'hat, vero Zohar Indico (uti et ipsum Zohar Judaicum Oupnek'hat recte diceretur), Kabbalisticoe, Rabbinicoe, etiam Gnosticoe formae, indolis (S. Irenaei Oper. [1710] contra hoeres. lib. 1, cap. 1-7, p. 5-35) rationem habendo, conferre, arduum quidem incoeptum foret, at utile, et solide rebus, scientiis, opinionibus erudito, haud inficetum.

Sufficiat nunc praetiosum istum Judaici ingenii fetum, Mantuae, an. 1558, in-4.°; Cremonae 1559, in-folio; inprimis autem Amstelodami (1728), integrum, 4 vol. in - 8.°, Hebraico-rabbinice typis mandatum, et varia Kabbalae denudatae vel ex ipso Zohar, vel ex aliis rabbinicis tractatibus desumpta loca (Proefat. p. 8.), in quibus de materia supra dicta agitur, hic indicare. In vasto, calliginoso, difficili mari, insulas, quasi specula, mansiones sparsas, quandoque offendere viatori, itinere fesso, solatium est.

Vide Kabbal. Denudatam, T. 1 (1677), apparat. in libr. Zohar part. 1, nempe loci communes Kabbalistici, secundum ordinem Kabbalisticum concinnati, p. 636, 680, 27, 420, 419, 81, 432, 146, 208, 371-591, 312, 313, 746, 589, 598, 232, 163, 565, 591, 22, 28, 30, 248, 565, 161, 131, 59, 12, 521, 517, 12, 348, 723, 284, 523, 252, 377, 523, 54, 37, 603. Tractat. 1 libr. Druschim, auct. R. Jizschak Lorjensi, p. 29. T. 2 (1684), liber Zohar restitutus: Synops. etc. Part. I, tract, l, p. 118-129: Tractat. 2, p. 152, 166-167, 173, 219; sect. 4, p. 245, 246; sect. 6, p. 262, 265, 282, 283, 285, 297-301-315. Part. II, Tractat. 1, (Praefat. p. 5, 6), Siphra de Zeniutha, p. 355-374; Tractat. 2, Idra Rarba (Praefat. p. 6), p. 505, 427, 390-392; Tractat. 3, Idra Suta (Prafat. p. 6, 7), de seniore, sive Macroprosopo et partibus ejus, p. 727-743, 544, 546, 554, 558; Tractat. 4, in Siphra de Zeniutha (auctor. R. Jizschax Lorjensi) et in duo Idra, p. 3, 4, 30, 34, 42, 44. Einek Hummelek in eosdem libr. p. 51, 54, 55, 57, 66, 67, 81. Tractat. 5, juxta tradita R. Jizchak Lorja (Proefat. 10-16), Discurs. 2, Commentar. p. 161; Discurs. 3, Commentar. p. 170, text. p. 171; Commentar. p. 172, 180, 183. Part. III, Tractat. 1, auct. R. Cohen Irira, e dogmatib. R. Jizchak Lorjens. Dissertat. 2, p. 189-190, 194, 197, 230, 231. Dissertat. 3, p. 240, 241, 242.

De Knorrii a Rosenroth Kabbala denudata, libro Zohar, ejus auctore, consule Bartholocci; Bibliothec, magna Rabbinica (1675, 1693), T. 4, p. 412. R. Simeon, ben Jochai.

Joann. Christoph. Wolfii Bibliothec. Hebraem, T. 3, N.° 2175; T. 4 (1733), p. 420, not. p. 1000, 1001. — Buddaeum, Introduct. ad histor. Philosoph. Hebraeor. p. 109, 148-149, 225-233-239-245, 282-290, 318-325-332-355-356.

Moralis, relligio, quidquid regimen politicum, pacem publicam spectat, ut saepius dictum, jam est in tuto. Spirituales quosdam, paucos numero, argute philosophantes occupant metaphysicae istae de essentia, origine rerum, etc. disquisitiones; generaliter orationum impulsu, legum, foederum vinculis, sensuum dictamine, externis officiis, ceremoniis, praxibus ducuntur etiam probi, sensati homines; et aurato, argentato; serico vestium seu vestiariorum symbolorum cultu, nec non nova nobilitate (brevi hereditaria futura) sub honoris Legionis nomine, veteri affectuum turbine abrepta, pulsa.

(Monit. 26 [25] flor. an 10, p. 961, 962, Id. 29 flor. supplem. p. 980, 19 mai 1802. Id. 30 flor. supplem. p. 988. Id. 1 prair. suppl. p. 995.)

Vaccinismo, Galvanismo, quasi crepitaculis, dum panis libra 5, 6 assib. venundatur, leves, vagantes animos detineamus: esto. Attamen sat exteriori, corpori datum. Tandem aliquando animae attendamus, et invita Romana, Wittenbergensi, etiam Berolinensi, Viennensi inquisitione, de rerum natura, primo Ente, cogitationis principio, mente, libere, liberaliter, urbane, si fieri potest, solius, et simplicis rationis ope, rectene an male! disseramus. Imprimis autem illud animo haereat: tantum abest ut pace, tranquillitate constanti, perpetua frui possit natio studiis militaribus mere dedita, ut internis et externis motibus, regiminis natura, populi indole, affectibus, semper sit obnoxia, nec artibus, scientiis, doctrina, opificiis manufactis, commercio florere ei unquam liceat.


qui sunt supra, legem, hoc est, qui virtuatem non ut legem, sed ex amore, quia preostantissima est, sequuntur.

Quod si rationem, quails in homine, cum ratione, qualis in Deo, conciliare, aliquando difficile videatur, nihil tamen inde eruet, quod societati, relligioni, moribus obesse queat, intra limites prescriptos stare sciens, rectus aeque ac sapiens animus. Aliud est metaphysicum, aliud rectorem, administrum, simpliciter hominem agere. Docti quidem, at acrius Spinosam impugnat Baylius, in Dictionario critico; nimium sui ipsius immemor, difficultates urget, quasi contrarium paribus non esset obvium.

Pag. 665, lin. penultima, 303); adde not. 1 [ ].

1 [ ] "On the planets, inquit Will. Jones a [Lib. cit. T. 2, on the antiquity of the Indian Zodiac, by the Presid. p. 303, ], I will only observe, that Suera, the regent of Venus, is like all the rest, a, male Deity named also Usanas, and believed to be a sage of infinite learning: but Zoh'rah, the Nahid of the Persians, is a Goddess, like the Frey a ae of our Saxon progenitors."

Pag. 671, lin. ultima, noxa; adde not. 1 [ ].

1 [ ] Antiqua in Oriente, in orbe toto, coeli materialis in terram actionis opinio. Inde Talismana, varia Themata, quae, scientiarum, consuetudinum Asiaticaruin ignari, pro veris Zodiacis sumpserunt Galli nuper in AEgypto iter facientes.

(Monit. 25 pluv. an 10, 14 febr. 1802, p. 581, 582).

Cum autem veterum Alexandriae astronomorum tempore Zodiaci illi non existerent, eos ab illis non visos, similiter Themata astrologica monumentis lapideis insculpta, vel picta, exarata, ab aliis viatoribus, praesertim Orientalibus, nec observata nec memorata, ejusmodi figuris in istis regionibus haud raris, nil mirum.

Si Orientalium, in conficiendis Thematibus, methodum novissent recentes Galli, dictos Zodiacos non mund aetatem, sed simpliciter, monumenti vel alicujus facti memorandi horam, ut aiunt, indicare deprehendissent. Quando aedificium erigendum, hortus plantandus, arx extruenda, iter agendum, quodlibet factum alicujus momenti, bellum, pax, foedus, conventio, matrimonium etc., ad omnia ista prius felicem horam sumunt; scilicet, quo tempore faustus siderum aspectus simul concurrat; quis annus, quae dies, hora, quod minutum, quae coeli facies, quis planetarum ad se invicem, ad astra, ad coeli situm, respectus: haec omnia, aut partem tantum, in eventibus ab homine pendentibus vel non pendentibus, quemadmodum in pueri nativitate, bona vel mala hominis, regni fortuna, pro loci latitudine, hariolandi causa, exquirunt a [Super hac materia vide Chardin, Voyage en Perse (1711), T. 2, description des sciences; ch. IX, de l'astronomie et de l'astrologie, p. 126-152. — Astrolog. nov. method. Francisc. Allaei, Arabis Christian. (1654). Fig. I, Universalis ad expendendum quodlibet Thema astrologicum p. 2-5. Fig. II, ad erectionem cujuscunque particularis Thematis parata, p. 8, 9. Fig. IV, Universi, veraque coeli dispositio; Thema cum mundus a Deo creatus est. Fatum universi, p. 5 etc. Fig. V, ad erigendum Thema cujuslibet regni, civitatis, aut congregationis, p. 41. — Abraham Judeum, de nativitatibus (1485).].

Zodiacum, propter id, effingunt, vel figuram quadratam, et, observatione coeli facta, cuilibet signo planetam, solem, lunam etc. Saturnum apponunt: quandoque haec coeli figura in monumento depingitur; quandoque super lapide nigro aut marmore, fundamento aedificii, vel sub iluminis ripa, posito; et, si de arce, palatio etc. agatur, istam figuram, istud Talismanum, monumenti existentiae custodem, facto, eventui, cujus occasione effictum est, quasi invigilans arbitrantur.

Cum ergo super muris ejusmodi pictura occurrit, non aequinoxium, v. g. quo tempore aedificium extructum est, sole in Ariete, Tauro, Geminis etc. posito, evenisse concludendum; sed solummodo extructionis momento solem in Ariete, Tauro, quolibet alio signo Zodiaci fuisse; et sic de aliis planetis, vel concurrentibus in uno asterismo, vel separatis.

Enim vero super astrologicis mere, non autem astronomicis, Zodiacis, antiquitus, philosophorum Alexandrinorum, ut dixi, tempore non existentibus, viatores Gallos, Orientalium usuum haud peritos, aequinoxia, solstitia vidisse, nil est quod mirentur. Ejusmodi lapides, rotundi, quadrati, cujuslibet figurae, ex Oriente allati, insuper characteribus, sub clavorum forma, Persepolitanis, operti, quotidie per Europam circumferuntur, ac eruditis offeruntur, ut quid iis significetur edoceant. Nemo autem, eo quid sol Tauro, Geminis insidere videatur, equinoxium, quo tempore lapis exsculptus est, evenisse, scilicet solem cursum tunc cepisse, unquam conclusit: simplices astrorum in hoc vel illo signo, confectionis monumenti tempore, in istis Talismanis, Orientalium scientiarum gnari agnoverunt a [Vid. ad Calc. Erhata, addit.]. Pag. 686, lin. 21, post virtus; adde not. 1 [ ]

1 [ ] Sensus erit: Andr, in [x] Djenian clade, nihil humanum (Adam), limitatum vidit (absconditus fit); sed suavem feminam, Aouma, sub figura [x] Parbati, [x] Maha diw uxoris, supremi Entis virtutem, potentiam victricem agnovit.

Pag. 688, lin. 11, pauper; lege: pauperem.

Pag. 691, not. 1, lin. 1, coh; lege: koh.

Pag. 701, lin. 12, remota; adde not. 1 [ ].

1 Misera hominis conditio, qui, etiam saeculo extremum luminis progressum vindicante, perfectiorem vitae statum attingere volens, in brutorum affectus delabitur!

"Depuis quelque temps, inquit Moniteur (6 flor. an 10, Berne, 18 avril 1802), p. 871, la police etoit informee dans plusieurs districts ou cantons de Berne, qu’il se formoit une secte qui s’annoncoit pour vouloir retablir la doctrine chretienne dans toute sa purete. Tant qu’elle n’a point compromis l'ordre public, elle n’a pas ete inquietee dans l'exercice de son culte: mais ces sectaires, avides de faire des proselytes, viennent de fixer l'attention du Gouvernement par une demarche egalement absurde et reprehensible. Ils ont fait imprimer une brochure dans laquelle ils annoncent la fin tres-prochaine du monde, et le jugement dernier qui doit s’ensuivre; ils prechent la desobeissance a toute autorite autre que celle de Dieu, la communaute de biens entre les fideles; et, partant de ce principe, ils exemptent les debiteurs de tout paiement de dettes.

"Cette communaute de biens existe deja entr'eux, et les pauvres et les riches y sont entierement confondus. On assure qu’ils admettent la communaute des femmes, et que ce dogme licentieux leur a valu beaucoup de proselytes. Quoi qu’il en soit, des que la police a eu avis de cette brochure, qui devoit etre imprimee a dix mille exemplaires, elle s’est transportee chez l'imprimeur avant-hier matin, et a fait arreter en meme temps une dixaine des plus ardens missionnaires, qui, apres avoir fait plusieurs tentatives inutiles pour entrer dans l'eglise cathedrale, se disposoient a precher dans la promenade publique.

"Il s’est forme depuis quelque temps une nouvelle secte dans l'etat de Massachussette. Elle prend le titre de Deiste. Ses dogmes repoussent toutes les lois sociales contraires a l'impulsion de la nature, et meme celles qui y apportent des restrictions. Elle n’admet point le mariage, par les memes motifs. Ces sectateurs impies sont la plupart des voleurs ou des assassins. Les lois du code penal en diminueront le nombre, peut-etre meme la totalite."

Id. 5 pluv. an 10; Lond. 19 janv. 1802., p. 492.

Pag. 706, lin. 10, pure; lege: respuere.

Pag. 711, lin. 6, particulari luce; lege: particula e luce. — Id. lin. 12, zon, lege: zan.

Pag. 720, lin. 1, spiritualitas; adde not. 1 [ ]

1 [ ] Eadem est Persarum philosophorum, Soufis nominatorum, quorum doctrinae basis, in Chardin (Voyag. T. 2, ch., 11, p. 153-156) traditur. Vide insignis ejus sectae viri, Hosain ben mansour al halladj, laudem in Ehn haukal, viatoris Arabis, decimi saeculi, geographia, et eruditam aeque ac criticam istius operis notitiam, auctore doctissimo linguae Arabicae professore D. Sacy. a [The Oriental geographie of Ebn Haural, an Arabian traveller of the tenth century, translated .... by Sir William Ouseley, knt. (1800), p. 127. Notice de la Geographie Orientale d’Ebn Haukal, traduite du Persan, en Anglois, et publiee par Sir W. Ouseley, par A. J. Silvestre de Sacy (1802), p. 75, 76].

Pag. 726, lin. 3, spiritualimi; lege: spiritualissimi.

Pag. 729, not. 3, id; lege: ed.

Pag. 731, lin. 3, (I [x]); lege: ([x]).

Pag. 733, not. lin. 27, aliquando; adde not. 1 [ .].

"1 [ ] In the eleventh book of Menu, a work ascribed to the first age of mankind, the Athorvan is mentioned by name, and styled the veda or vedas; a phrase which countenances the notion of Dara sheca, who asserts in the preface to his Unapanishat, that three first vedas are named separately, because the athorvan is a corollary from them all, and contains the quintescence of them."

Asiat. Research. T. 1, on the litterat. of the Hindus etc. p. 346. Supra, T. 1, p. 3, Athrban ultimum e quatuor Beid citatur; non autem ut trium praecedentium corollarium. Haec sunt verba Persica, quorum versionem ex ore interpretis Indi Calcuttanus academicus accipiens, [x] Athrban Beid, id quod de Oupnek’hat dictum est, tribuerit: Tschahar ketab Asmani keh Rak Beid o Djedjr Beid o Sam Beid o Athrban Beid baschad bar Anbiai an vakt keh bezorgter anha Adam ssefi eulla ve assalam ast ba djamiee ehekam nazel schodeh ve inmaani az hamin ketabha zzaher ast o kholassch in tschahar ketab djamiee esrar selouk iye eschghal tohid ssarf daran mendardj ast ve anra Oupnek'hat minamand.

"1 Le dernier Nabab du Carnate, Ameer Umdad el omrah, n’avoit regne que cinq ans et demi. Il succeda a son pere, le Nabab Wallajah (Mahmet Aalikhan), au mois de decembre 1796. Le vieux Nabab etoit age de 78 ans; il s’etoit montre l'allie le plus sur et le plus sincere des Anglois. Le Peischvah (des Marates) mourut dans le meme temps, le 15 octobre: Walajah etoit mort le 14. Le Nabab actuel du Carnate est un fils cadet du Nabab Wahlajah, et frere du defunt Ameer umdad el amrah. Monit. 13 pluv. an 10. Londr. 27 janv. 1802, p. 532."

Pag. 735, not. lin. 11, disceptationes; adde not. 1 [ ].

1 Vide Monit. 8 prair. an 10, Londr. 20 mai; Parlem. imper. chambre des communes; seance du 12 mai, pretentions des Francois et des Hollandois dans l'inde, p. 1021, 1022.

"Quant aux nations Europeennes," inquit D. Dundas, pacto anni 1783 (art. 13), quod ad Indiam, infensus, conventionis anni 1787 imprimis artifex, nous leur dirons: Nous avons acquis cet empire (Indiae imperium) par la force de nos armes; c'est par la force de nos armes que nous le conserverons .... Il est vrai que le traite d'Amiens rend aux Francois quelques factoreries; mais nous pouvons toujours borner leur commerce, et meme les empecher tout-a-fait d'y en faire aucun .... Nous sommes completement, les maitres de ce pays (le Bengale, leBahar, l'Orixa, les cinq Serkars; nouvellement la province d’Oude a ["Une depeche recue du Bengale par la voie de terre annonce que la Compagnie a pris possession de la province d'Oude, moyennant une pension au Nabab, et qu'elle a nomme le frere du Marq. de Wellesley gouverneur de cette province." (Journ. des defens. de la prair. 13 prair. an 10. p. 2, Londr. 28 mai (1802). Monit. 12 prair. p. 1037. Londr. 27 mai. Id. 14 prair. Ind. Orient. Madras, 12 decembr. p. 1045.]; le Carnate, l'empire de Typo saheb; les possessions du cote de Surate etc.); nous avons le droit de regler tout ce qui le concerne .... Si elle (la France) fortifioit ses factoreries, ne serionsnous pas fondes a renverser ces fortifications? .... Les Francois, avant d’acheter une seule balle de marchandises, doivent se presenter a nous comme supplians, et obtenir prealablement notre permission .... La Ftance aujourd’hui ne jouira d’aucun avantage, qu’elle ne le doive a notre faveur et a notre indulgence ... Si nous nous ecartons un instant de notre souveraineti dans l'Inde, et que nous permettions aux autres d’y toucher, nous donnons nous-memes le signal de la ruine de notre puissance dans cette partie du monde si interessante pour nous." ...

Morosos et suspiciosos Anglos commonvent Promontorii Boneo Spei libertas, et Cochini, ad oram Malabaricam, traditio.

"Est-ce donc une chose indifferente, exclamat Thom. Grenville, que le Cap et Cochin soient mis entre les mains des Francois? .... On veut savoir si l'ennemi (les Francois) reconnoit ou non notre souveraineti dans l'Inde: faut-il pour s’en assurer lui donner le Cap et Cochin? .... N’est-il pas probable qu'avant un an, ou la France annoncera dans l'Inde des pretentions auxquelles nous ne pourrons pas consentir, ou que nous-memes nous serons dans le cas d’y exercer des droits auxquels la France s’opposera?"

Id. Monit. 11 prair. Londr. 14 mai, Ch. des pairs, T. Grenville, p. 1033, 1034. In. 12 Prair. Parlem. imper. seance du 13 mai. Traite definitif. M. Windham, p. 1037, 1038. Id. 13 prair. Parlem. Imper. ch. des comm. 13 mai, suite. Lord Hawkesbury, p. 1041, 1042. Id. 14 prair. Parlem, imper. chamb. des comm. seance du 14 mai. Traiti definitif, p. 1045, 1046.

Pag. 735, lin. 28, 29, not. Inde hic Gaiatri nominatio. Per Gaitri ipsum Oupnek’hat D. Jones intellexisse supposui. Re attentius considerata, istius formulae in Oupnek’hat solummodo paraphrasim contineri deprehendo. Mea ergo versio prima in Europa: et duae lineae 31, 32, si certum est .... examine, expungendae.

Pag. 738, lin. 8, negotium; adde: Justum illud pretium laboranti dare, ad laborem, industriam, commercium (non carnis humanae, uti est nigrorum mercatura, la traite des Negres), sed legitimum, natura, ratione, relligione, approbatum, vias aperire, patefacere, ea est populorum regendorum recta, sapiens, vere politic ratio.

Pag. 738, lin. 20, 22. Les sourds-muets ..... indociles; adde: nova surdo-mutorum institutio notata.

Pag. 740, lin. 17, docet; adde not. 1 [ ].

1 Manca erat, absque labore, recens surdo-mutorum institutio. Quidquid sit, novis inventionibus, utiles conatus excitando, promovendo, nec nimis, nec parcius fidendum.

"Le D. Withe, inquit Moniteur (p. 837, Londr. 12 avril 1802), apres avoir inocule deux fois, sans succes, la peste a plusieurs de nos soldats en Egypte, l'a contractee lui-meme au troisieme essai, et en est mort deux ou trois jours apres."

Idonea medici ludi poena. Quodi Mesmerismum, Galvanismum, Inoculationem variolae, Vaccinismum et Scoti Brown theoriam, praxim excitatricem, in Germania flagranti studio adhibitam (Monit. 10 prair. an 10, p. 1029, Goettingue 6 mai), idem maneret praemium, artis medicae studio, corporis humani verae, quantum potis est, ac vegetalium, mineralium, metallorum virtutis, cognitioni, solidius incumberent tirones; nec genus humanum puerilibus aeque ac periculosis experimentis torquerent magistri.

Pag. 760, lin. 5, parity; lege: purity.

Pag. 771, lin. 21, mamvanteras; lege: manvanteras.

Pag. 772, post lin. 4, adde: Pag. 398, not. 2, lin. ultima, Douaper; lege: Douapar.

Pag. 773, lin. 4, cordicolarum; adde: (semi-Nestorianorum).

Pag. 774, post lin. 13, adde: Pag. 403, lin. 5, 11, 14, 20; pag. 407, lin. 23, [x] .... [x]; lege: [x] .... [x].

Pag. 775, lin. 7, (laknau); adde: not. 1 [ ].

1 Sic legitur in Journ. des defens, de la patrie, 27 prair. an 10, Londr. 11 juin. 1802, p. 2.

"Une lettre de Bombaye nous apprend que le traite de paix entre la Compagnie des Indes, et S. A. le Nabab, a ete enfin ratifie a Laknau, dans le mois de decembre dernier, par le Gouverneur-general."

Foedus, quaudiu Anglorum vis bellica praevalebit, duraturum. Quidquid sit, si non certum, saltem Britannioe valde timendum illud: rana, par bovi sese inflando fieri satagens, disrupta expiravit.

Pag. 782, lin. 10, ipsum; lege: ipsam.

Pag. 783, lin. 24, efformantur; lege: efformantes.

Pag. 787, lin. 10, Lockiani et Condilliaci; adde not. 1 [ ].

1 Super quaestione de corporis, seu materiae, mentis, animae identitate vel diversitate, cognitionis origine, vide: I. Locke, Of human understanding. Worcks T. 1 (1777), book 4, ch. 111, of the extent of human knowledge; §. 6, p. 336, 337, 755; 2.d repl. to the Bish. of Worcester: vers. Gallic, auct. Coste, Essai philosoph. concern. l'entendem. hum. (1758), T. 3, p. 396-406. Sensuales ejus asseclas: Condillac; Essai sur l'origine des connoissances humaines etc. (1746), 1 part. sect. 1, ch. 1, p. 4; sect. 2, ch. 1, p. 24, 26-29, 37, 41; introd. p. XIX, text. p. 7, 8-10: Traite des sensations (1754), T. 2, 4.e part. ch. VI, p. 204, §. 2, p. 207; §. 3, ch. IX, p. 256, 257, §. 1; Traite des systemes (1749, 1771), p. 89-109; ch. dern. p. 437: Charles Bonnet; OEuvres d'histoire naturelle et de philosophie, T. 6 (1782); Essai analytique sur les facultes de l'ame, ch. 3; Reflexions sur le Traite des sensations de M. l'abbe de Condillac, p. 7-8; Reflex. gener. et prelimin. sur la nature de l'homme, p. 3, T. 8 (1783); Essai de psychologie, ou considerations sur les operations de l'ame, ch. XXXV; de la simplicite ou de l'immortalite de l'ame, ch. XXXVI; suite p. 65-70, 71-73, ch. XXXIV; Reflexions sur la diversite des opinions des philosophes touchant la nature de notre etre, p. 64, 65; ch. 1, de l'etat de l'ame apres la conception, p. 4, 5. — Ch. 2, de l'etat de l'ame a la naissance, p. 6. — Ch. 3, de l'etat de l'ame apres la naissance, p. 7. — Ch. 4, de la liaison des idees et de leur rappel, p. 8. — Ch. 10, comment l'ame apprend a lier ses idees a des sons articules, et a exprimer ces sons, p. 17. — Ch.11, comment l'ame apprend a lier ses idees a des caracteres, et a former ces caracteres; p. 18. — Ch. 12, de l'etat de l'ame douee de la parole; comment l'ame parvient a universaliser ses idees. C'est dans cet etat que l'ame jouit de tous les avantages de la raison, p. 15, 20. De l'energie de la matiere et de son influence sur le systeme moral de l'univers par Jean-Fr.-Marie Daon (Monit. 17 pluv. an 10, p. 56 o, philosoph. extr. auct. Tourlet); el reliquam, imperitam aeque ac arrogantem, Condilliaci, et ejus sensitivoe statuoe discipulorum lactantem turbam.

II. Spirituales Lockii opinionum adversarios; nempi Leibnitzium, liberum de Anglo Philosopho judicium ferentem, Oper. (1768), T. 5, lett. 2, a M. Rem. de Montmort, 14 mars 1714, p. 11, 12; Respons. Bierling. Hanov. 24 oct. 1709, p. 355; 28 oct. 1710, p. 358, 359: Wolf; Logique ou reflexions sur les forces de l'entendement humain, et sur leur legitime usage dans la connoissance de la verite (1712), trad. de l'allem. par Deschamps (1736), ch. 1, art. 1, p. 14. — Psychologia empirica (1732), part. 1, sect. 2, cap. 1, §. 20, p. 15; §. 34, p. 23; §. 52, p. 32; cap. 2, §. 90, p. 52, 53. — Psychologia rationalis (1734) 1 [Cudworth; systema intellectuale, interpr. Moshem. (1733), T. 2, cap. V, sect. IV, §. 25, p. 2149, 2150. Moshem. not. 1, anima omni materia antiquior est. Pro ideis innatis, David Hume; Essay and treatises of several subjects (1768), T. 2, of the origine of ideas, p. 16-22, contra Locke, p. 22, note.].

III. Immanuel Kant; Opera ad philosophiam criticam, vol. I, cutinest critica rationis puroe. Latine vertit Frederic-Gottlob Born (1796). Methodolog. transcendental, cap. 4; Histor. ration, puroe, p. 584- 586: Germanice, Critie der reinen Vernunft, von Immanuel Kant, Profess. in Konigsb. der Konigl. Acad. der Wissensch. in Berlin Mitglied (1799). Der transcendentalen Methodenlehre, viertes Hauptstuck. Die Geschichte der reinen Vernunft, p. 879-882. Lib. cit. Institutio de discrimine cognitionis puroe atque empiricoe, p. 1, 2, 5, 9; Germanice, Einleitung 1; von dem Unterschiede der reinen und empirischen Erkenntniss, p. 1-3, 6, 10. Ars critica rationis genuinoe et puroe. Art. elem. p. 11, T. 1, 46, cap. 11, sect. 11, Deduct. transcend, concept. pur. inter. §. 24, p. 105-106: Germanice, p. 152. Ibid. Art. elem. p. 1, Asthet. transcend, sect. 11, de tempore, §. 6; Consectaria ex his conceptibus, p. 36: Germanice, p. 49. Ibid. p. 11 etc. §. 25; p. 107-108; Germanice, p. 157-159. Lib. cit. Art. elem. etc. sect. 111. Doctrina transcendental. facultat. judicandi (analytices decretorum), cap. 3, de fundamento divisionis omnium omnino rerum oblatarum in phoenomena et noumena, pag. 195-208: Germanice p. 294-316.

At vero varios istos auctores eadem semper docere ne quis arbitretur. Homo sibi constans raro invenitur. Sic profundus oeconomista-politicus, Adam Smith, in opere cui titulus: An inquiry on the nature and causes of the wealth of nations (1786), alterum se quasi promit, quando, re utrinque non pensata, librata, generaliter libertatis fautor, Anglorum Indici commercii minus commodum, lucrum, Societatis Orientalis institutioni, debitum, coetuum commercialium, quorum, praesertim Indici, abusus, tyrannicum regimen acriter arguit, merum historiographum agens (T. 2, Book IV, ch. 1, p. 171, 172, ch. 7, of Colonies, part. 3, p. 477-485; T. 3, ch. 1, p. 110-150) pronunciat; fatens quidem in longe dissito, magnis impensis obnoxio, et periculis imminentibus involuto commercio, plurimorum, saltem initio, utilem, imo necessariam esse junctionem (ibid. T. 2, Book IV, ch. 1, p. 175; T. 3, Book V) ch. 1, p. 110), cum exclusivo privilegio (carissima mihi, temporum caligine, a triginta annis obcaecata, oculos tandem aperiat, aperiet, confido, Gallia!), simulque auri et argenti nedum noxiam, imo, vero fructuosam extractionem praebens, dum putat (ibid. T. 2, Book IV, ch. 1, p. 172, 175):

"he thought it necessary, though at the hazard of being tedious, to examine at full length this popular notion; that wealth consists in money, or in gold and silver;"

et diserte asserit (ibid. p. 152, Book II, ch. 3, p. 18):

"it would be too ridiculous to go about seriously to prove, that wealth does not consist in money, or in gold and silver; but in what money purchases, and is valuable only for purchasing."

In rebus metaphysicis, praesertim si ad illuminismum vergant ingenia, et multa numero aut prolixa sint opera, frequentior auctorum a seipsis dissentio, vel mentis imbecillitate vel memoriae lapsu (habes hic confitentem reum). Legendae nihilominus sunt (quemadmodum et Sinarum Yking, a Missioinario e Sinico versum, nuncque in Bibliotheca nationali asservatum 1 [ ],

FN: Le Chouking, un des livres sacres des Chinois, etc. donne par M. de Guignes, ad calcem, Notice de l'Yking par M. Visdelou, eveque de Claudiopolis, p. 401-436.

In Bonsorum, [x] Foe asseclarum, templis, vulgo Pagodes, plurima reperiuntur Indicae mythologiae vestigia, e quibus, si alienae scientiae, disciplinae minus essent osores, lumen eruere possent, priscos Chinae libros illustraturum, Sinici Litterati. Ibi adhuc videre est totam Indicorum Deorum seriem, inter quos eminet Maha Deo, cujus attributa iisdem ac in India signis exprimuntur. In numero variorum et summe curiosorum veteris Chinae relligionis monumentorum, quae D. De Guignes, doctus celeberr. Academici filius, dum in ista regione degeret, delineavit, duas ipse figuras inveni, quae Indicum numen apprime referunt.

Una octo brachiis, quatuor ad dexteram, quatuor ad sinistram instructa: 1.um, brachium, quasi tentoriolo, 2. um globo, 3. um arcu; ad sinistram, 1. um ense, 2. um globo, 3. um sagittis, armatum: quartum, ex utraque parte, antrorsum manibus junctis, digitis quasi decussatis, globum (orbem) tenens. Hujus figurae nomen Teou mou, quod forte Maha Deo, in versum.

Secunda figura, militari vestitu, cum tribus oculis, uno in fronte, una manu ensem tenet; altera, quasi Indici Lingam effigiem (homunculum) supra caput effert: isti nomen Ouam Ling Kouan ([x] Lingam).

Tres oculos gerere, attributum [x] Roudr Maha diw esse, notum est (supra, N.° CXVII, p. 154). Ens illud, agentium 2.1 ordinis tertium, cui proprium destructionis opus, cum ad nihilum omnia reducendo substantiam unicam prodat, et tribus Entis supremi qualitatibus donetur, revera primarium est. Vide supra, T. 1, N.° LXVII, p. 316, 317, T. 2, N.° XC, p. 12-27; N.° CXXII, p. 171-197.

Similem [x] Maha diw, Bonsorum Sinensium simulacri (in Monumenti Indici del Museo Naniano, illustrati etc. [1799], p. XI-XXI, fig.), effigiem praebet P. Paulinus; qui quidem, pro more, Legendicis, physicis, materialibus tantum indicationibus, documentis adhaerens, Bouda, Amid Boudha, seu Mercurium illud esse autumat — Kircher, Chine illustree etc. 3.e part. ch. 2, p. 190, etc.


Sinensis imperii libri classici sex ... e Sinico idiomate in Latinum traducti a P. Francisc. Noel, S. J. Missionar. [1711]; — ejusdem philosophia Sinica [1711]; nec non Lapponum 2 [Knud Leems etc. Canuti Leemii, profess. ling. Lappon de Lappon. Fin. mar. eorumque ling. vit. et relig. pristin. commentat. (1767); ad calc. Erich Jehan Jessen etc. Erici Joannes Jessen-s, Consil. Justit. rer. eccl. per utr. regn. inspect. gener. et secret, cancellar. de Finorum Lapponumque Norvegioram relligione pagana tractat. singular, una cum delineatione Timpani Russici, p. 1-82.] aliorumque minus notarum quatuor partium orbis populorum relligionibus didactici Tractatus) auctorum a trita via discedentium operasae, interdum et tenebrosae lucubrationes. Sic, inter alios, famosi Swedenborgii Upsalensis, in scientiis naturalibus et spiritualibus aeque versati, non sine aliquo emolumento evolvi possunt opera 1 [Abregi des ouvrages de M. Swedenborg, contenant la doctrine de la nouvelle Jerusalem celeste, precede d'un discours ou l'on examine la vie de l'auteur, le genre de ses ecrits, et leur rapport au temps present (1788). Disc. prelim. p. XV, XVI, XX, XXI.], imprimis autem Clavis hieroglyphica, arcanorum naturalium et spiritualium per viam repraesentationum et correspondentiarum (1784), p. 15, 19, 20 etc.; cujus mysticorum dogmatum cum Indorum doctrina, praesertim quod ad mundorum rationem, comparatione, philosophi 59.° 54 ' latitudinis septentrionalis gradu in Suevia, anno 1688 nati, et sapientum in Kaschmiro 33 et 34 gradu, a 4000 annis degentium, systemati, lux quaedam forte affulgebit.

Pag. 791, lin. 24, lin. 16; lege: Pag. 434, lin. 16.

Pag. 793, lin. 6, Brahm est; lege: figura [x] hasti, Brahm est.

Ibid. lin. 19, post signetur pone virgul.
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Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Thu Feb 01, 2024 3:24 am

NOTE
AND TO CORRECT SOMETHING IN THE ANNOTATIONS.

[English Version by Google Translate]

But if we were to judge ourselves, we would certainly not be judged 1 [ ].

With this word of the Apostle, the great Augustine begins the book of Retractions, a man of learning as well as of profound intelligence, of sharp and sure judgment 2 [ ]. Here we are not dealing properly with revisions, but with blunders, smears, omissions, usually attributed to the sole author, perhaps less attentive, and which the reader, a diligent investigator of facts, a lover of accuracy, will always hope to find corrected in a philosophical work.

Pag. 458, lin. 23-26 four lines should be written in common characters, not in italics, except for the names of the agents.

Let it suffice for now that precious child of Jewish genius, Mantua, or 1558, in-4.°; Cremona 1559, in-folio; but first of Amsterdam (1728), complete, 4 vols. in - 8.°, the commandment in Hebrew-rabbinic type, and the various passages of the Kabbalah stripped either from the Zohar itself, or taken from other rabbinical treatises (Prophet. p. 8.), in which the above-mentioned matter is treated, to be indicated here. In a vast, murky, difficult sea, islands, like mirrors, scattered with mansions, are sometimes a comfort to the traveller, weary of the journey.

See Kabbal. Denudatam, T. 1 (1677), equipment. in the book part of the Zohar 1, namely, the common places of the Kabbalists, according to the order of the Kabbalistic order, p. 636, 680, 27, 420, 419, 81, 432, 146, 208, 371-591, 312, 313, 746, 589, 598, 232, 163, 565, 591, 22, 28, 30, 248, 565, 161, 131, 59, 12, 521, 517, 12, 348, 723, 284, 523, 252, 377, 523, 54, 37, 603. Tractat. 1 book Druschim, he added. R. Jizschak Lorjensi, p. 29. T. 2 (1684), the restored book of the Zohar: Synops. etc. Part. I, tract, 1, p. 118-129: Treats. 2, p. 152, 166-167, 173, 219; Sect. 4, p. 245, 246; Sect. 6, p. 262, 265, 282, 283, 285, 297-301-315. Part. 2, Treats 1, (Preface p. 5, 6), Siphra de Zeniutha, p. 355-374; Treats 2, Hydra Rarba (Preface p. 6), p. 505, 427, 390-392; Treats 3, Hydra Suta (Prafat. p. 6, 7), about the elder, or Macroprosopus and his parts, p. 727-743, 544, 546, 554, 558; Treats 4, in Siphra de Zeniutha (author. R. Jizschax Lorjensi) and in duo Idra, p. 3, 4, 30, 34, 42, 44. Einek Hummelek in the same book. p. 51, 54, 55, 57, 66, 67, 81. Tractat. 5, according to the tradition of R. Jizchak Lorja (Prophet. 10-16), Discourse. 2, comment. p. 161; Discourse 3, comment. p. 170, text. p. 171; I will comment. p. 172, 180, 183. 3, Treats 1, increased R. Cohen Irira, from dogmatib. R. Jizchak Lorjens. He discusses 2, p. 189-190, 194, 197, 230, 231. Discusses. 3, p. 240, 241, 242.

Pag. 461, not 1, lin. 1, Haaretz; read: haarets

Pag. 467, lin. 16, daroust; read: doroust

Pag. 478, lin. 2, as to; read: what to

Ibid. lin. 22, nature; lege: morality.

Pag. 531, lin. 13, teeth; physician: [dentist]; lege, teeth.

Pag. 534, no. 1, lin. 3, vaiehiken; lege: vaiehi ken.

Pag. 537, lin. penultima, abstract return; play: astringer return.

Pag. 543, post line. 3 adde: Pag. 77, lin. 23, quod; lege, quod.

Pag. 546, lin. 16, a malum; adde: (infra p. 693).

Pag. 550, lin. 19, three; lege: Tres.

Ibid. lin. 27, Bramt checker; physician: Brahm checker.

Pag. 559, lin. 15; 112, 3.... lege: 112, line. 3.

Pag. 563, lin. 16, see opera; lege: see opera.

Pag. 567, lin. 13, cui; lege: ceu.

Pag. 570, lin. 21, conjunctum add not. 1 [[[x] 1 Cor. XI-31. (But if we judged ourselves righteously, we would not be judged. 1 Corinthians 11:31. Verse-by-Verse Bible Com.)Oper. (1679), T. I, col. 1.)]

1 [Oper. (1679), T. I, col. 1.] Here we recall the apostle's emphasis: Whether prophecy, the second reason of faith. [x]. Rom. 12, 16

Pag. 582, no. 3, lin. 6, [x]; read: [x].

Pag. 586, after lin. 16, add: Pag. 128, lin. 7, Khindi; read, kindi

Ead. page 586; lin. 20, hard; read: hard

Pag. 604, lin. penultimate, last: three (Balaeus... p. 438); add: above No. clxii, p. 356

Pag. 604, lin. penultimate, comparison: read: comparison; namely, by eliciting fire from two sticks...

Pag. 609, lin. 15, Babulci; read: beef

Pag. 624, lin. 26: Lin. 11; read: Pag. 209, lin. 11.

Pag. 630, lin. penultimate, last: Ektesis; read: Extension (Monit. 17 germ, an 10. Conseil d'Etat, p. 794, No. iii-vi).

Pag. 634, lin. 1, a dzekr a madzkour ieki schavad; read: o dzekr o madzkour ieki schavad

Pag. 636, after lin. 8, add: Lin. 18: to retain the prevailing sense ...

I see the fortunate people of the age, satisfied with their desires and needs, immersed in their senses, attending to nothing but the present, mocking the wise Indian. O wretched man, exclaims the scab, this kind of beauty, which, not feeling the sting of the tickling, does not know how to taste the pleasure of remedies, of scratching!

Lin. 19, atma, add: (supra, N.° xciii, p. 27; N.° xciv, p. 29).

Lin. 20, p. 154); added: N.° clxii, p. 356).

Pag. 693, lin. 16, canine; lege: yeast.

Lin. 20, schiscehra; lege: schischehra.

Lin. 22, illustration; lege: namoudeh.

Pag. 640, lin. 8, seventh sonorum; and not. 1 [The musical modes of the Hindus, written in 1784, and since much enlarged, by the president (Will. Jones); Works, T. I, p. 433.]

1 [The musical modes of the Hindus, written in 1784, and since much enlarged, by the president (Will. Jones); Works, T. I, p. 433.] Six of seven Indorum sounds celebrity talker Jones, who found their musical system [x] in the age of Rama, perhibet 1 [The musical modes of the Hindus, written in 1784, and since much enlarged, by the president (Will. Jones); Works, T. I, p. 433.].

"Their 1 [ ] (of the Hindus) language readily supplied them with names for the seven swaras (sour), or sounds, which they dispose of in the following order, shadja, pronounced, sharja, reshaba, gandhara, madhyama, panchama, dhaivala , nishada; but the first of them is emphatically named swara, or the sound, from the important office which it bears in the scale; airs, and at the same time exhibited a gamut, at least as convenient as that of Guido: they call it swaragrama or septaca, and he expresses it in this form.

"Sa, re, ga, mo, pa, dha, is.

"Three of which syllables are, by a singular concurrence, exactly the same, though not all in the same places, with three of those invented by David Mostare, as a substitute for the troublesome gamut used in his time, and which he arranges thus :

bo, ce, di, ga, lo, ma, ni.

Pag. 642, lin. 25, djar; read: djor.

Pag. 643, lin. 24, tschaharum; read: tschaharom.

Pag. 644, lin. 15, badanad; read: bedanad

Pag. 649, lin. 4, no. 3); do not add 1 [Ibid. p. 425, 426.].

1 [Ibid. p. 425, 426.] Two dwellings, says St. Augustine (cited in the first place), one in eternal fire, the other in the eternal kingdom. Suppose that in the eternal fire, one way and another, they will be tormented: they will still be there; all will be tormented there, less he, more he.

In. (2nd place)

"This new thing in the Church, previously unheard of, is eternal life beyond the kingdom of heaven, eternal salvation beyond the kingdom of God.... The Lord will come and judge the living and the dead, as the Gospel says, he will make two parts, the right and the left He will say to the left (Matthew xxv, 33, 34, 41 [33 and he will put the sheep to his right, and the goats to his left. 34 Then the king will say to those who are at his right hand: Come, you who are blessed by my Father; take possession of the kingdom that was prepared for you from the foundation of the world. 35 For I was hungry, and ye gave me food; I was thirsty, and ye gave me drink; I was a stranger , and ye took me in; and I was 36 naked, and you dressed me; I was sick, and you visited me; I was in prison, and you came to me. 37 The righteous will answer him: Lord, when have we seen you hungry, and have we given you food; or thirsty, and have we given you drink? 38 When did we see you as a stranger, and took you in; or naked, and clothed you? 39 When did we see you sick, or in prison, and went to you? 40 And the king will answer them: Truly I say unto you, whenever ye have done these things unto one of these least of my brethren, you did them to me. 41 Then he will say to those on his left: Withdraw from me, cursed; go into the eternal fire that has been prepared for the devil and for his angels. -- biblegateway.com]). Go into the eternal fire which is prepared for the devil and his angels. He will say to the right hand: Come, blessed of my father, perceive the kingdom that has been prepared for you from the beginning of the world. He names this kingdom, this damnation with the devil. There is no place left in which to place such children... Therefore those who are not in the kingdom will undoubtedly be in the eternal fire.... When you confess that the little one will not be in the kingdom, you confess that he will be in the eternal fire. For the kingdom of heaven is eternal life.

Pag. 650, no. *, lin. 1, lisne, read: lifne

Pag. 651, no. 3, lin. 2: [x]; read: [x]: lin. 4, [x] read: [x].

Pag. 653, lin. 18, by action; read: to be carried out

Pag. 655, lin. 13, page 225), add: and below, Supplement, No. iv.

Pag. 656, lin. 9, carrying; read: wears

Pag. 662, lin. 22, (they were); read: (they were).

Pag. 664, line 21, korbam; read: korban

Pag. 665, lin. 3, 6, spinosism .... However, I only indicate the intellect, do not add. 1 [ ]

1 [ ] Spinosa would easily recognize his Indians, who from [Oper. afterwards (1677), Ethics, part. 1, p. 1, 2, 4-7, 11, 12, 13, 19, 23-49. Epistle and answers to them. p. 398, 466, 478, 483], admitting only one substance and its various modes in nature, and asserting that sin is merely something negative, nevertheless preserves the order of things, protects the rights of beings. As for special politics, says this subtle philosopher b [Id. Epistle June 2 1674. Hag. Count p. 557. See his A theological-political treatise (1670), chap. 16, p. 175-179-181-186.], the difference between me and Hobbes about which you ask, consists in this, that I always keep the roof of natural law, and that to the supreme magistrate, in any city, no more in the subjects of the law, than in accordance with the measure of power in which it surpasses the subject, I decide that it is appropriate, which always takes place in the natural state.

From this very command, and consequently Spinosa recognizes the superior men; of course, all c [ ]

FN: That. Oper. afterwards p. 481. Just as in Spinoza, so many things were perhaps asked of the Kabbalists from India, especially those which pertain to the origin of things, by their calculation they would prove that the Brahmans, enemies of other opinions, were less than indifferent, and often wished to distance themselves from the opinion, the very work of the best knowledge.

Among the writings of these philosophers, the book Zohar (splendour) stands out, where God, his essence and attributes, or names; it is a talk about ... good and bad angels, and also about the soul of man, and its origin and states (Knorr. a Rosenroth; Kabbala denadata, T. 2 [1684], Proefat. p. 5, § 8), it is a talk; ancient and famous in the five books of Moses, a commentary, by the author (as they say, in the 1st century AD), at least for the main part, R. Simeon ben (son) Jochai (lib. cit. p. 3, 4, §4, 6), which contains the transcendental and metaphysical and theological doctrine of the Hebrews. This work of the most ancient barbaric philosophy is very full of various specimens, with the Oupnek'hat, indeed the Indian Zohar (so that the Jewish Zohar itself should be properly called the Oupnek'hat), Kabbalistic, Rabbinic, even Gnostic forms, characters (S. Irenaeus Oper. [1710] against the heroes). (Book 1, Chapters 1-7, pp. 5-35) having reason, to contribute, it would indeed be a difficult beginning, but useful, and solidly learned in matters, sciences, and opinions, not infected.

Of Knorrius by Rosenroth Kabbalah laid bare, in the book of the Zohar, by its author, the consul Bartholocci; Bibliothec, magna Rabbinica (1675, 1693), T. 4, p. 412. R. Simeon, ben Jochai.

John Christopher Wolfii Bibliothec. Hebrew, T. 3, No. 2175; T. 4 (1733), p. 420, no. p. 1000, 1001. - Buddha, Introduct. to the story Philosopher I am Hebrew. p. 109, 148-149, 225-233-239-245, 282-290, 318-325-332-355-356.

Morality, religion, whatever concerns political government, public peace, as has often been said, is already safe. Some spiritualists, few in number, occupy themselves with these metaphysics of the essence, the origin of things, etc. investigations; generally, by the influence of prayers, laws, bonds of covenants, dictates of the senses, external duties, ceremonies, and practices, even honest and sensible men are led; and with gold and silver; with the worship of the symbols of the silken garments or of the vestments, and also with the new nobility (a short hereditary future) under the name of the Legion of Honor, snatched away by the old storm of affections, beaten.

(Monit. 26 [25] flor. an 10, p. 961, 962, Id. 29 flor. suppl. p. 980, 19 May 1802. Id. 30 flor. suppl. p. 988. Id. 1 prair. suppl (p. 995)

Vaccinismo, Galvanismo, like crackles, while the balance of bread 5, 6 assib. sold, let us restrain our light, wandering minds: let it be. However, it is enough for the exterior, given to the body. At last, let us sometimes pay attention to the soul, and invite the Roman, Wittenberg, even Berlin, Viennese inquiry into the nature of the world, the first being, the principle of thought, the mind, freely, liberally, politely, if possible, only and with the help of simple reason, rightly or wrongly! let's discuss But first of all let it stick to the mind: it is so far from being able to enjoy perpetual peace and tranquility that a nation devoted solely to military studies, so that it is always subjected to internal and external movements, the nature of the government, the character and affections of the people, and not to the arts, sciences, learning, and manufactured works , may he ever flourish in trade.


those who are above the law, that is, those who follow virtue not as a law, but out of love, because it is most important.

But if it sometimes seems difficult to reconcile the reason, such as in man, with the reason, such as in God, nothing will come out of it, that he may obey society, religion, and manners, knowing that he stands within the prescribed limits, with an upright as well as a wise mind. It is one thing to be a metaphysician, another to be a ruler, an administrator, simply a man. Scholars indeed, but Baylius attacks Spinosa more vigorously, in the Critical Dictionary; too oblivious to himself, he presses on with difficulties, as if the opposite were not to be encountered by his peers.

Pag. 665, lin. penultimate, 303); do not add 1 [ ].

1 [ ] "On the planets, says Will. Jones from [Lib. cit. T. 2, on the antiquity of the Indian Zodiac, by the President p. 303, ], I will only observe, that Suera, the regent of Venus, is like all the rest, a, male Deity named also Usanas, and believed to be a sage of infinite learning: but Zoh'rah, the Nahid of the Persians, is a Goddess, like the Frey ae of our Saxons progenitors."

Pag. 671, lin. the last, harm; do not add 1 [ ].

1 [ ] An ancient idea in the East, throughout the world, of the action of the material heaven on the earth. Hence Talismans, various Themes, which, ignorant of the science and customs of the Asiatics, were taken by the Gauls, who were lately traveling in Egypt, to be the true Zodiacs.

(Monit. 25 pluv. an 10, 14 Feb. 1802, p. 581, 582).

But since these Zodiacs did not exist at the time of the ancient Alexandrian astronomers, and were not seen by them, similarly astrological themes engraved on stone monuments, or painted, scratched, by other travelers, especially from the East, were neither observed nor remembered, such figures being not uncommon in these regions, nothing strange.

If the modern Gauls had known the method of the Orientals, in the preparation of Themes, they would have found the so-called Zodiacs to indicate not the age of the world, but simply the hour of commemoration of a monument or of some event, as they say. When a building is to be erected, a garden is to be planted, a hearth is to be built, a journey is to be made, any event of any importance, war, peace, treaty, convention, marriage, etc., for all these things they first take a lucky hour; namely, at what time the lucky aspect of the stars coincides together; what year, what day, hour, what minute, what face of the sky, what relation of the planets to each other, to the stars, to the position of the sky: all these, or only a part, in events dependent or not dependent on man, as in the birth of a child , the good or evil of a man, the fortune of the kingdom, according to the breadth of the place, for the sake of frolicking, they seek a [On this matter see Chardin, Voyage en Perse (1711), T. 2, description des sciences; Ch. 9, on astronomy and astrology, p. 126-152. — Astrologer. nov. method Francis Allae, Christian Arabs. (1654). Fig. 1, Universal to consider any astrological theme p. 2-5 Fig. 2, prepared for the establishment of any particular theme, p. 8, 9. 4. The universe and the true disposition of heaven; The theme when the world was created by God. The fate of the universe, p. 5 etc. Fig. 5, to set up the theme of any kingdom, city, or assembly, p. 41. - Abraham the Jew, on births (1485).].

For this reason they draw the zodiac, or a square figure, and, having made an observation of the heavens, for each sign a planet, sun, moon, etc. They add Saturn: sometimes this figure of heaven is depicted on a monument; sometimes placed on a black stone or marble, at the foundation of a building, or under a bank of light; and, if of a castle, a palace, etc. it is done, that figure, that Talisman, the custodian of the monument of existence, is thought of as watching over the fact, the event, on the occasion of which it was made.

When, therefore, a picture of this kind occurs on the walls, not the equinox, v. g. at which time the building was built, the sun in Aries, Taurus, Gemini, etc. posited, it must be concluded that it happened; but only at the moment of construction was the sun in Aries, Taurus, or any other sign of the Zodiac; and so on the other planets, either converging in one asterism, or separate.

For indeed, above the merely astrological, but not astronomical, zodiacs, anciently, as I have said, when the Alexandrian philosophers did not exist, the Gauls travelers, unacquainted with Eastern customs, saw the equinoxes and solstices, there is nothing to be surprised about. Stones of this kind, round, square, of every shape, brought from the East, covered, moreover, with characters, in the form of nails, of Persepolitans, are daily carried round Europe, and are offered to the learned, that they may learn what is signified to them. But no one has ever concluded that, because the sun appears to be in Taurus, in Gemini, the equinox at the time when the stone was carved, that is, that the sun took its course at that time: recognized by [Vid. to Calc. Erhata adds.]. Pag. 686, lin. 21, after virtue; do not add 1 [ ]

1 [ ] The sense will be: Andr, in the [x] Djenian defeat, saw nothing human (Adam), limited (becomes hidden); but he recognized the sweet woman, Aouma, under the form of [x] Parbati, [x] the wife of Maha diw, the valor and victorious power of the Supreme Being.

Pag. 688, lin. 11, poor; read: the poor

Pag. 691, not 1, lin. 1, read: koh.

Pag. 701, lin. 12, removed; do not add 1 [ ].

1 The wretched condition of man, who, even claiming the last advancement of light in the world, wanting to reach a more perfect state of life, will slip into the affections of the brutes!

"For some time, inquired Moniteur (6 flor. year 10, Berne, April 18, 1802), p. 871, the police had been informed in several districts or cantons of Berne, that a sect was forming which announced itself as wanting reestablish Christian doctrine in all its purity. As long as it has not compromised public order, it has not been disturbed in the exercise of its worship: but these sectarians, eager to make proselytes, have just attract the attention of the Government by an equally absurd and reprehensible approach. They have had a pamphlet printed in which they announce the very near end of the world, and the last judgment which must follow; they preach disobedience to any other authority than that of God, the community of goods between the faithful; and, starting from this principle, they exempt debtors from all payment of debts.

"This community of goods already exists between them, and the poor and the rich are entirely confused in it. It is assured that they admit the community of women, and that this licentious dogma has earned them many proselytes. Whatever the case, either, as soon as the police had notice of this brochure, which was to be printed in ten thousand copies, they went to the printer the day before yesterday morning, and at the same time had ten of the most ardent missionaries arrested, who, after having made several useless attempts to enter the cathedral church, prepared to preach in the public promenade.

"A new sect has been forming for some time in the state of Massachusetts. It takes the title of Deist. Its dogmas reject all social laws contrary to the impulse of nature, and even those which place restrictions on it. "She does not admit marriage, for the same reasons. These impious cultists are most of them thieves or murderers. The laws of the penal code will reduce their number, perhaps even all of them."

Id. 5 rain year 10; Lond. Jan. 19, 1802., p. 492.

Page. 706, linen. 10, pure; light: breathe.

Page. 711, linen. 6, special light; light: particle and light. — Id. 12, zon, lege: zan.

Pag. 720, lin. 1, spirituality; do not add 1 [ ]

1 [ ] The same is true of the Persian philosophers, named Sufis, whose basis of doctrine is given in Chardin (Voyag. T. 2, ch., 11, p. 153-156). See the distinguished man of his sect, Hosain ben mansour al halladj, the praise in Ehn haukal, the Arab traveller, of the tenth century, the geography, and the learned as well as critical notice of that work, by the learned professor of the Arabic language, D. Sacy. a [The Oriental geography of Ebn Haural, an Arabian traveler of the tenth century, translated .... by Sir William Ouseley, knt. (1800), p. 127. Notice of Oriental Geography by Ebn Haukal, translated from Persian, into English, and published by Sir W. Ouseley, by A. J. Silvestre de Sacy (1802), p. 75, 76].

Pag. 726, lin. 3, the most spiritual; read: most spiritual

Pag. 729, no. 3, that is; read: ed.

Pag. 731, lin. 3, (1 [x]); read: ([x]).

Pag. 733, no. lin. 27, sometimes; do not add 1 [.].

"1 [ ] In the eleventh book of Menu, a work ascribed to the first age of mankind, the Athorvan is mentioned by name, and styled the veda or vedas; a phrase which countenances the notion of Dara sheca, who asserts in the preface to his Unapanishat, that three first vedas are named separately, because the athorvan is a corollary from them all, and contains the quintescence of them."

Asian Research. T. 1, on the litterat. of the Hindus etc. p. 346. Above, T. 1, p. 3, Athrban is cited as the last of the four Beid; but not as a corollary of the three preceding ones. These are the Persian words, the translation of which the Calcuttan academician, taking the translation from the mouth of the Indian interpreter, [x] Athrban Beid, will give what was said about Oupnek'hat: Tschahar ketab Asmani keh Rak Beid o Djedjr Beid o Sam Beid o Athrban Beid baschad bar Anbiai an vakt keh bezorgter anha Adam ssefi eulla ve assalam ast ba djamiee ehekam nazel schodeh ve inmaani az hamin ketabha zzaher ast o kholassch in tschahar ketab djamiee esrar selouk iye eschghal tohid ssarf daran mendardj ast ve anra Oupnek'hat minamand.

"1 The last Nawab of Carnate, Ameer Umdad el Omrah, had only reigned five and a half years. He succeeded his father, Nawab Wallajah (Mahmet Aalikhan), in December 1796. The old Nawab was 78 years old. years; he had shown himself to be the strongest and most sincere ally of the English. The Peischvah (of the Marates) died at the same time, on October 15: Walajah had died on the 14th. The current Nawab of Carnate is a son cadet of the Nawab Wahlajah, and brother of the deceased Ameer umdad el amrah. Monit. 13 Pl. year 10. London. 27 Jan. 1802, p. 532."

Pag. 735, no. lin. 11, discussions; do not add 1 [ ].

1 See Warnings. 8 an 10, London May 20; Let's talk. Parlem. mac. communal room; session of May 12, claims of the French and Dutch in India, p. 1021, 1022.

"As for the European nations," says D. Dundas, in the treaty of 1783 (art. 13), that to India, angry, the first artist of the convention of 1787 imprimis artifex, we will say to them: We have acquired this empire (Indiae imperium) by the force of our arms; it is by the force of our arms that we will preserve it.... It is true that the Treaty of Amiens gives back to the French some factories; but we can always limit their trade, and even completely prevent them from doing any.... We are completely, the masters of this country (Bengal, Bahar, Orixa, the five Serkars; newly the province of Oude has ["A dispatch received from Bengal by land announces that the Company has taken possession of the province of Oude, in return for a pension from the Nawab, and that it has appointed the brother of the Mark. of Wellesley governor of this province." (Journ. des defenses. de la prair. 13 prair. an 10. p. 2, Londr. May 28 (1802). Monit. 12 prair. p. 1037. Londr. May 27. Id. 14 prair. Ind. Orient. Madras, December 12, p. 1045.]; the Carnate, the empire of Typo saheb; the possessions on the side of Surat etc.); we have the right to regulate everything that concerns .... If it (France) fortified its factories, would we not be justified in overthrowing these fortifications? .... The French, before buying a single bale of goods, must present themselves to us as suppliants, and first obtain our permission.... The State today will enjoy no advantage, unless it owes it to our favor and our indulgence... If we deviate for a moment from our sovereignty in India, and allow others to touch it, we ourselves give the signal of the ruin of our power in this part of the world so interesting to us."

They remind the morose and suspicious English of the freedom of the Cape of Good Hope, and the surrender of Cochin, on the Malabaric coast.

"Is it therefore an indifferent thing, exclaimed Thom. Grenville, that the Cape and Cochin are put in the hands of the French? .... We want to know whether or not the enemy (the French) recognizes our sovereignty in the India: must we give it the Cape and Cochin to ensure this? .... Is it not probable that before a year, France will announce claims in India to which we will not be able to agree , or that we ourselves will be in the position of exercising rights to which France will oppose?"

Id. He warns. 11 London May 14, Ch. des pairs, T. Grenville, p. 1033, 1034. In. 12 Let's talk. command session of May 13 Traite definitive. M. Windham, p. 1037, 1038. Id. 13 Let's talk. Imper. Ch. give comm. May 13, suite. Lord Hawkesbury, p. 1041, 1042. Id. 14 Let's talk, command. room give comm. session of the 14th of May. Definitive passage, p. 1045, 1046.

Pag. 735, lin. 28, 29, not Hence the name of Gaiatri. I assumed that Mr. Jones understood Oupnek'hat by Gaitri himself. On closer consideration, I find that the Oupnek'hat contains only a paraphrase of this formula. My version is therefore the first in Europe: and the two lines 31, 32, if it is certain ... examine, to be deleted.

Pag. 738, lin. 8, business; add: To give that just price to the laborer, to labor, industry, and trade (not in human flesh, as is the trade of blacks, la traite des Negres), but legitimate, by nature, by reason, by religion, approved, to open and make clear the ways, that is the rule of the people a correct, wise, truly political system.

Page. 738, linen. 20, 22. The deaf and dumb..... indocile; add: new deaf-mute training marked.

Pag. 740, lin. 17, teaches; do not add 1 [ ].

1 The recent training of deaf-mutes was lacking, without work. Be that as it may, new discoveries, useful endeavors in stimulating and promoting, should not be trusted either too much or too sparingly.

"D. Withe, inquired Moniteur (p. 837, London April 12, 1802), after having twice inoculated, without success, the plague to several of our soldiers in Egypt, contracted it himself on the third try, and died two or three days later."

A suitable punishment for the doctor's game. Wherefore Mesmerism, Galvanism, Inoculation of small-pox, Vaccinism, and the theory of Scott Brown, an exciting practice, used with ardent zeal in Germany (Monit. 10 prair. an 10, p. 1029, Goettingue 6 May), the same reward, the study of the medical art, of the human body recruits should lean more solidly to truth, as much as possible, and to the knowledge of the power of plants, minerals, and metals; nor should teachers torture the human race with childish and dangerous experiments.

Pag. 760, lin. 5, parity; read: purity

Pag. 771, lin. 21, mamvanteras; read: manvanteras

Pag. 772, after lin. 4, add: Pag. 398, no. 2, lin. the last, Douaper; read: Douapar

Pag. 773, lin. 4, heart-shaped; add: (semi-Nestorians).

Pag. 774, after lin. 13, add: Pag. 403, lin. 5, 11, 14, 20; page 407, lin. 23, [x] .... [x]; read: [x] .... [x].

Pag. 775, lin. 7, (Lucknow); add: not 1 [ ].

1 Thus it is read in Journ. defenses, homeland, 27 meadow. year 10, London. June 11. 1802, p. 2.

Pag. 787, lin. 10, Lockiani and Condilliac; do not add 1 [ ].

1 On the question of the identity or diversity of body, or matter, mind, soul, the origin of knowledge, see: I. Locke, Of human understanding. Works T. 1 (1777), book 4, ch. 111, of the extent of human knowledge; § 6, p. 336, 337, 755; 2.d repl. to the Bish. of Worcester: verses. Gallic, auct. Coste, Philosophical essay. concern. understanding. hum. (1758), Volume 3, p. 396-406. His sensual followers: Condillac; Essay on the origin of human knowledge etc. (1746), 1 part. sect. 1, ch. 1, p. 4; sect. 2, ch. 1, p. 24, 26-29, 37, 41; introd. p. XIX, text. p. 7, 8-10: Treatise on sensations (1754), Volume 2, 4th part. ch. VI, p. 204, §. 2, p. 207; §. 3, ch. IX, p. 256, 257, §. 1; Treatise on Systems (1749, 1771), p. 89-109; ch. last. p. 437: Charles Bonnet; Works of natural history and philosophy, T. 6 (1782); Analytical essay on the faculties of the soul, ch. 3; Reflections on the Treatise on Sensations by the Abbe de Condillac, p. 7-8; Reflex. gener. and prelimin. on the nature of man, p. 3, Volume 8 (1783); Essay on psychology, or considerations on the operations of the soul, ch. XXXV; of the simplicity or immortality of the soul, ch. XXXVI; continued p. 65-70, 71-73, ch. XXXIV; Reflections on the diversity of opinions of philosophers concerning the nature of our being, p. 64, 65; ch. 1, of the state of the soul after conception, p. 4, 5. — Ch. 2, on the state of the soul at birth, p. 6. — Ch. 3, on the state of the soul after birth, p. 7. — Ch. 4, of the connection of ideas and their recall, p. 8. — Ch. 10, how the soul learns to link its ideas to articulated sounds, and to express these sounds, p. 17. — Ch.11, how the soul learns to link its ideas to characters, and to form these characters; p. 18. — Ch. 12, of the state of the soul gifted with speech; how the soul manages to universalize its ideas. It is in this state that the soul enjoys all the advantages of reason, p. 15, 20. On the energy of matter and its influence on the moral system of the universe by Jean-Fr.-Marie Daon (Monit. 17 pluv. year 10, p. 56 o, philosoph. extr. auct . Tourlet); the rest, ignorant as well as arrogant, of Condilliacius, and his sensitive state of disciples nursing the crowd.

II. The spiritual opponents of Locke's views; of course, Leibnitzius, bearing a free judgment on the English Philosopher, Oper. (1768), T. 5, lett. 2, by M. Rem. de Montmort, March 14, 1714, p. 11, 12; Answer Bierling. Hanover Oct. 24 1709, p. 355; Oct. 28 1710, p. 358, 359: Wolf; Logic or reflections on the forces of human understanding, and on their legitimate use in the knowledge of the truth (1712), trans. from german. by Deschamps (1736), ch. 1, art. 1, p. 14. — Psychologia empirica (1732), part. 1, sect. 2, cap. 1, §. 20, p. 15; §. 34, p. 23; §. 52, p. 32; cap. 2, §. 90, p. 52, 53. — Rational Psychology (1734) 1 [Cudworth; intellectual system, transpr. Moses (1733), T. 2, ch. 5, sect. IV, § 25, p. 2149, 2150. Moses. not 1, the soul is older than all matter. For innate ideas, David Hume; Essay and treatises of several subjects (1768), T. 2, of the origin of ideas, p. 16-22, against Locke, p. 22, note.].

III. Immanuel Kant; Works on critical philosophy, vol. 1, the critical criticism of pure reason. Translated into Latin by Frederic-Gottlob Born (1796). Methodology transcendental, chap. 4; Histor. reason, pure, p. 584-586: German, Critie der reinen Vernunft, von Immanuel Kant, Profess. in Konigsb. der Konigl. Acad. der Wissensch. in Berlin Mitglied (1799). Der transcendentalen Methodenlehre, viertes Hauptstuck. Die Geschichte der reinen Vernunft, p. 879-882. Lib. city Essay on the difference between pure and empirical knowledge, p. 1, 2, 5, 9; In German, Einleitung 1; von dem Unterschiede der reinen und empirischen Erkenntniss, p. 1-3, 6, 10. The critical art of genuine and pure reason. Art. elem. p. 11, T. 1, 46, ch. 11, sect. 11, Deduct. transcend, concept pure between § 24, p. 105-106: German, p. 152. Ibid. Art. elem. p. 1, Asthet. transcend, follow 11, concerning time, § 6; Consequences from these concepts, p. 36: In German, p. 49. Ibid. p. 11 etc. § 25; p. 107-108; In German, p. 157-159. Lib. city Art. elem. etc. Sect. 111. Transcendental doctrine. ability judging (analytics of decisions), chap. 3, on the foundation of the division of all offered things into phenomena and noumena, p. 195-208: German p. 294-316.

But it is true that no one should suppose that these various authors always teach the same thing. A man who is consistent with himself is rarely found. Thus, the profound economist-politician, Adam Smith, in his work entitled: An inquiry into the nature and causes of the wealth of nations (1786), promises himself as if the other, when, not weighed on either side, balanced, generally a supporter of the freedom of the Anglo-Indians less advantage of commerce, profit, the institution of the Oriental Society, the debt, the commercial groups, whose abuse, especially of the Indians, the tyrannical government bitterly argues, acting as a mere historiographer (T. 2, Book IV, ch. 1, p. 171, 172, ch. 7, of Colonies, part 3, pp. 477-485; T. 3, ch. 1, pp. 110-150) pronounces; admitting, indeed, that in a far-flung trade, exposed to great expenses, and involved in imminent dangers, a union of many, at least at the beginning, was useful, nay, necessary (ibid. T. 2, Book IV, ch. 1, p. 175; T. 3, Book V) Ch. 1, p. 110), with the exclusive privilege of the times of darkness, from thirty years blinded, the eyes finally open, open, confident, France!), At the same time, the fruit of the fruit, while he thinks (ibid. T . 2, Book 4, Ch. 1, p. 172, 175):

"he thought it necessary, though at the hazard of being tedious, to examine at full length this popular notion; that wealth consists in money, or in gold and silver;"

and eloquently asserts (ibid. p. 152, Book II, ch. 3, p. 18):

"it would be too ridiculous to go about seriously to prove, that wealth does not consist in money, or in gold and silver; but in what money purchases, and is valuable only for purchasing."

In metaphysical matters, especially if the genius inclines to illuminism, and the works are many in number or protracted, the authors often disagree with themselves, or the weakness of the mind or the lapse of memory (here you have a confessing culprit). Nevertheless, there are legends (such as the Yking of China, translated from the Chinese by a missionary, and now preserved in the National Library 1 [ ],

FN: The Chouking, one of the sacred books of the Chinese, etc. given by M. de Guignes, ad calcem, Notice of the Yking by M. Visdelou, bishop of Claudiopolis, p. 401-436.

In the Bonsorum, [x] Foe's followers, in the temples, commonly known as Pagodas, are found many traces of Indian mythology, from which, if they were less hostile to foreign science and discipline, they could bring forth light, which would illuminate the ancient books of China, the Chinese literati. There is still to be seen the whole series of Indian Gods, among whom stands out Maha Deo, whose attributes are expressed in the same symbols as in India. Among the various and most curious monuments of the ancient religion of China, which D. De Guignes, the learned celebr. The son of an academician, while he was living in that country, drew, I myself found two figures, which bear a striking resemblance to an Indian god.

One equipped with eight arms, four on the right, four on the left: 1. an arm, like a tent, 2. a globe, 3. a bow; to the left, 1. a sword, 2. a globe, 3. an arrow, armed: the fourth, on each side, with hands joined in front, fingers as if clasped, holding a globe (orb). The name of this figure is Teou mou, which perhaps means Maha Deo, in verse.

The second figure, in military dress, with three eyes, one in the forehead, and one hand holding a sword; the other, as it were, raises an effigy of an Indian Linga (a little man) above his head: these are called Ouam Ling Kouan ([x] Lingam).

It is known that he wears three eyes, the attribute [x] of Roudr Maha diw (above, No. 117, p. 154). That being, the third of the agents of the 2.1 order, whose proper work of destruction, when it betrays a single substance by reducing everything to nothing, and is endowed with the three highest qualities of Being, is really primary. See above, T. 1, No. 67, p. 316, 317, T. 2, No. XC, p. 12-27; No. 122, p. 171-197.

P. Paulinus provides a similar [x] Maha diw, Bonsorum Sinensis simulacri (in Monumenti Indici del Museo Naniano, illustrated etc. [1799], pp. XI-XXI, fig.); who, as usual, adheres only to legendary, physical, material indications and documents, asserts that it is Bouda, Amid Boudha, or Mercury - Kircher, Chine illustrious, etc. 3. part. Ch. 2, p. 190, etc.


The six classic books of the Chinese empire ... translated from the Chinese idiom into Latin by P. Francisc. Noel, S. J. Missionary. [1711] — the same Chinese philosophy [1711]; nor even Lapponum 2 [Knud Leems etc. Canute Lemius, professor ling. Lappon from Lappon. Fin. Mar. and their ling. life and relig. the former he comments. (1767); to calc. Erich Jehan Jessen etc. Erici John Jessen-s, Consil. It's just. things etc. through which kingdom inspect gen. and the secret is cancelled. He treats of the heathen religion of the Finns and Lapps of Norway. singular, together with a drawing of the Russian Tympanum, p. 1-82.] and other less well-known didactic Tractatus on the religions of the peoples of the four parts of the world) the laborious, sometimes dark reflections of the authors of those departing from the well-trodden path. Thus, among others, the famous Swedenborgius of Uppsala, equally versed in the natural and spiritual sciences, were able to develop works not without some benefit. 'on examine la vie de l'auteur, le genre de ses ecrits, et leur rapport au temps present (1788). Disc. especially p. 15, 16, 20, 21.], and above all the hieroglyphic Key, of natural and spiritual mysteries by means of representations and correspondences (1784), p. 15, 19, 20 etc.; whose mystical doctrines with the doctrine of the Indians, especially as regards the system of the worlds, by comparison, the philosophers 59.° 54' degree of northern latitude in Suevia, born in the year 1688, and the sages in the 33rd and 34th degree of Kashmir, who have lived for 4000 years, systematized, perhaps some light will shine

Pag. 791, lin. 24, lin. 16; read: Pag. 434, lin. 16.

Pag. 793, lin. 6, is Brahm; read: the figure [x] of the shaft is Brahm.

Ibid. lin. 19, put a comma after the sign.
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Re: Oupnek'hat, by Anquetil Duperron

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Part 1 of 2

SUPPLEMENTUM
N.° I.
Supra, EMENDATIONES, etc. p. 548.

[Latin Version]

Quaedam [x] Mahabarat loca, rerum universitatis originem, orbis distributionem, diversorum, sub Ente supremo agentium, ministrorum, formationem praebentia, primum hic dare operae pretium duco. Deinde excerptum ex Aiin Akbari, super hac materia referam.

I. Radjah Djedaschter, quae ad rerum productionem et destructionem, ad tempus, varia entia pertinent, cognoscere cupiens, de hac materia avunculum suum Bhigam consuluit; cujus quidem responsa hoc modo in Mahabarat, diversis locis, referuntur.

"1 [Mahabarat, 12. Porb. 2 part. fol. 446 recto.] Djedaschter petiit, quod, o pater magne, quod intellectus tuus perfectus est, Beschn, quod cum, oculis Nilouferi (nenuphareo colore) est, et creator mundi, et ei mors non est, et is creatus alicujus non est, et mundus creatio ejus, et venter ejus locus consistentiae (mansionis) animarum est, et sensus creationis in virtute (potentia) ejus est, et status cordium omnium hominum terrae, cum virtute (potenti) ejus est, et possibilis alicui non est; et Beschn, quod somni locus ejus aqua est, volo quod eum cum puro modo sciam.

"Bhigam (avunculus [x] Djedaschter) dixit, quod, illud quod tu a me petisti, ego ante ab hoc qualitatent ([x] quomodo) illius a Parsram, et Nard, et Bias, et Ast, et Dioul, et Balneir, quod filii [x] Ast magni, audivi.

"Scilicet Beschn admirandum (quid) est, o Djedaschter; eum Bhakvan dicunt, et Eiser, et Bea (vel Bar0 Pher, et Bark'heh. Adhuc omnis mundus is est; et 2 [Id. fol. 446 verso.] banc historiam ab illa turba (collectione, istis hominibus) etiam audiverunt. Et magnitudini ejus finis non est, et illud quod possibilitas mea est, et homo sciens mel (meus) e libris vetustis ante me sectionem (extractum) fecerunt, ego illud ante te dico. Scias quod ille magnus prium terram et aquam et lectus cum existentia veniat; et ex intellectu, Ahankar; et ex eo Akas; et ex eo ventus; et ex eo ignis; et ex eo aqua; et ex eo terra; et mundus ex his octo rebus productus fuit; et in his octorebus est: et ex elementis quinti sensus scientifici, id est, scientia interior, et sensus practici, id est calor internus, et potentiae comprehensivae sensuum, productum fuit: et cor cum)in) omni his comprehendens est: et sensus scientifici quinque est; auris, et pellis, et oculus, et lingua, et nasus: et sensus practici etiam quinque est; pes, et duo loci peculiares, et manus, et os: et potentie comprehensivae sensuum etiam quinque est; vox et tactus, et color, et gustus (sapor), et odor: et lingua cum consideratione comprehensionis gustus (saporis), proprietas scientifica est; et cum consideratione [x] verbum facere, proprietas practica: et hae sexdecim res memoratae servitium animae faciunt: et lingua gustum (saporem) invenit (percipit); et nasus, odorem; et auris, vocem; et oculus, colorem; et pellis, tactum: et sensus nominati in omni animante existens est, et actionem suam facit: et cor e Satguen productum fuit; et sat ex abakt: et is cum omni mundo comprehendens (extensus) est: et hoc secretum intelligens scit: et res quae in supra memoratae sunt, excepto abakt, in omni animante inventum fiat; et obsequium (cultum) ejus cum loco adducit: et illum parkeh adhuc dicunt; propterea quod is in urbe corporis, quod novem portas habet, sit: et sensus (verbi) Parkeh somnum facere est in urbe: et ille Parkeh senex non sit, et non moritur; et eum Abakt et BAKT adhuc dicunt: et is in omni mundo comprehendens est; et ingeniosus, et non cognita essentia est; et protectio indiciorum elementorum; simile illius, quod domum lampas, cum quantitate parvitatis et magnitudinis ipsa lucem efficit; ipso illo (modo) ille Parkeh corporibus super mensura parvitatis et magnitudinis illorum lumen habet; et illa in corpore illud quod sciendum est, facit scire; et illud quod audiendum est, facit audire; et illud quod videndum est, ostendit: at has actiones cum causa (ministerio) corporis facit; et sine corpore actionem non potest facit. Et quidem si ligna simul fricant, ignis productus (apparens) efficitur (elicitur); ipso illo modo si aliquis cum retinere respirationem et regimine alio eum petitum ostendit, invenit: quemadmodum aqua in mari et radii in sole sit; ipso illo modo operationes hominis e puro et malo comites (socioe) animae efficitur: et hanc qualitatem (rei) non obtinet (acquirit) nisi Kian (scientia): et quemadmodum aqua maris et radii solis in transitu est; ipso illo modo corpora transeunt: et anima una est: et simile illud quod anima in somno corpus 1 [Mahabarat, 12 Porb. 2 part. fol. 449 verso.] suum vel sensus praeterit; ipso illo modo in contingente etiam praeterit: et transitus e corpore cum corpore alio cum causa operationum est, quas ipsa fecit, et illae operationes fortes et plenae roboris est.

"Bhigam dixit: quod anima cum modo quod corpus praeterit (relinquit), et cum corpore alio ingrediatur, illud dico. Scito quod anima super quatuor modis est; et omnes modi memorati ex abakt existentes fiant, et in abakt intrant, et ab eo cognitum fiunt: et esse eos in abakt, simile [x] esse arbor pelpel est in semine illius: et quemadmodum ferrum sine intelligentia (invitus, nescient) cum latere lapidis magnetis vadit, ipso illo modo res quod ex abakt cum existentia venerunt, sine intelligentia sunt, et cum causa ejus cum intelligentia eificiuntur, et cum opere ingrediuntur.

"Et in primo primorum (rerum initio) ulla res a terra et coelo et akas et diouta et dit et rakeh non fuit; nisi anima; et corpus quod compositum ex elementis quinque, illud etiam non fuit: et illa antiqua est, et in omni comprehendens, et productio alicujus non est, et signum quod cum illo possibile cognoscit (quo cognosci queat), non habet; et quando cum corpore ingreditur, cognita fiat. Et ipsa haec anima cum concordia (unione) temporis, et illis rebus, quod in creatione mundi, ante ab hoc, memoratum fuit, creaturam productam facit: cum ipso hoc tempore, quod mortarium mundi facit girare, et abakt, umbilicus illius mortarii est; et elementa quinque, lignum externum, quod mortarium cum illo ligno girat; et sensus, locus tractus boum mortarii; et anima, adhquoduc lignum ejus; et affectus mundi, contrita particula ligni, quod illam baher dicunt; et cum his omnibus rebus creatura sicut sesamum molita efficitur: et amor errori mixtus, faex illius mortarii est; et invidia cum comite arrogantia girare facit illud mortarium: et tempus, quod tale est, uno loco efficit, et creaturam cum Creatore et quemque operantem cum opere ejus: et ipsum hoc tempus relationem creatoris qualitatis in Creatore, et relationem [x] creatum esse qualitatis in creato productum facit. Verum gravi negotio creationis non tempus solum ordinationem dat: quin imo tempus et parkerat, et sexdecim res aliae, quod elementa, et sensus, et cor est, cum ex adverso (sese respicientes) tor(par)kek memorati, et consanguinea pars altera ejus, mundum productum facit: et haec qualitas (rerum) semper fuit: et parkeh memoratus, cum qualitate radjes (Radjoun) et tamesch (Tamougoun), et cum illis sexdecim rebus memoratis, mundum productum facit: at quidquid mundus corporeus est, comes animae efficitur; quemadmodum pulvis comes venti: verum cum illis operationibus animam convenientem non potestas facit; et non anima e pertinens (ad) illas operationes potest facit; similis ventus, qui a pulvere separatus est, et etiam uno loco; ipso illo modo anima ab operationibus 1 [Hamraz djan, amanuensis spalma; legendum, az ehmal.] separata est, et etiam uno loco: si separata est ab operationibus, illam animam sat dicunt; et si uno loco, sat animam nominant: et hanc artem praestantem homo scientiae sciunt: et ipso hoc modo, si aliquis ab his rebus cum nuncio ut fuit, opus (non) ostendit, cum parkerat non pervenit, et ab illo separatus fiat: et omnem difficultatem illi discipulo senex dispositionem fecit; et illa verba quae senex cum discipulo dixit, in corde servatum oportet habet, et cum illo opus ostendit (ostendere).

"Bhigam dixit: 2 [Mahabar. 12 Porb. 2 part. fol. 468 v.] Historiam (narrationem) veterem cum te loquar: et illa historia est, quam Bias cum filio suo Sak dixit: et illa sic est, quod Sak cum [x] Beidha et sex Ankeh, cum integro acquisita fecit (omnia perfecte legit, intellexit), in cor ejus venit, quod aliquid, quod causa [x] invenire Creatorem fuerit, illud cognitum ut ostenderim, cum opere afferam. Tum Sak, qui viam purorum cum verificatione sciebat, cum genitore suo dixit: aliquem, qui totam creationem existentem fecit, volo quod eum qum revera (uti est, contingit) cognitum ostendam, et status [x] Brahmenan etiam sciam. Bhigam dixit: quandp Bias hoc verbum a puero suo audivit, Bias, qui status praeteritum et venturum scit, dixit:

"Primo Creator fuit: et primum et ultimum non habet; et ab aliquo productus non fuit; et sine simili est; senex non fiat, et super stabili (permanens) est, et minus et plus non facit (non fit): et (ad) demonstrationis cumulum veritatis ejus non pervenit: propterea is non cognitus (quod ad) essentiam est: et qualitas (natura) temporis illa est, quod quindecim nictus oculi unum Kaschtha dicunt; et triginta Kaschtha, unum Kalans; et decem Kalans, unum Kala; et triginta Kala, unum Mhourt; et triginta Mhourt, noctem et diem; et triginta noctem et diem, unum mensem; et duodecim mensem, unum annum: et in quoque anno duo latitude (tractus) est; una meridionalis; secunda septentrionalis: et nox propter quietem creati est: et dies propter tempus (durationem) mundi. Et unus mensis, nox et dies (dies integer) turbae [x] Peter est (annus, 10800 dierum hominum); sed medietas mensis lucida, nox eorum est: et unus annus, cum nocte et die (dies totus) classis [x] Deiouta (360 annorum hominum), est; at latitudo meridionalis dies eorum, et latitudo septentrionalis nox eorum: et diem et noctem hominum numeratum ut fecerunt, annum, eorum conficiunt: et cum illo anno annum [x] Deiouta singularisatum ostendunt: et cum anno [x] Deiouta annum cujusque (e) quatuor Tschak visibilem faciunt: quod ego cum anno illorum quatuor tschak, noctem et diem, quatuor tschak [x] Maha diw et Brahma expositurus sum, et cum nocte et die annum ejus (eorum) singularisatum sum facturus.

Primo expositionem quatuor Djak facio: et illa quatuor est; Sat Tschak, et Tretia, et Douapar, et Kal tschak: Verum temporis spatium [x] Sat tschak, quatuor mille (4000) annis (anni) Deiouta est: et quatuor centum (400) annus memoratus (pars, divisio), illius Tschak est, quod illam Sandmina dicunt; et quatuor centum 1 [Mahabar etc. fol. 469 recto.] annus alius, ex iis ipsis annis, tota divisio est: proinde tempus [x] Sat tschak, quatuor mille octo centum annus Deioutak sit (1,728,000 anni hominum). Et tempus spatium [x] Tretia cum uno quadrante minus a collectis annis memoratis sit (1,296,000 ann.): et e temporis spatio [x] Tretia, ipsum hunc quadrantem minus (deficientem) ut fecerunt, temporis spatium [x] Douapar sciunt (864,000 ann.): et e temporis spatio [x] Douapar ipsum hunc quadrantem minus ut fecerunt temporis spatium, [x] Kal tschak cognitum ostendunt. Et tota creatio ingressa (in) haec quatuor Kern est. O Sak! hanc qualitatem (temporis) doctus scit: et in Sat tschak veritas et rectitudo sine defectu sit; et in illo Tschak malum nullo modo est; et scientia, quod continens cum gratis (amoenis rebus) est, in illo Tschak non sit. Et e Tschakha reliquis, in quolibet Tschaki unus quadrans e rectitudine et puritate minus efficitur. Cum causa illa e corde et mendacium fuit. Et in Sat tschak aegrotatio non sit: et illud quod homo illius Tschak desiderium faciunt, facile (acquisitum) fiat; et vita uniuscujusque quatuor centum annorum sit: et in Tschak reliquis, in quoque Tschak centum anno (annis) vita minus longa efficitur: et in qualitate [x] Beid etiam ruptura cadit, et votum e gradu acceptionis descensum ostendit: et in Sat tschak opus purum cum ratione alia fuit, et in Tretia super modo alio fuit, et in Douapar cum colore alio venit, et in Kal tschak cum ratione alia stabilitatem invenit: et in Sat tschak praevalentia mortificationis fuit et ardor (zelus); et in Tretia cognitio multa fuit; et in Douapar, tschak (sacrificium) cum visibilitate venit; et in Kal tschak eleemosynam dare acquisitum (facile, mos) fuit. Et decem mille annus Deiouta tempus quatuor Kern fiat; et quatuor mille Kern memorata unus dies [x] Bramha est; et eadem quantitas nox ejus. Et cum dies, ejus praeterit, et nox ejus venit, totum mundum in ventre facit, et in adjutorio contemplationis cum somno vadit: et cum mane ortum ostendit, is experrectus efficitur, et ego quatuor mille 1 [Djehanra hazar; lego: tschahar hazar.] Kern diei [x] Bramha, et ipsam hanc quantitatem, noctem ejus expositum feci. Et tempore quod is propositum somni facit, omnes creaturas super modo quod in superiori parte (supra) memoratum fuit 2 [Dar ssedr madzkou schod; lego: madzkour.] non res efficit (annihilat); et quando experrectus fiat, mundum apparentem reddit.

Et modus [x] productum facere eum creaturas cum hac dispositione est; quod primo [x] Mehnat vestem pretiosam (imperialem) existetiae tribuat (largiatur); deinde cordi, quod Parkrat sicut est; et cum virtute Creatoris constantiam ut invenit, et similis aquae spermatis est; et illud cor mundum cum quibusque duabus divisionibus ejus, quod animantia et sicca (inanimata) cum existentia affert. Et cum tempore mane Bramha experrectus fiat, e robore scientiae propriae mundum existentem efficit. Et cor scissas faciens distantias cum festo (hilare) est; et dominus desideriorum, et dubium adhuc habet: et tempore quo [x] Bramha propositum productionis sit, cor in locum productionis venit; primo [x] Akas productum facit, quod vox signum ejus est: et ex Akas, ventum, quod collectos odores gratos (amoenos), simul comites efficit, et ipse purus est, et plenus roboris; et tactus indicium ejus: et e vento, ignem, quod lux est: et ex igne aquam, quod cibus indicium ejus est: et ex aqua, terram, quod res indicium ejus est: et ego creationem omnium rerum dixi. Et ex elementis quinis, quodlibet elementum, quod post aliud veniat, indicium elementi praeteriti est, quod in seipso productum ut fecit, veniat. Et indicium entis (substantiae) 3 [Id. fol. 469 verso.] ejus adhuc in statu suo manet. Quapropter quidquid posterius venit, indicium id prioris est; et si qui dicit dicat quod, quemadmodum terra super habet (fert, portat), ipso hoc modo ventus et aqua etiam super habet; oportet dixit (dicere), quod non probatum dicit, propter illud quod, odor quod in partibus illorum venit, ille fragrantia terrae est? Odor substantia illorum non est. Et quodque unum ex his septem rebus dominus roboris est: sed solum aptitudinem [x] creare non habet: et quando omnia collecta fiant, illo tempore potentia super creare fiant. Quapropter illas septem res super adminiculum, sustentationem, unam alteri collectae ut fuerunt, corpus efficiunt; et aliquid quod cum illo corpore venit, et protectionem cum illo facit, illud Parkeh nominant. Et corpus quod Serir dicunt, cum causa illa est, quod sensus [x] Serir stillare est, et corpus stillat, id est, non res efficitur. Et illud corpus collectum est, quod e sexdecim compositionem invenit: et ille Parkeh, qui in quoque elemento ex elementis quinis cum opere illorum praesentiam ostendit, et propter mortificationem est, et illud Adkarna et Pratschapat adhuc dicunt, et etiam id creaturas productas efficit; et Parkeh ipse is est; et is productus alicujus (ab aliquo) non est: et Deiouta, et Petr, et Rakeh, et hominem, et latera mundi, et fontes, et maria, et climata, et montem, et desertum, et arborem, et Gaz (tamaricem), et Rak’has, et volantem (volatile), et colubrem, et illud quod celerius a timore transit, et quidquid tarde stat, et aliquid quod motum habet, et illud quod sine motu est; omnia Parkek producta facit: et cum illo quod in productione praecedenti homo mundi attentionem ostenderunt, cum ipsis his operibus in productione adjuncta stationem ostendunt: et aliquis qui in productione anteriori indolem [x] ferire et ligare habebat, in hoc tempore verberat et ligat; et aliquis qui super non hoc statu fuit, is in ipso illo statu sitim 1 [Zzhaman; lego; zzaman.] et apparitionem monstrat; et aliquis qui rectus (veridicus) fuit, rectus; et quisquis tortus fuit, tortus ad existentiam venit, et ab illo differentiam non ostendit: et quamcunque indolem, quod in prima productione habebat, in productione secunda sicut seipsum super ipsa hac indole invenit. Et elementa diversa, et varii sensus, et corpora diversi generis omnia Bramha cum existentia affert. Et plures narrant, quod providentia 2 [Tadir; lego: tadbir.] mundi mundum productum facit; et plures dicunt, quod purum et malum; et super firma fide aliorum illud est, quod mundus super seipsum ipse super modo consuetudinis productus fiat: et plures dicunt quod, quaeque tres res uno loco ut fuerunt, mundum existentem reddunt. Et quisquis qui dicit, quod quaeque tres res memoratae mundum productum facit, ipso hoc modo est, et ipso illo modo non est; et plures dicunt, quod quaeque duo non est; is dicit, quod alius est, qui mundum creat: et aliquis qui ligatus, constrictus est cum puro et malo, is captus comprehensionibus sensuum est: et quisquis dominus Sat guen est, is omnes res unius rationis scit: et radix liberationis mortificationem exercere est, et radix mortificationis, collectos facere, et male (impotentes) affectos facere sensus est: et aliquis qui dominus duarum qualitatum sit, quidquid intentum facit, ipso illo modo fiat: si petitum ejus nisi Creatorem non sit, Creatorem obtinet; et quando Creatorem obtinuit, dominus totius mundi is est. Et turba [x] rakeh e primo statu [x] Beid legerunt, e virtute mortificationis eorum (illud) fuit; et Bramha, quid quodcunque pretiosum ad apparentiam attulit, illud etiam 1 [Id. fol. 470, recto.] a robore mortificationis eorum (ejus) fuit; et etiam ab hoc robore nomina gentis [x] Rakeh productum fecit, et mandata [x] Beid cognitum ostendit: et adhuc differentiam colorum, et differentiam ab illo Beid attulit. Et is in quoque mane omnes divisiones creaturarum cum more praecedenti ad existentiam attulit; et opus unum cum altero non confidit (miscet): hoc etiam ex virtute mortificationis ejus est. Aliud, illud quod nomina et modi mortificationis et actionis, et Tschak, quod in medio creaturarum determinatum statum efficit, quod res necessariae (apparatus) eorum cum acquisitione extrema fiat (finiatur), et perfectionem Beid tempore acquisitum efficiat, quod homo illud super decem modo legat. 2 [O barzorg (bezorg) bar dou kasm ast awel afridgar douioum sokhon o kasi keh in bezorgra danest ou bezorgra niz midanad. Verbum clare personaliter a Creatore, illud proferente, distinctum.] Et magnus super duo divisiones; prima, Creator; secunda, Verbum: et aliquis qui hunc magnum scit, illum magnum adhuc scit. Et Tchak tribus Kehtrian illud est, quod in eo aurum et utensilia (res, causae), extensa (multiplicia) usum sit; et Tschak hominis Bis nisi Hom non est. Et Tschak tribus Soud servitium (ministerium) magnorum est. Et Tschak, turbae [x] Brahmenan, mortificationem trahere. Et in Kern (periodo) [x] Sat Tschak, Kian (scientia) sit; et in Tretia Tschak, quod in Beid stabilitatem invenit; et in Douapar Tschak memorato, minus a (quam in) Kern praecedenti in opus venit (veniunt): et in Tretia omnes personae super opera grata (placita) sua firmo passu fiant, et Beidha cum ratione pura legunt: et in illo Kern illud quod jussum Beid est, e robore mortificationis cognitum ostendunt, et mortificationem suam mortificationem sciant: et in illo Kern omnia opera in gradu perfecto sint; et haec opera animata et non animata omne habent: et opera cujusque quatuor tribus super ratione completa sit, et defectum non habet: et quando tempus [x] Douapar sit, vita brevis (brevior) efficitur: ex hoc transitu in omni [x] defectus cum apparentia venit. Et in Kal Tschak ([x]) Beid locus est et non est: et Tschak etiam ipsum hunc statum (habitum) habet; et hic status per medium ordinis hominis temporis est. Et in Sat tschak Brahmenan Creatorem cognoscebant, et mortificationem trahebant et scientes erant: quapropter puritas in medio eorum palam facta fuit. Et quando Kernhai alia venit, in quoque Kern puritas eorum defectum productum fecit; et opus [x] Beid etiam defectum recepit: et quemadmodum semen arboris e [x] advenire aquam crescit; ipso hoc modo ex advenire Kern puritas cum existentia venit: et simile illud quod in quaque sectione, viridia quod convenientia huic sectioni est, omni loco crescit; ipso illo modo in quoque Kern opera quae convenientia illi Kern est cum contingentia venit: et ego diversa (genera) opera, et personam quae primum et ultimum non habet, et illum quod in mundo mundum producit et non rem efficit, et illum quod quamcunque rem in loco depositam facit, et illud quod cum convenientia consuetudinis (moris) proveniens fiat, et quodcumque e duo verbo (jusso) producente ad existentiam venit, et tempus quod in illo creatio existentem efficiat, et productum facientem et opera haec omnia cum te expositum dixi: nunc quod vis, pete.

Beiass dixit: Cum dies [x] Bramha transit, et nox advenit, et cum more quod in contemplatione (alta meditatione) sit, mundum infra attrahat, illud a me audi: et illud illo modo est, quod, quando nox [x] Bramha venit, cum more solito (pristino) septem solis ortum ostendit, et de novo (pede) terra, ignis lingua 1 [Id. fol. 470 verso.], et oppositus illi sol; et illa lingua mundum exurit; et quodcunque super terra est, ex animato et non animato (sicco, petra etc.) primum illa cinis efficitur; et terra sola manet; et lignum, et foenum et montem et alia adurit, sicut dorsum camini apparet, et indicium (residuam partem, postremum) terrae, quod pellis (quasi corium) aqua in se attrahit; et terra adhuc in aqua una res efficitur; et aqua sola manet, et ductus percutit, et cum omni loco vadit, et tumultum (stridorem) altum facit, et indicium illius aquae, quod cibus est, ignis in se attrahit. Et post a [x] non quid fieri indicium totius aquae in igne ustum efficiatur; et nisi ignis quid aliud non, appareat. Et indicium ignis quod color est, ventus cum seipso attrahat; et ignis adhuc non quid efficiatur; et in quoque quatuor latere mundi ipse hie ventus maneat. Et indicium venti, quod factus est, Akas efficiatur; et ventus etiam non existens efficiatur, et Akas solum maneat, et ullum indicium ex indicio reliquorum elementorum in eo non maneat, sed (nisi) quod is rectus: et illud e eorde capit. Et virtus quod cor in ea non existens efficiatur, illam Parkerat in se attrahat. Postea cor in Parkerat tenue est, et subtile et grato statu (laetum). Et ille Parkerat cum corde memorato in Sanklas, quod significatio ex proposito cordis et conversione (tendentia) ejus est, intrk venit; et illud propositum in corde vero, quod illud subtile est, absconditum, intrat, et illud subtile in Kian ingreditur, et Kian in tempus ligatum, (2 [Comma hoc deest in textu Persico.] et tempus ligatum) in tempus universale, et tempus universale in scientiam Creatoris, et scientia in ens ejus: et persona, quod scientia in ens ejus ingreditur, illa ipse Abakt est, id est, publica (apparens, yisibilis) non est. Et ipse ille Bramah, id est, ille qui in omni comprehendens-est, et Hamah sa sout, id est, ille qui destructionem non habet, et collectio rerum in eum intrant; et illud, quod qualitas initii creationis et finis illud est, cum te dixi; et ipsa haec veritas scienda est, et domini (possessores) perfectionis adhuc ipsam hanc seiunt. Et ego cum te unum verbum dicam, quod etiam collectum est, et etiam distinctum (divisum); et illud verbum illud est: quod ipse hic Bramha, quoque quatuor mille anno mundum productum facit, et super capite quatuor mille Kern, ilium non existentem efficiat; et super ipso hoc statu noctes et dies ejus plurimum supervenit.

Bias dixit, quod qualitatem initii diversarum productionum et finis carum tibi dixi.

1 [12 Porb. 2 part, fol. 534 v.] Prakrat octo res est; et Madiat, sexdecim; et ex omni octo Prakrat septem res apparens est; et illae octo hoc est 1.° Bakt; 2.um Mehtat; 3. um Ahangar; 4.um Terra; 5.um Ventus; 6.um Aer 7.um Aqua; 8.um Ignis. Has octo res rw Prakrat dicunt. Et Madiat hoc est: auris et pellis, et oculus, et lingua, et nasus, et vox, et tactus, et color, et cibus, et os, et manus, et pes, et podex, et pars anterior (pudendum), et 16.um cor est. Et hanc qualitatem cum potentia imaginativa conjunctam scis. Et quisquis dominus scientiae est, adhuc scit: et ex Abakt memorato Mehtat ad existentiam venit; et hanc productionem Bardeman dicunt.2 [Fol. 535 r.] Et e Mehtat Ahangar; et hanc creationem Bedeh Serest dicunt: et ex Ahangar, cor; et hanc productionem Ahangar Serest nominant: et e corde elementa quinque; et hanc productionem. Mans Serescht vocant: et ex elementis memoratis, vox, et tactus, et color (externa forma), et cibus, et odor; et hanc creationem Bhoutak Sark dicunt: et adhuc ex elementis memoratis sensus quinque ad existentiam venit; et hoc Beh Hiatmak dicunt: et adhuc ex istis elementis diversa genera arborum productum est; et hanc productionem Arand Reik Serescht nominant: postea homo productus fuit; et hanc productionem Ardjok dicunt. Et ego novem sectiones productionis Tabian Tat cum te (tibi) dixi; et congregata haec proveniens (sunt) viginti et quatuor memorata sunt. Nunc modum (qualitatem) temporis a me audi. Primum e statibus Abart dico. Et sic est, quod una dies ejus temporis spatium decem mille Kalp sit; et simili modo nox ejus: et quando tempore manc is experrectus fiat, primo res quod comestum fiat, et causa vitae efficiatur, illud ad existentiam adducit: postea unum Ovum aureum productum facit, et ex illo Ovo [x] Bramha productum efficit; quod is productum faciens sectiones (species) productionum est; et qualitas productionis Bramha super hoc modo est; quod tempore (spatio) unius anni is in medio Ovi memorati maneat; et quando magnus sit, Ovum ut fregit, foras veniat; et ex media parte Ovi terram productam faciat, et ex illa medietate coelum; et in medio eorum aerem productam redd at: et temporis spatium diei Bramha decem mille annus est; et haec ipsa quantitas, spatium temporis noetis ejus: et primum [x] Ahangar productum facit; postea, elementa quinque; deinde quatuor filios e corpore suo eductos efficit; et illi quatuor filii patres [x] Petr sunt; et turba [x] Petr patres specierum (diversorum) Deiouteh (sunt); et Deiouteh patres (sunt) sectionum (specierum) animalium et siocorum(durorum, petrarum): et Ahangari, qui e Bramha ad existentiam venit, nomen ejus Barmisthi est; et quinque mille annus tempus diei ejus est, et eadem quantitas temporis spatium noctis ejus; et temporis spatium diei elementorum quinque et potentiarum intellectivarum quinarum, et sensuum quinque, quod omnis creatio cum illis compositionem invenit, et e conjunctione unius alteri (ista) magna fiant, et e separatione non existentia efficiuntur, mille annus est; et ipsa haec quantitas temporis spatium noctis illorum: et e manu cor adhuc ipsum hunc statum habet: et cor operationes cum ministerio sensuum facit. Et sensus ab ulla re nuncium (cognitionem) non habet; et quidquid scit, illud cor est: et oculus cum via externa (apparente) et colorem videt; sed in veritate videns illum calorem cor est. Non vides quod, si cor in quiete non sit, quantumcunque oculus super colorem cadat, color attactus non efficiatur. Et statum diversorum sensuum super (ab) oculo cogitationem (ejus) oportet fecit: et quando cor a rebus separationem eligit, sensus etiam illo modo sit; quod (quia) possessor (dominus) sensuum cor est, et illi in corde deficientes efficiatur.

Tschak Palak dixit: quod ego productionem corporum et enumerationem, et temporis spatium durationis illorum cum te dixi; nunc modum destructionis (ad nihilum reductionis) eorum a me audi, et sic est, quod Bramha relatione cum creaturis magnus est; et quando dies ejus finalis fiat, is propensionem (ad) somnum faciat; et cum duodecim sole jussum faciat, quod 1 [Mahabar. etc. fol. 535 v.] super caput mundanorum (entium) similes igni calorem faciant; et ii, e jusso ejus, in nictu oculi hominis mundum cinerem reddant, et terra similis dorso lapide dorso (testudinis) efficiatur; et post ab illo aqua totum vultum terrae infra capiat (in se immergit), et ignis magnus illam aquam non existentem (nullam) efficiat, et illum ignem ventus; tum a vento mundus plenus efficiatur, et illum aer infra attrahat, et aerem cor, et cor Ahangar, et [x] Ahangar Bramha, et ipsa hac ratione Abakt in nocte sua [x] Bramha attrahat, et omne solus maneat: et is a destructione et commotione immunis est, et Creator mundi is est.

2 [Id. fol. 566 v.] Quodque nomen (a) persona quadam productum fuit; et illa persona primum [x] Bramha creavit: et Bramha voluit ut creaturam aliam creare faceret; et illo tempore ex uno oculo dextro ignem, et ex oculo sinistra lunam creavit. Post ab illo sensus quinque productos fecit; et in primo (principio) creationis hominis, [x] Brahman et Tschehtri productum fecit 3 [Hoc comma (dar awel afrinesch admi brahman o tschehtrira paeda kard:) tribus vicibus in textu Persico repetitum.]. Et e Soum, id est, aqua cum luna, [x] Brahman creavit; et ex igne, [x] Tschehtri.

II. Perlectis ipsis Indorum libris, critico monumentorum, testimoniorum avido fortasse non displicebit de eadem materia loquentem audire celeberrimum Aboulfazel, imperatoris Indoustani Akbar, 16 saeculo, ministrum, in tertio tomo operis, cui titulus, Akbar Namah, magni illius principis jussu composito. Status Indici imperii, physici, geographici, moralis, relligiosi et politici effigiem praebet volumen istud, cui nomen Ajin Akbari, id est, Ritus, mos, [x] Akbar. 1 [ ]

FN: Ayeen Akbary, or the Institutes of the emperor Akbar, translated from the original Persian, by Francis Gladwin (1800), T. 2, p. 325-328. — Dow, the history of Hindostan (1770), T. 1, pref. pag. VII, T. 2, p. 215, 296, 298, 299. — Rennel, Mem. of a map of Hindoostan (1788), Introduct. p. CIX et not *. — Catrou, Hist. gener. de l'empire du Mogol, T. I, p. 300.

Istis Indicae doctrinae monumentis addi potest (of) the laws of Menu, son of Brahma, chapt. the 1. On the creation. Interpret. Will. Jones, Oper. T. I, p. 65-81, edit. 1796, p. 1-16.

Si vires suppetunt, pretiosarum istarum [x] Menu legum, latino sermone, notis et assidua cum [x] Oupnekhat collatione illustrata, dabitur Anglica celeb. Jones versio.

Cui adjungetur Dictionarium (supra, T. I, Annotat. p. 428, not. 4) Samskretico Bengalico-Latino-Gallicum, praefixa Samskretica Grammatica, latine et Gallice scripta.

In-4.°, 900 paginar. ut [x] Oupnek'hat tomi, quodque hujus operis Appendix haberi poterit.

Hujus dictionarii, quod Amarasingha est, interpretationem complebo, P. Paulini variis scriptis adjutus, praesertim autem, Dictionario Samskretico-Gallico, circa 15,000 vocabulorum, quod anno 1779, ope Dictionarii Talanganico-Samskretici 1 [Hoc dictionarium ex [x] Amarasingha duabus partibus, quae in Catal. Bibl. Reg. p. 446, Mss. Ind. sic enunciantur: N.°CCXLV (codex chartaceus) ibi continetur liber inscriptus Amarasingha vakianam, seu dictionarium [x] Amarasingha: N.° CCXLVI (Codex chartaceus); ibi continetur dictionarium nominum Samskretanorum, auctore codem Amarasingha;" videtur confectum.] et alterius, Talenganico-Gallici (anno 1727 transcripti; Catal. Bibliot. Reg. p. 444, Mss. Ind. N.° CCVI, CCVI II), simul invicem collatorum, in se transfusorum, ordine alphabetico composui, et aliunde petitis vocibus ditavi. Qui plura noverit, opus, ut videre est, non intactum, perfecte, non per partes, meris speciminibus 1 [Integra dictionarii Amarasinha translatione, utilius certe, quam unius tantum partis (sect 1, 1798), annotationibus legendicis, nec semper ad linguam proprie pertinentibus, refertae, veteri Indorum Litteraturae consuluisset doctus missionarius.], totum absolvat.


Anglicam eruditi Gladwin versionem hic dabo. Textum ipsum Persicum, opus maximi momenti, e quo depromtum quidquid usque nunc de multiformi et praecellenti istarum regionum facie solide dictum est, consulere, evolvere poterit non sine emolumento et quadam animi voluptate qui plura super Indorum relligione scire cupiverit.

"Of the various changes which the universe has undergone, there are no less then eighteen different opinions; but it will be sufficient to speak of three of them."

THE FIRST OPINION.

"God, who hath, no equal, took upon himself the form of man, who is Brahma. He by his will created four sons, Singh, Sunden, Suntookomar, and Sunnatun. And Brahma commanded those four sons to employ themselves in acts of creation, But they being strongly attached to the presence of Brahma, did not execute this command. At which Brahma was wrath, and caused another form to issue from his forehead, whom he called Mahadeo. But neither was he found fit for the tasks of creation. Then Brahma of his will created ten other, sons; besides whom there issued, from his own body two forms, one male and the other female. The name of the man is Mannoo and of the woman Sutrooka, and these are the progenitors of the human race."

THE SECOND OPINION.

"God manifested himself under the form of a woman, who is called Mahaletchmeen. From the essence of Mahaletchmeen proceeded three attributes, the first called Sut, the second Ruj, and the third Tum. And when Mahaletchmeen willed that the world should be created, she united herself with Tum, and produced another form, called Mahakalee, and who is also named Mahamya. And by joining herself with Sut, another form appeared, called Sirsootee. After this Brahma issued from Mahaletchmeen, under the form of a man, and Sree under the form of a woman, who is also called Sawuteree. Then from Mahakalee issued Mahadeo, under the form of a man, and Sree, under the form of a woman. This latter is also called Mahabedya, and likewise Kamd’heen. From Sirsootee issued Bishen, under the form of a man, and Gowree unter the form of a woman. Then Mahaletchmeen willed that the lusts of the flesh should operate. Teeree united with Brahma, Gowree with Mahadeo, and Sree with Bishen. The conjunction of Brahma and Teeree produced an egg, which Mahadeo divided into two parts. Of one half are formed the Dewtah, Diyit, and others who are celestial beings; and of the half are formed mankind, and all other living creatures, together with plants and inanimate bodies."

THE THIRD OPINION.

"And this is the one most generally received.

In the book called Soorej sudhant, which was compiled some hundred thousand years since, it is thus related.

Towards the end of the Sut yowg lived Mydeyit, who, from the contemplation of the various parts of the universe, became filled with wonder and amazement; and, in order to learn all the realities of the creation, incessantly supplicated the sun for that purpose, for the space of a thousand years. After suffering great anxiety, the illuminator of heaven and earth appeared to him under a beautiful form, and asked him what was his desire. Mydeyit, answering, sayd: "Draw back the veil that conceals the wonders of the stars and of heavens; discover to me the things that are hidden; instruct me in the divine mysteries; and bestow upon the ignorant the light of knowledge." The celestial form replied: "Employ yourself, in a certain place, in worshipping me, when quickly a form shall appear, who will instruct you regarding those things."

"Mydeyit, in the manner commanded, was praying in the appointed place near the close of the Sut yowg, when the promised figure appeared to him. Mydeyit made inquiries from him regarding the upper and the lower regions, and other truths; and received satisfactory information upon all these points. A collection was made of the questions and answers, which form the book called Soorej sudhant. To this day all the astronomers of Hindostan rely entirely upon his a book.

"In this book it is said that the creation commenced from the sun, this luminary being considered as a representation of God. They say that God formed a hollow sphere of gold, composed of two parts, to which he imported a ray of his own light, and it became the sun. The sun produced the twelve celestial signs, and the signs produced the four Bedes. Then were created the moon, the akass, air, fire, water, and earth, in the order here mentioned. Then, from the akass was produced the planet Jupiter; air produced Saturn; fire, Mars; water, Venus; the earth, Mercury; and from the ten human doors proceeded the other parts of the creation. By the ten doors are meant the two eyes, the two ears, the nose, the mouth, the navel, the fore-end, the hind vent, and the aperture in the crown of the head, which in holy men opens at the time of their death. His majesty has added to the above the two apertures of the breasts, increasing the number to twelve. After a length of time the human race became of four kinds, in the manner that shall hereafter be related."

SUPPLEMENTUM. N.° II.

Supra, ANNOTATIONES, p. 554.


"A Catalogue and detailed account of a very valuable and curious collection of manuscripts, collected in Hindostan, by Samuel Guise 1 [ ], esq. late head Surgeon to the general Hospital at Surat: including all those that were procured by M. Anquetil Duperron, relative to the religion and history of the Par sis, and many which he could not procure. London (1800)."

FN: Curiosi, diligentis, intelligentis D. Guise tandem studio et industria, viginti novem annis a [x] Zend-avesta publicatione, prodit, annunciatur in Anglia operum Zoroastri tributorum collectio!

Vide eundem catalogum in eruditi Ouseley, the Oriental collections, consisting of original Essays and dissertations, translations and miscellaneous papers, illustrating the history and antiquities, the arts, sciences and litteratura of Asia (3 vol. in-4.°). T. I (1797). N.° IV, p. 368-373. T. 2 (1798), N.° I, p. 88-93; N.° II, p. 184-193; N.° III, p. 311-315; N.° IV, p. 369-374. Collectio vere Orientalis, at Calcuttanis commentariis inferior, plura praebens utilia, in qua tamen D. Vallancey Irish conceptus lector criticus non quaesivisset.

D. Guise nec Zendicum sermonem, nec Pehlvicum, aut Persicum scire, legere, et quidquid de manuscriptis ad Parsian spectantibus in egus catalogo legitur, e noiitiis, quas in Zend-avesta, T. 1, 2.um part, init. dedi, esse desumptum, attendendum est.
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Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Tue Feb 27, 2024 6:08 am

Part 1 of 2

SUPPLEMENT
No. 1
Above, AMENDMENTS, etc. p. 548

[English Version by Google Translate]

Some [x] Mahabarat places, providing the origin of the universe of things, the distribution of the world, and the formation of different agents and ministers under the Supreme Being, I am here to give first of all. Then I will quote an extract from Aiin Akbari, on this matter.

1. Radjah Djedashter, desiring to know what various beings pertain to the production and destruction of things, for a time, consulted his uncle Bhigam about this matter; the answers to which are given in this way in the Mahabarat, in different places.

"1 [Mahabarat, 12. Porb. 2 part. fol. 446 recto.] Djedashter requested that, O great father, that your understanding is perfect, Beschn, that with the eyes of Niloufer (lily color), and the creator of the world, and there is no death for him, and he is not the creation of anyone, and the world is his creation, and his belly is the place of consistency (dwelling) of souls, and the sense of creation is in his power (power), and the state of the hearts of all the people of the earth, with power ( powerful) is his, and is not possible to any one: and Beschn, that the place of his sleep is water, I wish that I should know him in a pure way.

"Bhigam (uncle [x] Djedashter) said that, that which you asked of me, I had previously qualified ([x] how) that of Parsram, and Nard, and Bias, and Ast, and Dioul, and Balneir, I have heard that the sons [x] are great.

"Certainly Beschn (what) is to be admired, O Djedashter; they call him Bhakvan, and Eiser, and Bea (or Bar0 Pher, and Bark'heh. He is still the whole world; and 2 [Id. fol. 446 verso.] banc history they also heard from that crowd (collection, these people). And there is no end to his greatness, and that which is my possibility, and a man knowing (my) honey from ancient books made a section (extract) before me, I say it before you. Know that that great first earth and water and the bed came into existence; and from the intellect, Ahankar; and from that Akas; and from that the wind; and from that fire; and from that water; and from that the earth; and the world from these eight it was produced by things, and it is in these eight: and from the elements of the fifth scientific sense, that is, inner knowledge, and practical sense, that is, internal heat, and the comprehensive power of the senses, it was produced: and the heart with (in) all these is comprehensive : and the scientific sense is five: the ear, and the skin, and the eye, and the tongue, and the nose: and the practical sense is also five; the foot, and two particular places, and the hand, and the mouth: and the comprehensive power of the senses is also five; voice and touch, and color, and taste (taste), and smell: and language, with the consideration of the comprehension of taste (taste), is a scientific property; and with consideration [x] to make a word, a practical property: and these sixteen mentioned things do the service of the soul: and the tongue finds (perceives) taste; and the nose, the smell; and the ear, the voice; and the eye, the color; and the skin, the touch: and the sense of the named is existing in every living thing, and does its action: and the heart was produced from Satguen; and sat from abakt: and he is comprehensive (extended) with all the world: and he who understands this secret knows: and the things mentioned above, with the exception of abakt, may be found in every living being; and he brings his obedience (worship) with the place: and they still call him parkeh; because he is in the city of the body, which has nine gates: and the sense (of the word) Parkeh is to sleep in the city: and that Parkeh is not old, and does not die; and they still call him Abakt and BAKT: and he is comprehensive in all the world; and it is a genius, and an unknown essence; and the protection of information from the elements; like that which lights a house, with the quantity of smallness and greatness itself produces light; By that same (way) that Parkeh has light on bodies over the measure of their smallness and greatness; and that in the body causes that which is to be known to be known; and that which is to be heard, he causes to be heard; and he shows what is to be seen: but he does these actions with the cause (ministry) of the body; and without the body he cannot do action. And indeed, if the wood is rubbed together, the fire produced (appearing) is made (elicited); In the same way, if someone shows that he is being asked to hold back his breath and rule by another, he finds: just as there is water in the sea and rays in the sun; It is in this way that the activities of man are made from the pure and evil companion (association) of the soul: and this quality (of things) is not obtained (acquired) except by Kian (science): and just as the water of the sea and the rays of the sun are in transit; in that very way the bodies pass away: and the soul is one: and that which is similar to that which the soul in sleep is the body 1 [Mahabarat, 12 Porb. 2 parts fol. 449 verso.] his or his senses pass away; In that same way it also passes in the contingent: and the transition from one body to another body is with the cause of the operations which it has done, and those operations are strong and full of strength.

"Bhigam said: that the soul with the manner in which it passes (leaves) the body, and enters with another body, I say that. Know that the soul is above the four modes; and all the modes mentioned exist from abakt, and they enter into abakt, and are known by it they are made: and that they are in abakt, it is like [x] that a tree is pelpel in its seed: and just as iron without intelligence (unwillingly, they do not know) goes with the side of a stone magnet, in the same way things that came from abakt with their existence, are without intelligence , and with the cause of it they are cast out with intelligence, and they enter with work.

"And in the beginning of the first things (in the beginning of things) there was not any thing from earth and heaven and akas and diouta and dit and rakeh; but the soul; and the body that was composed of five elements, that too was not: and that is ancient, and in all comprehending, and it is not the production of any one, and it has not a sign by which it knows what is possible with it (by which it can be known), and when it enters with the body, it becomes known. in the creation of the world, before from this, it was mentioned, he makes a creature produced: at this very time, which makes the mortar of the world revolve, and abakt, is the center of that mortar; and the five elements, the external wood, which turns the mortar with that wood; and sense, the place where the oxen of the mortar are drawn; and the soul, the wood thereof; and the affections of the world, the broken particles of the wood, which they call the baher; and with all these things the creature is made like ground sesame: and love, mixed with error, is the dregs of that mortar; and envy with its count arrogance makes that mortar revolve: and time, which is such, makes one place, and the creature with the Creator, and each worker with his work: and this time itself makes the relation of the creator to the quality in the Creator, and the relation [x] that the created quality is the product in the created . It is true that in the serious business of creation time does not alone give order: rather, time and park, and sixteen other things, which are the elements, and the senses, and the heart. remember, it makes the world a product: but whatever the corporeal world is, the companion of the soul is made; just as dust is gathered by the wind: but power does not make the soul suitable for those operations; and the soul does not belong to those operations; like the wind, which is separated from the dust, and also in one place; in that very way the soul from its operations 1 to be read, az ehmal.] it is separated, and also in one place: if it is separated from operations, that soul is said to be satisfied; and if in one place, it is enough for them to name the soul: and men of knowledge know this excellent art; The old student arranged every difficulty for him; and those words which the old man said to the disciple, he must have kept in his heart, and with that he shows (to show) the work.

"Bhigam said: 2 [Mahabar. 12 Porb. 2 part. fol. 468 v.] I will tell you an old story (narration): and that is the story that Bias told with his son Sak: and that is so, that Sak with [x] Beidha and the six Ankeh, when he had acquired them completely (he read and understood everything perfectly), it came to his heart that there was something that was the cause [x] to find the Creator, that I knew to show him, to bring with the work. Then Sak, who he knew the way of the pure with verification, when he said to his father: I want to show him who has made the whole creation to be known, and to know the state [x] Brahmenan also. Bhigam said: when Bias this word from He heard from his boy, Bias, who knows the state past and to come, said:

"In the first place the Creator was: and he has neither the first nor the last; and he was not produced by anyone; and he is without like; ) of demonstration has not reached the summit of its truth: therefore it is not known (as to) its essence: and the quality (nature) of time is such that fifteen twinkling eyes say one Kaschtha, and thirty Kaschthas, one Kalans, and ten Kalans, one Kala; and thirty Kala, one Mhourt; and thirty Mhourt, night and day; and thirty night and day, one month; and twelve months, one year: and in every year there are two latitudes (tracts): one of the south, the second of the north, and the night He was created for the sake of rest: and the day for the time (duration) of the world. And one month, night and day (integer day) of the multitude [x] is Peter (a year, 10,800 days of men); but the bright half of the month is their night: and one a year, with night and day (a whole day) of the class [x] Deiouta (360 years of men), is: but the latitude of the south is their day, and the latitude of the north is their night: and the day and the night of men numbered as they have done, they make up their year: and with that year they show the year [x] Deiouta singularized: and with the year [x] Deiouta they make visible the year of each of the four Tschaks: that I, with the year of those four Tschaks, night and day, four Tschaks [x] Maha diw and Brahma I am, and with night and day I am going to make his (their) year singular.

First I make an exposition of the four Djaks: and that is four; Sat Tschak, and Tretia, and Douapar, and Kal tschak. it is that they call her Sandmina; and four hundred 1 [Mahabar etc. fol. 469 recto.] Another year, from these very years, is the whole division: therefore the time [x] Sat tschak, four thousand eight hundred year Deioutak (1,728,000 human years). And the period of time [x] Tretia with one quarter less than the collected years should be mentioned (1,296,000 years) ann.): and from the space of time [x] Douapar itself this quadrant less as they did the space of time, [x] Kal tschak show known. And the whole creation entered (into) these four Kerns. O Sak! The learned know this quality (of time): and in Sat tschak truth and rectitude be without fail; and in that Tschak there is no evil; and knowledge, which is a container with gratis (pleasant things), is not in that Tschak. And from the rest of the Tschakha, in each Tschaki one quarter is made less of righteousness and purity. Since that reason was from the heart and a lie. And in Sat tschak there should be no sickness: and that which the man of that tschak makes a desire, may be easily (acquired); and the life of each one should be four hundred years: and in Tschak the rest, also in Tschak a hundred year (years) life is made less long: and in the quality [x] Beid also the rupture falls, and shows the vow descending from the level of acceptance: and in Sat tschak the work was pure with a different reason, and in Tretia it was above another way, and in Douapar it came with a different color, and in Kal tschak it found stability: and in Sat tschak there was a predominance of mortification and ardor (zeal); and in Tertia there was much knowledge; and in Douapar, tschak (sacrifice) comes with visibility; and in Kal tschak it was easy to give alms. And the ten thousand year of Deiouta, the time of four Kerns; and the four thousand Kern mentioned is one day [x] Bramha; and the same amount for his night. And when his day passes, and his night comes, he makes the whole world in his belly, and goes into the aide of contemplation with sleep: and when the morning shows the rise, he becomes awake, and I four thousand 1 [Djehanra hazar; I read: tschahar hazar.] Kern of the day [x] Bramha, and this very quantity, I have laid out his night. And at the time that he makes the purpose of the dream, all the creatures above the way that was mentioned in the upper part (above) 2 [Dar ssedr madzkou schod; read: madzkour.] it does not effect (annihilate) a thing; and when it is awakened, it makes the world visible.

And the method [x] of the product is to make it creatures with this arrangement; that first [x] Mehnat gives (is given away) the precious (imperial) garment of existence; then of the heart, which Parkrat is like; and with the power of the Creator he finds constancy, and is like water to sperm; and that worldly heart with all its two divisions, which brings animate and dry (inanimate) with existence. And when Brahma is awakened early in the morning, he brings the world into existence by the power of his own knowledge. And the heart is torn apart by making the distance with the festival (cheerful); and the lord of desires, and he still has doubt: and at the time when [x] Brahma is the purpose of production, the heart comes to the place of production; in the first place [x] Akas makes a product, for the voice is its sign: and from Akas, the wind, which gathers pleasant (pleasant) odors, at the same time makes the companions, and is himself pure and full of strength; and touch is its indication: and from wind, fire, which is light: and from fire, water, which is food, its indication: and from water, earth, which is its indication of matter: and I said the creation of all things. And of the five elements, every element which comes after another is an indication of a past element, which in itself should come as it did. And the indication of being (substance) 3 [Id. fol. 469 verso.] his still remains in his state. Therefore whatever comes later is an indication of what came before; and if someone says that, just as the earth has (carries, carries) over it, in the same way the wind and water also have it over; must he say, what he says is not proven, because the smell that comes from their parts is the fragrance of the earth? Odor is not their substance. And each one of these seven things is the master of strength: but it alone has not the aptitude [x] to create: and when all things are gathered together, at that time they become powerful over creating. Wherefore these seven things, gathered together as they were for support, support, one to the other, form a body; and something that comes with that body, and makes protection with it, they call it Parkeh. And the body that the Serirs say, when the reason is that the sense [x] of the Serir is to drop, and the body drops, that is, the thing is not made. And that body is collected, which finds a composition of sixteen: and that Parkeh, who shows his presence in the same element from the five elements with their work, and it is because of mortification, and that Adkarna and Pratschapat still say, and that also makes the creatures produced; and it is Parkeh himself; and he is not the product of anyone (from anyone): and Deiouta, and Petr, and Rakeh, and man, and the sides of the world, and springs, and seas, and climates, and mountain, and desert, and tree, and Gaz (tamarind) , and Rak'has, and the flying (volatile), and the snake, and that which passes more quickly from fear, and whatever stands still, and something that has motion, and that which is without motion; all Parkek produces: and with that which in the preceding production the man of the world showed attention, with these very works in the production they show a station attached: and someone who in the previous production had the character [x] to strike and bind, in this season strikes and binds; and someone who was not above this state, he thirsts in that very state 1 [Zzhaman; I read; zzaman.] and shows the apparition; and someone who was upright (truthful) was upright; and whoever was crooked, came into existence crooked, and showed no difference from him: and whatever nature he had in the first production, in the second production he found himself above this very nature. And different elements, and different senses, and bodies of different kinds all bring Brahma into existence. And many say that providence 2 [Tadir; read: tadbir.] makes the world the product of the world; and many say that pure and evil; and on the firm belief of others it is that the world is produced upon itself upon the mode of custom; And whoever says that each of the three things mentioned makes the world a product, is in this very way, and is not in that very way; and many say that each thing is not two; he says that it is another who creates the world: and someone who is bound, constrained with the pure and evil, he is captured by the graspings of the senses: and whoever is the master of Sat guen, he knows all things of one reason: and the root of liberation is to exercise mortification. and the root of mortification is the sense of making the gathered, and of making the ill (powerless) affected: and someone who is the master of two qualities, whatever he intends to do, is done in that very way: if his request is not from the Creator, he obtains the Creator; and when he obtained the Creator, he is the master of the whole world. And the crowd [x] read the rakeh from the first state [x] Beid, it was from the virtue of their mortification; and Bramha, whatever precious thing he brought to appearance, that too 1 [Id. fol. 470, recto.] it was from the strength of their (his) mortification; and also from this strength he produced the names of the race [x] Rakeh, and showed that he knew the commandments [x] of Beid: and he also brought a difference of colors, and a difference from that Beid. And in the morning also he brought into existence all the divisions of creatures with the preceding custom; and he does not trust (mix) one work with the other: this is also from the virtue of his mortification. Another thing, that which names and modes of mortification and action, and Tschak, which creates a determined state in the midst of creatures, that the necessary things (apparatus) of them become (finish) with the acquisition of extremes, and that the perfection of the Beid acquired at the time brings about, that man makes it over ten ways read 2 [O barzorg (bezorg) bar dou kasm ast awel afridgar douioum sokhon o kasi keh in bezorgra danest ou bezorgra niz midanad. The word was clearly distinct personally from the Creator, uttering it.] And great above the two divisions; the first, the Creator; the second, the Word: and someone who knows this great still knows that great. And the Tchak of the Kehtrian tribe is that in which gold and utensils (things, causes) are used in an extended (multiplicity) manner; and the Tschak of man is not Bis but Hom. And Tschak is a great service to the Soud tribe. And Tschak, the crowd [x] Brahmenan, draw mortification. And in the Kern (period) [x] Sat Tschak, Kian (knowledge) be; and in Tertia Tschak, which found stability in Beid; and in the aforementioned Douapar Tschak, less comes to work from (than in) the preceding Kern: and in the Third, let all persons be pleased with their works with a firm step, and read the Beidha with a pure reason: and in that Kern that which It is the order of Beid, that they show what they know from the strength of mortification, and let them know their own mortification: and in that Kern all works are in a perfect degree; and these works, animate and non-animate, have everything: and the work of each of the four tribes should be complete above reason, and have no deficiency: and when the time [x] is Douapar, life is made short (shorter): from this transition in every [x] deficiency when the appearance came. And in Kal Tschak ([x]) Beid is a place and it is not: and Tschak also has this very state (attitude); and this state is in the middle of the order of man's time. And in Sat tschak Brahmenan they knew the Creator, and they suffered mortification and were aware: therefore purity was made manifest in their midst. And when another came to Kernhai, in Kern also their purity produced a defect; and the work [x] of Beid also received a failure: and just as the seed of a tree grows from [x] water; In this very way, from the arrival of the Kern, purity comes with existence; in the same way also in the Kern works which conformity is to that Kern when contingency comes: and I different (generic) works, and a person who has no first and last, and that which produces the world in the world and does not create a thing, and that which whatever thing He makes what is deposited in a place, and that which comes to be with the concurrence of custom (morality), and whatever of the two comes into existence by the word (command) producing, and the time which in that creation makes the existing, and the making of the product and the works, I have explained all these things with you. : now, ask for what you want.

Beiass said: When the day [x] Bramha passes, and the night comes, and when the manner in which he is in contemplation (deep meditation) attracts the world below, hear it from me: and it is in that way that, when the night [x] Bramha he came, with the usual (former) custom, he showed the rising of the seven suns, and from the new (foot) the earth, tongue of fire 1 [Id. fol. 470 verso.], and the sun was opposite to him; and that tongue burns the world; and whatever is on the earth, from animate and inanimate (that is, rock, etc.) is first made into ashes; and the earth remains alone; and it burns wood, and hay, and mountain, and other things, as the back of the stove appears, and the indication (the remaining part, the last) of the earth, which the skin (as if leather) draws water into itself; and the earth is still made one thing in the water; and the water remains alone, and strikes the pipe, and goes with every place, and makes a deep tumult, and the sign of that water, which is fuel, draws fire into itself. And after a [x] there is no indication that all the water is consumed in the fire; and nothing else but fire should appear. And the sign of fire, which is color, will attract the wind with itself; and the fire is still not made of anything; and in the four corners of the world the wind itself remains here. And the sign of the wind, which was made, was made Akas; and the wind should also be made non-existent, and Akas alone should remain, and no indication should remain in it from the indication of the other elements, but (unless) that it is straight: and it takes it from the eord. And the virtue that a heart not existing in it is made, will draw it into itself. Afterwards the heart in Parkerat is thin, and in a subtle and agreeable state (happy). And that Parker with the heart mentioned in the Sanklas, the meaning of which is from the purpose of the heart and its conversion (tendency), comes intrk; and that intention in the heart, which is subtle, hidden, enters, and it subtly enters into Kian, and Kian into time bound, (2 [This comma is missing in the Persian text.] and time bound) into universal time, and time universal into the knowledge of the Creator, and knowledge into his being: and the person, which knowledge enters into his being, is itself Abakt, that is, it is not public (apparent, visible). And he himself is Bramah, that is, he who is all-comprehensive, and Hamah sa sout, that is, he who has no destruction, and the collection of things enter into him; and that which is the quality of the beginning of creation and the end of it, when I spoke of you; and this very truth must be known, and the masters (possessors) of perfection still hold this very truth. And I will say one word with you, which is also collected, and also distinct (divided); and that word is this: that this Bramha himself also makes the world produced four thousand a year, and on his head four thousand Kern, makes it non-existent; and upon this very state his nights and days passed most of the time.

Bias said that the quality of the beginning of the different productions and the end of the expensive I told you.

1 [12 Porb. 2 part, fol. 534 v.] Prakrat is eight things; and Madiat, sixteen; and from every eight Prakrat seven things appear; and of those eight this is the 1st Bakt; 2. the Mehtat; 3. um Ahangar; 4. the Earth; 5. the Wind; 6.um Air 7.um Water; 8. the Fire. These eight things rw Prakrat say. And Madiat is this: of the ears and the skin, and the eye, and the tongue, and the nose, and the voice, and the touch, and the color, and the food, and the mouth, and the hands, and the foot, and the leg, and the fore part (to be ashamed), and 16. What is the heart? And you know this quality combined with imaginative power. And whoever is a master of knowledge still knows: and from Abakt mentioned Mehtat came into existence; and they call this production Bardeman.2 [Fol. 535 r.] And from Mehtat Ahangar; and they call this creation Bedeh Serest: and from Ahangar, the heart; and this production they call Ahangar Serest: and from the heart the five elements; and this production. They call Mans Serescht: and from the elements mentioned, voice, and touch, and color (external form), and food, and smell; and this creation they call Boutak Sark: and further from the mentioned elements the sense of the five comes into existence; and this is what the Beh Hiatmak say: and further from these elements different kinds of trees were produced; and this production they call Arand Reik Serescht: afterwards man was produced; and this production they call Ardjok. And I told you (to you) the nine sections of the production of Tabian Tat; and these coming together (there are) twenty-four were mentioned. Now hear from me the manner (quality) of the time. First of all, I say Abart. And so it is that one day of his time is ten thousand Kalps; and in a similar way his night: and when he is awakened at the time of the meal, the first thing that is eaten and becomes the cause of life, he brings it into existence. that the product making is the sections (species) of productions; and the quality of Bramha's production is just above this; that for the time (space) of one year he remains in the middle of the mentioned Ovi; and when he is big, let him come out as if he had broken an egg; and from the middle part of the Ovi let the earth be produced, and from that half the heaven; and in the midst of them render the air produced at: and the length of time of the Bramha day is ten thousand years; and this very quantity, the length of time of his mind: and the first [x] Ahangar makes the product; later, five elements; then he causes four children to be taken out of his body; and those four sons are the fathers [x] of Peter; and the crowd [x] Petr are the fathers of the (different) species of Deiouteh; and the Deiouteh (are) the fathers of the sections (species) of animals and siocas (hard, rocks): and Ahangari, who comes into existence from Bramha, his name is Barmisthi; and five thousand years is the time of his day, and the same quantity of time is the length of his night. and the length of time of the day of the five elements, and of the intellectual powers of which, and of the five senses, that all creation finds a composition with them, and from the conjunction of one with the other (these) become great, and from the separation non-existence is made, is a thousand years. and this very quantity of time is the length of that night: and from the hand the heart still has this very state: and the heart does its operations with the service of the senses. And the sense has no message (knowledge) from any thing; and whatever it knows, that is the heart: and the eye, with its external (apparent) way, also sees color; but in truth seeing that warmth is the heart. You do not see that, if the heart is not at rest, no matter how much the eye falls upon the color, the color will not be touched. And the state of the different senses above (from) the eye made the thought (of it) necessary: and when the heart chooses separation from things, the sense should also be in that way; because the possessor (master) of the senses is the heart, and those lacking in the heart are made to be.

Tschak Palak said: I told you about the production of bodies and the enumeration, and the length of time of their duration; now hear from me the manner of their destruction (reduction to nothingness), and thus it is that Brahma is great in relation to creatures; and when his day becomes final, he makes a tendency (to) sleep; and when the twelve suns do the bidding, that 1 [Mahabar. etc. fol. 535 v.] over the head of the worldly (beings) let them make a heat similar to fire; and they, by his command, in the twinkling of a man's eye turn the world to ashes, and the earth is made like the back of a stone (tortoise); and after that let the water take the whole face of the earth below (immerse it in itself), and let the great fire make that non-existent water (nothing), and that fire the wind; then let the world become full of wind, and the air below will attract him, and the air will be the heart, and the heart of Ahangar, and [x] Ahangar Bramha, and for this reason Abakt will attract Bramha in her night [x] and all will remain alone: and he from He is immune to destruction and disturbance, and He is the Creator of the world.

2 [Id. fol. 566 v.] Which name (a) was produced by a certain person; and that person first [x] created Bramha: and Bramha wanted to cause another creature to be created; and at that time he created fire from one of his right eyes, and the moon from his left eye. After that sense he made five products; and in the first (principle) of the creation of man, [x] Brahman and Tschehtri made the product 3 [This comma (dar awel afrinesch admi brahman o tschehtrira paeda kard:) repeated three times in the Persian text.]. And from Soum, that is, water with the moon, [x] Brahman was created; and from the fire, [x] Tschehtri.

II. Having read the very books of the Indians, the critic of monuments, and the avid witness, perhaps he will not be displeased to hear the famous Aboulfazel, minister of the Hindustani emperor Akbar, in the 16th century, speaking on the same subject, in the third volume of his work, entitled, Akbar Namah, composed by order of that great prince. The state of the Indian government, physical, geographical, moral, religious and political, provides a portrait of that volume, which is called Ajin Akbari, that is, Rite, custom, [x] Akbar. 1 [ ]

FN 1: Ayeen Akbary, or the Institutes of the emperor Akbar, translated from the original Persian, by Francis Gladwin (1800), T. 2, p. 325-328. — Dow, the history of Hindostan (1770), T. 1, pref. page VII, T. 2, p. 215, 296, 298, 299. — Rennel, Mem. of a map of Hindoostan (1788), Introduct. p. Nineteen and not *. — Catrou, Hist. gen. de l'empire du Mogol, T. I, p. 300

To these records of Indian doctrine may be added (of) the laws of Menu, son of Brahma, chap. the 1. On the creation. Interpret Will. Jones, Op. T. I, p. 65-81, edit. 1796, p. 1-16

If the strength is available, a menu of these precious [x] laws, in Latin, known and illustrated with constant [x] Oupnekhat collation, will be given in English celeb. Jones version.

To which is added the Dictionary (above, T. I, Annotat. p. 428, note 4) in Samskretic Bengali-Latin-French, prefixed to Samskretic Grammar, written in Latin and French.

In-4th, 900 pages. as [x] Oupnek'hat tome, which may be had as an Appendix to this work.

I will complete the interpretation of this dictionary, which is Amarasingha, with the help of P. Paulini's various writings, especially the Samskretic-French Dictionary, about 15,000 words, which in 1779, with the help of the Talanganic-Samskretic Dictionary 1 [This dictionary from [x] Amarasingha in two parts, which in Cat. Bibl. Reg. p. 446, Mss. Ind. they are enunciated as follows: No. 245 (paper codex) contains there a book inscribed Amarasingha vakianam, or dictionary [x] Amarasingha: No. 246 (paper codex); there is contained a dictionary of Samskretan names, authored by the code Amarasingha; "seems finished.] and another, Talenganico-Gallic (transcribed in 1727; Catal. Bibliot. Reg. p. 444, Mss. Ind. No. 26, 26 II), at the same time I arranged them in alphabetical order, and enriched them with words requested from elsewhere. Whoever knows more, the work, as you can see, is not untouched, completely, not in parts, mere specimens only in part (sect 1, 1798), filled with legendary annotations, not always properly pertaining to the language, the learned missionary would have consulted the old literature of the Indians], completes the whole.


I will give here the English version of the learned Gladwin. The Persian text itself, a work of the greatest importance, from which has been borrowed whatever has been solidly said up to now about the multifaceted and excellent face of these regions, will be able to consult and develop it, not without profit and a certain pleasure of the soul, who has desired to know more about the religion of the Indians.

"Of the various changes which the universe has undergone, there are no less then eighteen different opinions; but it will be sufficient to speak of three of them."

THE FIRST OPINION.

"God, who hath, no equal, took upon himself the form of man, who is Brahma. He by him will created four sons, Singh, Sunden, Suntookomar, and Sunnatun. And Brahma commanded those four sons to employ themselves in acts of creation, But they being strongly attached to the presence of Brahma, did not execute this command. At which Brahma was wrath, and caused another form to issue from his forehead, whom he called Mahadeo. But neither was he found fit for the tasks of creation. Then Brahma of his will created ten other, sons; besides whom there issued, from his own body two forms, one male and the other female. The name of the man is Mannoo and of the woman Sutrooka, and these are the progenitors of the human race."

THE SECOND OPINION.

"God manifested himself under the form of a woman, who is called Mahaletchmeen. From the essence of Mahaletchmeen proceeded three attributes, the first called Sut, the second Ruj, and the third Tum. And when Mahaletchmeen willed that the world should be created, she united herself with Tum, and produced another form, called Mahakalee, and who is also named Mahamya. And by joining herself with Sut, another form appeared, called Sirsootee. After this Brahma issued from Mahaletchmeen, under the form of a man, and Sree under the form of a woman, who is also called Sawuteree. Then from Mahakalee issued Mahadeo, under the form of a man, and Sree, under the form of a woman. This latter is also called Mahabedya, and likewise Kamd'heen. From Sirsootee issued Bishen, under the form of a man, and Gowree under the form of a woman. Then Mahaletchmeen willed that the lusts of the flesh should operate. Teeree united with Brahma, Gowree with Mahadeo, and Sree with Bishen. The conjunction of Brahma and Teeree produced an egg, which Mahadeo divided into two parts. Of one half are formed the Dewtah, Diyit, and others who are celestial beings; and of the half are formed mankind, and all other living creatures, together with plants and inanimate bodies."

THE THIRD OPINION.

"And this is the one most generally received.

In the book called Soorej sudhant, which was compiled some hundred thousand years since, it is thus related.

Towards the end of the Sut yowg lived Mydeyit, who, from the contemplation of the various parts of the universe, became filled with wonder and amazement; and, in order to learn all the realities of the creation, incessantly supplicated the sun for that purpose, for the space of a thousand years. After suffering great anxiety, the illuminator of heaven and earth appeared to him under a beautiful form, and asked him what was his desire. Mydeyit, answering, said: "Draw back the veil that conceals the wonders of the stars and of the heavens; discover to me the things that are hidden; instruct me in the divine mysteries; and bestow upon the ignorant the light of knowledge." The celestial form replied: "Employ yourself, in a certain place, in worshiping me, when quickly a form shall appear, who will instruct you regarding those things."

"Mydeyit, in the manner commanded, was praying in the appointed place near the close of the Sut yowg, when the promised figure appeared to him. Mydeyit made inquiries from him regarding the upper and the lower regions, and other truths; and received satisfactory information upon all these points. A collection was made of the questions and answers, which form the book called Soorej sudhant. To this day all the astronomers of Hindostan rely entirely upon his a book.

"In this book it is said that the creation began from the sun, this luminary being considered as a representation of God. They say that God formed a hollow sphere of gold, composed of two parts, to which he imported a ray of his own light, and it became the sun. The sun produced the twelve celestial signs, and the signs produced the four Bedes. Then were created the moon, the akass, air, fire, water, and earth, in the order here mentioned. Then, from the akass was produced the planet Jupiter; air produced Saturn; fire, Mars; water, Venus; the earth, Mercury; and from the ten human doors proceeded the other parts of the creation. By the ten doors are meant the two eyes, the two ears, the nose, the mouth, the navel, the fore-end, the hind vent, and the aperture in the crown of the head, which in holy men opens at the time of their death. His majesty has added to the above the two apertures of the breasts, increasing the number to twelve. After a length of time the human race became of four kinds, in the manner that shall hereafter be related."

SUPPLEMENT. No. II.

Above, annotations, p. 554


"A Catalog and detailed account of a very valuable and curious collection of manuscripts, collected in Hindostan, by Samuel Guise 1 [ ], esq. late head Surgeon to the general Hospital at Surat: including all those that were procured by M. Anquetil Duperron , relative to the religion and history of the Parsis, and many which he could not procure. London (1800)."

FN 1: The curious, careful, intelligent Mr. Guise finally, with his diligence and energy, twenty-nine years after the [x] Zend-Avesta publication, has produced, announced in England, a collection of Zoroastrian tributes!

See the same catalog in the learned Ouseley, the Oriental collections, consisting of original Essays and dissertations, translations and miscellaneous papers, illustrating the history and antiquities, the arts, sciences and literature of Asia (3 vol. in-4.°). T. I (1797). No. IV, p. 368-373. T. 2 (1798), No. 1, p. 88-93; No. 2, p. 184-193; No. 3, p. 311-315; No. IV, p. 369-374. A truly Eastern collection, but inferior to the Calcutta commentaries, affording many useful things, in which, however, Mr. Vallancey's Irish conception of the critical reader would not have sought.

D. Guise does not know or read the Zendic language, nor the Pehlvic, or the Persian, and whatever is read in his catalog of the manuscripts relating to the Parsians, he starts from the notes which he has in the Zend-Avesta, T. 1, 2.um part. I gave, that it was taken, it must be attended to.
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Re: Oupnek'hat, by Anquetil Duperron

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SUPPLEMENTUM
N.° I.
Supra, EMENDATIONES, etc. p. 548.

[Latin Version]

ADVERTISEMENT.

"This collection was made at Surat, from the year 1788 till the end of 1795, with great trouble and expense. It is necessary to observe, that in any country where the art of printing has not been introduced, books will be multiplied slowly; and, their being no booksellers, or particular scribes, at Surat, the opportunities to purchase manuscripts, of any kind, rarely occur; and they are always sold very dear. We learn from Mandelsloe 1 [Relat. du voyag. d'Ad. Olearius .... Voyag. de Mandeslo aux Ind. or. tr. fr. T. 2 (1679), p. 170: "24,000 volumes ecrits a la main, et si richement relies qu’on "les a estimes a six millions quatre cent soixante-trois mille sept cent trente-un Ropias, ou trois millions deux cent trente-un mille huit cent soixante-cinq ecus et demi." E compactura et ornamentis, imprimis pretium.], that the emperor Ackbar had a library of 24,000 volumes valued at thirty-two laks, thirty-one thousand eight hundred and sixty-five crowns; about thirty four pounds sterling each volume. Among the Sanskrit manuscripts, the Mahabbarat is very valuable: a translation of that work in Persian 2 [Supra, Annotat. p. 732, not. Non ergo in India adeo communis, ut D. Jones asserit, Persica [x] Mahabarat versio.], made during the reign of the emperor Ackbar, costed general Carnac a thousand Rupeas, as the collector of the mss. in the present catalogue was informed by that gentleman. It is to be observed, that there are no Pehlavic manuscripts in England besides those in this collection; and, to the best of our information, no more than four or five in Zend.

"Of this collection, however rich in Arabick and Persian works of merite, the chief value consists in the numerous Zend and Pehlavi Mss. treating of the ancient religion and history of the Parsees, or disciples of the celebrated Zeroaster, many of which were purchased at a very considerable expense, from the widow of Darab, who had been, in the study of those languages, the preceptor of M. Anquetil Duperron: and some of the manuscripts are such as this inquisitive 1 [ ] Frenchman found it impossible to procure.

FN: 1. This inquisitive Frenchman, is the inquisitor Galius. Haec vera est viatoris, monumenta exquirentis, denominatio. Grates, ex animo, Samuel Guise, chirurgico. Grates etiam Sir William Jones, qui, Calcuttanae in Bengalo Societatis litterariae Praeses, in oratione, 19 februarii 1789 ad confratres suos habita, haec dicit [Asiatick Researches, or Transactions of the society instituted (15 januar. 1784) in Bengal, for inquiring into the history and antiquity, the arts, sciences and litterature of Asia. Printed verbatim from the Calcutta edition, London, T. 2 (1799). The sixth discourse on the Perse, delivered 19 febr. 1789, by the Presid. p. 55. Will. Jones Works, T. I, p. 82, 83.]: "M. Anquetil, who had the merit of undertaking a voyage to India, in his earliest youth, with no other view than to recover writings of Zeratusht, and who would have acquired a brilliant reputation in France, if he had not sullied it by his immoderate vanity and virulence of temper (si illud immoderata sua vanitate et virulenta indole non faedasset, inquinasset), which alienated the good will even of his own countrymen." Eruditum at irasci celerem et forte sub-invidum William Jones nunquam vidi. Novem decim annis post editum Zend-Avesta (inde mali labes), Calcutta,e 6000 leucis a me distans, in venerando consessu, non doctrinam aut imperitiam, sed indolem jugi impatientem et forte nimis fervidam, duriuscule objurgat. Senectutis frigore correctus, mente sedata et memori emendationem accipio. Pari ratione observatio sequens Anglis non displiceat: textum quemdam ut Zendicum producit ** [Asiat. Research. T. I, p. 43.], qui nihil aliud est, quam Parsi, caracteribus Zendicis expressus (error celeberrimi Hyde), doctus et incautus Calcuttanae academicae praeses, Sir William Jones.

Stupendum docti Angli errorem (supra, T. 1, Supplem. p. 733, not.*), jam denunciavi, et textum ipsum Persicum, Zendico vestitu falso decoratum, me prolaturum promisi. Haec sunt ipsissima Will. Jones verba (Dissertat. on the orthography of Asiatick words in Roman letters, by the Presid. Asiat. Research T. I, p. 43. Jones Works [1799], T. I, p. 217): As a specimen of old Persian language and character, I subjoin a very curious passage from the Zend, which was communicated to me by Bahman (cui procul dubio [x] Zend-avesta solers Anglus ostenderat), the son of Bahram, a native of Yezd, and, as his name indicates, a Parsi, he wrote the passage from memory, since his books in Pahlavi and Deri are not yet brought to Bengal. It is a supposed answer of Izad or God to Zeratusht, who had asked by what means Mankind could obtain happiness.

Az pidu mad ehe ce pidu mad ne khoschnud bid hargiz bi hisht ne vinid; be jayi cirfah bizah vinid; mehanra be azaran nic darid, cehanra behich gunah mayazarid: aj khishavendi dervish nang medarid: dad u vendad ikhaliki yekta be cor darid: az ristakhi zi ten pasin endisheh nemayid mabada ce ashu ten khi sh ra duzachi cunid, va anche be khi sten na schahad be kasan mapasendid va ma cunid: herche be giti cunid be mainu az aueh pazirah ayed.

A VERBAL TRANSLATION.

If you do that with which your father and mother are not pleased, you shall never see heaven; instead of good spirits, you shall see evil beings: behave with honesty and with respect to the great, and on no account injure the mean: hold not your poor relations a reproach to you: imitate the justice and goddness of the only Creator: meditate on the resurrection of the future body; lest you make your souls and bodies the inhabitants of hell: and whatever would be unpleasing to yourselves, think not that pleasing to other, and do it not: whatever good you do on earth, for that you shall receive a retribution in heaven.

Hunc textum, litteris Zendicis minus recte scriptum, in cujus lectione voces plurimae in duas vel tres divisae, insuper Anglice perperam redditum, ut Zendicum profert D. Jones; eoque an ipse Persice scierit, critico, saltem moroso lectori dubitandi ansas praebet. Vera lectione restituta, additaque accurata versione, purum putum, etiam recentem Persicum esse, quisque Persici idiomatis petitus statim deprehendet.

Sic Persici sonat locus nimis credulo Anglo ex ore Bahman Parsi exceptus.

Az pad o mad tscheh ke pad o mad na khoschnoud beid harguez behescht na vineid, be djae kheir khafiet bisch vineid; mebanra be azaran nadared, keanra be hitsch gounah mayazareid: az kheischavandi dervisch hang, madared, dad o vendadi khaleki yekta be kar dared: az vistakhi ze tan passin andeseheh nomayed, mabada khe az ou tan kheschra douzakhi koned, ve an tache bekhischtan na khahed be kasan ma pesandeid va me koneid: hartsche be gueti koaid be mino az ouh pazireh ayid.

Quod quidem latino sermone sic ad verbum reddo.

A patre et matre quod si (a) patre et matre gratus non sis (zi els non placueris), nunquam paradisum videbis; loco benigni genii, praoum (afflictionem) videbis: magnos cum malis non habeas (in mala non feras), parvis ullo modo malum non facias: a propinquitate pauperis verecundiam non habeas: justitiam et puritatem Creatoris unici in opus habeas (opere imiteris): a resurrectione a corpore postea (futuro) sollicitudinem mons tres (de ea attente cogites); absit quod ab eo (ejus oblivione) corpus tuum infernale facias: et illud quod cum te ipso (tibi ipsi) non velis, cum aliquo (alteri) gratum non reddas (reddere non studeas) et non facias: quidquid in mundo (hoc) facis, in coalo, ex eo, acceptatio (receptio, retributio) veniet.

Alterum Anglicae oscitationis exemplum fas sit producere: In Asiat. Research. T. 5, some account of the astronomical-labours of Jaya Sinha, Rajah of Ambher (in provincia Adjemer, prope Jaypour, 27 grad, latid. n.), tradit Will. Hunter, p. 177-911. "Jeysing or Jays Sinha, inquit, succeeded to the inheritance of the ancient Rajah of Ambhere, in the year vieramaditiya 1750, corresponding to 1693 of the Christian aera. His mind had been early stored with the knowledge contained in the Hindu writings; but he appears to have peculiarly attached himself to the mathematical sciences, and his reputation for skill in them stood so high, that he was chosen by the Emperor Mahomed Schah to reform the calender, which, from the inaccuracy of the existing tables, had ceased to correspond with the actual appearance of the heavens. Jayasinha untertook the task, and constructed (Tabularum D. Delahire etc. ope) a new sit of tables (anno hegirae 1141, aer. Ch. 1728 finitas), which in honour of the reigning prince he named Zees (Zitsch) Mahommed Shahy. By this almanacks are constructed at Dehly, and all astronomical computations made at present time. The best and most authentic account of his labours, for the completion of this work and the advancement of astronomical knowledge, is contained in his own preface to the Zees Mahommed Shahy, which follows with a lateral translation."

Sequitur textus Persicus, cum Anglicana versione, altera columna ei correspondente, utrumque erroribus scatens.

D. Hunter Persicum Anglice ipsum vertisse putares? nihil minus: ex ore interpretis simpliciter excepit.

Inde (p. 183) in versione legitur: "Since the time of the martyr prince, whose sins are forgiven, Murza Ulugabeg, to the present."

In Persico, az zaman Schah Mirze anee (Ouloug) beig ta in zaman, a tempore Schah Mirza Ouloughbeig usque ad hoc tempus, ubi nec martyr princeps, nec, cujus peccata condonata sunt. Ab interprete versionem dictante, ut mos est, quando de magnatibus, sanctis, summis, celebribus viris loquuntur, ut, super eum pax, misericordia Dei sit, etc., quod bonus Anglus, textum ipse haud legens, haud intelligens, non adverterit, verba ista fuerunt addita.

Jam Anglis, in India vel Britannia, e Persico, Bengalico, Malabarico, Samskretico, in Anglicum sermonem libros transferentibus, sicut et paces, foedera (25 mart. 1803) sancientibus

Credat Judoeus Apella;

Non ego . . . . . . . .


Istum catalogum, qui 127 volum. (Arab. et Pers. 77, Zend, Pehlv. Samskret. 50) paginis 15 in-4. ° continet, dare longius foret. Illum annuntiasse impraesentiarum sufficiat. Zendicis et Pehlvicis libris divitem Angliam, linguis ipsis, quibus opera ista scripta sunt, operam dare jam tempus est. At ver cum mercatorum immensae fortunae ejus generis litteratura nihil addat, et nullum alium scopum in suis operationibus habere, longo usu sit assuefacta, an tandem sententia et animo mutatis, quod profecto optandum foret, inquisitionibus minimi quaestuosis sese Indica Britannia traditura sit, jure et merito potest dubitari.

"The writings of Zoroaster, which still remain, are all to be found in this collection; they are very curious, and speak of the creation of the universe, of the terrestrial paradise, and of the dispersion of mankind. They contain also an account of the origin of evil, moral and material: and also predictions, with respect to the latter times; several particularly relating to the end of the world, and the resurrection: some excellent moral precepts; and a very extensive ceremonial code."  

N.° III.

Supra, ANNOTATIONES, p. 619.


Josephus De Guignes, Litteraturae Orientalis, imprimis Sinicae, ac vegiae Inscriptionum et humaniorum litterarum Academiae decus, 29 martii 1800, anno aetatis 79, Parisiis, summo illustris uxoris, dilectae ac praestantis filiae, et amicorum luctu ac dolore, supremum diem obiit. Eximii illius viri, eruditione, vera critica, sagaci et acri ingenio, non secus ac firma mente, reliigioso, aperto et benigno pectore praediti, priscis institutis, ut legitimis, bonis, solis patriae utilibus, fideliter, procul rejectis abusibus, adhaerentis, gravissimam mihi mortem diu deflebo. Fato concessit. Eheu! in tumulum amici, morum comitate, opinionum concordia, studiorum (Orientalium) et affectuum conformitate mihi carissimi, pauculos flores spargere liceat, superstiti, moerenti solatium 1 [ ].

FN: 1. Haec leguntur in diario Magasin encyclopedique: "Il (D. Deshauterayes, una cum De Guignes celeberrimi Fourmont discipuius, natus anno 1724, denatus an. 1795) auroit imprime un bien plus grand nombre de choses, s'il eut ese de l’academie des Inscriptions et belles-lettres. Mais De Guignes parvint toujours a l'en ecarter: Il manqua des-lors, soit d'emulation, soit de moyens de faire imprimer ses ouvrages. “Notice sur Deshauterayes, par Jerome De da Lande. Magas. encyclop. N.° 1, prair. an 10, T. 1, 8, ann. (180s2), p. 67-69.

Caput insulsum! siccine amicum, collegam! Parvint toujours a l'en ecarter. Ergo obices moliendo academiae aditu D. Deshauterayes arcere voluit et potuit D. De Guignes! Cor infidum! uno verbo virum probum jugulas. Et unde haec tibi, (e speculane, in cauda cometae, aut a Massiliensis observatorii ostiario?) professor sublimis, rerum, ut mos est, praeter astronomiam, litterariarum ignarissime? immortales, licet, non item mortales, impete..................


Reverendi et doctissimi academici, Arabice summe periti, et Sinicoe linguae scriptoe, solius, in Europa, gnari, vicem supplebit Christ. Ludovic. Joseph de Guignes, ejus filius, 41 annos natus, e China, ubi, inde a Parisiis, utriusque, Inscriptionum, et Scientiarum Academiae correspondens nominatus, 13 annos rebus Gallicis praepositus (Resident de France), vitam egit, linguara Sinicam, oralem et scritam aeque ac apprime, solus, ut pater, in Europa, vere sciens, insuper Anglicam, Hispanicam, jam tandem, anno 1801, in patriam redux incolumis. Rebus Orientalibus longo usu informatus, proprio suo labore, et inedita celeberrimi patris opera, quod ad Sinas, praelo mandando, diu expectatos thesauros, de patre et patria bene meritus, faustum omen! aperiet.

Prodiit quidem Londini, mense Jul. 1801, the explanation of the elementary characters of the Chinese, with an analys of their ancient symbols and hieroglyphes, by J. Hager, D.D.

Quidquid vinditet, promittat, spondent 1 [Magas. encycloped. an VI, T. II, p. 183, 185, 187.] hujus mancae lucubrationis auctor, alioquin eruditus et peritus, qui autem nullam, nisi arguendi causa, celeberrimi Fourmontii, doctis suis scriptis 2 [Meditationes Sinicoe, in fol. (1737). — lingua Sinarum mandarinicoa hieroglyphica Grammatica duplex (1742).], etiam post Bayerum 3 [Theophil. Sigefred. Bayeri .... Museum Sinicum, in quo .... Grammaticoe Sinicoe duo libri ... Lexicon Sinicum ... in - 8.°, 2 T. (1730).], scientiae Sinicoe, in Europa veri creatoris, eum excerpendo, mentionem facit 4 [Lib. cit. Praef, p. 3, Op. p. 71, 72.]; D. de Guignes, omnibus cognitionibus, ad istum laborem requisitis, ornato, ab eruditissimo patre non publicatum opus, scilicet Dicdonarium Sinico-Latino-Gallicum, et Grammatica intimam linguae structuram, regulas, genium, extemam form am, exemplis perite selectis, addita recta verborum pronunciatione, et aliarum linguarum comparatione, ob oculos ponens; cum notis et observationibus, quae characterum Sinicorum genesim, ordinationem, seu linguae scriptae organisationem, et totam gentis antiquissimae litteraturam explanent, typis mandandum, adhuc integrum remanet.

Viro aetate vegeto (41 annorum), acri ingenio, mente firma, corpore sano, praeviis et necessariis cognitionibus in Europa ac ipsa China haustis, inauper arte delineatorid, picturd, mapparum conficiendarum, astronomiae principiis et praxi instructo, viam praebere, eumque in longo, arduo et gravis momenti incoeptu sustinere dignetur supremus rerum arbiter, Deus O. M.!

N.° IV.

Supra, N. ° CXXXVIII, p. 244, Annotationes; p. 655, 656.


Indicam, peculiariter Brahman [x] institutionem, disciplinam, in quatuor gradus, a pueritia, ad extremam senectutem, distributam, variis in locis praebet pretiosum opus Mahabarat. Saepius ad memoriam revocari, menti altius infigi nequeunt, quaecunque ad mores informandos, et, creaturam supra seipsam extollendo, illam Creatore dignam, ei quasi congenerem efficiendam, sunt idonea. Quapropter praestantem super hac materia, libri citati locum, ad verbum, ut par est, versum, hic juvat apponere.

Bahardouadj, inquit auctor 1 [Mahabar. Farg. 12. 2.e part. fol. 430 r.], petiit: quod Brahm tschari et Guerhest, et Banperest, et Sainiasi quatuor modi est (sunt): explicationem faciatis, quod, cuique cum qua ratione vitam oportet agere.

Bahark dixit, quod Brahma has quatuor turbas (classes) propter servatum habet (habendum) dehram, id est, bonum et pacem, et propter tranquillitatem populi (hominum), cum verbo (jussu), veri, sancti et excelsi (Dei) productas fecit. Primum statum [x] Bram tschari palam attulit (apparere fecit).

Et Brahm tschari 1 [Qualemeunque quatuor istorum nominum e Samskretica lingua significationem sic eruo: Brahmtschari, Samskretice, Brahm schararam, Brahminis domum habitans (institutionis recipiendae causa). Guerhest: Samskretice, grouham, domus (propriae domus dominus, pater-familias). Ban perest: Samskretice, vanam, silva; parichitihi, mansio (silvae habitator). Saniasi: Samskretice, saniojanam, unitio, junctio (qui Deo perfecta cognitione, eum in rerum universitate sotum agnoscens, unitur).] illud est, quod, in domo [x] ostad (quis) fuerit, et continue puram vitam ostendat, et zonam liget, et in firmitudine (constans) maneat, et [x] Bart faciat, id est, in temporibus statis (determinatis) jejunium habuerit (servet), et cor suum super stabilitate habeat (tranquillum teneat); et quoque die, tempore quo sol super it (oritur), et infra it (occidit), soli et igni, [x] Drioutai honorem et servitium 2 [Ibid. fol. 430 v.] fecerit (cultum reddat); et somnum multum, et pigritiam (segnitiem) a se longe faciat, et honorem et reverentiam [x] Pir (seni), et [x] ostad (magistro et directori), in omni tempore et statu faciat, et ante (illum) terram osculetur; et (librum) Beid legat, et ab aliis (lectum) audiat, et a [x] legere et audire Beid cor suum purum habeat; et quoque die, tribus vicibus, lavationem faciat, et servitium et cultum igni ostendat; et illud quod, e mendicatione, in manum adducit, omne in conspectum [x] ostad ferat, et quidquid pir et ostad dent, illud ipsum comedat, et si non dent, patientiam ostendat; et constanter qum resignatione [x] pir et [x] ostad sut fuerit; et quod in proesentia [x] pir et [x] ostad edocetur, illud non obliviscatur, et quidquid pir et ostad dicit, illud cum desidia, et (ut) onus (gravatim) non faciant (faciat), et cor ejus non affligat; et quaecunque scientia, quam propter (per) [x] pir et [x] ostad acquisitum faciat, in ea opus ostendat, quod illa causa [x] ire eum in behescht (paradisum) sit; et quisquis hoc modo vitam agit, illud quod cor ejus vult, obtinet; hix est modus vioe [x] Bram Tschari.

Secundus (perfectionis status) Guerhest (est): cum illud quod in Brahm tschari memoratum est, omne in locum adduxerit, et a pir et ostad licentiam acquisitam faciat; postea domus dominus (sponsus) fiat; cum mulierem velit, conjunctim cum muliere (cum consensu mulieris, ea comitante), omne opus purum quod facit, illud Guerhest est; et in modo [x] Guerhest meritum (merces), et opes, et desiderium cordis, (id) omne est; et quisquis in hoc statu sit, has tres res obtinet; et propter hanc causam (rationem) opes cum modo boni nominis (cum bona fama) simul facit advenire, cum hoc modo quod, propter [x] legere Beid acquisitas opes ostendat (faciat); et tempora ejus a (in) spicarum collectione (agricultura) transeat, vel illud quod aliquid e monte vel mari (piscatu) obtineat, et vel post hom (sacrificium), cum [x] Deioutha contenti (benigni) font, et aliquid cum eo (ei) dent, vel illud quod absque [x] petere aliquis aliquid cum eo (ei) det; cum omni modo quod sit (quocunque modo opes acquirat), et Guerhest principium [x] Brahm tschari et Saniasi et Banperest est, ideo quod vis (robur) [x] Brahm tschari et Saniasi et illorum qui part et nim et Dehran (officium) faciunt, e domo [x] Guerhest adveniat; et fundationes pioe (res bonoe), et honor redditus, et hospitalitas (erga) eos a Guerhest est; et [x] Banperest etiam e necessariis opus (indigentia) quidquid sit, etiam a Guerhest facile redditum (concessum) fiat, quod [x] Guerhestan aliquid quod bonum est cum [x] Banperestan dent: et illi qui propter [x] legere (discere) scientiam e domo super eunt (egredianiur), cura eorum etiam a Guerhest sit, quod comedendum (edulium) cum petentibus scientiam dent: et collectio (eorum) qui cum tirt (ad peregrinationis loca) eunt, illis [x] Guerhestan aliquid dent, quod cum illuc possint pervenit (pervenire); et illi qui modum viatorium electum ut ostenderunt, regiones habitatas peragrant, convenientiam (habilitatem) servitii et hospitalitatis eorum ipsi hi Guerhestan habent, qui propter viatores e vultu honoris (reverentioe, cultus) applicalionem ostendunt, et in occursum hospitis eunt et ambas manus super frontem ponunt, quidquid in hospite vitii (defectus) etiam sit, super vultum non adducunt (ejus rationem non habent), et memoratum non faciunt; et verba dulcia dicunt, et aliquid dant, et post a [x] dare laeto statu faciunt, et lectum et stratum (pulvinum), et locum [x] sedere cum pauperibus dant, et edulium (eos) comedere faciunt, et reverentiam custodiunt: et hoe res proeter a Guerhest, cuiquam alteri facultas non est (eas facile facere alter nequit): et magni hoc modo dixerunt, quod e domo cujusvis quod pauper egenus, sine spe revertitur, peccata ejus in dominum domus vadit, et puritas domini domus in illum egenum 1 [Ibid. fol. 431 recto.] migrationem inveniat: quemadmodum Fakiran et egeni e collectione [x] Brahm tschari et Saniasi a Banparest tranquillitatem obtinent, et eodem modo si Guerhest [x] djak (sacrificium) facit, [x] Dioutha ab eo (contenti efficiuntur), et quietem (pacationem) obtinent; et tempore quo Guerhest cum animis patrum mortui (mortuorum) suorum cibum coquit, quod illum cum lingua Indica Sradeh dicunt, magni (majores) ejus ab eo contenti sint; et cum causa [x] legere scientiam et conservare eam Rek'heschiran adhuc a Guerhest contenti efficiuntur; et cum causa hac, quod posteritas e Guerhest residua maneat, et augmentatio in creatione (rerum) productarum sit, Pratschapat, id est, Brahma etiam a Guerhest contentus efficitur; et cum omni persona amicitiam faciat, et tale verbum dicat, quod a [x] audire illud aures quietem inveniant; et opprobrium non faciat, et cum ullo uno tale verbum non loquatur, quod cor ejus afflictum sit; et ferocitatem volens (ferox) non fiat; et contemptum cum ulla persona non faciat; et Ahengar, id est, mirum (superbiam) et proesumptionem et sui ipsius adorationem non faciat; et astutiam, et hypochrisim (falsitatem) non exerceat; et quemquam non occidat; et rectum (verum) loquatur; et iram non faciat: et qualitates (indoles) quarumque quatuor turmarum (classium), quod Brahm tschari et Guerhest, et Ban Perest et Saniasi sint, necesse est quod in hoc opus ostendant (illlud operentur); et hoec quant multa opera [x] Guerhest oportet (facere); flore odorern faciat (flores odoretur), et super caput (illum) percutiat (capiti imponat); et ornamentis ex inauri, et annulo, et metacarpi (manili), et aliis, permissum est (convenit) quod opertus fiant (fiat), et vestem pretiosam induant; et oleo super capite et corpore obliti fiant; saltationem faciant, et cantum loquantur; et diversa instrumenta pulsent; et intuitum super res, quod visus ex iis loetitiam obtineat, fecerint; et fructus amoenos comedant, et edulium amoenum, sicut carnem, et oryzam, et alia, et (cibum) stupendum comedant; et res quod cum [x] lambere eam oblectati fiant, ut mel et alia, lambant; et aliquid quod sugunt, ut arundinem saccaream et anbeh (mangue), et alia sugat; et bibendum, sicut Scherbet, et lac, et simile illis bibat; et commercium cum feminis habeat, et omnem voluptatem quod velit, et cum mulieribus legitimis suis contentum (se) faciat, et cum mulieribus extraneis cum intuitu cupiditatis carnalis (eas) non intueatur: et Guerhesti, quod meritum (opera mercede digna), et opes, et desiderium (suum) acquisitum fecerit, is etiam in hoc mundo quietem (beatiludinem) facit (obtinet), et etiam in illo mundo locum obtinet, quod puri illic obtinuerint, et Guerhesti, quod illecebras (cibum) e carne super habet (aufert), Dehram suum servatum habet, desiderium cordis omne derelictum facit, cum Sourk (ad coetum, paradisum) ire ei difficile non est.

Tertius (status) Banperest, illud est, quod, postea quam cum modo [x] Guerhest vita ostensa fuerit, cum Tirtha (ad loca devotionis) eat, quod meritum multum habet, et cum (ad) maria (ftumina) celebria, et fontes magnos, et cum (in) loca inculta (deserta) vadat, quod nomina illorum in loco suo dictum est, illius modi deserta, quod in illic cervus, et bos et bufalus, et sus et sturnus, et elephantes silvestres multum; ut, cum (hoc) loco ut iverit, servitium (cultum) et poenitentiam faciat, quod animalia et herboe in illo sint; et vestes et cibum, et alias res, quoe in loco culto productum sit, derelinquat, et granum et fructum, et radicem herboe, et folium arboris, quod in deserto productum sit, comedat, sed parum; et super terra somnum faciat, sine illo quod quidquam extendat, qualia folia et herbam, et super lapidem, et arenam, et cinerem recubitum faciat; et indumentum e bove sylvestri et pelle (animalium), et pelle arboris conficiat; et capillos capitis, et barbam, et mystacem, et ungues, et capillos 1 [Ibid. fol. 431 verso.] axilloe, et umbilici, omnes derelinquat (negligat), et quoque die tribus vicibus lavationem faciat; et poutscha (sacrificium floribus, suffimento) et houm non proetereat; et reptile et lutum ipse auferat, et locum suum scopis purget (verrat): et oportet quod a calore et frigore et pluvia in corpus ejus vulnera cadat (cadent), et pellis findatur; et (per) genuum flexiones (humi dejectione) diversi generis, et poenitentias duras pellis super corpore et sanguis in venis ejus siccum effectum sit, et pellis et ossa (sollum maneat: et forma (corpus) ejus cum vi studii et rectitudinis super pede sit (frma stet); et cum hoc vitoe modo, quod (Deus) benignus statutum dederunt, quisque Basparasti quod vitam ostendit, peccata et offensiones suae hoc modo comburit, quod ignis festucas; et illa personoe mundos victos facit, quod ulla persona super illos mundos proevalens non venerit.

Quartus status Sanias est, et quicunque gradum [x] Banparat ut peragratum fecit, Saniasi sit, oportet, quod primum ignem et opes et mulierem, et illud quod necessario requisitum his quibusque tribus est, seipsurtt ab (isto) omni liberum faciat, et laqueum addictionis ab omni abrumpat; illo tempore viam [x] Sanias ante capiat, et luti gleba et aurum ante eum oequale sit; et cum [x] aliqua, quod ex opibus et merito et desiderio acquisitum fiat, cum ullo quocunque illorum operum cor non liget; et amicus et inimicus, et ille qui non amicus et inimicus, juxta eum oequalis (par) fiat; et cum ullo animanti e familia animalium et filiarum cum corde et lingua, et animal rapax malum non meditetur et malum non pervenire faciat; et uno loco stationis locum determinatum non efficiat, et mansionem non faciat, quin imo in montibus et littore marium (fluviorum) versatus sit, et in umbra (ad umbram) arborum, et protectione Bot khanha (idolorum domuum) iter factum fuerit; et si transitus ejus in urbem cadat, plus a (quam) quinque noctibus in illic non sit, et in pago plus ab una nocte non maneat: et in domibus (ad domos) [x] BRAMNAN puro opere sanctificatorum cum modo mendicationis eat, et super porta domus ejus (eorum) stet, et petitionem non faciat, si aliquid ex edulio propter eum afferunt, quantitatem sufficientem ex eo comedat; primum invidiam et iram, et cupiditatem, et superbiam, et addictionem, et avaritiam, et astutiam, et hypochrisim, et falsitatem, et opprobrium homini facere, et malum cum aliquo facere pervenire, hoec reliqua (postrema) profecto a se longe faciat; et quisque Saniasi qui talem procedendi modum ostendit, quod quisquam ab eo non timeat, is etiam a quoquam non timebit; et quemadmodum [x] Brahm Tschari, et Guerhest, et Banperest servitium ignis jusserunt, o Saniasi hunc ipsum ignem interius servatum habeat; et ex edulio quod cum mendicatione sine petitione acquisitum facit, Hom faciat; et Saniasi qui talia opera facit, is in Bhahm lok vadit, et quisque Saniasi cum proecedendi modo quod memoratum est vitam (qui) ostendit, et puritatem ostendit, et desideria cordis proeterit, in Brahm lok cum luce pura conjungitur, quod in colore (specie) ignis est, sine fumo et in illic ultum malum non est.

Vide, super quatuor perfectionis statibus, eundem librum Mahabar. fol. 409 r. 412 r.v. De Guerhest dicitur (fol. 412 r.): Quando robur cum perfectione advenit, et gradus pubertatis manum dat, mulie- rem solidam et nobilem, capite firmato, puro corpore et morum habitu, quee e familid magnd sit, velis (voca, quaere), ab illa muliere prolem provenientem fac, quod animoe majorum loetoe fiant; et nomen cum puritate super afferat.

Cum autem verus Saniasi et Djogui unum sint, hujus perfectionis gradus fusiorem expositionem dare operae pretium duco. Sic legitur in Mahabar. 1 [12 Porb. 2 part. 436 v.]: Brahmen Bhigam dicit quod Sank, quod dominus sit, [x] Dehian Tschogue in Beid [x] Sanias dicunt: et [x] Sank o Tschogue duoe vioe sunt, quod plures cum illis opus faciunt (eas sequuntur), et plures non faciunt; et illud quod ex his duabus viis a scientibus auditum esse (est), quod, quisquis [x] Sank et Tschogue scit, cor ejus quietem et stabilitalem habeat, et super halitum (naps) victor (superior) sit, et rectum dicat, et honoratum ignem faciat, et a productione (creatura) longe sit, et cor suum perpetuo in memoria Dei junctum det, et ab omni (quod) non oportet longe sit, et patientiam omnis rei faciat, et artem (modum) aliorum destructam non reddat, et malum non dicat; et parum comedat, et parum verbum loquatur, et in gravitate (gravis) sit, et si tam multas artes considerat, hoec omnia unus modus [x] Tschak (sacrificii) est, et hoec Par (Pra) Prat tschak dicunt: et nunc Parprat Tschak dictum fat; et illud id est, quod, cum Brahm Tschari perpetuo in memorid Dei Maschghovl (meditans) sit, hoec opera ab eo super latere efficiatur (semoveantur), et ilioe res quod ei praoeceperunt, quod oportet fecit (faciat), in hoc Tschak singulas proeterit (illas omnes supplet); et post ab invenire Mark prak, id est, benedictionem, plures res Bakt et plures Abakt fiant, id est, manifesto et occulta; et propter hunc modum primum sedis locum bonum (habere) oportet, et super illam terrain herba monticutum (fascicutum) extendat, et in medio interslitiorum digits manus etiam monticutum consideratum habeat (intueatur), et som num etiam super monticutum faciat, et seipsum cum monticulo operiat, et sic sit, quod in medio monticuli absconditus efficiatur: et delicias sensuum quinque, Nemeskar (oratione) dicta, abjectas faciat, et oportet quod ullum vestigium ex illis in corde servatum non habeat, et cor super fixum (stabile) habeat, et petulantiam non faciat, et cor collectum ut reddidit, conatum faciat, quod Prhamroup perveniat, et Afsouni (incantationem, precem, formulam), quod cordi ejus gratum veniat, illud ipsum continuam occupationem suam reddat, et Deiouteh, quod Mokel (praefectus) super illam incantationem est, amicum ut quoesivit, protectionem cum (ab) eo ferat; et cor rectum reddat, et cum continentia et poenitentia super sensus proepotens veniat, et a Douikeh o Kam 1 [Samskretice, doueschi, inimicus; douescham, odium, asperitas; douescha karanam, odisse; douhoukam, contristari, gemere.] id est, malum inferre cum aliquo, et cupiditatem suam transire faciat; et e loetitia et moerore transeat; et talis 1 [Mahabar. fol. 437 r.] sit, quod ex adversitate moerorem capiens non efficiatur, et cum acquisitione desiderati loetus non fiat; et cum ulla re appropriationem non sumat (nulli rei hoereat), quin imo in tristitia (afflictione) et felici statu, unico modo maneat; et e Karm 2 [Samskretice, karma, remedium, secretum, remediorum compositio; karma karanam, remedii sumendi modus: karma janya tischayaha, bona vel mala fortuna, sors.] et Kareh 3 [Kharvaha, vel vamanaha, parvus, collectus, contractus. Vamanam, vomere, vomitus. Vamana kriya, vomitum excitare. Vamana vidya; quaedam magiae species. Scilicet chimica et magicis operationibus non incumbat.], id est, e turbido et alkali, et simile illis ullam rem non faciat; et cor cum proprio aspectu, quod illud Ahengar dicunt, non det (tradat); et opes et magnificentiam derelictum faciat; et cum ulla persona, in conventu et reliquo (loco) contemptum non advenire faciat: et semper cor super immersione in memoria veri excelsi (Dei), quod illud Dehian dicunt, ponat; et cum [x] Dehian in opus adducit, illo tempore sciens peritus efficitur; et certam scientiam suam in Dehian recto habeat, et postremo eundo, eundo (progrediendo), sic sit, quod a Dehian etiam separatus maneat, et in ente (substantia) veri Domini supremi annihilatus efficiatur, quod illud in lingua Indi Sama Dehan 4 [Supra, T. I, N.° II, p. 11.] dicunt; et cum hic status facilis sit, illo tempore propter derelictionem omnium rerum quietem totam (integram) obtinet, et ullum desiderium in corde non manet; et illa persona in hoc situ et statu si moriatur, habilitatem illam habet, quod ad gradum (proestantiam) [x] Bramha perveniat, et Bramha sit; et si cor ejus hunc gradum etiam non vult, et passum e Brahm lok ([x] Brahm paradiso) anterius ponit, et in mundum Abakt, quod illum Pram Bramah etiam dicunt, pervenit, et merces ejus hoec est, quod postea non moriatur, et nata non fiat, et illo tempore cor in Deo habeat, et immersa fiat, ita ut ab ulla re nisi a Deo nuncium non habuerit, et creaturam omnem miseriam et morbum sciat; et oportet quod illud, quod impressum (e) Radjouguen est, a se sic longe reddat, quod vestigium illius ullo modo in ea non sit; quando cum hac qualitate proedita fiat, probata Roub Anaman obtinet, et omne illud sit.

Prolixam istam quatuor perfectionis Indicae statuum descriptionem si cognovissent, et attente perpendissent Europaei missionarii; spalmata quae in Indorum doctrina occurrunt, vitia quibus inquinantur diversae eorum sectae, etiam vita communis, tutius et lenius increpassent: cum, quibusdam nominibus mutatis, nihil hic appareat sublimioribus et severioribus relligionibus indignum, et quod ad praxim ubique contra suam fidem, conscientiam agat imbelle, dicamne falsum, humanum genus.

Absoluta [x] Oupnek’hat versione, et ad finem perductis, quae opus illud, e quatuor Beid extractum, illustrant, commentariis, ut certius orbi erudito, quid, inde ab initio, meum propositum fuerit, innotescat, et juvenum Orientalis litteraturae studio, nec non antiquorum monumentorum inquisitioni, quin et periculosis, longinquis itineribus, rei solius amore, sibi ipsis praesertim, non autem administrationis, protectorum, etiam academicorum promissis fidendo, firmiter, solide deditorum, quaecumque sit natio, doctum ardorem foveam, iis animos, stimulos addam, duas hic indicabo epistolas, ad illustrissimum Comitem de Caylus, praestans R. Inscript. et human, litter. Academiae membrum, strenuum et munificum scientiarum cujusvis generis fautorem, a me directas; quae quidem in libro, ubi certe non quaerendae forent 1 [Lettres inedites d'Henri IV, et de plusieurs personnages celebres, tes que Flechier, La Rochefoucault, Voltaire, Le Comte De Caylus, Anquetil Duperron, etc. (Ouvrage dans lequel se trouvent eclaircis plusieurs points d'histoire tres-curieux, et devant faire suite aux oeuvres de ces hommes illustres); imprimees sur les originaux, avec des notes et une introduction. Par A. Serieys, Bibliothecaire du Prytanee, Paris, an 10 (mars 1802). Lettres de divers savans et gens de lettres ou comte de Caylus: Lettr. X, XI, p. 318-224.], reperiuntur.

In prima, Orient. 15 decemb. 1754, scripta, [x] Brahmanas invisendi, cum iis colloquendi firmum consilium; in secunda, Suratoe, 19 jun. 1759, Zorastris libros e Zendica lingua Gallice versos, et libros Vedes quaerendi, eosque Gallice reddendi propositum annunciabam.

Utrumque, quemadmodum e patria solvens, promiseram (Extr. du journ. des Savans, juin. 1762, vol. 11, p. 4 etc. Zend-av. T. 1, 1.re part. p. 3, 6, 11, 478), Legislatoris Persarum operibus, et e quatuor Indorum Beid desumpto Oupnek'hat, Europaeo sermone publicatis, proprie, saltem quasi peractum est.

Quo labore, leges quae antiquitus, praeter Mosaicas, a mari Mediterraneo, per 52 grad. longitud. ad Kamtschatka, Japoniam et insulas adjacentes; a Comorino promontorio, Malacano freto, Sumatra, Java, per sex grad, latitud. meridional, ad Tartarice septentrionem, per 50 grad. latitud. boreal: id est, in regionibus, ab occidente ad orientem, per 3000 ferme leucas, a meridie ad septentrionem plus 1400 leucas extensis, proecipue regnabant; quarumque celebriores in majore istarum regionum parte immediate aut mediate, purae, integrae, vel usu aut alterarum legum, consuetudinum, opinionum, relligionum mixtura alteratae, adhuc dominantur; orbi erudito obtuli.

Unde concludere est, quanti momenti esse debeant, queis continentur monumenta.

Studia, ut optime ait Orator philosophus 1 [Cicero, orat. XXVI, pro Archia Poeto; oper. (1606), T. 3, col. 546.], adolescentiam alunt, senectutem oblectant, secundas res ornant, adversis perfugium ac solatium proebent, delectant domi, non impediunt foris, pernoctant nobiscum, peregrinantur, rusticantur.

Haec omnia, excepto, secundas res ornant, grato animo fateor, expertus sum. Parisiis, 20 april. 1802.
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Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Tue Feb 27, 2024 7:00 am

Part 2 of 2

SUPPLEMENT
No. 1
Above, AMENDMENTS, etc. p. 548

[English Version by Google translate]

ADVERTISEMENT

"This collection was made at Surat, from the year 1788 till the end of 1795, with great trouble and expense. It is necessary to observe, that in any country where the art of printing has not been introduced, books will be multiplied slowly; and, their being no booksellers, or particular scribes, at Surat, the opportunities to purchase manuscripts, of any kind, rarely occur; and they are always sold very dear. We learn from Mandelsloe 1 [Relat. du voyage d'Ad. Olearius .... Voyage from Mandeslo to the Ind. or. tr. fr. T. 2 (1679), p. 170: "24,000 volumes written by hand, and so richly bound that they have been estimated at six million four hundred and sixty-three thousand seven hundred and thirty-one Ropias, or three million two hundred and thirty-one thousand eight hundred and sixty-five and a half crowns; about thirty-four pounds sterling each volume. From compacts and ornaments, especially the price.], that the emperor Ackbar had a library of 24,000 volumes valued at thirty-two laks, thirty-one thousand eight hundred and sixty-five crowns; about thirty-four pounds sterling each volume. Among the Sanskrit manuscripts, the Mahabbarat is very valuable: a translation of that work in Persian 2 [Supra, Annotat. p. 732, no. Not therefore so common in India, as D. Jones asserts, the Persian [x] Mahabarat version.], made during the reign of the emperor Ackbar, cost general Carnac a thousand Rupees, as the collector of the mss. in the present catalog was informed by that gentleman. It is to be observed, that there are no Pehlavic manuscripts in England besides those in this collection; and, to the best of our information, no more than four or five in Zend.

"Of this collection, however rich in Arabic and Persian works of merit, the chief value consists in the numerous Zend and Pehlavi Mss. treating of the ancient religion and history of the Parsees, or disciples of the celebrated Zeroaster, many of which were purchased at a very considerable expense, from the widow of Darab, who had been, in the study of those languages, the preceptor of M. Anquetil Duperron: and some of the manuscripts are such as this inquisitive 1 [ ] Frenchman found it impossible to procure.

FN: 1. This inquisitive Frenchman, is the inquisitor Galius. This is the true denomination of the traveller, the seeker of records. Sincerely, Samuel Guise, surgeon. Thanks also to Sir William Jones, who, President of the Literary Society of Calcutta in Bengal, in an address to his brethren on February 19, 1789, says the following [Asiatick Researches, or Transactions of the society instituted (15 January 1784) in Bengal, for inquiring the history and antiquity, the arts, sciences and literature of Asia. Printed verbatim from the Calcutta edition, London, T. 2 (1799). The sixth discourse on the Perse, delivered Feb. 19 1789, by the President p. 55. Will. Jones Works, T. I, p. 82, 83.]: "M. Anquetil, who had the merit of undertaking a voyage to India, in his earliest youth, with no other view than to recover the writings of Zeratusht, and who would have acquired a brilliant reputation in France, if he had not sullied it by his immoderate vanity and virulence of temper, which alienated the good will even of his own countrymen." I have never seen a learned but quick-tempered and possibly under-envious William Jones. Nineteen years after the publication of the Zend-Avesta (whence evil decays), Calcutta, 6000 leagues distant from me, in a venerable meeting, harshly rebukes not the learning or the incompetence, but the impatient and perhaps too fervent character of the judge. Corrected by the coldness of old age, I receive peace of mind and improvement in memory. In the same way, the English will not be displeased with the following observation: it produces a certain text as Zendic ** [Asiat. Research. T. I, p. 43.], who is none other than a Parsi, expressed in Zendic characters (a mistake of the famous Hyde), the learned and incautious president of the Calcutta academic, Sir William Jones.

I have already denounced the astonishing error of the English scholar (above, T. 1, Supplem. p. 733, note*), and I promised to bring forward the Persian text itself, falsely decorated with Zendic clothing. These are the very wills. Jones words (Dissertat. on the orthography of Asiatick words in Roman letters, by the Presid. Asiat. Research T. I, p. 43. Jones Works [1799], T. I, p. 217): As a specimen of old Persian language and character. his name indicates, a Parsi, he wrote the passage from memory, since his books in Pahlavi and Deri are not yet brought to Bengal. It is a supposed answer of Izad or God to Zeratusht, who had asked by what means Mankind could obtain happiness.

Az pidu mad ehe ce pidu mad ne khoschnud bid hargiz bi hisht ne vinid; be jayi cirfah bizah vinid; mehanra be azaran nic darid, cehanra behich gunah mayazarid: aj khishavendi dervish nang medarid: dad u vendad ikhaliki yekta be cor darid: az ristakhi zi ten pasin endisheh nemayid mabada ce ashu ten khi sh ra duzachi cunid, va anche be khi sten na schahad be kasan mapasendid va ma cunid: herche be giti cunid be mainu az aueh pazirah ayed.

A VERBAL TRANSLATION.

If you do that with which your father and mother are not pleased, you shall never see heaven; instead of good spirits, you shall see evil beings: behave with honesty and with respect to the great, and on no account injure the mean: hold not your poor relations a reproach to you: imitate the justice and godliness of the only Creator: meditate on the resurrection of the future body; lest you make your souls and bodies the inhabitants of hell: and whatever would be unpleasing to yourselves, think not that pleasing to others, and do it not: whatever good you do on earth, for that you shall receive a retribution in heaven.

This text, written less correctly in the Zendic alphabet, in the reading of which most of the words are divided into two or three, is moreover rendered incorrectly in English, as Mr. Jones gives the Zendicus; and whether he himself knows Persice, he gives the critic, at least the morose reader, loopholes of doubt. Restored by the true reading, and added to the accurate version, it is a pure well, even a recent Persian, which any one who asks for Persian idioms will at once discover.

Thus the Persian passage sounds, taken from the mouth of a Bahman Parsi, by a too credulous Englishman.

Az pad o mad tscheh ke pad o mad na khoschnoud beid harguez behescht na vineid, be djae kheir khafiet bisch vineid; mebanra be azaran nadared, keanra be hitsch gounah mayazareid: az kheischavandi dervisch hang, madared, dad o vendadi khaleki yekta be kar dared: az vistakhi ze tan passin andeseheh nomayed, mabada khe az ou tan kheschra douzakhi koned, ve an tache bekhishtan na kahed be kasan ma pesandei va me koneyd: hartsche be gueti koaid be mino az ouh pazireh ayid.

This, indeed, in the Latin language I render thus verbatim.

From father and mother that if (a) you are not pleased with your father and mother (you do not please them), you will never see paradise; instead of a kind genius, you will see a proaum (affliction): do not associate the great with evil (do not bring them into evil), do not harm the small in any way: do not be ashamed of the proximity of the poor: have the justice and purity of the only Creator in your work (imitate in your work): a the resurrection from the body later (future) anxiety mountain three (think carefully about it); far be it from him (forgetting him) that you make your body infernal: and that which you do not want with yourself (yourself), with someone (other) you do not repay (do not try to repay) and do not do: whatever you do in (this) world , in the coal, from it, acceptance (reception, retribution) will come.

It is right to produce another example of English yawning: In Asiat. Research. T. 5, some account of the astronomical-labours of Jaya Sinha, Rajah of Ambher (in the province of Adjemer, near Jaypour, 27 grad, latid. n.), reports Will. Hunter, p. 177-911. "Jeysing or Jays Sinha," he says, "succeeded to the inheritance of the ancient Rajah of Ambhere, in the year vieramaditiya 1750, corresponding to 1693 of the Christian era. His mind had been early stored with the knowledge contained in the Hindu writings; but he appears to have particularly attached himself to the mathematical sciences, and his reputation for skill in them stood so high, that he was chosen by the Emperor Mahomed Schah to reform the calender, which, from the inaccuracy of the existing tables, had ceased to correspond with the actual appearance of the heavens. named Zees (Zitsch) Mahommed Shahy. By this almanacks are constructed at Dehly, and all astronomical computations made at the present time. The best and most authentic account of his labors, for the completion of this work and the advancement of astronomical knowledge, is contained in his own preface to the Zees Mahommed Shahy, which follows with a lateral translation."

The Persian text follows, with the English version, the second column corresponding to it, both full of errors.

Do you think that Mr. Hunter translated Persian into English? nothing less: he simply received it from the mouth of the interpreter.

Then (p. 183) the version reads: "Since the time of the martyr prince, whose sins are forgiven, Murza Ulugabeg, to the present."

In Persian, az zaman Schah Mirze anee (Ouloug) beig ta in zaman, from the time of Schah Mirza Ouloughbeig until this time, when neither the martyr prince, nor whose sins were forgiven. By the interpreter dictating the version, as is the custom, when they speak of great, holy, high, famous men, may the peace and mercy of God be upon him, etc. these were added.

Already the English, in India or Britain, were translating books from Persian, Bengali, Malayalam, Samskretic, into the English language, as well as ratifying peaces and treaties (March 25, 1803)

Appella the Jew believes;

Not I . . . . . . . .


That catalog, which 127 vol. (Arab. and Pers. 77, Zend, Pehlv. Samskret. 50) pages 15 in-4. ° contains, it would be longer to give. It is sufficient that he announced that he was absent. It is high time to pay attention to England, rich in the books of Zendic and Pehlvic, and to the very languages in which these works were written. But spring, when literature of its kind adds nothing to the immense fortunes of merchants, and has no other aim in its operations, has it been accustomed by long practice, whether at last, having changed its opinion and mind, which is certainly to be desired, the Indian Britannia will surrender itself, by right and merit, to the least profitable researches it can be doubted.

"The writings of Zoroaster, which still remain, are all to be found in this collection; they are very curious, and speak of the creation of the universe, of the terrestrial paradise, and of the dispersion of mankind. They also contain an account of the origin of evil, moral and material: and also predictions, with respect to the latter times; several particularly relating to the end of the world, and the resurrection: some excellent moral precepts; and a very extensive ceremonial code."

No. 3

Above, annotations, p. 619


Josephus De Guignes, decus of Oriental literature, especially of Sinic, and of the venerable Academy of Inscriptions and Humane Letters, died on March 29, 1800, at the age of 79, in Paris, in the mourning and sorrow of his most illustrious wife, his beloved and distinguished daughter, and his friends. That excellent man, endowed with learning, true criticism, shrewd and sharp intellect, not otherwise than with a firm mind, religious, open and kind hearted, who adhered to the old institutions, as legitimate, good, and only useful to the country, faithfully, far from the abuses rejected, adhering to me, the most serious I will mourn death for a long time. He yielded to fate. Alas! on the tomb of a friend, with the kindness of manners, the concord of opinions, the conformity of studies (Oriental) and the affections of my dearest, may I scatter a few flowers, for the comfort of the survivor, the mourner 1 [ ].

FN: 1. These are read in the magazine Magasin encyclopedique: de l'academie des Inscriptions et belles-lettres. Mais De Guignes parvint toujours a l'en ecarter: Il manqua des-lors, soit d'emulation, soit de moyens de faire imprimer ses ouvrages. "Notice sur Deshauterayes, par Jerome De da Lande. Magas. encyclop. No. 1, prair. an 10, T. 1, 8, ann. (180s2), pp. 67-69

The tasteless head! farewell friend, colleague! Parvint toujours a l'en ecarter. Therefore, D. Deshauterayes wanted and was able to remove obstacles to the access of the academy, and D. De Guignes was able! Unfaithful heart! with one word you choke a good man by the throat. And where did these things come from you, (from a telescope, on the tail of a comet, or from the porter of the observatory at Marseilles?) a professor of lofty things, as is the custom, except astronomy, most ignorant of literature? Immortals, though, not mortals as well, attack...


Reverend and highly learned academics, highly skilled in Arabic, and the written Chinese language, known only in Europe, Christ will supply the turn. Louis Joseph de Guignes, his son, 41 years of age, from China, where, from Paris, appointed correspondent of both the Academy of Letters and Sciences, 13 years in charge of French affairs (Resident de France), he led a life of Chinese language, oral and written as well as most, alone, like his father, in Europe, really knowing, moreover, English and Spanish, and finally, in 1801, he returned safely to his country. Informed by long experience in Oriental matters, by his own labors, and by the unpublished works of his illustrious father, he sent to China, by sending the press, the long-awaited treasures, well deserved of his father and country, auspicious omen! will open

It indeed came out in London, in the month of Jul. 1801, the explanation of the elementary characters of the Chinese, with an analysis of their ancient symbols and hieroglyphs, by J. Hager, D.D.

Whatever he promises, he pledges 1 [Magas. encyclopedia or VI, T. II, p. 183, 185, 187.] the author of this vain lucubration, otherwise learned and expert, who, however, had no reason, except to argue, the famous Fourmontius, learned in his writings 2 [Meditationes Sinicoe, on fol. (1737). — the Mandarin language of China hieroglyphic Grammatica duplex (1742).], even after Bayerum 3 [Theophil. Siegfried Bayeri .... Museum Sinicum, in which .... Grammaticoe Sinicum two books ... Lexicon Sinicum ... in - 8.°, 2 T. (1730).], the science of Sinicum, in Europe the true creator, eum selecting, he mentions 4 [Lib. city President, p. 3, Op. p. 71, 72.]; D. de Guignes, with all the knowledge required for this work, decorated with a work not published by his most learned father, that is, a Chinese-Latin-French Dictionary, and a Grammar of the inner structure of the language, the rules, the genius, the outer form, with expertly selected examples, added correct the pronunciation of words, and the comparison of other languages, placing them before the eyes; with the notes and observations which explain the genesis of the Chinese characters, the order, or organization of the written language, and the whole literature of the most ancient nation, to be ordered in print, still remains intact.

As a young man (41 years old), with a keen intellect, a firm mind, a healthy body, previous and necessary knowledge drawn from Europe and China itself, trained in the art of drawing, picturid, map-making, the principles and practice of astronomy, to prepare the way, and him at length, The supreme arbiter of things, God O. M., is worthy to bear the arduous and heavy weight of the beginning!

No. 4

Above, No. 138, p. 244, Annotations; p. 655, 656


The Indian, especially the Brahman [x] education, training, distributed in four stages, from childhood to extreme old age, provides the precious work Mahabarat in various places. Often recalled to memory, the minds cannot be more deeply impressed, whatever to inform the manners, and, by elevating the creature above itself, to make it worthy of the Creator, to make him like a congener. Therefore, it is helpful to add here the most important passage on this matter, the book cited, word for word, as it is appropriate.

Bahardouadj, says the author 1 [Mahabar. Farg. 12. 2. part. fol. 430 r.], he asked: that there are (are) four ways of Brahm tschari and Guerhest, and Banperest, and Sainiasi: make an explanation, that, with what reason each must live his life.

Bahark said, that Brahma made these four multitudes (classes) for the sake of keeping (having) dehra, that is, good and peace, and for the tranquility of the people (men), with the word (order) of truth, holy and high (God) . The first state [x] Bram tschari openly brought (made to appear).

And Brahm tschari 1 [I extract the meaning of each of these four names from the Samskretic language as follows: Brahmtschari, Samskretic, Brahm schararam, dwelling in the house of Brahmins (for the purpose of receiving the institution). Guerhest: Samskretice, grouham, house (master of one's own house, father-of-the-house). Ban perishes: Samskretice, vain, forest; parichitihi, mansion (dweller of the forest). Saniasi: Samskretice, saniojanam, union, union (one who unites with God by perfect knowledge, recognizing him as one in the universe of things). he binds, and remains in firmness (constant), and [x] does Bart, that is, he fasts (keeps) at fixed (determined) times, and has his heart above stability (keeps calm); and also on the day, at the time when the sun goes above (rises) and goes below (sets), sun and fire, [x] honor and service to Driouta 2 [Ibid. fol. 430 v.] he did (return the worship); and let him sleep a great deal, and make laziness far from himself, and honor and reverence [x] Pir (the old man), and [x] Ostad (master and director), in every season and state, and before (him) the earth to be kissed; and let him read (the book) Beid, and let him hear it (read) from others, and let his heart be pure in reading and listening to [x] Beid; and also during the day, three times, he should perform ablution, and show service and worship to the fire; and that which, by begging, he brings into his hand, let him bring everything in sight [x] and eat whatever they give him, and if they do not give him, let him show patience; and he was constantly with the resignation [x] pir and [x] ostad sut; and what is eaten in the presence of [x] pir and [x] ostad, let him not forget it, and whatever pir and ostad says, do it with laziness, and (so that) the burden (heavily) does not (do), and his heart does not suffer; and whatever knowledge he acquires because of [x] pir and [x] ostad, let him show his work in it, that for that reason [x] he should go to behescht (paradise); and whoever lives his life in this way obtains what his heart desires; This is the way of life [x] Bram Tschari.

The second (state of perfection) is Guerhest: when that which is mentioned in the Brahm tschari, he has brought everything into place, and he has obtained permission from the pir and ostad; afterwards he becomes the master of the house (the bridegroom); when he wants a woman, in conjunction with a woman (with the woman's consent, accompanying her), every pure work he does is Guerhest; and in the way [x] Guerhest merit (merits), and wealth, and the desire of the heart, (that) is all; and whoever is in this state obtains these three things; and for this reason (reason) he causes wealth to arrive together with the way of a good name (with a good reputation), with this way that, because of [x] reading Beid he shows (does) the acquired wealth; and let his times pass from (in) the gathering (agriculture) of ears of corn, or that which he obtains something from the mountain or the sea (fishing), and either after a man (sacrifice), with [x] Deioutha a contented (benign) fountain, and something with him (to him) they give, or that which without [x] asking someone gives something with it (to him); with every way that he is (in whatever way he acquires wealth), and Guerhest is the principle [x] of Brahm tschari and Saniasi and Banperest, therefore the force (strength) [x] of Brahm tschari and Saniasi and of those who part and nim and Dehran (duty) they do, let him come from the house [x] of Guerhest; and the foundations of piety (good things), and honor rendered, and hospitality (therefore) are from Guerhest; and [x] Banperest also from the necessary work (needs), whatever it may be, is easily returned (granted) by Guerhest, because [x] Guerhestan something that is good when [x] Banperest is given: and those who for the sake of [x] read ( to learn) knowledge they go out of the house (go out), their concern is also from Guerhest, that they give food (food) to those who ask for knowledge: and the gathering (of those) who go with the tirt (to places of pilgrimage) give them [x] Guerhest something , that when they can get there (arrive); and those who, as they have shown, have chosen the mode of travel, and travel through inhabited regions, the appropriateness (skill) of their service and hospitality have themselves these Guerhestans, who for the sake of the travelers show an application of honor (reverence, worship) from the face, and go to meet the guests with both hands on their foreheads they assume that whatever vice (deficiency) there may be in the guest, they do not bring it to their face (they do not have an account of it), and they do not do what is mentioned; and they say sweet words, and they give something, and after giving [x] they make a happy state, and they give a bed and a bed (cushion), and a place [x] to sit with the poor, and they make food (for them) to eat, and they keep reverence: and these things, apart from Guerhest, no one else has the ability (the other cannot do them easily): and the great ones have said in this way, that from the house of every one who returns from the house of a poor, needy person without hope, his sins go to the master of the house, and the purity of the master of the house in that needy 1 [Ibid. fol. 431 recto.] find migration: just as Fakiran and the needy from the collection [x] Brahm tschari and Saniasi obtain tranquility from Banparest, and in the same way if Guerhest [x] makes a djak (sacrifice), [x] Dioutha by him (become contented), and they obtain rest (peace); and at the time when Guerhest cooks food with the souls of his dead fathers, which they call Sradeh in the Indian language, his great (grandfathers) are satisfied with it; and with reason [x] to read knowledge and preserve it Rek'heschiran are still made content by Guerhest; and with this reason, that posterity remains residual from Guerhest, and that there is an increase in the creation (of things) produced, Pratschapat, that is, Brahma is also made content by Guerhest; and he should make friendship with every person, and say such a word that the ears may find rest upon hearing it; and let him not cause reproach, and let him not speak such a word to any one, that his heart is afflicted; and wanting ferocity (fierce) should not be done; and he should not do contempt with any person; and Ahengar, that is, he should not be proud (pride) and presumptuous and self-adoration; and let him not practice cunning and hypocrisy; and he shall not kill anyone; and let him speak the right (truth); and let him not be angry: and the qualities (character) of each of the four companies (classes), which are Brahm tschari and Guerhest, and Ban Perest and Saniasi, it is necessary that they show in this work (they work in that); and this is how many works [x] Guerhest must (do); let him smell the flowers (smell the flowers), and strike (him) on the head (put them on the head); and with ornaments of earring, and ring, and metacarpal (hand), and other things, it is permitted (convenient) that they should be covered, and that they should wear costly clothing; and with oil on the head and body let them be forgotten; let them dance and speak a song; and to strike different instruments; and they have made an observation upon things, that the sight of them may obtain joy from them; and let them eat pleasant fruits, and eat pleasant food, such as meat, and rice, and other things, and (food) amazing; and the things which when they [x] lick it, they become amused, as honey and other things, they lick; and something that they suck, such as reed sackcloth and anbeh (mangue), and other things; and to drink, as sherbet, and milk, and drinks similar to them; and let him have intercourse with women, and all the pleasure that he wills, and let him be content with his legitimate women, and let him not look upon strange women with the view of carnal lust: , and having acquired (his) desire, he also makes (obtains) rest (bliss) in this world, and also obtains a place in that world, which the pure have obtained there, and Guerhesti, who has temptations (food) from the flesh on him (takes away ), he has saved his Dehra, he makes every desire of the heart forsaken, when it is not difficult for him to go to Sourk (to the group, paradise).

The third (state) of Banperest is that, after the manner [x] of Guerhest's life has been shown, when he goes (to places of devotion) which has much merit, and when (to) famous seas and fountains large ones, and when he goes to uncultivated (desert) places, the names of which have been mentioned in their place, deserts of that kind, because there deer, and oxen, and buffaloes, and pigs, and starlings, and wild elephants abound; so that, when he goes to (this) place, he does service (worship) and penance, because there are animals and herbs in it; and let him leave the clothes and the food and other things which were produced in a place of worship, and let him eat grain and fruit and the root of the grass and the leaf of the tree which was produced in the wilderness, but little; and let him sleep on the ground, without spreading anything, such as leaves and grass, and let him lie down on stone, sand, and ashes; and he shall make the garment of the wild ox and the skin (of animals), and the skin of the tree; and the hair of the head, and the beard, and the mustache, and the nails, and the hair 1 [Ibid. fol. 431 verso.] the armpits and the navel, let him leave (neglect) them all, and also perform ablution three times a day; and poutscha (sacrifice with flowers, incense) and this he had not left out; and he himself removes the reptile and the mud, and cleans (sweeps) his place with brooms: and it is necessary that wounds fall (fall) on his body from heat and cold and rain, and the skin is torn; and (by) the bending of the knees (throwing down to the ground) of a different kind, and hard penances the skin upon the body and the blood in his veins be effected dry, and the skin and bones (remain on the ground) and the form (of his body) be upon the foot (stand firm); and with this vine in the manner which (God) has given a kind statute, every one of Basparast who shows life burns his sins and offenses in this manner, as fire burns; and that person makes the worlds vanquished, because any person above those worlds he did not come to the rescue.

The fourth state is that of Sanias, and whoever makes the stage [x] of Banparat so that he has completed it, must be a Saniasi, who must first make fire and wealth and woman, and that which is necessarily required of these and of each tribe, free from (this) all, and a snare addiction breaks away from everything; at that time let Sanias take the road before him, and let a lump of clay and gold be equal before him; and with [x] something, which is acquired from wealth and merit and desire, with anything to which the heart of those works does not bind; and the friend and the enemy, and he who is not a friend and an enemy, shall be equal next to him; and with any living thing of the family of animals and daughters with a heart and a tongue, and a predatory animal, evil is not planned and evil does not come; and in one place of the station he should not make a fixed place, and he should not make a residence, unless, in fact, he was engaged in the mountains and on the shore of the seas (rivers), and the journey was made in the shade (to the shade) of trees, and under the protection of Bot khanha (houses of idols); and if his passage falls into the city, he shall not be there more than (than) five nights, and he shall not stay in the village for more than one night: and in the houses (to houses) [x] BRAMNAN he shall go by the pure work of the sanctified with the manner of begging, and he shall stand at the gate of his (their) house, and shall not make a request, if they bring any of the food for his sake, that he may eat a sufficient quantity of it; first, envy and anger, and covetousness, and pride, and addiction, and covetousness, and cunning, and hypocrisy, and falsity, and reproach to a man, and to do evil with any one; and every Sanias who shows such a way of proceeding that no one will fear him, he will also fear no one; and just as [x] Brahm Tschari, and Guerhest, and Banperest ordered the service of fire, O Saniasi, let this very fire be preserved internally; and from the food which he acquires by begging without asking, let him make man; and a Saniasi who does such works goes to Bhahm lok, and every Saniasi with the manner of proceeding which has been mentioned shows life, and shows purity, and banishes the desires of the heart, in Brahm lok is united with pure light, which in color (specifically ) is fire, without smoke, and there is no ultimate evil.

See, on the four stages of perfection, the same book Mahabar. fol. 409 r. 412 r.v. It is said of Guerhest (fol. 412 r.) ), make offspring from that woman, that the hearts of the elders should be sorrowful; and bring the name with purity upon it.

But since the true Saniasi and Djogui are one, I find it worthwhile to give a more elaborate exposition of the degrees of this perfection. Thus it is read in the Mahabar. 1 [12 Porb. 2 parts 436 v.]: Brahmen Bhigam says that Sank, that he is the lord, and many do not; and that which of these two ways has been heard by those who know (is) that whoever knows [x] Sank and Tschogue, his heart should be quiet and stable, and he should be victorious (superior) over the breath (naps), and speak the right thing, and let him make an honored fire, and be far from the production (creature), and let his heart be perpetually united in the memory of God, and be far from everything (that which is not necessary), and be patient in all things, and not return the destroyed art (method) of others, and say no evil; and let him eat little, and speak little words, and be in gravity (heavy), and if he considers so many arts, all this is one method [x] of Tschak (sacrifice), and this Par (Pra) Prat tschak they say: and now Parprat Tschak said fat; and that is that, when Brahm Tschari is constantly in the memory of God Maschghovl (meditating), this work is done by him on the side (removed), and the things that they have instructed him to do, what he must do (do), in this Tschak will carry out each (he supplies them all); and after finding Mark prak, that is, the blessing, let more things become Bakt and more Abakt, that is, manifest and hidden; and for this reason the first seat must have a good place, and on that ground the grass should spread a mound, and in the middle of the fingers of the hand the mound should also be considered. let him cover it, and let it be so that he becomes hidden in the middle of the hill: and he casts away the delights of the five senses, called Nemeskar (in prayer), and it is necessary that he should not have any trace of them preserved in his heart, and that his heart should be fixed (stable), and let him not commit impudence, and with a collected heart as he returned, make an effort, that Prhamroup may reach, and Afsouni (an incantation, prayer, formula) that may be pleasing to his heart, may render that very thing his continuous occupation, and Deiouteh, that Mokel (commander) over it it is an incantation, a friend, as it were, to carry protection with (from) him; and let the heart be made right, and when continence and penitence come over the prepotent senses, and from Douikeh o Kam 1 [Samskretice, doueschi, enemy; anger, hatred, harshness; douescha karanam, to hate; douhoukam, to grieve, to lament.] that is, to bring evil upon someone, and cause one's desire to pass away; and let him pass from joy and sorrow; and such 1 [Mahabar. fol. 437 r.] let it be that he does not become sorrowful from adversity, and does not become happy when he obtains what he desires; and he does not take ownership of any thing (does not cling to any thing), but rather remains in a state of sadness (affliction) and of happiness, in the only way; and from Karm 2 [Samskretic, karma, remedy, secret, combination of remedies; karma karanam, the method of taking the remedy: karma janya tischayaha, good or bad fortune, lot.] and Kareh 3 [Kharvaha, or vamanaha, small, collected, contracted. Vamanam, vomiting, vomiting. Vamana kriya, to induce vomiting. Vamana vidya; some kind of magic. Of course, he should not engage in chemical and magical operations.], that is, he should not do anything similar to them from turbidity and alkali; and the heart does not give (betray) what the Ahengar say with its proper aspect; and let riches and magnificence be forsaken; and with any person, in the meeting and in the rest (place), let him not cause contempt to come: and always set the heart upon immersion in the memory of the truth of the high (God), as the Dehians say; and when [x] he brings Dehian to work, at that time he becomes a knowing expert; and he should have his certain knowledge in the right Dehian, and lastly, going, going (progressing), let it be so that he also remains separated from the Dehian, and becomes annihilated in the being (substance) of the truth of the supreme Lord, which in the language of the Indians Sama Dehan 4 [Above , T. I, No. II, p. 11.] they say; and when this state is easy, at that time, because of the abandonment of all things, he obtains complete rest, and no desire remains in his heart; and if that person dies in this situation and state, he has the ability to reach the level (prominence) [x] of Brahma, and to be Brahma; and if his heart does not want even this step, and he puts a step forward from Brahm lok ([x] Brahm paradise), and reaches the world of Abakt, which they also call Pram Bramah, and his reward is this, that he does not die afterwards, and she should not be born, and at that time her heart should be in God, and she should be immersed, in such a way that she would not have a message from anything but God, and would know all the misery and sickness of the creature; and it is necessary that that which is imprinted (by) Radjouguen should be so far removed from itself that there is no trace of him in it in any way; when it is accomplished with this quality, it obtains the approval of Roub Anaman, and that is all.

If the European missionaries had known and carefully considered this lengthy description of the four states of Indian perfection; the slanders which occur in the doctrine of the Indians, the vices with which their different sects are defiled, even their common life, would have been more safely and mildly rebuked: since, by changing certain names, nothing here appears unworthy of the more sublime and stricter religions, and that in practice everywhere contrary to his faith, his conscience acts impiously , shall I say false, the human race.

Complete [x] Oupnek'hat version, and brought to the end, which illustrate that work, extracted from the four Beid, with commentaries, so that the learned world may know with greater certainty what, from the beginning, has been my purpose, and the young man interested in Eastern literature, neither to the search of ancient monuments, nor to the perilous, distant journeys, for the love of the object alone, above all for themselves, and not trusting the promises of administration, protectors, even academics, firmly and solidly devoted, whatever the nation may be, to the pit of learned ardor, I will add to them encouragement and stimuli , I will here indicate two letters, to the most illustrious Comte de Caylus, presenting R. Inscript. and human, literature. A member of the Academy, an energetic and munificent supporter of the sciences of every kind, directed by me; which, indeed, in a book, where certainly they would not be sought 1 (Ouvrage dans lequel se trouvent eclaircis plusieurs points d'histoire tres-curieux, et devant faire suite aux oeuvres de ces hommes illustres); Imprimées sur les originalaux, avec des notes et une introduction. Par A. Serieys, Bibliothecaire du Prytanee, Paris, an 10 (March 1802). Lettres de divers savans et gens de lettres ou comte de Caylus: Lettr. X, XI, p. 318-224.], are found.

In the first, Orient. December 15 1754, written, [x] a firm plan to visit the Brahmanas, to converse with them; in the second, Surat, June 19 1759, I announced my intention of searching for the books of Zorastri translated from the Zendic language into French, and of the books of the Vedas, and of rendering them in French.

I had promised both, as I was paying off the country (Extr. du journ. des Savans, juin. 1762, vol. 11, p. 4 etc. Zend-av. T. 1, 1.re part. p. 3, 6, 11 , 478), the works of the Persian Legislator, and the Oupnek'hat taken from the four Beid of the Indians, published in the European language, properly, at least as if completed.

With this effort, the laws which in ancient times, apart from the Mosaics, from the Mediterranean Sea, for 52 degrees length to Kamtschatka, Japan and the adjacent islands; from the promontory of Comoros, the straits of Malacca, Sumatra, Java, for six degrees of latitude. south, to the north of Tartary, by 50 degrees width boreal: that is, in the regions, extending from west to east, for nearly 3,000 leagues, and from south to north for more than 1,400 leagues, they ruled chiefly; and the most famous of which still dominate in the greater part of these regions, directly or indirectly, pure and whole, or altered by use or by a mixture of other laws, customs, opinions, and religions; I presented to the learned world.

Whence it is to be concluded, how important must be the records which contain them.

Studies, as the Philosopher Orator best says 1 [Cicero, prays. 26, for Archia the Poet; work (1606), T. 3, col. 546.], they nourish youth, they comfort old age, they adorn secondary things, they provide refuge and comfort in adversity, they please us at home, they do not hinder us abroad, they spend the night with us, they travel abroad, they become rural.

All these things, with the exception of second-hand ornaments, I gratefully admit, I have experienced. Paris, April 20 1802
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Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Fri Mar 08, 2024 6:37 am

ERROR & A FEW ADDITIONS.
[Latin Version]

ERRATA ET PAUCULAE ADDITIONES.

TOM. I.


Titul. lin. 16, 294, lege: 293, et not.

Index sectionum, p. 24, lin. 24, Gallica; lege: Gallicoe.

Praefat. Interpret. Persici, p. 5, not. 2, lin. 2, non inveni; adde not. *

* Reperitur, ut mihi indicavit D. Desact, in Surata 56, vers. 79-81 (Moraoci, Alkoran etc. p. 697, 698). Verum ibi dc unificatione non agitnr. A Persico interprete verba Alcorani sensu, quem theologi accommodativum vocant, usurpantur. Manet ergo integra, alia Alkorani loca revocans, observatio.

Tom. 1, p. 207, lin. 14-22, [octo] Beschn: T. 2, p. 97, lin. ultim. octo vas); adde not. *

* Octo primarum [x] Beschn (Vischnou) Incarnationum, Indicorum metaphrastum fecunda mythologicaque imaginandi vi amplificatarum, origo. Qua aetate Oupnek'hat compositum, nona (praesens, [x] Boudha. Moeurs des Bram. p. 167), ut decima, sub forma equi, nondum inventae. Inde [x] Oupnek'hat antiquitas, et nova systematis Indici clavis.

Id. Annotat. p. 622, not. 1, lin 12, theologus; adde: et secreti doctrinae fautor. (Explicat. des Maxim, des Saints etc. Avertissem. p. 1, 4.)

Annotationes; p. 423, lin. 20, ignorantia. Adde:

Ignorantiam dico, rerum quae cognosci, percipi queunt, non autem inscrutabilium, qualis est rerum cujusvis ordinis essentia, quale entium intimae et versae inter se rationis mysterium. Nec tamen idcirco rejicienda, in obscuris et salebrosis istis quaestionibus, externa etiam ac adventitia adjumenta.

Sic, illaeso, ut par est, Christianae ac coelestis relligionis jure, ex ejus armamentario, quaedam in Indianismi auxilium (et vice versa) depromere, haud esset absonum, aut actum irreverenter.

Ad subtilia et recondita Indorum dogmata; nempe, substantioe unitatem in natura; hominis, creaturoe cum Ente supremo, Creatore, Brahm, Atma, unionem; nihilum absolutum, si non intelligenda, saltem praesentiscenda, viam sternere possent altioris et abstrusae doctrinae libri; scilicet, de Trinitate, S. Hilarius (Oper. 1693, col. 766-1144); S. Augustinus (Oper. T. VIII, col. 710-1004); S. Thomas, de Incarnatione (Summ. part. 3, quoest. 1-59): tum Aestius, de Deo, Patre, Filio, et Spiritu S. (in 1 Sententiar. [1697], T. I, Distinct. 1-37, p. 1-108); de Incarnatione (in 3 Sententiar. Distinct. 1-22, p. 1-62): Witasse, de Trinitate (2 part, vel Tom. 1718); de Incarnatione (2 part, vel Tom. 1719); Tournely, de Trinitate (1746); de Incarnatione (1727); et duo sublimes et profundi tractatus; 1.um, Instructions sur tous les mysteres de N.S.J.C. et pour les fetes de la S.um Vierge qui y ont rapport, tirees des plus beaux endroits de l'Ecriture S.um et des SS. Pires, auctore D. Gaudron, uno e piis et doctissimis Portus Regii Theologis (1719, 6 Tom.); alter, Elevations a Dieu sur tous les mysteres de la religion chretienne, opus posthumum Magni Bossueti (1727, 2 Tom.).

At vero cuncta, in S. Joannis Evangelio, divini Magistri verba, pio, fideli, demisso et constanti animo versanda; sic: In illo die cognoscetis, quia ego sum in patre meo, et vos in me, et ego in vobis; [x] (Joann. XIV, 20, 23; XV, 4-8; XVI, 28; XVII, 8, 21, 23 [ Consummati in unum, [x]], 26): similiter et illa (Luc. XVII, 21): Ecce enim. regnum Dei intra vos est; [x]: nemo novit Filium, nisi Pater; neque Patrem quis novit, nisi Filius, et cui voluerit Filius revelare: [x] (Matth. XI, 27): nec non verbum Apostoli (2 Cor. III, 18): Nos vero omnes, revelata facie gloriam Domini speculantes, in eandem imaginem transformamur (1 Joann. III, 2), a claritate in claritatem, tanquam a Domini spiritu; [x] — Divinoe consortes naturoe, ait Petrus (2 Ep. I, 4), [x]

Legatur itidem attenta et recta mente S. Augustini, Volusiano, circiter anno 412, respondentis, epistola (Oper. T. 2, n.is 5, 6, col. 403, 404). Huc redit sagacis et sublimis ingenii ratiocinatio. Omne ens, ac proinde agens, in seipso tantum est, tantum vivit; nec agit nisi in seipso, in seipsum: porro sensibus, mente homo extra se posita videt, audit, considerat, intelligit, in ea agit; proinde in iis vivat, necessum est: quomodo anima sentiat ubi non vivit, aut quomodo vivat ubi non est .... "Haec omnia, inquit magnus et sapiens metaphysicus, mira sunt, nihil horum affirmari, sine quadam velut absurditate, potest: et de sensu loquimur morticino. Quid igitur est ipsa anima, praeter corporis sensum, id est, in mente, qua ista considerat? neque enim sensu corporis de ipsis sensibus corporis judicat. Et putamus nobis de omnipotentia Dei incredibile dici aliquid, cum dicitur Verbum Dei, per quod omnia facta sunt, sic assumpsisse corpus ex Virgine, et sensibus apparuisse mortalibus, ut immortalitatem suam non corruperit, ut aeternitatem non mutaverit, ut potestatem non minuerit, ut administrationem mundi non deseruerit, ut a sinu Patris, id est, a secreto, quo cum illo et in illo est, non recesserit?"

Interea tutior, in omni hujus generis quaestione, ejusdem sancti doctoris et summi philosophi sententia. Non enim, inquit, parva est inchoatio cognitionis Dei, si antequam possimus nosse quid sit, incipiamus jam nosse quid non sit.

Oper. T. 2; epist. 120. Consentio ad Quoestion, de Trinitate sibi propositas circa 410, n.is 13, 14, col. 350, 352.

Mirum enimvero quantum revolutio: refrixerit ipsis e fontibus haustae relligionis studium. Opes quoquo modo conquirunt, munia ambiunt, viles adulatores ad genua dantis, quem heri despiciebant, provoluti: ad se redeundi, de se cogitandi vix tempus: et adest mors inexpectata. Inde, etiam inter homines pridem relligioni addictos, opinionum autem et sectarum conflictu collisos, Sociniani, Fratres Poloni plures, Latitudinarii, semi-Deistoe (Theistoe), Christianismi skeleto, brevibus et paucis quibusdam fidei articulis, paucioribus mysteriis, saeramentis, humana seu philosophici morali contenti, neglecta, posthabita Eeclesioe, Traditionis, Conciliorum (Tridentinem Concilium rabiose discerpunt), SS. Patrum, quandoque etiam S. Scripturoe auctoritate, facto exterius solitarum caeremoniarum officio, indifferenter pacis servandae, scandali vitandi causa, fallentes aut falsi, diem supremum opperiunt et explent 1 [ ].

Qui autem, inquit Christus, seminatus est in spinis, hic est, qui verbum audit; et sollicitudo soeculi istius, et fallacia divitiarum, suffocat verbum et sine fructu efficitur: [x]. Matth. XIII, 22.

Quod si nomen se inde adepturos sperant, delusi et infelices! en stupendum famae, vanitatis exemplum:

Extincta est octavo die mensis augusti 1802, 91 annos nata, capite fruens libero, ac sensibus vividis, Mar. An. le Page du Boccage, mulierum (forte et virorum) litteris poesi, in Europa deditorum, Decana, forma decora, spectatis moribus, sana et aequa mente, recto judicio, amoeno et eleganti ingenio, nec non linguarum peritia et compositionibus, soluta et ligata oratione, percelebris. Schedis statim distributis, decimo ejusdem mensis die exequiae factae. Pompam funebrem agebat insignis defunctae carissimus nepos, strenuus miles Le Hayer Du Perron, olim castrorum Praefectus (Marechal de camp), regnante Ludovico XVI, optimo principe, justo, benigno, at faciliore, et probis quidem verum debilibus freto ministris, debilioribus exercituum primis ducibus. Tertius ego consuetudine devinctorum, solus autem academicorum, professorum, litteratorum cujusvis generis, primorum et illustrium, inter exteros et indigenas cives qui, florente dominae Du Boccage, vergente, etiam ingravescente aetate, domum, mensam ejus obsidebant. Venerandum, at inutile corpus, primo ad templum catholicum (Conceptionis ecclesiam), ubi sacra solemniter celebrata; deinde ad communem et profanam sepulturam, a 41 annis amicus, pectore moerenti, justa peragens, solus, audiant posteri, solus ego sum comitatus.

Ingrati animi monstrum! Nempe convivium post funus, in scheda funebri annunciatum opportuit?

Pag. 428, not. 4, lin. 1, caracter; lege: Samskreticum (Amarasingheb), caracteribus.

Pag. 524, lin. 24, reciproquo); adde: Ibid. lin. penultim. ultim. p. 209, lin. 1-12; rursus petiit: ille unus .... faciunt (Baz poursid an iek o katsri [ms. nat iek degueri, unus alius, amanuensis, qui d pro vau, et gueri, absque tribus punctis, pro katsri legerit, errore] kedam ast goft badi ke mivazad poursid bad ieki beisch nist tschegouneh oura iek o katsri tavan goft Djaknoulak goft morad az katsri harkat bad boudeh ke az harkat hamin bad djamiee djandaran ziadeh schodeh and baz potirsid an ieki az hameh gouzirter gofti kedam ast goft hamin Pran ast ke an Brahm ast fereschtehha dar eebarat talfatz nast ke bemaani houdadast taabiresch konand).

Pran unus, Brahm unus, ex operationibus, productionibus multitudo dicitur.

Pag. 581, lin. 2, adde not.:

1 [Vide paganici Pastoris, Deistico-catholici curati, philsophicam effigiem, in Journ. des defens. de la patr. 6 fruct. an 10, feuillet. p. 2-4.] Vota expleta! in scholis Gallicis reviviscit, prisca et recta methodo, scilicet per sex classes, sibi, a sexta ad primam, trium annorum spatio, succedentes, quoque professore duabus vicibus, quoque die, nempe matutino et pomeridiano tempore, officii munus exequente, linguae latinae studium, et in quoque Lyceo unus a sacris minister. Journ. des def. de la patr. 24 frim. an XI (15 dec. 1801), Par. 23 frim. pag. 3, 4. Act. du Gouvernem. Arrete (des Consuls) du 19 frim. an XI, art. I-III-IV-VII, XXVIII.

Primo Consuli Bonaparte decementi, et Ministro Chaptal referenti, ex animo, pro facto et faciendo bono, grates ex anima!

Pag. 615, lin. 19, mense aprili; adde: Vide et Lettres sur Constantin. par M. l'abbe Sevin (1802) ... Mem. de Const. Jos. Beschi sur le Calend. de l'int, de l'Inde ... p. 386, 395, 398.

TOM. II.

Oupnek'hat. Pag. 41, marg. XCXVIII, lege: XCVIII.

Pag. 215, lin. 2, 12, Anand sroup (et p. 335), adde not. 1 [ ]:

2 [ ] Forma gaudii Ens supremum nuncupatur. Gaudium, id est, felicitas; locutio Orientalis. Sic Matth. XXV, 21, 23: Intra in gaudium Domini tui; [x]. Joann. XV, 11, XVII, 13.

Pag. 239, not. 3, 8 granis; lege: 8 granis (16 gran. Ayeen Akbari, T. I, p. 38).

Pag. 286, lin. 12; post atap lok, adde: satou lok.

Pag. 247, lin. ultima, augustia; lege: angustia.

Annotationes. Pag. 487, lin. 16, materialistae philosophi; adde not. 1 [ ]:

1 ["Il (l'homme) marchoit a quaere pattes dans ces premiers temps, ainsi que le font presque tous les singes; pour lors il s’appuyoit sur les orteils ... ... Sa tete etoit oblique a l'epine, et sa face toujours a peu pres perpendiculaire a l'horizon ... Il s'eleva ensuite quelquefois sur les pieds, pour atteindre a une plus grande hauteur et prendre quelques fruits: cette attitude, repetee souvent, lui devint familiere, et il ne se tint plus autrement, etc." Lib. cit. 2 Part. ch. 13, p. 360.] iVde Principes de la philosophie naturelle, dans lesquels on cherche a determiner les degres de certitude ou de probabilite des connoissances humaines (1787). Opus D. de Condorcet tributum, in quo animi operationes, quae sunt, juxta auctorem, merae sensationes, earum intensitas, remissio, effectus, algebricis formulis exprimuntur. 1.re Part. Disc. prelim. p. XVII, Op. 1 Part. ch. 1, p. 2; ch. 3, p. 13, 15, 17, 19, 21; ch. 4, p. 23; ch. 5, p. 41, et n. (a); 42, 43, 44; ch. 6, p. 64, 66, et n. (a) (b); p. 68, 69, et n. (a); p. 70, et n. (a); p. 72, et n. (a); p. 78, 86, 92; ch. 7; p. 93, et. n. (a); p. 98, 99; ch. 8, p. 134, 135, et n. (a); p. 142; ch. 9, p. 146, et n. (a); ch. 10, p. 181, n. (a). 2.e Part. ch. 1, p. 6; ch. 2, p. 17; ch. 3, p. 20; ch. 4, p. 27 et n. (a); p. 29; ch. 5, p. 38, et n. (a); ch. 11, p. 322, 327; ch. 15, p. 453, 454, 466.

Rara, si quid nunc rarum, paradoxis (ut non dicam stultis) et animalibus (1) cogitationibus productio. Omnes hucusque receptas de entium natura, rationibus, officiis, sententias quassans, evertens, solamque actuum, id est sensationum normam, solum orbis, societatis vinculum, sensam, perceptam cuique beatitatem statuens, auctor, mere materialista, unus generis entia, ipsum ego atomum solidam intelligens, superius ens, agens, si existit, inquit, ut corpus extensum, solummodo admittens, nihil ratione, cui tamen tantum innititur, parum sibi constans, probatum, roderum quae aggessit, loco erigit. Imo, saepius se nescire fassus, et nihilominus hoc nescito systemate superstructo, ad destruendas suas opiniones ansas ipse dat.

In hoc vero tentamen utile: 1.° cuncta diruendo, fundamenta, principia, quaedam quasi relligiose, mathematice, servata, communi ruina involvit.

2.° Gallicorum motuum semina attento lectori praebet, ostendit: nihil aliud enim, proprie, quam auctoris, de cognitionis fonte, morali relligione, regimine, educatione, legibus, asserta, aut dubie, probabiliter, analogice proposita prae se tulit ominosa Galliae revolutio.

3.° Rerum existentiae, ordinis, temporis, certitudine, coelo et terra, sublata, ad unius entis in natura, et nihili, si dici fas est, scientiam, facem, licet caliginosam, potest praetendere.

Rationis trutina, cuncta, manu sapienti, sunt ponderanda. Conveniunt, per se certum est, inquit pigrum et ignavum ingenium; inquirit et quandoque reperit, alacre, sagax et strenuum. Circumscripti et restricti conceptus plerumque steriles; expansi et diffusi, saepe aliis gravidi.

Pag. 497, lin. 21, Portus Regius, adde not. 1 [ ]:

2 [ ] Minus reverenter, minus digne, sapientium judicio, de eximio illo relligionis asilo et propugnaculo sensit et locutus est, pristinae, eheu! institutionis immemor D. Camus, cum (Decad. Philosoph, n.° 17, an 10, 2.° trimest. 20 ventos. Administ. Hospic. lettre de Camus aux Redact. Par. 1 vent. an 10 [20 fevr. 1802], p. 457-463), novi Portus Regii domo in Brephodochium versa, ex una parte, illustrem abbatem S. Cyran; ex altera, D. Vincent de Paul: prioris asseclas, Arnaud, summos P. R. Theologos; posterioris familiam, Lazaristas: sanctas P. R. Virgines; nec non Charitatis Sorores ad libellam quasi respondentes exhibuit: et (p. 459) sectoe nomine utriusque magistri discipulos contaminavit.

Quid non mortalia pectora cogis,

Auri sacra fames! Virgil. AEneid.

Quid non, muniorum acquirendorum cupiditas, homini veris relligionis documentis imbuto, nimium timenda mundanorum societas!

Pag. 544, post lin. 22, adde notam 1 [ ]:

1 [ ] Propter fornicationem autem, ait Apostolus (1 Cor. VII, 2), unusquisque suam uxorem habeat, et unaquoeque suum virum habeat. [x].

Alia nubendi ratio (vitandae fornicationis causa) a relligiosa morali petita; quam sane non percipiunt, nec magis se divortio, ac solemnium Ecclesiae, conciliorum, quorum auctoritas vix agnoscitur, decisionum despectioni, rejectioni, viam sternere advertunt, qui matrimonio sacramenti nomen ac dignitatem auferendo, conjugalem in Domino nexum elevant. Attamen, quidquid imprudenter effutiant neoterici dogmatistoe, curiales Patroni, semper fuit, est et erit, in Christiana relligione, verum, ut baptisma, novae legis sacramentum, legitimus conjugalis nexus cum nuptiali benedictione, Christi ipsius cum Ecclesia, cum anima fideli unionis symbolum, nec non gratiarum, quaa divinus ille sponsus in dilectam sponsam effundit, signum et eanalis. Sacramentum, hoc magnum est, inquit Apostolus (Ephes. V, 32; 1 Cor. XI, 3, 11), ego autem dico in Christo et in Ecclesia: [x]. Hebr. XIII, 4.

Pag. 554, lin. 15, eorum gratia, adde not. 1 [ ].

2 [ ] De cuneatis inscriptionib. Persepolitanis lucubratio. Auct. O. G. Tychsen, Rostock (1798).

Versuoh uber die keilformigen Inschriften zu Persepolis, von D.r Friederich Munter, Kopenhagen (1802).

Georgii Frid. Grotefend, collaboratoris scholoe Gottingensis, Proevia de Cuneatis, quas vocant, Inscriptionibus Persepolitanis legendis et explicandis relatio. Gottingoe, a. D. 11 septemb. (1802) manuscr. — Gottingische gelehrte Anzeigen unter der Aufsicht der konigl. Gesellschaft der Wissenschaften, 149 Stuck, den 18ten Septemb. (1802); Gottingen, p. 1481, 1484-1487.

(Pag. 1481.) "In eben der Versammlung der konigl. Societat der Wissenschaften (4 Septemb.), ein Aufsatz des Herrn Georg Friedrich Grotefend, collaborators an hiesiger Schule, vorgelegt, mit der Aufschrift: Proevia etc. relatio; dessen Inhalt etc."

Sylvestre de Sacy (Parisiis), olim e R. inscriptionum etc. Academia, Nakschi Roustoum inscriptionum explicatione (Mem. sur divers. Antiquit. de la Perse etc. [1793 ], p. 1-124,) celebris.

Ad metam perveniet, trahentibus strenuis quatuor et vividis equis, currus Persepolitanus. Sagaei doctorum illorum ingenio, subtilibus aptissimisque methodis plaudo lubentissime. Tum AEgyptiacos campos percurrent; et ea ratione, forti, tenaci ac felici nisu, antiquissima enucleatuque difficillima patefient (falce measus temporis, mirando spectaculo non fruar) orbis monumenta.

Pag. 581, lin. 7: adde not. 1 [ ]:

1. Collegium Marchianum (de la Marche) de novo, quod ad studiorum genera, institutionis methodum, uti ante revolutionem erat, instauratum. Journ. des defens. de la patr. 16 fruct. an 10 (3 sept. 1802) p. 4, feuillet.

Pag. 650, lin. 17, la elle s'arrete; adde not. 2 [ ]:

2. Foedus idem Semi-Deistarum, nempe veterum et recentiorum Pelagianorum error, Apostoli verbo (Ephes. 11, 3): Et eramus natura filii iroe, sicut et coeteri ([x]), condemnatus, aperte jam (misera et luctuosa tempora!) apparuit in intempestivo opusculo, circa 1796 impresso, cui titulus: Mes pensees et ma declaration sur la religion; par Armand Gaston Camus, Representant du peuple; Par. imprim. Chret. p. 7, 8.

Pag. 680, post lin. 22, adde: Satou lok: Samskretice, [x] Parkrat, [x] Beschn, mundus; vel Sat lok, optimus, quietis, [x] Tschakdis, mundus.

Pag. 705, lin. 2, obtentus, adde: not. 1:

2 Christi in coelo gloriam describendo, diversos potestatum, potentiarum, virtutum, dominationum, nominum, praesentium et futurorum enumerat S. Paulus (Ephes. I, 21, Coloss. I, 16. Rom. VIII, 38); quos pedibus ejus submittit, ipsumque corporis Ecclesiae caput declarat. Porro corporis et capitis idem status; et, si attente legatur Apostolus, corporis, membrorum Christi etiam nunc viventium.

Deinde, cum beatorum felicitatis effigiem dare S.S. Patres conantur, cunctas animae et corporis facultates, luce, splendore, quiete, gaudio, quod verbis exprimi nequit, repletas, perfusas: hominem ipsa divinitate imbutum exhibent. Vita ipse Deus, inquit S. Aug. (Op. T. 5, serm. 297, col. 1206, n.° 8. Serm. 170, col. 823, n.° 9; T. 4. Enarrat. in Ps. 110, col. 1243, 1244; n.° 1); ejus ad Deum rationem cum unione Christi hypostatica quasi comparant, ea effectam dicunt [x].. Toti deiformes, totiusque ac solius Dei capaces ... ... omnia et in omnibus Christus. S Gregor. Naz. Op. [1630]; T. I. Or. 36, p. 581); et statum illum, sicut et Christi mysterium, menti humanae impervium. (S. Aug. T. 4; Enarrat. in Ps. 35, col. 250, 251, n.° 9; T. 5, Serm. 236, in Paschal, col. 992, 993, n.° 3. 1 Cor. II, 9, 14, 16; III, 16, 17.)

Hac de materia legantur Instruct. sur les myster. (1719): T. 4, Ascension, p. 235, 293, 465; T. 5, Fete-Dieu, p. 176, 197, 198. Quamvis, ob nimium cuncta scrutandi, exponendi studium, erudito auctori (D. Gaudron) aliqua forte (ut T. 4, Resurrection; p. 122, 128, 148), saltem in verbis, excidere potuerint spalmata.

Apud Indos diversi etiam reperiuntur coelestium gaudiorum, scilicet agentium, iis fruentium, gradus (Supra, T. 2, n.° CLVIII, p. 335-337); simul et quinam beati in futuro mundo, et justi in praesenti, ad istos gradus evehantur, expresse edocetur (ipsum Deum (Brahm, Pram atma) fieri, ultimus est, et felicitatis culmen: secretum, frequenter repetitur, abscondendum.

Quid autem, ipsum Brahm, Deum esse! in hoc aqua haeret, cum spissa tegatur caligine rerum natura, essentia, et producti ad producentem, creaturae ad Creatorem, materiae ad spiritum, finiti ad infinitum, singularis ad universale, substantiae, seu entis in se, per se, ad modum, accidens, nempe ens in alio, per aliud, ratio, nec non eorum quae existunt initium, duratio, finis, sublatis ad materiam, corpus, humanam agendi rationem accommodatis conceptibus, phantasiis, philosophice ignorentur. 1 [FN]

[FN]1. Rei abstrusae, at menti profundis meditationibus assuetae, et a praejudicatis opinionibus liberae, haud inaccessae, qualemconque liceat hic dare expositionem.

In sensatione ac perceptione consistit entis ratione praediti beatitas. Actua uterque, in anima et ab animi, sive materialis objecti occasione, sive spiritalis, idem est, ejusdem generis et naturae. Sola in quantitate, intensitate differentia: nempe, ubi partim tantum, deliciis, gaudio, delectatione fruitur, imperfecta est; perfecta autem, ubi integra, tota, ita ut alteri rei attendere nequeat, potitur, ea omnino capitur, occupatur.

Pauper ergo, miser exterius, dolore, cruciatibus, tormentia pressus, quem Ens supremum sui cognitione perfuderit, ea, eo plenus, terra, coelo, cum gaudiis externis aut internis ad illa loca pertinentibus, felicior; dum nihil nisi Deum cogitat, spirat, in eum transfusus, eo penetratus, immersus, non corporum, materiae modo, scilicet partium, cum nullae sint, contactu, adhaesione, mistura; unde una substantia exurgit; sed mentium ratione, nempe spiritali apprehensione, infusione, unicitate, idem omnino, unus, ipse Deus efficitur. Haec, fateor, sensu interiori vix percipi queunt, verbis autem declarari, nullo modo. 38, fol. 34 verso, 57 recto. Norimberg. 1535. [x].

E. genethliaca et fatalistica ista, apud optimates communi *, summi et unici Viri, praestantibus suffulta animi dotibua, opinione, orta in Gallia, quod ad temporale et spiritale, magna et avide expetita, extremam et diu cxpectatam, augustae B. stirpis et domius restitutionem annuncians, rerum mutatio.


Pag. 775, lin. 19, Suniloe; lege: Scenitoe.

Not. 1, lin. 3, adde:

Jam patet Anglorum longe ante praeconceptum [x] Carnate occupandi consilium. "Le gouverneur-general de l’Inde, dans une lettre ecrite le 21 octobre 1801, au comite secret de la cour des Directeurs, apres avoir felicite le comite sur l’acquisition du Carnatic, s’exprime en ces termes: C’est pour moi une bien grande satisfaction d’avoir enfin rempli un objet si vivement desire depuis long-temps par l'honorable compagnie, et qui m’avoit ete si expressement recommande par la cour des Directeurs, lorsqu’on me fit l’honneur de me conferer cette importante place." Journ. des defens, de la patr. 5 Fructid. an 10, pag, 3. Variet. 11 brum. an 1 (27 octob. 1802).

Inde irae, insidiae, veterem amicum falso insimulare, novum spoliari aptum, male, dure habere, etiam incommodum trucidare. (Obiit 6.° april. Carnati Nabab. Journ. des defens. 27, vend, an 11, 19 oct. 1802.)

Pag. 801, lin. 5, ratiocinatio, adde:

Simile quid videre est in Evangelio S. Johannis, IX, 40, 41: Et audierunt quidam ex Pharisoeis qui cum ipso erant, et dixerunt ei: numquid et nos coeci sumus?

Et dixit eis Jesus: si coeci essetis, non haberetis peccatum; nunc vero dicitis: quia videmus: peccatum vestrum manet.

[x]

[x]

Animadvertenda. Pag. 810, not. b. 186; adde: Vide et BENED. de Spinoza adnotati. ad Tractat. Theologico-Politic ..... edid. Christophor. Theophil. de Murr (1802).

Pag. 812, not. lin. 24, post detineamus, adde: umbrarum Sinensium, Egyptiarum, Fantotschini (exclamat Praeco), quinque, decem millium etc. armatorum ludo, magnorum, bonorum oscillorum (marionnettes), ignavo et hianti populo, quoquo mense spectacutum demus. Dum necessaria desunt, superflua, quotannis, in Lupensibus nundinis, ut artis miracula, sumptuose ostentemus. Histrionibus publicis et privatis, scilicet nugis ac oblectamento, etiam fallaci, eget populus hebes et deses, vere ursus, qui non saltat nisi ore ligato, capistratus; non autem agyrtis, multo minus clepantibus.

Pag. 813, lin. 26, pueri nativitate: adde: not. 1 [ ]:

1 Mos idem, 5.° saeculo a S. Leone explosus (nec de stellarum potestate, quoe nulla est. Oper. [ed. pio et docto Theologo P. Quesnel 1700]; Serm. V, de Quadrages. cap. 2, p. 107), viget adhuc in Europa. "Sur le soir," inquit diarium le Defens. de la patr. 28 thermid. an 10, p. 2; Par. 27 therm. (15 aout 1802), festum publicum hujus diei describens, "brilloient au sommet de la tour de Notre-Dame une etoile, et dans son centre le signe du Zodiaque la Vierge, constellation qui (sumpto videlicet horoscopio) a preside a la naissance du premier Consul 1 [Qui Virginem aut Pisces horoscopium habent, ii potestatis suae causa erunt. Ptolomui centum dicta, sive fructus librorum suorum, ad Syrum fratrem, Joviano Pontano interprete; Centiloq.] (constituti, 15 aug. 1802 perpetui, cum successors tiim nominandi, ttim revocandae nominaflortis potestate 1 [1. Senatus-Consulte organique de la Constitution, decrete par le Senat conservetear, dans sa seance du 16 thermidor, an 10, Tit. IV, art. 39, 42, 46, 48.]); au centre de cette etoile brilloit le signe sous lequel s’eleve le 15 aout, jour de la naissanee du premier Consul." In. 30 thermid. Paris 29 thermid. p. 3.

Pag. 814, lin. 25, adde notam ** [On connoit la question que ne manquoit jamais de faire le cardinal Mazarin, lorsqu'on lui proposoit qualqu'ua peus les affaires: est-il heureux?" Princip. de la philosoph. natur. II Pabt. ch. 1, p. 4, net. (a).]:

** "Praesenti anno, 22, 24 mensis Julii, novum opus legi, sic inscriptum: Voyage dans la haute Egypte, pendant les campagnes du general Bonaparte, par Vivant Denon (1802), 2 vol. in-fol. form. atlas. T. 1, qui itineris textum praebet, pag. 135 et seq. 210, templi Tintyroe (Denderah), a Nilo una leuca distantis (p. 136), Planispheri et Zodiaci AEgyptii datur descriptio; T. 2, Tabul. 38, 39, 40, 132, n.° 2.

Ultimae hujus Tabuloe, p. XLIII, traditur explicatio, in qua istud, et nihil amplius, dicit viator: "le soleil place au signe du Cancer, peut servir d'epoque a l'erection du batiment:" id est, oequinoctiorum proecessione, ultra octo, decem annorum millia monumenti aetatem protrahit. At Zodiaci istius, simplicis Talismani, inspectione, magna illa antiquitas, ab impiis et ignaris tantopere decantata, protinus evanescit, Mosis, scilicet S. scripturae chronologiam eversura, et eodem ictu, cum sacrorum librorum auctoritatem, tum Christianum relligionem, iis innixam, profligatura.

Duobus pluteis, semi-circulorum loco, constat Tentyranus ([x] Denderah) Zodiacus, ex adverso dorso ad dorsum, super laqueato porticus templi tabulato, e longe oppositis. Quisque pluteus duas partes, superiorem et inferiorem, habet (Tab. A B. a. b.): primam a, Signa, ad Orientem versa, et AEgyptiacis figuris comitata, occupant; secundam b, cymbae, naviculae, cum figuris pariter AEgyptiacis. Crescente super duarum figurarum capite, in utriusque plutei parte superiore; in inferiore, disco septem figuris super posito, planetae et stellae fixae designari possent.

Quemadmodum in Talismanis Persicis, Syriacis 2 [Vid. a Dissertation on the new discovered Babylonian Inscriptions, by Jos. Hager, D. D. (1801) (Pref. XV, XVII; Dissert, p. 58, pl. 1, p. 51, et not. pl. II, p. 52, et not. 2, 3, pl. III, p. 56, 59, pl. IV, p. 60, 62; pl.). Erudita, et animum detinens, lucubratio. Versuch uber die keilfoermigen Inschriften zu Persepolis, von D. Fried. Munter (1802), p. 77, 78, 80, 132-134. Tab. II.] etc., Cuneati Persepolitani caracteres, simplices aut vario modo copulati adhibentur; sic in AEgyptiacis, veteres, praecipue quod ad caput caninum, propter Caniculam, quo tempore maxima Nili exundatio, inde etiam antiqui AEgyptiorum canicularis anni initium.

Quisque pluteus sex signa continet, et ipse magna feminae figura, panno induta, longis brachiis instructa, involvitur. Cujus figurae caput in priori pluteo, A, Amphorae respondet; pedes, Cancro: caput, in posteriore pluteo, B, Capro; pedes Leoni.

Image
ZODIACUS TENTYRANUS.
A.
I.us PLUTEUS.

Image
B.
II.us PLUTEUS.

Image
C.
Ambo plutei simul juncti, Zodiacum planum formantes.

Image
D.
ZODIACUS Tentyroe talismanicus, duabus longis figuris circumdatus.
SEPTENTRIO.

Ut autem Zodiacus integer efficiatur, ambo plutei, seu semi-circuli, jungendi, C. Indeque basis (Zodiacus, planus) emergit, circulum D Zodiaci repraesentans; in quo primae figurae pedes, secundae pedibus opponuntur, et cujusque figurae caput initium et finem Zodiaci indicat.

Ex pluteorum et magnarum figurarum ad invicem positione, sequitur:

1.° Zodiacum istum, anni, cujus menses signis representantur, imaginem, a prime pluteo, et signo Amphoroe, loto Nili flore, coronatae, incipere; quod signum hiemis, scilicet mensium decembria, januarii, seu solstitii hiemalis 1 [ ], et pluviarum in montibus, Nili incrementi causae, indicium est: dum aequinoxio autumnali, 24 septembris, fluvius iste decrescere incipit 2 [ ], et sic usque ad Junium:

FN1. "Les montagnes (d’Abyssinie), qui traversent le pays des Pasteurs, divisent les saisons si exactement par une ligne tiree tout le long de leur sommet, que tandis que le cote d l'Est, faisant face a la mer, est inonde de pluies pendant les six mois qui font notre hiver d'Europe, le cote de l'Ouest jouit d'un soleil toujours pur et d’une vegetation toujours active (et vice versa)." Voyag. en Nubie et en Abyssinie etc., par Bruck (1790), T. 1, p. 447. — "On ne connoit guerea que deux saisons en Egypte, l'hiver et l'ete. L’hiver commence eu decembre, et finit en mars." Relat. d'un voyage fait en Egypte, en l'an 1730, par Granger (1745), p. 23.

2. "Le 24 de septembre, temps de l'equinoxe, le Nil commence a baisser, et va toujours en diminuant jusqu'au mois de juin .... En fevrier, les eaux sont si basses que les plus petita bateaux echonent plusieurs fois, pendant les voyages qu’ils font de Damiette ou de Rosette au Caire, ou le Nil est moins bas que dans la haute Egypte." Granger, lib. cit. p. 17, 18.

3. "On dit dans ce pays que le Nil commence a croitre, et que la peste cesse, quand la goutte tombe. C'est une erreur vulgaire qui procede de la double signification du mot Nokta, qui signifie goutte et point. L'ignorance a fait qu'on l'a pris dans la premiere signification: cependant le mot de Nokta est donne, dans le cas dont il s’agit, pour le solstice d'ete, c'est-a-dire, pour le point le plus haut ou arrive le soleil, et ou il s'arrete pendant quelques jours. C'est en effet dans ce temps-la que le vent du Nord souffle, qu'il rafraichit et purifie l'air de l'Egypte (ce qui y fait cesser la maladie), et qu'il porte la pluie dans l'Abyssinie et l'Ethiopie; ce qui fait croitre les eaux du Nil." Ibid. p. 15, 16.

"Ce tout les pluies qui tombent dans l'Abyssinie et dans l'Ethiople, qui font la croissance et l'inoudation de ce fleuve (le Nil); mais on doit regarder le vent du Nord comme cause primitive (de la crue du Nil), parce qu’il chasse les nuages qui portent cette pluie du cote l'Abyssinie." Ibid. p. 13.

"Il pleut beaucoup sur ces montagnes (celles qui, avoisinent le Nil) pendant Pl'hiver, et les torrens qui en decoulent fournissent beaucoup d'eau su Nil." Ibid. p. 18.


FN2: [x?]


2.° Semper eodem sensu, nempe ab Oriente ad Occidentem, huic primo pluteo, cujus ultimum signum, Cancrum, superius, magnae figurae femorum juncturae respondentem, praecedit pyramidalis et luminosa massa, o; disco supra, hominis capite, seu vultu infra, terminata, solis locum altissimum, mensibus Junii et Julii, seu solstitium aestivum 3, Nili exundatione AEgypti faecunditatis fontem denotans. Huic pluteo addendus, una et eadem linea, secundus pluteus a 2.° Cancro, inferius, magnae figurae femorum juncturae adhaerenti, et a Leone initium ducens; duo Cancri, ob duplicem solis cursum, dum ascendit et descendit;

3.° Pyramidalem massam, disco terminatam, licet Cancro vicinam, e medio Zodiaci surgentem, oequinoxium vernum, unde monumenti confectionis epocha erueretur, indicare non magis valere, quam discum cornibus Tauri contentum (quod 4000 millia annorum daret), discum in medio Libroe situm (quod Zodiaci aetatem ultra 14,000 annorum millia ferret), nec unius figurae Geminorum capiti impositum (unde 6000 anni) et alios variarum figurarum capiti impositos: proindeque nihil omnino ex isto Zodiaco, puro, et recenter pro Nili incremento confecto, Talismano 1 [ ] (undi Graecis ct Latinis, nec non Arabibus viatoribus, historicis 2 [Vide Abulfed. Descriptio AEgypti, Arabice et Latine; ex codice Parisiensi edidit, latine. vertit, notas udjecit Jo. David Michaelis, etc., professor philosoph. Goettingensis (1776).] pariter ignotus, saltem ab his non memoratus, et forte similes in Europa invenirentur) concludi posse; quidquid mussitent impietati mancipati, senes aut juvenes astronomi, astrologi, mathematici.

De templo Esne, ad dexteram viae Harment, in campis (Voyag. p. 231), sic loquitur Gallus viator (p. 148). "On y remarque (in Porticu) un Zodiaque"; at Tabul. 54, ubi porticus iste, nec ulla Zodiaci figura, nec, in explicatione (p. XVI), ulla Zodiaci mentio.

Hic pauca ista sufficiant: in peculiari dissertatione res, si necesse, cum viatoris Fourrier super Egypti Zodiacos laboris examine (Monit. 25 pluv. an 10, 14 febr. 1802, p. 581, 582), fusius tractabitur.

Pag. 820, lin. 7; Worcks; lege: Works.

Pag. 823, not. lin. 15, in versum; lege: inversum, vel tamou, Tam attributum [x] Maha Deo, et unum ex ejus nominibus. Supra, T. I, N.° LXVII, p. 316, 317.

Pag. 824, lin. 1, lucubrationes; odde not. 1 [Aux Redacteurs de la Biblioth. Britannique. Reflexions sur les Zodiaques trouves dans le haute Egypte, par G. A. De Luc, Geneve 10 mai 1802, in Biblioth. Britannic. T. 27, flor. an X (mai 1802), N.° 153, 154, p. 94, 96. Falsam Zodiaci Tintyrani antiquitatem feliciter impugnant Itali; inter eos eminet Dominico Testa, logicae et methaphysicae in Collegio Romano professor, cujus tentaminis mentionem facit diarium Journ. des defens, de la pair. 20 thermid. an 10. Varietes, p. 4. Vid. et Nouv. Eccles. utr. 27 mars, p. 27 etc.]:

1 Vide Specimen artis ratiocinandi naturalis et artificialis ad Pantosophioe principia manu ducens (1684). Part. 1, p. 14, 15, 33, 35, 42, 47, 52-55, 66, 91, 95, 102-103, 110, 119- 127, 136-138, 148, 149, 170-173-180, 188, 197-202, 205-208-214, 221-228-230, 255, 258.

Opus rarum et profundum, typis Hollandicis, non Hamburgensibus, ut fert titulus, excusum; cujus auctor Abrah. Jo. Cuffeler, J. U. D. De eo consuli possunt Placcius; Theatr. anonymor. fol. 34. — Jac. Staalkopf; de Spinosismo post Spinosam (quem Cuffeler elucidat). — Vogtius, Catalog, libror. rarior. (1753), p. 226 etc.

Doctor Cuffeler, pulsa praejudicatarum, usu receptarum opinionum rubigine, [x] salva semper fide y utpote sacris Christi initiatus (p. 75, 93), scissis aut solutis difficultatum vinculis, ipsa principia manu certa et sapienti contrectat, ac liberali argumentatione, attenta, recta, firma ingenia ad abstrusa et intricata excitat, mentes ad sublimia evehit.

Dogmata praecipua quibus auctoris philosophia nititur, sunt:

1.° (Part. 1, p. 12.) "Nos unum genus rerum concipere primario et per se (nempe Deum, p. 115), adeo ut in tali conceptu neque ei praecedat, neque involvatur, neque conjunctus sit alter quidam conceptus, a quo conceptus iste primarius formari debeat et dependeat: alterum genus rerum nos concipimus non primario et per se, sed secundario et per aliud (scilicet, res particulares seu a Deo productas, p. 115), adeo ut in tali conceptu involvatur, eique precedat vel Conjunctus sit alter quidam conceptus, a quo conceptus hic secundarius formari debet, et quasi dependet: atque ita rerum genus, quod priori modo concipitur, jure merito vocari poterit substantia ...... alterum vero rerum genus, secundo modo conceptum, appellandum erit substantioe cujusdam modus.

(P. 11.) Omnis res vel est substantia, vel substantioe modus quidam, seu omnis res est in se vel in alio ....... ut in subjecto.

2.° (P. 248.) "Existentiam (Dei) necessariam nobis intimi exhibet idea Dei, menti humanoe a Deo immediate impressa, quam possumus cognoseere solo intellectu, et nulle modo imaginatione aliqua nobis exhibere.

3.° (P. 189) Mens omnes suas ideas veras producere debet ab idea Dei, qui menti imprimendo ideam Dei, eatenus etiam censendus est caeterarum idearum auctor.

4.° (P. 206, 207.) "Tum enim dicimus rum cognoscere, quando ejus causam cognoscimus.

5.° (Part. 3, p. 3.) "In rerum natura non dari nist unicam substantiam, ejusque modos ...... corpus esse unum ex substantioe modis, seu rem singularem actu existentem. .... , (p. 6) Motum esse unum ex modis qui corporis actualem existentiam ..... certo atque determinato exprimit, vei potius solum et unicum modum ..... imo motum esse ipsissimam corporis actualem existentiam ..... nempe per motum est quod corpora existant ...... (p. 10) Ideam motus et ideam quietis nobis repraesentare non nisi unam eandemque rem, nempe pressionem, qua corpus aliquid a vicinis diametraliter oppositis corporibus premitur."

Quae omnia, quemadmodum quosdam alios auctoris, peracris ingenii viri, conceptus, leviter concedere, aut, re maturius non expensa, statim inficias ire, haud prudentis foret animi.  

Et nil dubii quin inde systemati Indico aliquid auxilii peti queat. Sic Ens unum, per se, Atm a, et ex eo Dhiw Atmaha; simili ratione, e Pran universali, Pranha singularia in seipso Indus videt, concipit.

In systemate Indico, cuncta ad absolutam in primo, uno Ente (Maha diw) vertunt destructionem, annihilationem: quod et in regno intelicetuali, per maschghouli, omnibus, cujusvis gradus agentibus, ipsa Brahma, coram Brahm de se meditanti, sese altissime deprimenti injunctum, peragitur.

In antiquis et recentibus, quaqua versum relligionibus, sacrificium, scilicet rerum existentium, si materiales, destructione ferro vel igne, mutatione: holocaustum, in quo vietema tota consumebatur, Numini gratissimum: si spirituales, profunda animi demissione, in Deum demersione, sacra oblatio, solum primae omnium causae, supremi dominii, semper et ubique, habitum est verum agnitionis signum. (Gaudron, instructions et pratiques etc. T. 2, p. 260, 263, 291, 293, 295, 352-363.)

Duo dogmata, posterius ortum e priori; aut potius unum et idem, diversa ratione traditum: nempe, ultimo unicum restans Ens universale.

In relligione autem Christiana, omnia ut ab uno veniunt, ita ad unum redire, imprimis est attendendum. Audiamus Apostolum (1 Cor. XIII, 12): Tunc autem (in coelo), inquit, cognoscam (Deum), sicut et cognitus sum: [x]? Deo totus homo nunc cognitus; beato Deus ergo tunc totus cognoscetur. Porro deus solus seipsum proprie percipit; proinde nisi uni cum eo, nulii Deus in coelo, qualis est, percipiendus: indi, si prophanum cum sacro conferre liceat, unio, unitas, Indicae haud absimilis: ut sit Deus omnia in omnibus (1 Cor. XV, 28); [x].

Ut, quae rationem superant aut ei adversantur, Indorum dogmatum, si non consuetudinem nanciscantur, saltem ea mens minus exhorrescat, illa quae de Trinitate et aliorum, etiam naturoe (1 Cor. XV, 36-39) mysteriorum incomprehensibilitatem disserunt SS. Patres et probati theologi, legere ac meditari, ut jam dictum, forsan non erit inutile.

Istis cogitationibus solide dedito, vel Indo, vel Christiano, orbis theatrum est, ubi, quasi e laterna magica, regiones, imperia, urbes, successive prodeunt. Quisque verus histrio, a rege, dictatore, consule, principe, ad servum, suam, prout spectaculo convenit, tragicam, aut comicam gerit personam; hodie actor, cras spectator. E se, quasi e cista ductili, oscilla ista educit, promit, agitat supremus motor invisibilis. Scena peracta, veluti fune omnia in se retrahit, solus remanens. Quam misere mortales deludis, crucias, vana rerum species!

Quandiu ludi perdurant, summum illum motorem intueri, ei soli adhaerere, simul et ad concomitantia ac paria oscilla animos attendere debet homo, oscillum liberum et intelligens. Ex quo fluit relligiosus, moralis, et politicus rerum ordo, officiorum in societate, et debitorum series.

Pag. 824, post lin. 10, adde:

Non omittendi novissimorum Illuminatorum, qui quidem Anabaptistarum (Hist. des Anabaptistes, contenant leur doctrine ... sectes ... etc. depuis 1521 (1700); seu Mennonistarum et Quakerorum [Hist. abregee de l'origine et de la formation de la societe dite des Quakers .... leur principe fondamental etc. par Guill. Penn. tr. de l'angl. 1790), nec non Hernustarum soboles reformata, quasi expurgata haberi possunt, libri (les Manifestes. — Disc. sur l'union de Dieu et de l'homme, ou l'avenement spirituel du Verbe; son incarnation dans l'homme), quibus, sublato omni externo cultu, visibilibus sacramentis, omni quod ab homine est, regimine ecclesiastico, etiam Christiano, tandem, ubi ultimus perfectionis gradus adeptus est, ipso Christo homine, ad internam vocem, scilicet ipsum Dei verbum mentibus illabens, ad inspirationem, poenitentiam, contemplationem, e corde adorationem, Christianus, sic dicitur, quasi corporis expers, unice revocatur, Spiritualismum istum expositum et refutatum vide in opere cui titulus: Du Christianisme et de son culte, contre une fausse spiritualite: par Ch. *** (assani, mort depuis peu); 1802, an X.

Supplementum. Pag. 837, lin. 6, [x]; lege: [x] Lin. 17, Tscak; lege: Tschak.

Pag. 828, lin. 4, quinti; lege: quini.

Supra, pag. 871, not. 2, lin. 2, adde:

De itineribus loquens jussu regis in Africa, observationum causa, conficiendis, "Si j’en crois les gens de ce pays," inquit D. Liaoncourt (Lettres sur Constanti¬ nople, par. M. Vabbe Sevin ... etc. [1803]; Lettre de M. Delironcourt, ecrite du Caire, au comte de Caylus, le 5 mars, 1749, p. 43, 44, 45, 47) "et gens de toute espece, on n’y (in superiori Egypto) voit partout que ruines aussi majestueuses dans leur genre que les pyramides. Ce sont des palais, des portiques, des tours, des monumens, des statues colossales sans nombre, aiguilles, obelisques, sphinx, chemins, canaux, labyrinthes; enfin on pourroit encore retrouver jusqu'aux alignemens de la fameuse Thebes.........

"L'astronomie d’abord pourroit y (in superioris Egypti itinere) trouver son compte ...... L’Egypte invite aux observations. On y reprend le fil de celles d'Hypparque et de Ptolomee a Alexandrie; et quant au Tropique lui-meme (du Cancer, qui passe a Syenne dans la haute Egypte), on m’a assure qu'il y a eu une observation faite a Syenne par un astronome Arabe, en l'an 83 de l’Egire (702 de l'ere ch.). Je fais chercher cette observation, et je compte l’avoir ........ On m’assure qu’il y a dans les seules ruines de Thebes plus de 3000 inscriptions cophtes, pheniciennes, grecques; sans parler du Cufite ....... des hieroglyphes, sur l’intelligence desquels tant d'inscriptions, en quelque maniere corollaires et simultanees, pourroient donner quelques lumieres." Certum Neoterismi Zodiaci Tentyrani, vel saltem eum, quo tempore D. Lironcourt scribebat, astronomicum non reputatum fuisse, argumentum. De observationibus in Africa factis, et sane de monumentis astronomicis antiquis aut recentibus ibidem existentibus inquirit peritus et curiosus (p. 44, 49) Gallus. Zodiacum Tentyroe simul cum porticibus, inscriptionibus et observationibus anni Egyrae 83, imo, prae illam, ei indicassent rerum Egyptiarum gnari, si tunc astronomicus habitus fuisset iste Zodiacus: secus autem, si, ut probatum, puri est talismanicus.

Idem dicendum de silentio eruditi aeque ac sagacis viatoris, P. Siccard, qui tamen templi Tentyroe mentionem facit (Nouv. mem. des miss. de la comp. de Jes. dans le Levant. T. 5 [1725]; Plan d’un Ouvrage sur l’Egypte ancienne et moderne, ch. 10, p. 221-223, T. 7 [1729]; Disc. sur l’Egypte, ch. 7, 8, p. 165, 167).

[x]. Industrioe nihil impossibile.

Periander.

Ma nassibet bedjai khod kardim /// Nos bona consilia suo loco dedimus,  
Rouzgari darin besar bourdim /// Et bonam vitoe partem huic (operi) impendimus:
Gar naiaiad begosch raghbat kas /// Si quis ea pronis auribus non admiserit,
Bar resoulan peiam baschad o bas /// Vates officium fecit, si monuit.  
Ia natzra fieh sal ballah marhemateh /// Tu vero, qui librum hunc inspicis, Dei misericordiam ora
Asley almossannai eateghfar le katbeh /// Autori, et criminum remissionem exscriptori (typographo).
Ve attlab lenafsak men kheir tarrd beh /// Ora tibi ipsi quoque bona, quoe desideras,
Men basd dzak ghafrana le ssahe beh /// Postremo libri possessori divinam gratiam.
Scheikh Saadi, Goulestan, ad calc. edit, et interpr. Gentio (1651), p. 530, 531.
Har keh khanad desaa ttamee daram /// Quisquis legit, (ejus) faustae apprecationis appetens sum;
Zankeh man bandeh gouneh garam /// Ex eo quod ego servus peccator sum.
Scheikh Saadi, Boston. Ms. ad calc.
Tamm alketap beooun almalek alvahhab. /// Finitus est liber ope Regis (Dei), omnium bonorum datoris.
Gent. loc. cit.


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Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Wed Mar 20, 2024 3:27 am

ERROR & A FEW ADDITIONS.
[English Version by Google Translate]

ERRORS AND A FEW ADDITIONS.

Tom I.


Title lin. 16, 294, read: 293, and not

Index of sections, p. 24, lin. 24, French; read: in French

Preface Interpret Peaches, p. 5, not 2, lin. 2, I did not find; do not add *

* It is found, as D. Desact told me, in Surat 56, verse 79-81 (Moraoci, Alkoran etc. p. 697, 698). It is true that he does not act in unification there. By the Persian translator, the words of the Koran are used in the sense which theologians call adaptive. The observation therefore remains intact, recalling other passages of Alkoran.

Tom. 1, p. 207, lin. 14-22, [eight] Beschn: T. 2, p. 97, lin. last eight vessels); do not add *

* The eight first [x] Beschn (Vischnou) Incarnations, the origin of the Indian metaphrasts enriched by the power of fertile mythological imagination. At what age Oupnek'hat was composed, the ninth (present, [x] Boudha. Moeurs des Bram. p. 167), as the tenth, under the form of a horse, not yet discovered. Hence [x] Oupnek'hat the antiquity, and the new system of the Indian key.

Id. He notes. p. 622, no. 1, line 12, the theologian; add: and a supporter of secret doctrine. (Explicat. des Maxim, des Saints, etc. Avertissem. p. 1, 4.)

Annotations; p. 423, lin. 20, ignorance. Add:

I mean ignorance of things that can be known and perceived, but not of inscrutable things, such as the essence of every order of things, such as the mystery of the reason of beings intimate and interrelated. Nor, therefore, should we reject, in these obscure and difficult questions, even external and adventitious aids.

Thus, unharmed, as is the case, it would not be unreasonable, or an irreverent act, to disprove the Christian and heavenly religion's right, from its arsenal, to provide some assistance to Indianism (and vice versa).

To the subtle and hidden dogmas of the Indians; that is, unity in substance in nature; the union of man, creature with the Supreme Being, the Creator, Brahm, Atma; absolute nothing, if not to be understood, at least to be presented, they could pave the way for books of a higher and abstruse doctrine; namely, on the Trinity, St. Hilary (Oper. 1693, col. 766-1144); St. Augustine (Oper. T. VIII, col. 710-1004); St. Thomas, on the Incarnation (Summ. part. 3, which is. 1-59): then Aestius, on God, the Father, the Son, and the Holy Spirit (in 1 Sententiar. [1697], T. I, Distinct. 1 -37, pp. 1-108); on the Incarnation (in 3 Sententiar. Distinct. 1-22, p. 1-62): Witasse, on the Trinity (2 part, or Tom. 1718); on the Incarnation (2nd part, or Tom. 1719); Tournely, on the Trinity (1746); on the Incarnation (1727); and two sublime and profound treatises; 1.um, Instructions on all the mysteries of N.S.J.C. and for the festivals of the S.um Virgin which relate to it, taken from the most beautiful places of S.um Scripture and the SS. Pires, author D. Gaudron, by one of the most pious and learned Theologians of the Royal Port (1719, 6 Tom.); the other, Elevations to God on all the mysteries of the Christian religion, a posthumous work of the Great Bossuet (1727, 2 Tom.).

But in truth all things, in the Gospel of St. John, the words of the divine Master, are to be addressed with a pious, faithful, humble and constant mind; thus: In that day you will know that I am in my Father, and you in me, and I in you; [x] (John 14, 20, 23; 15, 4-8; 16, 28; 17, 8, 21, 23 21): Behold, for the kingdom of God is within you; [x]: no one knows the Son except the Father; no one knows the Father, except the Son, and to whom the Son wills to reveal it: we are transformed into an image (1 John 3:2), from brightness to brightness, as if by the Spirit of the Lord; [x] - Divine consorts by nature, says Peter (2 Ep. 1, 4), [x]

A letter of the respondent is also read, attentive and straight minded, from St. Augustine, Volusian, about the year 412 (Oper. T. 2, n.is 5, 6, col. 403, 404). Here he returns to the reasoning of a shrewd and sublime genius. Every being, and consequently acting, exists only in itself, lives only; nor does he act except in himself, in himself: further with the senses, with the mind placed outside himself, man sees, hears, considers, understands, and acts in them; therefore it lives in them, it is necessary: ​​how does the soul feel where it does not live, or how does it live where it is not.... "All these things," says the great and wise metaphysician, "are wonderful; nothing of these can be affirmed without a kind of absurdity: and we speak of the mortal sense. What, then, is the soul itself, apart from the sense of the body, that is, in the mind, by which it considers it? For it does not judge by the sense of the body of the very senses of the body. by which all things were made, so that he assumed a body from the Virgin, and appeared to mortal senses, that he did not corrupt his immortality, that he did not change his eternity, that he did not diminish his power, that he did not abandon the administration of the world, that from the bosom of the Father, that is, from secret who is with him and in him, has he not withdrawn?"

Meanwhile, in every question of this kind, the opinion of the same holy teacher and supreme philosopher is safer. For, he says, it is no small thing to begin the knowledge of God, if before we can know what he is, we must already begin to know what he is not.

Oper. T. 2; Epist. 120. Consensus ad Quoestion, about the Trinity proposed to him about 410, n.is 13, 14, col. 350, 352.

In fact, it is surprising how much the revolution: it has cooled the study of religion drawn from the fountains. They acquire wealth in every way, they go about their duties, they bring low flatterers to their knees, whom they despised yesterday, they are thrown out: there is hardly time to return to themselves, to think about themselves: and there is an unexpected death. Hence, even among men long attached to religion, but clashing in the conflict of opinions and sects, the Socinians, the many brothers of the Poles, the Latitudinari, the semi-Deistos (Theistos), the skeleton of Christianity, brief and few certain articles of faith, fewer mysteries, circumcisions, humane or philosophical morals contented, neglected, neglected by the Church, by Tradition, by the Councils (they furiously tore the Council of Trent apart), SS. The fathers, and sometimes also by the authority of the Holy Scriptures, having performed outwardly the duty of the usual ceremonies, indifferently for the sake of keeping the peace, for the sake of avoiding scandal, whether they are misleading or false, they await and fulfill the last day 1 [ ].

But he, says Christ, who was sown among the thorns, this is he who hears the word; and the anxiety of that father-in-law, and the deceitfulness of riches, chokes the word and becomes fruitless: [x]. Matt. 13, 22

But if they hope to obtain a name from it, they are deceived and unhappy! en amazing example of fame, vanity:

She died on the eighth day of August 1802, aged 91 years, enjoying a free head and lively senses, Mar. Or. le Page du Boccage, of the women (forty and men) devoted to the literature of poetry, in Europe, Decana, graceful form, respectable manners, sane and fair mind, right judgment, pleasant and elegant wit, as well as skill in languages ​​and compositions, loose and bound speech , famous The cards were immediately distributed, on the tenth of the same month, on the day of the funeral. The funeral procession was conducted by the distinguished and dearest nephew of the deceased, the gallant soldier Le Hayer Du Perron, formerly Marshal of the camp (Marechal de camp), in the reign of Louis XVI. . I am the third of those bound by custom, but alone of the academicians, professors, men of letters of every kind, the first and most illustrious, among the foreign and native citizens who, in the flourishing of Madame Du Boccage, in the approaching, even growing age, besieged her house and her table. The venerable, but useless body, first to the Catholic temple (Church of the Conception), where the sacraments were solemnly celebrated; then to the common and profane burial, accompanied by a friend of 41 years, with a grieving breast, performing the rites, alone, let posterity hear, I alone am accompanied.

An ungrateful monster! Surely the party after the funeral should have been announced on the funeral sheet?

Pag. 428, no. 4, lin. 1, character; read: Samskreticum (Amarasingheb), characters.

Pag. 524, lin. 24, reciprocally); add: Ibid. lin. little by little last p. 209, lin. 1-12; he asked again: that one .... they do (Baz poursid an iek o katsri badi ke mivazad poursid bad ieki beisch nist tschegouneh oura iek o katsri tavan goft Djaknoulak goft morad az katsri harkat bad boudeh ke az harkat hamin bad djamiee djandaran ziadeh schodeh and baz potirsid an ieki az hameh gouzirter gofti kedam ast goft hamin Pran ast ke an Brahm ast fereschtehha dar eebarat talfatz nast ke bemaani houdadast taabiresch konand).

One Pran, one Brahm, from operations, productions, is said to be multitude.

Pag. 581, lin. 2, add not.:

1 [See the pagan Shepherd, the Deistic-Catholics cared for, a philosophical portrait, in Journ. let's defend of the father 6 fruits or 10, leaves p. 2-4.] Wishes fulfilled! in the French schools he revived, in the old and correct method, that is, through six classes, for himself, from the sixth to the first, in a space of three years, succeeding him, also the professor twice, every day, that is, in the morning and in the afternoon, performing the office of the office, the study of the Latin language, and in the Lyceum also one of the sacred ministers. Journal give def. of the father 24 an XI (15 Dec. 1801), Par. 23 page 3, 4. Act. of Government. Order (of the Consuls) of 19 Frim. year XI, art. I-III-IV-VII, XXVIII.

To the First Consul of Bonaparte's decency, and to the referring Minister of Chaptal, I thank you from the bottom of my heart for the good I have done and done!

Pag. 615, lin. 19, in the month of April; add: Vide et Lettres sur Constantin. par M. l'abbe Sevin (1802) ... Mem. of Const. Jos. Beschi sur le Calend. de l'int, de l'Inde ... p. 386, 395, 398.

Tom II.

Oupnek'hat Pag. 41, marg. 998, read: 98

Pag. 215, lin. 2, 12, Anand sroup (and p. 335), add not. 1 [ ]:

2 [ ] The form of joy is called the Supreme Being. Joy, that is, happiness; Oriental speech. Thus Matt. 25, 21, 23: Enter into the joy of your Lord; [x]. John 15, 11, 17, 13

Pag. 239, no. 3, 8 grains; read: 8 grains (16 grains. Ayeen Akbari, T. I, p. 38).

Pag. 286, lin. 12; after atap lok, add: satou lok.

Pag. 247, lin. last, August; read: distress

Annotations. Pag. 487, lin. 16, materialistic philosophers; do not add 1 [ ]:

1 ["He (the man) walked on four legs in those early days, as do almost all monkeys; then he leaned on his toes... ... His head was oblique to the spine , and his face always approximately perpendicular to the horizon... He then sometimes rose on his feet, to reach a greater height and take some fruit: this attitude, often repeated, became familiar to him, and he no longer stood otherwise, etc." Lib. cit. 2 Part. ch. 13, p. 360.] Vide Principles of natural philosophy, in which one seeks to determine the degrees of certainty or probability of human knowledge (1787). The work of D. de Condorcet is a tribute, in which the operations of the mind, which are, according to the author, mere sensations, their intensity, relaxation, effects, are expressed in algebraic formulas. 1.re Part. Disc. especially p. 17, Op. 1 Part. Ch. 1, p. 2; Ch. 3, p. 13, 15, 17, 19, 21; Ch. 4, p. 23; Ch. 5, p. 41, and no. (a); 42, 43, 44; Ch. 6, p. 64, 66, and n. (a) (b); p. 68, 69, and n. (a); p. 70, and no. (a); p. 72, and no. (a); p. 78, 86, 92; Ch. 7; p. 93, et. no. (a); p. 98, 99; Ch. 8, p. 134, 135, and n. (a); p. 142; Ch. 9, p. 146, and n. (a); Ch. 10, p. 181, no. (a). 2.e Part. Ch. 1, p. 6; Ch. 2, p. 17; Ch. 3, p. 20; Ch. 4, p. 27 and n. (a); p. 29; Ch. 5, p. 38, and no. (a); Ch. 11, p. 322, 327; Ch. 15, p. 453, 454, 466.

A rare, if anything now rare, production of paradoxical (not to say stupid) and animal (1) thoughts. Shaking, overturning, and overturning all the opinions received thus far about the nature of beings, the only rule of sensation, the only bond of the world, the bond of society, the sense, the perceived happiness of each one, the author, the purely materialistic, one of a kind of being, the ego itself, the solid atom an intelligent, superior being, acting, if it exists, he says, as an extended body, only admitting, nothing by reason, on which it rests only, little consistent with itself, proved, erects in its place the gnats that it has done. No, he often admits that he does not know, and nevertheless, based on this unknown system, he gives himself loops to destroy his beliefs.

In this, indeed, there is a useful test: 1. By destroying everything, the foundations, the principles, some of them religiously, mathematically, preserved, involve a general collapse.

2. He presents to the attentive reader the seeds of the French movements, he shows: for nothing else, properly speaking, than the author, of the source of knowledge, moral religion, government, education, laws, asserted, or doubtless, probably, analogically proposed before him the ominous revolution of Gaul.

3. Of the existence, order, time, and certainty of things, heaven and earth, lifted up to one being in nature, and to nothing, if it be rightly said, a knowledge, a torch, though dim, can pretend.

In the balance of reason, all things are to be weighed by the hand of the wise. They agree, it is certain in itself, says the lazy and cowardly character; he inquires and sometimes finds, enthusiastic, clever and energetic. Bounded and restricted concepts are usually sterile; expanded and diffused, often pregnant with others.

Pag. 497, lin. 21, Portus Regius, add not. 1 [ ]:

2 [ ] Less reverently, less dignified, in the judgment of the wise, he felt and spoke of that excellent asylum and stronghold of religion, the former, alas! the institution of the memory of D. Camus, with (Decad. Philosoph, n.° 17, an 10, 2.° trimest. 20 ventos. Administ. Hospic. lettre de Camus aux Redact. Par. 1 vent. an 10 [20 febr. 1802 ], pp. 457-463), the house of the new Portus Regius facing Brephodochium, on the one hand, the illustrious abbot of S. Cyran; on the other, D. Vincent de Paul: the disciples of the former, Arnaud, the highest P. R. Theologians; the family of the latter, the Lazarists: the holy P. R. Virgines; nor did he present the Sisters of Charity to the bill as respondents: and (p. 459) he contaminated the disciples of both teachers with the name of the sect.

Why do you not press mortal breasts

Hunger for gold! Virgil. Aeneid

What is not, the desire to acquire munitions, a man with the documents of true religion poured out, too much to fear the company of the worldly!

Pag. 544, after lin. 22, add note 1 [ ]:

1 [ ] And because of fornication, says the Apostle (1 Cor. 7:2), each one should have his own wife, and each one should have his own husband. [x].

Another reason for marrying (for the purpose of avoiding fornication) was demanded by religious morals; which of course they do not perceive, and even more so, divorce, and the solemnities of the Church, the councils, whose authority is scarcely acknowledged, the decisions of which are hardly recognized, pave the way for contempt, rejection, who, by taking away the name and dignity of the sacrament of marriage, elevate the conjugal bond in the Lord. However, whatever the neoteric dogmatists, the courtiers of the Patronus, may inadvertently blurt out, it always was, is, and will be, in the Christian religion, true, as baptism, the sacrament of the new law, the legitimate conjugal connection with the nuptial blessing, the symbol of the union of Christ himself with the Church, with the soul of the faithful, nor not of the graces with which that divine bridegroom pours out upon his beloved bride, a sign and sign. Sacrament, this is great, says the Apostle (Ephesians 5, 32; 1 Cor. 11, 3, 11), but I say in Christ and in the Church: [x]. Heb. XIII, 4

Pag. 554, lin. 15, their grace, do not add 1 [ ].

2 [ ] On the cuneiform inscriptions Persepolitan lucubration. Aug. O. G. Tychsen, Rostock (1798).

Essay on the cuneiform inscriptions at Persepolis, by D.r Friederich Munter, Copenhagen (1802).

George Frid. Grotefend, a collaborator of the school of Gottingen, the Proevia de Cuneatis, which they call, a relation of reading and explaining the Persepolitan Inscriptions. Gottingoe, a. D. 11 September (1802) manuscript. — Gottingen scholarly advertisements under the supervision of the royal. Society of Sciences, 149 pieces, September 18th. (1802); Gottingen, p. 1481, 1484-1487.

(Pag. 1481.) "In the same meeting of the Royal Society of Sciences (September 4th), an essay by Mr. Georg Friedrich Grotefend, collaborator at the local school, was presented, with the inscription: Proevia etc. relatio; its contents etc ."

Sylvestre de Sacy (Parisiis), once from R. inscriptions etc. Academia, Nakschi Roustoum explicatione of inscriptions (Mem. sur divers. Antiquit. de la Perse etc. [1793 ], p. 1-124,) famous.

He will reach the goal, drawn by four vigorous and lively horses, the Persepolitan chariot. I very gladly applaud the sagacity of those doctors, their subtle and most suitable methods. Then they will pass through the plains of Egypt; and with that reason, by a strong, tenacious and successful effort, the most ancient and most difficult to be analyzed (with the scythe of my time, I will not enjoy the wonderful spectacle) the monuments of the world will be revealed.

Pag. 581, lin. 7: do not add 1 [ ]:

1. The Marchian College (de la Marche) de novo, which was established for the types of studies, the method of education, as it had been before the revolution. Journal let's defend of the father 16 fruits. year 10 (September 3, 1802) p. 4, leaflet.

Page. 650, linen. 17, there it stops; do not add 2 [ ]:

2. The same covenant of the Semi-Deists, that is, the error of the ancient and modern Pelagians, in the words of the Apostle (Ephesians 11:3): And we were by nature the children of wrath, like the rest ([x]), condemned, clearly already (miserable and mournful times! ) appeared in an untimely pamphlet, printed around 1796, entitled: My thoughts and my declaration on religion; by Armand Gaston Camus, Representative of the People; By. print. Chret. p. 7, 8.

Pag. 680, after lin. 22, add: Satou lok: Samskretice, [x] Parkrat, [x] Beschn, the world; or Sat lok, the best, the rest, [x] Tschakdis, the world.

Pag. 705, lin. 2, obtained, add: not 1:

2 Describing the glory of Christ in heaven, St. Paul enumerates the various powers, powers, virtues, dominions, names, present and future (Eph. 1, 21, Coloss. 1, 16, Rom. 8, 38); whom he puts under his feet, and declares himself the head of the body of the Church. Moreover, the same state of body and head; and, if the Apostle is carefully read, of the body and members of Christ who are even now living.

Then, when giving the portrait of the blessed happiness S.S. The Fathers endeavored, all the faculties of soul and body, filled and permeated with light, brightness, tranquility, and joy, which cannot be expressed in words: they present a man imbued with divinity itself. Life is God himself, says St. Aug. (Op. T. 5, serm. 297, col. 1206, n.° 8. Serm. 170, col. 823, n.° 9; T. 4. Explained in Ps. 110, col. 1243, 1244; No. 1); they compare his relation to God with the hypostatic union of Christ, and say that it was effected [x]. St. Gregory Naz. Op. [1630] T. I. Or. 36, p. 581); and that state, like the mystery of Christ, is impervious to the human mind. (S. Aug. T. 4; Enarrat. in Ps. 35, col. 250, 251, n.° 9; T. 5, Serm. 236, in Paschal, col. 992, 993, n.° 3. 1 Cor. 2:9, 14, 16; 3:16, 17.)

On this matter read Instruct. sur les myster (1719): T. 4, Ascension, p. 235, 293, 465; T. 5, Fete-Dieu, p. 176, 197, 198. However, due to the excessive desire to scrutinize and explain everything, the erudite author (D. Gaudron) by some chance (such as T. 4, Resurrection; p. 122, 128, 148), at least in words, could have dropped the smears.

Among the Indians are also found different degrees of heavenly joys, that is, of the agents who enjoy them (Supra, T. 2, n° 158, p. 335-337); at the same time, how the blessed in the future world, and the righteous in the present, are raised to these degrees, will be expressly taught (to become God himself (Brahm, Pram atma), is the ultimate, and the summit of happiness: a secret, it is frequently repeated, to be hidden.

And why, Brahm himself, is God! in this the water clings, when the nature of things is thickly covered with mist, the essence, and the product to the producer, the creature to the Creator, the matter to the spirit, the finite to the infinite, the singular to the universal, the substance, or being in itself, by itself, to the mode, accident, that is, the being in another, through another, the reason, and the beginning, duration, and end of things that exist, removed to matter, the body, and the human way of doing things, are philosophically unknown. 1

[FN] 1. It may be permitted here to give an exposition of things abstruse, but accustomed to the deep meditations of the mind, and free from prejudiced opinions, not inaccessible.

The happiness of a rational being consists in sensation and perception. Both active, in the soul and from the soul, whether material on the occasion of the object, or spiritual, is the same, of the same kind and nature. The only difference is in quantity and intensity: that is, where it is only partially enjoyed, with delights, joy, and delight, it is imperfect; but when it is perfect, when it is complete, whole, so that it is unable to pay attention to anything else, it is possessed, it is completely seized, it is occupied.

Poor, then, outwardly wretched, oppressed by pain, tortures, and torments, whom the Supreme Being has imbued with his knowledge, those, filled with that, earth, heaven, with the external or internal joys belonging to those places, are happier; while he thinks of nothing but God, he breathes, transfused into him, penetrated by him, immersed in him, not in the manner of bodies, of matter, that is, of parts, when there are none, by contact, adhesion, mixture; whence arises one substance; but by reason of minds, that is, by spiritual apprehension, by infusion, by oneness, the same thing is made absolutely one, God Himself. These things, I confess, can scarcely be perceived by the inner sense, but by no means can they be expressed in words. 38, fol. 34 upside down, 57 straight. Nuremberg. 1535. [x].

This genethlic and fatalistic E. among the nobles of the common *, the highest and only Men, supported by the superiors of the endowments of the soul, the opinion, arose in Gaul, that for the temporal and spiritual, great and eagerly awaited, extreme and long awaited, the race and house of the august B. announcing the restoration, the change of things.


Pag. 775, lin. 19, Suniloe; read: Scenitoe

Not 1, lin. 3, add:

It is already clear that the English had long before preconceived [x] the plan of occupying Carnate. "The Governor-General of India, in a letter written on October 21, 1801, to the secret committee of the Court of Directors, after having congratulated the committee on the acquisition of the Carnatic, expresses himself in these terms: It is for me a very great satisfaction to have finally fulfilled an object so keenly desired for a long time by the honorable company, and which had been so expressly recommended to me by the Court of Directors, when they gave me the honor of give me this important place." Journal defenses, de la patr. 5 Fructid. or 10, page 3. It varies. 11 brum. year 1 (October 27, 1802).

Hence anger, intrigue, falsely pretending to be an old friend, apt to rob a new one, to treat badly, harshly, even to kill inconveniently. (He died April 6. Carnati Nabab. Journ. des defens. 27, vend, an 11, 19 Oct. 1802.)

Pag. 801, lin. 5, reasoning, add:

Something similar can be seen in the Gospel of St. John, 9, 40, 41: And some of the Pharisees who were with him heard, and said to him: have we also been driven?

And Jesus said to them: if you were righteous, you would not have sin; but now you say: because we see: your sin remains.

[x]

[x]

It should be noted. Pag. 810, not b. 186; add: Look and BLESS. of Spinoza. to Tractat Theological-Political ..... edited. Christopher Theophilus of Murr (1802).

Pag. 812, no. lin. 24, after we stop, add: the shadows of the Chinese, Egyptians, Fantotschini (exclaims the Herald), five, ten thousand, etc. with the play of armed men, of great, good puppets (marionettes), of the lazy and hollow people, we give a spectacle every month. While the necessities are lacking, the superfluous, every year, in the fairs of Lupensi, as miracles of art, we show lavishly. For public and private actors, that is, toys and entertainment, even deceitful, the dull and dull people need, really a bear, which does not dance except with its mouth tied and chained; but not with the agyrtis, much less with the cloven ones.

Pag. 813, lin. 26, the birth of a child: add: not. 1 [ ]:

1 Mos idem, exploded by S. Leo in the 5th century (nor about the power of the stars, in which there is none. Work. 107), is still in force in Europe. “In the evening,” said the newspaper le Defens. of the father 28 thermid. or 10, p. 2; Par. 27 therm. (August 15, 1802), describing the public festival of this day, "a star shone at the top of the tower of Notre-Dame, and in its center the sign of the Zodiac the Virgin, a constellation which (taking, of course, the horoscope) presided over the birth of the first Consul 1 [Those who have the horoscope of Virgo or Pisces, they will be the cause of their power. One hundred words of Ptolemy, or the fruits of his books, to the Syrian brother, Joviano Pontanos, interpreter; Centiloq.], ttim to be recalled by the power of the nominaflortis 1 [1. Organic Senatus-Consult of the Constitution, decreed by the conserved Senate, in its session of 16 Thermidor, year 10, Tit. IV, art. 39, 42, 46, 48.]); in the center of this star shone the sign under which August 15 rises, the day of the birth of the first Consul." In. 30 thermid. Paris 29 thermid. p. 3.

Pag. 814, lin. 25, add the note ** [We know the question that Cardinal Mazarin never failed to ask, when anyone offered him the business: is he happy?" Principle of natural philosophy. II Pabt. ch. 1, p. 4, net. (a).]:

** "In the present year, July 22, 24, I read a new work, thus inscribed: Travel in upper Egypt, during the campaigns of general Bonaparte, by Vivant Denon (1802), 2 vols. in-fol. form. atlas. T. 1, which provides the text of the itinerary, pp. 135 et seq. 210, a description is given of the temple of Tintyroe (Denderah), one league distant from the Nile (p. 136), the Planisphere and the Egyptian Zodiac; T. 2, Tables 38, 39 , 40, 132, no. 2.

The last of this Tabuloe, p. 43, an explanation is handed down, in which this, and nothing more, says the traveler: "the sun placed in the sign of Cancer, can serve as the time for the erection of the building:" that is, in the procession of the equinoxes, beyond eight or ten thousand years prolongs the age of the monument. But with the inspection of this simple Talisman of the Zodiac, that great antiquity, so much praised by the impious and ignorant, immediately disappears, overthrowing the chronology of Moses, that is, the Holy Scriptures, and at the same stroke, together with the authority of the sacred books, and the Christian religion based on them.

The Tentyranus ([x] Denderah) Zodiac consists of two plates, instead of semi-circles, facing each other from afar, on the vaulted floor of the porch of the temple. Each shelf has two parts, an upper and a lower (Tab. A B. a. b.): the first a, signs, turned to the East, and accompanied by Egyptian figures, occupy; the second b, boats, with Egyptian figures alike. Growing above the head of two figures, on the upper part of each shelf; in the lower part, on a disk with seven figures placed above, the planets and the fixed stars could be represented.

As in the Persian and Syriac talismans 2 [Vid. a Dissertation on the newly discovered Babylonian Inscriptions, by Jos. Hager, D. D. (1801) (Pref. XV, XVII; Dissert, p. 58, pl. 1, p. 51, and not. pl. II, p. 52, and not. 2, 3, pl. III, p 56, 59, pl. IV, pp. 60, 62; pl.). Learned, and restraining the mind, lucubration. Attempt on the wedge-shaped inscriptions at Persepolis, by D. Fried. Munter (1802), p. 77, 78, 80, 132-134. Table II.] etc., the Persepolitan cuneiform characters are used simple or combined in various ways; so in the ancient Egyptians, especially as to the dog's head, because of the Canicula, at which time the greatest overflowing of the Nile, hence also the beginning of the canine year of the ancient Egyptians.

Each shelf contains six symbols, and itself is wrapped in a large female figure, clothed in cloth and with long arms. The head of whose figure on the former shelf, A, corresponds to the Amphora; feet, Cancer: head, on the back shelf, B, Goat; the feet of a lion.

Image
ZODIAC TENTYRANUS
A.
I.us Pluteus


Image
B.
II.us PLUTEUS.


Image
C.
Both plates joined together, forming the plane of the Zodiac.


Image
Mr.
ZODIAC A talismanic Tentyroe, surrounded by two tall figures.
SEVENTH


And in order that the Zodiac may be made whole, the two plates, or semi-circles, must be joined together, C. From this the base (Zodiac, plane) emerges, representing the circle D of the Zodiac; in which the feet of the first figure are opposed to the feet of the second, and the head of each figure indicates the beginning and the end of the Zodiac.

From the position of the shelves and the large figures to each other, it follows:

1. This zodiac, the year, whose months are represented by signs, to begin the image, from the first shelf, and the sign of the Amphora, crowned with the lotus flower of the Nile; which is the sign of winter, namely the months of December, January, or the winter solstice 1 [ ], and of the rains in the mountains, the cause of the increase of the Nile: while at the autumnal equinox, September 24, this river begins to decrease 2 [ ], and so until June:

FN1. "The mountains (of Abyssinia), which cross the country of the Shepherds, divide the seasons so exactly by a line drawn all along their summit, that while the eastern side, facing the sea, is flooded rain during the six months that make up our European winter, the west coast enjoys always pure sunshine and always active vegetation (and vice versa)." Travel. in Nubia and Abyssinia etc., by Bruck (1790), T. 1, p. 447. — "We only know two seasons in Egypt, winter and summer. Winter begins in December, and ends in March." Relat. from a trip made to Egypt, in the year 1730, by Granger (1745), p. 23.

2. "On the 24th of September, time of the equinox, the Nile begins to decrease, and continues to decrease until the month of June.... In February, the waters are so low that the smallest boats echo several times. times, during the journeys they make from Damietta or Rosetta to Cairo, where the Nile is lower than in upper Egypt." Granger, lib. cit. p. 17, 18.

3. "It is said in this country that the Nile begins to grow, and that the plague ceases, when the drop falls. This is a common error which proceeds from the double meaning of the word Nokta, which means drop and dot. ignorance has caused it to be taken in the first meaning: however the word Nokta is given, in the case in question, for the summer solstice, that is to say, for the point the highest where the sun arrives, and where it stops for a few days. It is in fact during this time that the north wind blows, that it refreshes and purifies the air of Egypt (this which puts an end to disease there), and brings rain to Abyssinia and Ethiopia; which causes the waters of the Nile to increase." Ibid. p. 15, 16.

"It is all the rains which fall in Abyssinia and Ethiopia, which cause the growth and flooding of this river (the Nile); but we must look at the north wind as the primary cause (of the flooding of the Nile). ), because it chases away the clouds which carry this rain towards Abyssinia." Ibid. p. 13.

"It rains a lot on these mountains (those which border the Nile) during the winter, and the torrents which flow from them provide a lot of water to the Nile." Ibid. p. 18.


FN2: [x?]


2. Always in the same sense, that is, from East to West, this first shelf, whose last sign, Cancer, above, corresponding to the large figure of the joint of the thighs, is preceded by a pyramidal and luminous mass, O; a disc above, a man's head, or face below, bounded, the highest place of the sun, in the months of June and July, or the summer solstice 3, denoting the overflowing of the Nile, the source of Egypt's fertility. To this shelf must be added, in one and the same line, a second shelf from the 2nd Cancer, below, a large figure adhering to the joint of the thighs, and beginning at the Lion; two Cancers, because of the double course of the sun, as it ascends and descends;

3. The pyramidal mass, bounded by a disk, though adjacent to Cancer, rising from the middle of the Zodiac, the vernal equinox, whence the epoch of the construction of the monument was taken, is no more powerful than the disk containing the horns of Taurus (which would give 4000 thousand years), the disk situated in the middle of the Book (which would carry the age of the Zodiac beyond 14,000 thousand years), nor the imposition of one figure of Gemini on the head (hence 6000 years) and the imposition of others of various figures on the head: hence nothing at all from this Zodiac, pure and recently made for the growth of the Nile, Talisman 1 [ ] ( to Greeks and Latins, and not to Arab travelers, historians 2 [See Abulfed. Description of Egypt, in Arabic and Latin; he published it from the Parisian codex, translated it into Latin, and added notes to Jo. David Michaelis, etc., professor of philosophy at Goettingen (1776).] equally unknown, at least not mentioned by them, and perhaps similar ones were to be found in Europe) it can be concluded; whatever muttered men of impiety, old or young, astronomers, astrologers, mathematicians.

Of the temple of Esne, to the right of the Harment road, in the plains (Voyag. p. 231), thus speaks the French traveler (p. 148). “We notice there (in Porticu) a Zodiac”; at Table 54, where this portico, nor any figure of the Zodiac, nor, in the explanation (p. 16), any mention of the Zodiac.

Here these few things will suffice: in a special dissertation, if necessary, with the examination of the work of the traveler Fourrier on the Egyptian Zodiacs (Monit. 25 pluv. an 10, 14 Feb. 1802, p. 581, 582), it will be treated more fully.

Pag. 820, lin. 7; Works; read: Works.

Pag. 823, no. lin. 15, in verse; read: inverted, or tamou, Thus attributed [x] to Maha God, and one of his names. Above, T. I, No. 67, p. 316, 317

Pag. 824, lin. 1, lucubrations; whence not 1 [To the Editors of the Library. British Reflections on the Zodiacs found in Upper Egypt, by G. A. De Luc, Geneva 10 May 1802, in Biblioth. British T. 27, flor. an X (May 1802), No. 153, 154, p. 94, 96. The Italians successfully attack the false antiquity of the Tintyranian Zodiac; among them stands out Dominicus Testa, professor of logic and metaphysics in the Roman College, whose essay is mentioned in the journal Journ. of defending, of the pair 20 thermal. or 10. Varietes, p. 4. Vid. and New. Ecclesiastes which March 27, p. 27 etc.]:

1 See the Specimen of the Art of Reasoning Natural and Artificial to Pantosophy, leading the Principles by Hand (1684). Part. 1, p. 14, 15, 33, 35, 42, 47, 52-55, 66, 91, 95, 102-103, 110, 119- 127, 136-138, 148, 149, 170-173-180, 188, 197- 202, 205-208-214, 221-228-230, 255, 258.

The work is rare and profound, written by Dutch types, not by Hamburg, as the title suggests; the author of which is Abraham Jo. Cuffeler, J. U. D. Placcius can be consulted about him; Theater I am anonymous. fol. 34. - Jac. Staalkopf; of Spinosism after Spinosa (which Cuffeler elucidates). — Vogtius, Catalog, book. rarer (1753), p. 226 etc.

Dr. Cuffeler, beating the rust of prejudiced opinions, received by use, [x] always safe in faith and as having been initiated by the saints of Christ (p. 75, 93), having broken or loosened the bonds of difficulties, he corrects the very principles with a sure and wise hand, and with liberal argumentation, attentive straight, firm, it awakens the abstruse and intricate characters, it raises the minds to the sublime.

The main dogmas on which the author's philosophy is based are:

1.° (Part. 1, p. 12.) "We conceive one kind of things primarily and by itself (namely, God, p. 115), so much so that in such a concept neither precedes it, nor is involved in it, nor is it joined to some other concept , from which this primary concept must be formed and depends: we conceive the second kind of things not by the primary and by itself, but secondarily and by something else (of course, particular things or things produced by God, p. 115), so much so that it is involved in such a concept, and precede or be conjoined with some other concept, from which this secondary concept must be formed, and as it were dependent: and thus the class of things, which is conceived in the first way, may rightfully be called substance.... but the other class of things, conceived in the second way the substance of a certain method must be addressed.

(P. 11.) Every thing is either a substance, or a certain mode of substance, or every thing is in itself or in another... as in a subject.

2. (P. 248.) "The necessary existence (of God) is presented to us inwardly by the idea of ​​God, immediately impressed upon the human mind by God, which we can know by the intellect alone, and cannot be presented to us by any means of imagination.

3. (P. 189) The mind must produce all its true ideas from the idea of ​​God, who, by impressing the idea of ​​God upon the mind, is thus to be considered the author of all other ideas.

4.° (P. 206, 207.) "For then we say that we know a thing, when we know its cause.

5.° (Part. 3, p. 3.) "In the nature of the world it is not given that there is a single substance, and its modes ... that the body is one of the modes of substance, or a singular thing actually existing. ..., ( p. 6) That motion is one of the modes which expresses the actual existence of the body ... in a certain and determined way, rather the only and only mode ... in fact, that motion is the very actual existence of the body ... that is to say, it is through motion that bodies exist... (p. 10) To represent to us the idea of ​​motion and the idea of ​​rest is nothing but one and the same thing, namely the pressure by which a body is pressed against something by neighboring diametrically opposed bodies.

All this, just as some other ideas of the author, a man of extreme genius, were to be lightly conceded, or, if the matter had not been spent earlier, to be immediately attacked, would not be of a prudent mind.

And there is no doubt that the Indian system will therefore be asked for some help. Thus the Being is one, by itself, Atm a, and from it Dhiw Atmaha; in a similar manner, from the universal Pran, the Indian sees and conceives the singular Pranha in himself.

In the Indian system, everything turns to absolute destruction, annihilation in the first, one Being (Maha diw): and in the intellectual kingdom, through the maschghouli, to all the agents of every degree, Brahma herself, in the presence of Brahm meditating on himself, enjoined to depress himself most profoundly, is carried out

In ancient and modern religions, in every verse, sacrifice, that is, of existing things, if material, by destruction by iron or fire, by change: a holocaust, in which the entire life was consumed, most acceptable to God: if spiritual, by deep humility, immersion in God, a sacred offering, only the first cause of all, the supreme dominion, has always and everywhere been given a true sign of recognition. (Gaudron, instructions and practices etc. T. 2, p. 260, 263, 291, 293, 295, 352-363.)

Two dogmas, the latter arising from the former; or rather, one and the same thing, handed down in a different way: namely, the universal Being remaining unique in the end.

But in the Christian religion, as all things come from one, so to return to one, it is first of all to be attended to. Let us listen to the Apostle (1 Cor. 13:12): But then (in heaven), he says, I will know (God), just as I have been known: [x]? The whole man is now known to God; blessed God will then be fully known. Moreover, God alone properly perceives himself; therefore, unless one with him, there is no God in heaven, such as he is, to be perceived: indi, if it is permissible to associate the profane with the sacred, a union, a unity, not dissimilar to the Indian: that God may be all in all (1 Cor. 15:28); [x].

So that those things which surpass reason or are opposed to it, the dogmas of the Indians, if they do not acquire custom, at least the mind may be less horrified, those which discuss the incomprehensibility of the mysteries of the Trinity and others, even nature (1 Cor. 15, 36-39). Fathers and approved theologians, reading and meditating, as already said, will perhaps not be useless.

To those who are firmly devoted to these thoughts, whether Hindu or Christian, the world is a theater where, as if from a magic lantern, regions, empires, and cities emerge successively. Each true actor, from king, dictator, consul, prince, to servant, wears his own tragic or comic persona, as suits the spectacle; today an actor, tomorrow a spectator. Out of itself, as if from a ductile box, that swing brings forth, promises, drives the supreme invisible motor. When the scene is over, he pulls everything back on himself like a rope, leaving him alone. How pitiful mortals are deceived, tormented, vain appearances of things!

As long as the games last, a man must look at that supreme mover, adhere to it alone, and at the same time pay attention to the concomitants and even swings of the mind, a free and intelligent swing. From this flows the religious, moral, and political order of things, the duties in society, and the series of debts.

Pag. 824, after lin. 10, add:

Not to be left out of the last enlightened ones, who indeed are the Anabaptists (Hist. of the Anabaptists, containing their doctrine ... sects ... etc. since 1521 (1700); or Mennonists and Quakers (Hist. of the Anabaptists, containing their doctrine ... sects ... etc. since 1521 (1700); or Mennonists and Quakers ... their fundamental principle etc. by Guill. Penn. tr. from engl. 1790), nor can the sons of Hernusta be reformed, as if purged, books (les Manifestes. - (the Manifestos. — Disc. on the union of God and man, or the spiritual advent of the Word; its incarnation in man)), to whom, having removed all external worship, visible sacraments, all that is from man, ecclesiastical government, even Christian, finally, where the last degree of perfection has been attained, in Christ the man himself, to the inner voice, that is to say, the very word of God inducing in the minds, to inspiration, repentance, contemplation, adoration from the heart. in the work entitled: On Christianity and its cult, against a false spirituality: by Ch. *** (assani, recently died); 1802, year X.

Supplement. Pag. 837, lin. 6, [x]; read: [x] Lin. 17, Tscak; read: Tschak

Pag. 828, lin. 4, the fifth; read: to whom.

Above, p. 871, not 2, lin. 2, add:

Speaking of the journeys made by order of the king in Africa, for the purpose of observations, “If I believe the people of this country,” inquired D. Liaoncourt (Letters on Constantinople, by M. Vabbe Sevin ... etc. [1803]; Letter from M. Delironcourt, written from Cairo, to Count of Caylus, March 5, 1749, p. 43, 44, 45, 47) "and people of all kinds, we (in Upper Egypt) see everywhere only ruins as majestic in their kind as the pyramids. This are palaces, porticos, towers, monuments, colossal statues without number, needles, obelisks, sphinxes, paths, canals, labyrinths; finally we could still find even the alignments of the famous Thebes...... ...

"First of all, astronomy could (on a trip to Upper Egypt) find its account...... Egypt invites observations. We pick up the thread of those of Hypparchus and Ptolomeus in Alexandria; and as for the Tropic itself (of Cancer, which passes at Syenne in upper Egypt), I have been assured that there was an observation made at Syenne by an Arab astronomer, in the year 83 of the Aegira (702 of the era ch.). I have this observation researched, and I hope to have it........ I am assured that in the ruins of Thebes alone there are more than 3000 Coptic and Phoenician inscriptions , Greek; not to mention the Cufite ....... hieroglyphs, on the understanding of which so many inscriptions, in some way corollary and simultaneous, could shed some light." A certain proof of the Neoterism of the Tentyrani Zodiac, or at least that, at the time when Mr. Lironcourt was writing, it was not regarded as astronomical. The expert and curious Gaul inquires about the observations made in Africa, and of course about the ancient or recent astronomical monuments existing there (p. 44, 49). The Zodiac of Tentyroe together with the porticoes, inscriptions, and observations of the year Egyra 83, nay, before that, would have indicated that he was acquainted with the affairs of Egypt, if this Zodiac had then been of astronomical habit; otherwise, if, as has been proved, it is purely talismanic.

The same must be said of the silence of the learned as well as the sagacious traveller, P. Siccard, who nevertheless mentions the temple of Tentyroe (New mem. of the misses of the comp. of Jes. in the Levant. T. 5 [1725]; Plan of a Work on ancient and modern Egypt, ch. 10, p. 221-223, T . 7 [1729]; Disc. on Egypt, ch. 7, 8, p. 165, 167).

[x]. Industry is impossible.

Periander

Ma nassibet bedjai khod kardim /// We have given good advice to its place,
Rouzgari darin besar bourdim /// And we spend a good part of the life on this (work):
Gar naiaiad begosch raghbat kas
Bar resoulan peiam baschad o bas /// Vates did the job, if he warned.
Ia natzra fieh sal ballah marhemateh
Asley almossannai eateghfar le katbeh /// The author, and the remission of charges to the copyist (printer).
Ve attlab lenafsak men kheir tarrd beh
Men basd dzak ghafrana le ssahe beh /// Finally, divine grace to the owner of the book.
Sheikh Saadi, Goulestan, to calc. edit and translate Gentio (1651), p. 530, 531
Har keh khanad desaa ttamee daram /// Whoever reads, I am desirous of (his) auspicious appreciation;
Zankeh man bandeh gouneh garam /// From the fact that I am a sinful slave.
Sheikh Saadi, Boston. Ms. to calc.
Tamm alketap beooun almalek alvahhab. /// The book was finished with the help of the King (God), the giver of all good things.
Gent. loc. city


[x]. Nothing is impossible with industry.

FINISHED.
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