Oupnek'hat, by Anquetil Duperron

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Part 5 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
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2.a Whatever God does, not of himself, independently, before the will, the determination of the first being, is good: therefore God works because he so wills; and from this alone what he does is good; not because he chooses something that is good in itself.

These two propositions at first sight of the essence of the goodness of things [Bayle; Rep. or quest etc. T. 2, ch. 89, p. 202-207.] can be seen as adversaries in themselves: when carefully considered, they supply the foundation, whatever they would decry against the Creator of creatures, likening them to philosophers, on whom the truth and only goodness of things rests. The supreme being and the truth, the essential goodness, are one and the same: God is not distinguished by his attributes; and nothing, neither of time nor of nature, can be supposed to have priority before him. The will of God and the essence of things are interchangeable. He therefore wills what is essentially good, and that essentially because he wills; it is good. No external matter, reason outside itself, can be brought to action; since he is and ought to be said to be whole in himself, perfect, absolute, whole, deficient in nothing. Man, being a partial being, consults, follows, and is guided in his actions by the external, proposed norm, idea, rule of truth and equity offered to him [Guill, King feels otherwise: lib. city subsection 5, p. 167, 168, etc.]. That particular idea is the essential part of the idea which God, looking at himself, looks at.

Therefore things are true and good, because God knows them, and wills them to be good; but God does not know or will them to be true and good, because in themselves, when they are nothing in themselves, and they are true and good first from the action of God.

At the same time, it must be admitted that, having penetrated more deeply into the matter, we are properly dealing here with a pure question of words: when on both sides the absolute operation of God, and independent of any external being, is recognized. A difference arises from the natural to the human mind and its mode of action with reason, respect, careless consideration. We openly confess that God is superior to all, willing to be assigned to none; the fact, however, that we should not tacitly measure its operations from our intelligence, and imagine it from our nature, does not prevent it.

This consideration is to be applied to the opinions of the author, according to which man is to share in the principle of this choice that pleases him, that is, to bring about conformity and goodness in things by willing [Lib. city subsection 5, p. 167-184]; happiness is shown to be in elections [Id. Sect. 2, p. 185-190.]: how evil choices are reconciled with divine power and goodness 3 [Id. Sect. 5, p. 198.]: why did God create free agents... without free agents the whole world would have been a mere machine... nothing powerful in itself... the entire work of God could not have elicited a single action from itself, but all in itself stupid and the brute....how much the world constructed in this way would fail from the present, (he says) it is not necessary to say, nor how foolish and unworthy of God....natural evils are greater than natural....it is better for some to sin sometimes, and to suffer trouble from the consciousness of sin, which all in all things fear, waver, and be anxious, nay, generally cease from all action4 [King; book city chap. 5, sect. 5, subsection 3, p. 202, 203, 207, 216.]: why does not God interpose his omnipotence and, when necessary, check the will from wrong choice (namely, more and more serious evils will befall the universe of things from such an interposition than from the abuse of free will); But the difficulty of how the contingency of things agrees with divine foreknowledge does not lead to the authorship of this passage; for, he says, he would demand a complete bill [King; book city Sect. 5, subsection 1, 2, p. 198-217; subsection 3, p. 217-238.]: why does God not transfer a man to another place, where he would encounter nothing to tempt him to do evil2 [Id. subsection 5, p. 239, 240.]: To always choose God the least of the evils3 [Id. subsection 7, p. 256, 257]; It is permitted to men to use their free will badly: and it is necessary; that God might endure that, or a greater inconvenience; and whatever is said about inflicting punishments4 [Id. appendix on divine laws, sect. 1-3, p. 261-281.].

There is nothing in the thoughts, expositions, or answers of the bishop of Derenis, except in a human way, the action of a rational creature consistent with death, taken from accidents, from contingencies. The matter, the question of the origin of evil, the reconciliation of the attributes of God with the free will of man, and the just retribution of reward or punishment; not in itself, independent of its consequences, it is treated, elucidated.

But in order that the author's method of reasoning may be known, I would like to add the following.

"As he says, 5 [Lib. cit. ch. 5, sect. 5, subsect. 7, No. X, p. 257, 258.] I feel I should say, boldly but with reverence, that God is not infinitely powerful , nor would it have been GOOD if nothing that we call evil had been possible. For there are some possible things which do not at all stand together, nay, oppose and destroy each other, that is, they are evil to each other; if God could do none of these things, how infinitely would he be powerful, since he could not do all possible things? , besides God

Rectd at all. But why is punishment inflicted if it cannot be done otherwise? If, therefore, the divine goodness had denied that created things were HIS (man's free will even with abuse) because of evil attachments, he would have been truly envious, since he had indulged no one but himself.

What a repulsive and irreverent manner of speaking of God!

And while he willed no evil, he would reject all good.

Let him who can see the consequence, at least the necessary one.

This argument of Herculean, on which the Epicureans relied to lift up the god, and the Manichaeans posited the evil, vanishes.

It was more fitting for a learned and prudent bishop to worship the god in silence, than to provide a defense with the paradoxical arguments of his operations, exposed to the usual and new difficulties.

I will put an end to this discussion of the origin of evil, by the opinion of Arnald, the greatest man with every exception, interspersed with the opinions of some other famous [Arnauld.] philosophers, and adding opinions.

Portus Regius is recalled to memory by the name of this supreme theologian as well as philosopher, the support given by divine providence to the religion which was flourishing in Gaul.

There, scorning the world's allurements, riches, honours, even [Port Royal.] wit, gifted with fame, hard and continuous, in diet, clothing, bed, sleep, silence, under a director marked by piety and knowledge of the human heart, Mr. Singlin, penitence habit, constant reading of divine books, Fathers of the Church, councils, and meditation on spiritual matters, care for the poor, even the education of the young, the life of the early days of the Church, free movement of mind, bound by no vows, they offered, individually, collectively, for by the kind of office, the inhabitants, from whatever, even the most eminent, the most noble conditions, the estates of the origin of the Solitary.

There, with perpetual adoration of the Supreme Being, devoted both to the education of girls and the relief of the poor, praising God with an angelic and perpetual concert of voices, with a humble, pure, penitent heart and body, with burning vows, prayers, giving thanks to heaven on earth, having mercy on the world, asking God for forgiveness consecrated virgins

There were distinguished men of heavenly learning and piety, and no less learned men of the world's sciences (Arnauld, Nicole, Lemaitre de Sacy, Lancelot, Tillemont, le Tourneux, Pascal), under the first leader of the famous Abbot St. Cyran, who were all famous for marching against the teaching of morals. with the excessive help of the Society and its followers, they would eradicate errors, and with the precious grace that was effective in itself, the gratuitous predestination, the gratuitous help of God necessary for the good work, the sovereign love of God to obtain the forgiveness of sins required, finally, the supreme and absolute Creator's dominion over the creature, the dogmas, the audacity of the new Pelagians attacked . , they say.].

Among whom, as in St. Benedict's learned, erudite, pious family; Mabillonius and Montefalconius, Arnaldus and Nicolius hold the first, two olive trees and two candlesticks standing in front of the Lord on earth2[x]. Revelation 11:4] and above all the great Arnaldus, for three and fifty years with untiring labor and invincible spirit, defeating a group powerful, learned, gifted with talent, and not only necessarily endowed with the love of truth [Leibnitz; Theodicy T. 1, Pref. p. 40], as well as rebellious sects against the Church, and the pernicious opinions of men otherwise sublime, but deviating from the right path.

Of this kind was Mallebranchius, a high philosopher but not a theologian, by any means learned, a new system of nature and grace: the basis of which is, 1. the general action of God; 2,° optimism in itself, 3.° and above all as to the media2 [Oeuvr. of M. Arnauld, T. 39 (1781); Reflex philosophic and theologians sur le nouv. system de la nat. and of grace; liv. 1, ch. 1, p. 179, 181, 182.].

On the other hand, the perfection of the work, the greater means, the ways, the greater simplicity, in the judgment of all, Arnaldus considered preferable3 [Ibid. p. 182.]: moreover, 1. It is false that God, in the order of nature, does not act except as a universal cause; 2. In the creation of the world, God worked, not by simpler means, but by infinite power through particular wills, without any occasional causes terminating his general wills. 3.® in the preservation of the corporeal world f by particular, as well as general, wills to act; 4. In the order of nature, God, in things which are determined by free wills, uses particular wills4 [Id. p. 185.]: which he affirms to be asserted with scripture, and with human reason.

Now that it may be known what a profound as well as a wise philosopher thinks of the aid of reason in this matter, let us quote his words.

"If we had, says ARNALDUS5 [Ibid. ch. 11, p. 264.], no other light to judge the conduct of God in the world than the weakness of our reason, each would have more right of figure it as he would like, according to his imaginations and his thoughts. But God knows himself infinitely better than we can know him, and he has condescended to speak to men, as much through the ancient traditions as through the divine scriptures. it is therefore from him that we must learn how he governs what he has created....
And below:

"1 [Reflex. philosophiq. et theologiq. etc. liv. 1, ch. 15, p. 303, 304.] infinitely wise, who not only created the universe, but is also its sovereign administrator, that the manner in which he uses for the execution of his purposes all that is done in the world, even by free agents : but also nothing is more difficult to conceive, and it is the difficulty of granting this part of providence with the freedom of intelligent creatures, which causes it to be rejected by the impious, at the same time as all reasonable people recognize that we must believe and adore her, although we cannot understand her.

"M. Descartes, addit Arnaldus, gave us a fine example. Knowing, on the one hand, he says2 [And the very text of the distinguished philosopher, which Arnaldus summarizes: "But because what we have since known of God assures us that his power is so great that we would commit a crime to think that we had ever been able to do anything that he had not previously commanded, we could easily embarrass ourselves in very great difficulties if we undertook to accord the freedom of our will with its ordinances, and if we tried to understand, that is to say, to embrace, and as to limit with our understanding, the whole extent of our free will and the order of eternal providence. Whereas we will have no difficulty at all in freeing ourselves from it if we notice that our thought is finite, and that the omnipotence of God, by which he has not only known from all eternity what is or what which can be, but he also wanted it, is infinite. This means that we have enough intelligence to know clearly and distinctly that this power is in God, but that we do not have enough to understand its extent so much that we can know how it leaves the actions of men entirely free and indeterminate: and that on the other hand we are also so sure of the freedom and indifference that is within us, that there is nothing we know more clearly, so that the omnipotence of God does not owe us not prevent you from believing it; for we would be wrong to doubt what we perceive internally and which we know by experience to be in us, because we do not really understand something else which we know to be incomprehensible in its nature. The principles of philosophy, written in Latin by Rene Descartes, and translated into French by one of his friends (1647). go. 1, Nos. 40, 41, p. 27, 28."], that we are free, by the interior feeling which we have of our freedom; and not being able to doubt, on the other, when one knows God, that nothing is done in the world except he has not ordained, we would embarrass ourselves in insurmountable difficulties, if we undertook to accord the freedom of our will with his ordinances; because it would be necessary for that, that we could understand, that is to say, embrace and limit with our understanding, the extent of our freedom and that of the order of eternal providence, which, being infinite, could not be understood by a finite intelligence.

To this, and no wonder, the paraphrase is in harmony, so referring to it Leibnitzius calls [Theodic. T. 2, 3.e part. p. 169.], of the doctrine of Descartes, which he provides celeb. Cartesian King.

"Most philosophers, inquit2 [King; system of philosophers (1690) T. 1, metaphys. liv. 2, part. 2. ch. 22, p. 248. These words most... impiety... in the text, they end the quoted place.], have fallen into error, in that some, unable to understand the relationship between free actions and the providence of God, have denied that God was the first efficient cause of the actions of the free will, which is sacrilege; and others, not being able to conceive the relation which is between the efficacy of God and free actions, have denied that man was endowed with freedom, which is ungodliness. that we find between these two extremities, is to say that, if we could not understand all the relations which exist between freedom and the providence of God, we would not fail to be obliged to recognize that we are free and dependent of God; because these two truths are equally known, one by experience and the other by reason, and because prudence does not want us to abandon truths of which we are assured, because we cannot conceive of all the relationships they have with other known truths.

"M. Bayle, addit Leibnitzius, remarks very well in the margin that these expressions of M. Regis do not indicate that we know of the relations between the actions of man and the providence of God, which appear to us to be incompatible with freedom. He adds that these are careful expressions, which weaken the state of the question. The authors suppose (he says) that the difficulty comes only from the fact that we lack lights, instead that they should say that it comes mainly from the lights we have, and which we cannot grant1 [See the whole article of the Paulicians, in Bayli's dictionary. history critical (1730), T. 3, especially, p. 634 and M.] [ to the sentiment of M. Bayle] with our mysteries.

The greatest philosophers, therefore, agree on this, although they disagree on the consequences, so that they openly declare that human freedom cannot be reconciled with the supreme dominion of God, the omnipotent action, in the light of reason.

Back to Arnald. That great philosopher, because he simply willed God outside [Arnauld.] himself, not so that honor would come to him from it, proves invincibly that he worked absolutely sufficient for himself alone [Oper. T. 39, Reflex. children and theologian etc. book 2, ch. 2, 3, p. 428-440].

The same opinion of Mallebranchius, the great philosopher, but, as already observed, neither theologians nor scholars, who also contradicted himself at other times [Id. Ch. 8, p. 468-489], who recklessly supposes, in the distribution of the grace necessary for salvation, that the general will of God, of Christ, which, as man is not intent on all things, cannot know all things, is determined by particular wills; predestination arising simply from them, not from the particular wills of God himself3 [Id ch. 14, p. 507-715.], and from this rise salvation or damnation (it is indeed strange that in this case punishments can take place!): he seals this opinion as shameless, rejected as well as contrary to reason, as assigning the partition of graces to fate rather than to counsel; and he relates this order and its effect, with the Apostle and the Fathers, to original sin: where the wise man is to see the philosopher only by supernatural light, and not by the force of reason, expressly declaring that the difficulties besetting that question can be solved.

"St. Augustine,"

says Arnaldus, disputing against Mallebranchius [Id lib. 2, ch. 11, p. 493],

"was far from having believed that the judgments of God are impenetrable only insofar as we cannot know the detail of them. For what is meant by this detail? Has it ever been questioned? "Certainly not. This Saint never thought of restricting to this detail the impenetrability of the judgments of God; but he expressly declares that they are impenetrable, because they are none the less just for us to be unknown: because it is a deep abyss, which one cannot fathom without putting oneself at the risk of falling into the precipice: because one cannot without timidity want to explain what God wanted to keep hidden; and that he enough that we know that his will can only be just: because one must not ask reason for a thing for which one cannot find a reason: because, the wise knowing that it is a deep and hidden mystery , the ignorance of the imprudent consists in the fact that he does not know only that he is deep, and that it is what has been the cause that many, having wanted to account for this incomprehensible depth, have fallen into vain imaginations. , and in opinions full of error and bewilderment"

[Bayle.] Baylius [Rep. or quest, etc. T. 3 (1706), p. 996, 997]:

"Here, in truth, where end, like so many lines; all the points of Mr. Bayle's dispute on the origin of evil, or on what followed the fall of the first man. All that God has allowed or decreed in this respect, is in conformity with all its infinite perfections: but, the reason being hidden in the impenetrable depths of the sovereignly perfect Being, all could not discover it. The (ad paginam 682 revocat) reason, philosophy show us after that by their most obvious axioms, that we could not hold a fairer conduct than to acquiesce, without understanding them, to the mysteries that God has revealed to us. This is what M. Bayle exposes, declares and repeats on a hundred occasions: and, if you pay attention to it, you will easily see that there is more dispute of words than real dispute between M. Jaquelot and him; best answer that Jaquelot made, was to say that we are too ignorant to judge the conduct of God.

Pergit ARNALDUS.1 [Reflex. etc. lib. 2, c. 22, p. 564, III Remark.]

"But, disturbed, what I find most dangerous in this article (P. Mallebranchii), is the opposition that is made between those who surrender to reason and to writing, and those who submit to the authority of a Father, that is to say, S. Augustine (on predestination, grace). There is [Arnauld.] neither justice nor truth in this opposition. Those who submit by the authority of St. Augustine, then by the approval given to him by the Church, submit themselves none the less to scripture and to reason enlightened by faith: for, for corrupt reason, and abandoned to the darkness that sin has spread in our souls with regard to the things of God, they do very well to refuse her as judge in these matters, which are not within her jurisdiction.

"2 [Id. VI Remarq. p. 567.] What temerity it is to want to reform by reason alone, in a matter so elevated above reason that is the conduct of God in the order of the grace, what the greatest men, the most spiritual and the most pious, have thought of it for so many centuries!"....

"3 [Id. ch. 26, p. 597.] It would be dangerous to establish this false rule, that a conduct or a way of acting could not have been that of God, because human reason judges that 'another is more worthy of the wisdom of God.'

Infra1 [Reflex, etc. book 3, ch. 2, p. 666.], speaking of the real power of Christ's humanity,

“Will it always be necessary, worried, to warn men, who are only darkness and blindness with regard to divine things, that it is not up to their ignorant to set limits to the omnipotence of God? let us just reason about what does not pass the capacity of our mind."

And finally, a deep, accurate work, based on immediate reasoning, in which the ill-conceived and ill-conceived system of Mallebranchius on nature and grace, he exhausts, reduces to nothing, concluding,

"Here, said the great theologian2 [Id. lib. 2, ch. 20, p. 843, 844.], all I had to say for the 2nd part of this 3rd book, in which I I was engaged to show that all that the author says to solve the difficulties which are found in the distribution of grace, which he imagines to be insurmountable, unless one does not recognize | that J. C. is the occasional cause is only contradiction and error.

"Has he (Mallebranchius) not reason to fear, that it is a punishment for the temerity he had to claim that he could silence the libertines, by undertaking to penetrate by his feeble reason the impenetrable judgments of God, of which St. Paul wanted us to adore the incomprehensible depth? This is what has happened and will always happen to those who have had, or who will have in the future, a similar said S. Augustine will always be true: 3 [St. Augustine Op. Seeking that depth, to give an account, they went into fables of vanity, There are many people who have tried to explain the depth of God's judgments: why grace is given to one and not to another; of two children God causes one to be baptized and lets the other die without baptism: why he gives perseverance to such and such of the righteous, and does not give it to others; Why are there still so many people to whom the gospel has not been preached? But all they have gained by their presumptuous researches has been to wander into vain and extravagant fables.

"The author of the system is a great example of this, and never man deserved better to have addressed to him what the same saint says, in another place, to seekers of reason, who imagine they can understand what S. Paul assures us that we cannot be understood.1 You ask the reason, I am afraid of the height. You reason, I wonder. You argue, I believe. I see the depth, I do not reach the depth. frightened her himself. So I leave you to reason; but for me I believe. I see a deep abyss; but I cannot see the bottom of it.) Shall I add what this Father adds, which is even more terrible: If you have come to investigate the unsearchable, and to investigate the searchable, believe, for you have perished.

(If you set out to penetrate the impenetrable and understand the incomprehensible, stop and just believe; otherwise you are lost.)"

In another work, on the attempt to reconcile mysteries with natural ideas:

"Nothing is more dangerous, worried ARNALDOS1 [Arnauld; Apologie pour les Catholiq. 2.e part. (1682), ch. 5, p. 56, 57.], than this presumption, and that is what has makes the heretics with regard to all the truths of the faith, which are above reason: and nothing, on the contrary, is more sure, to be unshakeably attached to the faith of the Church, with regard to the mysteries the most difficult to believe, than to stick solely to the revelation of God, proposed by the Church, without worrying if this can be reconciled with the knowledge that we have of natural things.

Thus a sublime genius, firm and truly analytic, could scrutinize and comprehend the arduous and profound mysteries, if it fell upon a man, strong enough to reason, left to himself, that the danger of using them simply to the divine, weakness, is clearly revealed.

Even the most obscure, such is the weakness of the human mind, whatever it may be! where liberty and merit, with the ever and invincibly efficacious gift and influence of grace, connected with action2 [Oeuvres d'Arnauld; T. 39, letter 7, or P. Malebr. p. 101-115.], and the nature of God's immensity, to explain, to explain3 [Id. letter 8, 9, p. 119- 150- 151.] relies on, not solving the problems, only determining what is to be felt, what is to be believed, the incoherence of contrary opinion, shown by falsity.

In this dregs of times, where the ancient philosophers, in order to gain the authority of the new ones, preachers of doctrine leading to true happiness, human reason commends it: where acknowledging God is considered a great thing: where the Christian religion is attacked not with arguments, which is difficult, but with tasteless dictations by ignorant, idiotic detractors ; and its defenders, with one hand endeavoring to restore the temple of the Supreme Being, leveled with the ground; the great Arnaldi, no less a learned and profound philosopher, than a high and accurate theologian, should read with attentiveness an excellent work, which is inscribed: had the knowledge of a God, and who lived morally well, could have been saved without faith in J.C. (1701.)

Dionis. Petavius, learned, erudite, although sometimes less sure [Petaw.] of judgment, and where the orders of the General did not constrain the pen, is sufficient for an accurate theologian, two questions; the first [Dion. Petavius, from S. J. theologicon. dogmas T. 1 (1644), lib. 4, chap. 7, p. 271-277.]: How the freedom of man is consistent with the foreknowledge of future contingencies; the other, from evil by God's supremely good permission2 [Id. book 6, chap. 6, No. 5, 11, p. 424, 428.], baud of a sharp mind, but like most of the old philosophers and SS. He had treated his father with authority; acting on the gift of perseverance, of which, he says [Id. book 9, chap. 7, p. 602, No. 6.] (quoted by the words of St. Augustine), the difference between the two gifts of perseverance is made, that it is a tribute to Adam, by which his will, or possibility, was aided, so that if he wished, he could persevere; but as he wished, it was not given. This is the very act of constantly and indomitably willing his free will, which he was strong and healthy, permitted. But the gift which is given through the merits of Christ does not only give the ability if they will; but also to will what they can: and it is such that, given it, they are only persevering: that is, that they persevere with certainty, and, as is commonly said in the schools, infallibly persevere. , if they wish. The synod of Trent knows that, although they do not wish to disagree, it is accomplished by the same gift of perseverance.

What Petavius ​​gathers from Augustine about the second gift of perseverance is the sense of the old doctor, the true faith and doctrine of the Church; but impervious to human reason.

Similarly, whoever has carefully read the excellent treatise on liberty by D. Petitpied [Petittied; Treatise on Liberty, in which, after having examined the nature of liberty and the characteristics proper to it according to the different states of free beings, Jansenius is justified on this matter, and we advise, according to the principles of this author, the freedom of man in the present state with the grace of J. C. necessary for all actions of Christian piety (1753), part, l, art. 27, p. 69, 71; share 3, art. 3-4, p. 302, 316.], he will find the same doctrine learnedly and solidly established and expounded there, but there is nothing which shows that the freedom of man in himself accords with action, with the attributes of God, which is to merit, especially punishment, in which the real difficulty lies. Rightly, therefore, the excellent, pious and prudent theologian, having discussed the question: how, by virtue of nothing, a deficiency (of evil), the cause of which is not efficient, can the will be guilty;

"but why, worried2 [Id. p. 71.], this grace of love which justifies, which fills this nothingness of the will, in which I have shown, after S. Augustine, that the power to sin consists why, say I, is this grace not given to all? why is it given to some and not to others? That is the mystery of predestination and of grace. We do not We can fathom its depths, but let us be convinced that it is due to no one, that it is granted by a gratuitous mercy to those to whom it is granted, and refused by a very secret and very just judgment. "

The most secret and most just judgment is followed by punishment, although it is harmful to fill the void without the will's gratitude.

"to those to whom it is refused. No one comes except by drawing, says St. Augustine [St. Augustine; Op. T. 3, part. 2 (1780), in Joann, evangeli, ch. 6, fractal. 26, col 494, 2.]. Whom he draws, and whom he does not draw, why he draws him, and why he does not draw him, do not want to judge, if you do not want to err."

By the same token, Boursier, a keen philosopher and a studious and diligent theologian, after having cleverly [Boursier; On the action of God on creatures: a treatise in which physical promotion is proved by reasoning, and in which several questions are examined which relate to the nature of spirits and to grace, T. 2 (1713), 7 sect. the first part. ch. 18, No. III, p. 257, 258.], He put forward various and, as it seemed to him, solid reasons why a bad man, that is, a being who does nothing (property, not acting), deserves punishments; since he has nothing in himself except what God gives him, and God does not give him what he would render an action without failure.

"after all, worried3 [Id. N.° VII, p. 264, 265.], that we find as much difficulty as we want in this matter; but that we examine if this difficulty does not come from this that man measures the justice of God by an entirely human justice, and that he imagines that God is obliged to treat with the creature, as one creature must treat with another.... One can, sapienter addit, to allege as a solution the incomprehensibility of matter, and as a defense the limited extent of our mind.

Approaching the question of man's guilt, guilt (human wrong and injustice), he had said:4 [Id. Ch. 18, No. 1, p. 255, 256, No. 11.]

"This difficulty, I admit, disturbs and terrifies me, and it seems to me that I would succumb under its weight, if I did not consider, 1. that it directly attacks the celestial doctrine which is revealed to us in the saints scriptures, and which St. Paul relates to us in these terms: You will perhaps say to me afterwards, why does God complain of him who sins? for who is it that resists his will? to respect it, this difficulty, and to surrender to it, rejects it and condemns it with all the force and the authority which the spirit of God gives it...... 2.° That the more I pass and the proofs of physical promotion, the more I find them solid, strong and demonstrative: yet would this not be lacking in fidelity to the sovereign reason which enlightens all minds, and which will demand of them one day an account of the use they have made of these lights, than to sacrifice evident proofs to obscure difficulties?

It cannot be called an obscure difficulty, which presents a contradiction to human reason, in its very terms,

"and cowardly abandon a present light to the uncertainties and darkness of a weak and languid reason?"

Very well. But the same reasoning, weak and weak in arguments and proofs, is used elsewhere as strong, vigorous, lively, and demonstrative.

"Let us therefore hold these two truths, and that God promotes the man who sins, and that the man who sins, is truly wrong."

I gladly acknowledge those two truths, guided by faith; by reason, naturally innate in man, by no means: they offer the contrary to a weak intellect.

"As there are immeasurable magnitudes in mathematics, that is to say, whose extent one cannot exactly match, nor find the common measure; there are also truths, especially those which regard such different terms than are God and our soul, which are immeasurable in relation to us, because God has hidden from us the common measure which would reveal to us the proportion and the relation. to penetrate all into these deep matters, nor to reject all that we do not penetrate: on the contrary, to find impenetrable difficulties in which Scripture and the Fathers have recognized them, is one of the most obvious characteristics of truth.1 [Boursier of the action of God etc. N.° VII, p. 265.] These reflections reassure me, and I could remain there."

The work of the most learned author would make me smile more if he really went further.

However, let us try to reason again about the difficulty proposed, with the intention, not of disentangling all the detours, but at least of breaking the effort, and of persuading myself that, if I cannot sound the depths of in which I walk, at least I can walk there in safety, without fear of distractions and precipices.

To reason about a matter which far surpasses the grasp of reason is to ascend to a higher place, a ladder having no proportion to this place: recklessness brings about an accident. But if a man remains in the road without exploring the bend of difficulty, neither his effort, his strength, breaks down, nor, leading by a false light, safely, securely, without any error, shrinking from haste, can he proceed.

"The merit of a good action, worried author2 [Id. N.° III, p. 257, 258.], is a being, it is good, it is the goodness of the action and its perfection. One is therefore right to recognize that our merits come from God, since he is the first source of all good things: whereas the fault of an action, its defect, its demerit, is formally a privation, a nothingness. must therefore not be made to fall on God, who is not its author."

Nor, therefore, can an agent have a cause in man, since he has no cause: to act and not to act are conflicting.

"In fact, we trace back to God the merit of the creature, because, if we ask the reason why the creature has such merit, we must in truth answer that it is that it has operated it. But if we ask for a still higher reason, we must answer that it is that God gave her the grace to do it, and wrought it in her.

"Instead, if one asks why the creature has such a defective action,

That which fails in action has no cause, since there is no cause of nothing.

"one must answer that it is that she operated it thus: but one cannot add that it is because God did not give him what would have filled this defect."

Nor on this account, as a moving cause, can it be said to be active and worked, but as if deficient, if, apart from God, it was absolutely unable to fill the empty void from itself.

"Because as non-being has no reason, and it would be wrong to say, such a creature does not exist, because God did not give it existence, but it must be recognized that it does not exist, because it does not exist [which has been explained elsewhere];"

A cause which can act, or ought to act, and does not act, is a true cause of non-existence, but a deficient, negative cause.

“Likewise defect and depravity in nature has no reason beyond the creature;

Reason, a positive cause;

and it must be said, this created will did not want an act which had such perfection, because it did not want an act which had such perfection...."

But if, deprived of the divine motion, the will could not will otherwise, of itself, the lack of action, the void, nothingness, to the deprivation of that motion, as a negative cause, can and must be rightly attributed.

"But, to return, the punishment that one deserves by sinning, one deserves it because of the malice of sin. As therefore the malice of sin consists in deprivation and in defect, "

Deprivation, nothing, does not exist: therefore malice is not, much less worthy of punishment.

and that the will is the first and sovereign cause in this kind;

No, it has often been said, for nothing. Therefore, in this class, the will, the positive faculty, cannot be the first and supreme cause.

"it follows that it is on the will alone that this punishment should fall,"

It follows the will of nothing, that is, no cause, no punishment can be affected.

"and that, being unable to blame on others but herself the reason for the fault that lies within her, she must also bear the penalty alone."

The defect which is found in the will, arising out of the nature of his being, cannot be attributed to him, since it is not the cause of his own nature, since he received that nature from elsewhere, and therefore cannot deserve punishment.

From these few observations it is to be observed how lacking, how urgent, where the question of the reason of the creature to the Creator, the force of reason, the perspicacity of man, the skill.

[admin]

Part 6 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[Latin Version]

§. IV.

De imbecillitate humanae rationis.

At vero rebus supernaturalibus, vel ad naturae prima principia pertinentibus, dignoscendis rationem humanam parem negare, et etiam cum in naturalibus, tum in vitae communibus insufficientem praedicare, duo sunt prorsus dissimilia.

Prius supra asserui, perfectam Dei, ejus attributorum, rerum originis, primae causae, et tum summi omnium opificis, tum operum ipsius cum ipso rationis cognitionem, solo intelligentiae nisu hominem assequi posse inficians: posterius astruere videtur Huetius, dum ipsa cognitionis, scientiae cujusvis organa, instrumenta, sub ficta Gallo-Liguri philosophi persona, impugnat, labefactat, destruit in opere post ejus mortem edito.

"Cur autem, inquit doctissimus Abricensis episcopus1 [Pet. Dan. Huetii, Episcopi Abricensis, de imbecillitate mentis humanae libri tres (1738), lib. 2, N.° I, p. 138, 139.], scire non possit homo an judicium, quod facit ex intuitu ideae in animo suo affictae, consentiat cum re externa ex qua ducta est idea haec, rationes attulimus quamplures, et sunt in promptu. Praecipua haec est, quod ideas rerum, judiciaque quae ex eis mens facit, ad res ipsas applicare non possumus, judiciorumque convenientiam cum rebus externis unde orta sunt, in qua veritas sita est, explorare. Quippe rerum formae et species non proxime ac nullo interjecto medio a rebus ipsia derivatae, ad mentem nostram appellunt, sed plurimis interpositis rebus, ut supra probatum est, ac sensibus per quos infringuntur et vitiantur. Non ulla autem patet alia ad animum via, per quam ideae rerum ad eum confluant.

"2 [ Id. N.° II, p. 139.] Verum hanc naturae humanae infirmitatem pro bonitate sua sumpsit Deus, concesso nobis inaestimabili Fidei dono, per quod confirmatur titubans ratio, et in cognoscendis rebus omne dubitationis medium emendatur. Nam cum per rationem, exempli gratia, certissime, clarissimeque scire non possim ullane sint corpora, quaenam sit mundi origo, aliaque hujusmodi plurima; jam suscepta fide dubitationes illae evanescunt, tanquam ex oriente sole [x]."

Fides, de qua hic agitur, coeleste donum est1 [Pet. Dan. Huetii, Episcopi Abricensis, de imbecillitate mentis, etc. N.° VI, p. 161, 162.],

"quam iis largiri amat Deus, qui neque nimium naturae suae viribus, neque nimis arroganter rationis suae solertiae confidunt."

Res proinde supernaturales solummodo spectare potest, quamvis et iis quae simplici ratione percipi possunt, auctor eam applicet;2 [Id. N.° II, p. 141-143.] adeo ut in omni re solam verisimilitudinem, quin et verisimilitudinis verisimilitudinem admittat. Nimirum interjecti medii, sensuum per quos formoe et species ad mentem appellunt3 [Id. libr. 1, N.° III, p. 24-40.], dubia veracitas, sicut et animi et intellectus humani obscura indoles: Ad omnia ergo, etiam naturalia, necessarium est illud eximium Fidei donum, deficientbus humanis viribus. Unde sequitur:

1.° Ex una parte, in rebus humanis absoluta incertitudo, dum sensus soli cognitionis causae affirmantur4 [Id. lib. 2, N.° III, p. 144-155.]; ex altera, quidquid in contrarium auctor asserat, puro cuncta niti fanatismo; illuminato quoque, ratione semota, sibi videri, se certo per fidem scire affirmante.

2.° Ipsam fidem esse impossibilem, cum, secundum Apostolum5 [[x] Rom. X, 17.], sit ex auditu, auditus autem per verbum Christi; duobus sensibus per quos formae et species rerum (proinde ipsa fides specierum medio, efformata) infringuntur et vitiantur.

3.° Falsum esse apostolicum illud effatum6 [[x]. Id. XII, 1.]: rationabile sit obsequium vestrum, si ratione nulla firma, nec clara praecepto divino addi queat certitudo, probatio, persuasio.

Quam longe, saepius, a veritate discedunt, qui ampae et tenaci memoriae fisi, verba, facta, auctoritates, nullam consequentium, vel mentis imbecillitate, vel cautionis defectu, rationem habentes, congerunt! Grotio, ejus amico Petavio, ut et Huetio, summis eruditione et doctrina viris, idem exprobrari potest, vel oblivione sibi ipsis contradicendi, vel minus certa ingenii acie, quibusdam difficultatibus nimis immorandi aut etiam cedendi vitium.

Ratio et Fides duo cognitionis media, homini ab Ente supremo concessa, utraque suo modo, quantum necesse est; et quod ad finem cum naturalem, tum supernaturalem, certa et indubitata: prima, in rebus supernaturalibus, ad secundam ducit1 [Vide Duguet; des Principes dela Foi chretienne (1736), 3 Tom. opus eximium, in quo e miraculis et prophetiis petitum, imprimis dilucide, fuse, feliciter exponitus (T. 1, 3), explicatur argumentum.]; secunda priori in naturalibus firmitatem addit. Neutri quidquam detrahere aut addere fas est. Eas, ut par est, creaturae humili conditione servata, adhibere, Christiani aeque ac philosophi, res divinas et humanas attente et sapienter meditantis, officium. Examinis laborem mens pigra aut imbellis reformidat: fidem dedignatur imperiosa sibique praefidens ratio. Hinc theologiae et philosophiae, his in terns, affectuum imperio et mentis caligine, dissidium perpetuum.

Prior forte, ab hoste, saltem a rivali toties lacessita, victoria cecidisset, ni provida summi omnium moderatoris ordinatione, ejus ad stringendum humani coetus vinculum, necessitas in dies exsurgeret: de quo Ciceronem optime, ut semper, dicentem audiamus.

Atque haud scio, inquit orator idem, philosophus et politicus1 [Cicero; de Nat. Deor. ed. et interpr. d'Oliv. T. 1, lib. 1, p. 166.], an pietate adversus Deos sublata, fides etiam, et societas humani generis, et una excellentissima virtus, justitia tollatur.

Sic in ista rerum universitate, testantibus cunctarum nationum monumentis, testante corporali et spirituali mundi statu, in unum et idem Entis supremi, omnium causae et moderatoris, existentiam et cultum, unanimi et perpetuo consensu, quidquid Epicureae matheseos vel chymiae asseclae et praecones effutiant, divina et humana conspirant.

Nunc ad Oupnek'hat.

Pag. 25, lin. 12, 13, 17: saniasi cinerem cum seipso.... perlinit.

Praxis externae, cinereoe perfrictionis, sensus allegoricus.

Pag. 26, lin. 9, sandhaha.

In Mahabar. 12 Porb. 2 part. fol. 547 v. sandhia, rosarii preces mane recitatae; id. 13 Porb. fol. 633 v. et infra, N.° CXXVIII, p. 206.

Lin. 10, bratha. Samskretice, broute, declarat. Inde, bratha pocerunt esse declarationes, confessiones, vel Bhrati, mensura. Infra, N.° XCIX, p. 44.

Lin. 23, Mahadiw; lege: Maha diw; et sic ubique.

***

OUPNEK’HAT 10.[x], HENS NAD.

N.° XCIII.

Pag. 27, lin. 2. Hensnad, lege: hens NAD; scilicet [x] hens (respirationis) sonus. Samskretice, Nadanam, os, oris.

Lin. 9, Mahadiw; lege: Maha diw.

Lin. 16, 19, halitus, qui hens dictus....pram hens.

Hens pran est, respiratio, halitus, djiw atma; pram hens, magnus pran, pram atma: in Mahabar. 12 Porb. 2 part. fol. 559 v. anima in corpore.

N.° XCIV.

Pag. 28, lin. 11, pag. 29, lin. 2: O porte quod cum talo pedis....

Curiosus halitum per diversa Tschekr, spatia transeuntem, ex imo corpore aspirandi modus.

Pag. 29, lin. 4-13-25; oum est... anahed... adjpa.... pram atma fit.

Nomen oum, vocem anahed (anahed schabd, supra, T. I, N.° LXIX, p. 321), et ipsam respirationem homo unum et idem sciens, pram atma evadit.

Not. 1. Cujuslibet aspirationis et respirationis mensura, termpus.

Pag. 30, lin. 3-5, p. 31, lin. 11: Et si cor in vinculum.... cor nilouferi.... absolutus fit....

Cor nilouferi octo folia, sicut nenuphar habere supponitur, (supra, T. I, N.° LXVIII, p. 319); et cor, quod homo non subegit, in istis octo foliis circuit, varios affectus, habitus, dispositiones in homine producit: at vero cum ex octo foliis egressum est, djiw atma [x] anahed audiens, in ea voce destructus, pram atma, redditur.

Pag. 31, lin. 14, pag. 32, lin. 16, 21; pag. 34: Porro cor... anahed.... djiw atma... nod decem... selouk... signum (miraculum) [x[ nad primi....

[x] Oum pronunciationem in nasalem sonum, quasi fremitum subobscurum, bombum desinere jam observavi. Sonus iste erit anahed velut materiale, cui longe superius anahed schabd (T. I, N.°LXIX, p. 321), qui pram atma est. In corde, seu interius, in pectore, cordis ope sonum illum audiri, sed a djiw atma, non a sensibus, expresse declaratur. Haec ergo omnia, quemadmodum cordis niloufeti in teria, mundum divinitatis, entis, et nad ingressus, nec non [x] djiw atma in voce anahed destructio, spiritualiter ad animam referenda, corpore, sensibus, corde absolute repressis, silentibus, et meditationis, poenitentiae vi, Entis supremi contemplatione, ei uni adhaesione, illi Enti immersione, cum eo identificatione, ad nihilum redactis.

Indum ad hunc devotionis, spiritualitatis gradum evectum, et, imaginatione, omni sensibili exuto, decem [x] anahed nad seu sonos se audire, et effectus iis productos sentire, arbitrari nihil mirum. In homine extra naturam posito, coelestes, divinas auras spiranti, quales in omnibus relligionibus reperiuntur, et divini alloquii gratis reipsa, uti putat, donato, mens et corpus peculiaribus motibus, impressionibus afficiuntur, quos, in hoc Oupnek’hat, cum ratione ad quemlibet sonum, descriptos, lectorem physicum et metaphysicum hic invenire non pigebit.

In officii divini celebratione, quod selouk est, novem primi soni, voce vel instrumentorum ope, adhibentur. Decimo adhaerere, in eo alte meditantem, maschghoul, manere, utpote supernaturali, nubis fremitum, vocem ipsam universalem, anahed schabd reddente, et [x] maschghoul pram atma efficiente, homini vere spirituali injungitur.

Lin. 23: kantha.... campana.

Samskretice, kantha douanihi, genus instrumenti flabilis, quod vento personat. Kanthaka va karanam, aures tinnire.

Pag. 31, lin. 16: unus djiw atma audit.

[*1 Dixi, si credere fas est. Caute enim hoc opus, ut omnia diaria, legendum, cujus auctor, cum relligionem et sanam philosophiam contra novorum Epicureorum impias et putidas delirationes, tum destructam et legitimam Galliae ecclesiam contra constitutionalem intrusam et notham, acri, perito et felici zelo propugnat; sed non pari successu nec jure Romanos, ut aiunt, praetensiones, ultramontanismo nimium deditus, adversus cleri Gallicani doctrinam, peculiariter anni 1682 Declarationem, inconcussum Gallicanae, seu totius Ecclesiae libertatum columen et fulcimentum, defendere, inconsiderate, cavillatoris modo, nec erudite, nec theologice, identidem aggreditur; aut famosam ac sinistram promissionem, in Gallia extortam, quae quidem bona vi abrepta legitime acquiri posse supponit * ["Les biens des emigres sont irrevocablement acquis au profit de la Republique. La Nation Francaise declare qu’apres une vente, legalement consommee, de biens nationaux, quelle qu'en soit l'origine, l'acquereur legitime ne peut en etre depossede, sauf aux tiers reclamans a etre, s'ily a lieu, indemnises par le tresor public." CONSTITUTION de la Republique francaise, an 8, 22 frimaire (13 decembr 1799); Tit. VII, art. 93, 94.], haud illaesa veritate ac veracitate, quoquo modo tueri satagit. Vide Annal. philosophiq. an 8, VIII.e cah. (juin, 1800), p. 503-514, an 9 (1801); I.er x cah. p. 101; IX.e cah. p. 412-427; X.e cah. p. 466, 467 et 469; XI.e cah. p. 511; XII.e cah. p. 531-534, 538, 539. — Frogmens de litterat. et de morale, an 9 (1801), p. 27-38-48.

Ab omnis boni inimico, ut veritates quibus innititur Ecclesiae regimen evertat, nihil non tentatum. Olim Galliae quasi patrimonium, aliis regionibus Curiae Romanae serviliter subditis, dogmata ilia habebantur. Ea, et Clerum Gallicanum, Universitates ac Parlamenta, acri et erudito zelo tueri officii sui duxisse, solemne. Nunc, in misera rerum cum temporalium, tum spiritualium confusione, novas seductioni, errori vires addit causa malorum, quibus oppressa gemit et longum gemet Gallia, pratensa omnimode libertas.

Notum est populum instabilem facile in studia ferri contraria: heri nimia libera tas; hodie nimia servitus.

Monarchicum fingunt Christianae societatis regimen, in quo Papa, episcopus Romae, successor S. Petri, cui soli, ut eas aliis communicaret, claves regni coelorum datae fuerant, missionem divinam, ministerii pastoralis auctoritatem, quam totam et integram a Christo accepit, in alios praesules, velut in rivos a se derivatos, effundit. Idem praerogativorum et characterum Ecclesiae, qui ex eo in illam influunt, fons principalis.

Eo modo solus summus pontifex, proprie, fontaliter, Ecclesiae supremus pastor, cui et oves et alii pastores a Christo commissi; caeteri, jure quidem divino, ut et Papa, episcopi, sed non eadem ratione, erunt meri delegati.

Ecclesia magna missio est, in qua vicarios apostolicos diversi gradus, diversae auctoritatis, curia Romana, corporis caput, constituit.

Magnum Lamam, aut Mekkae Scheriffum, sit dicto venia, hic agnoscent viatores, minime autem Ecclesiam, cujus Christus solum caput, cum diversi generis ministris, quorum primi episcopi, soli concilio generali Ecclesiam repraesentanti subditi, hac in terra ejus locum tenentibus. Vide libelli, cui titulus: Instructions sur l'eglise, relativement aux principales erreurs qui regnent maintenant (104 pag. in- 8, 1800), clam distributi, epitome in diario, nouvelles ecclesiastiques (Utrecht), 13 fevr. 1801, Rheims, p. 13-16.

Sic, minuta temporali coroni, ampliorem, tremendo Dei judicio, spiritualem recuperarit, semper summe reverendus, at legitimae auctoritatis (Primatus) augendae nimis studiosus Romanus Antistes; praesertim, si novorum Concordatorum Gallo-Roraanorum lues, relligionis, scilicet, ecclesiasticae pacis obtentu, revera autem contrahentium partium commodi causa, electiones longe repellens (quod tamen in ardenti humanorum affectuum, ignorantia vel falsa scientia, partium studio motorum, conflictu, et proposita justiore dioecesium relative ad diversos Galliae tractus (departemens) distributione, nunc forte utilius), clerum Gallicanum pontificio influxui, cui lethaliter subjacebat, cogente politici potestate, rursus subdit ac devincit. Vide MONITEUR, 7 vendem. an 10, p. 24; Par. 6 vend. (28 sept. 1801); Id. 9 vend, p. 31, Par. 8 vend.

Huc redit Evangelii Parabola: Simile factum est regnum coelorum homini, qui seminavit bonum semen in agro suo. Cum autem dormirent homines, venit inimicus ejus, et superseminavit zizania in medio tritici. ([x]) Matth. XIII, 24, 25.]

Aliter sentiret auctor des Lecons physiologistes sur l'Angle facial, donnees dans les ecoles de medecine de Paris, juxta quem, si fides1 [*] diario, Annal. philosoph. moral, et litter, (XXI cah. an 9 [1800], p. 553, 554) adhibenda, l’Angle FACIAL est la reunion de deux lignes, dont l'une part du front, et vient finir aux dents superieures; l'autre part de l'occiput, et vient horizontalement se terminer au meme endroit que la premiere. L'angle est plus ou moins aigu chez les divers animaux, et chez l'homme il est presque droit. Vous me demanderez ce que cela prouve, parce que vous ignorez encore l'art de tirer de vastes consequences. Apprenez donc que plus cet angle est aigu, plus la face est longue, et que, plus la face est longue, plus le crane est etroit, plus par consequent le cerveau est petit: or, comme il est CLAIR que, moins on a de cerveau, moins on a d’esprit, il est egalement evident que le nombre de degris de l’Angle Facial est le nombre exact des degres de l'intelligence.

Risum teneatis, amici.

Pag. 32, lin. 9; pak’haouadj, lege: pak'haoudj; instrumentum musicum bellicum (Mahabar. 14 Porb. fol. 686 r.)

Pag. 34, lin. 3: volitio puri (boni) et mali....

Qui hoc modo in Ente supremo demergitur, in se amplius non existens, omne actionum vestigium obliterat, boni et mali volitionem adurit, illo Ente unice occupatus, detentus, plenus, ipse hasti aeternum effectus.

***

OUPNEK' HAT 11.[x] SARB SAR.

N.° XCV.

Pag. 35, lin. 2: Sarb sar.

Titulus iste potest significare: omnis perfectio, omne condimentum (vel, omne caput). Supra, T. I, N.° III, p. 13; hujus Oupnek'hat nomen est Antrtehe; quod eundem sensum praebet. Samskretice, antarahitam, infinitus.

Lin. 10-14, Magni praecedentes... Tres divisiones...

Tres istae sectae a recta via, seu cognitione [x] Brahm aberrantes, quae scilicet elementa, astra, ignem, solem, ventum (aerem) simul et animalia, homines, vegetabilia coluerunt, ad 4.um, 5.um et 7.um, infra, N.° CX, p. 95, 96 et not. memoratas, referri possunt.

At vero magnos antiquos, cognitionis et operis viam seduldo sequentes, sensuum repressores, ab hoc errore fuisse alienos expresse declaratur. Inde liquet verae primi Entis agnitioni, adorationi posteriorem esse idololatriam, a sensibus, id est, eorum dominio ortam.

Pag. 36, ln. 13; p. 37, lin. 9, 10; Akt akt.... apparens faciens omne.... mokelan [x] extra (externis) est.

Samskretice aktehe pyam, levare, colligere, sumere, sumi.

Primae omnium causae imperio asserto, secundariorum entium actionem exponit Oupnek’hat, ab externis, quibus interna respondent, incipiendo.

Terra, sol, ignis terrae internus, athmosphera, aer, volatilia, pluvia, fruges, omnia, propter alimentum, unde cuncta in mundo nutriuntur, prioris maschghouli, scilicet mokelan externis, objectum.

Pag. 37, lin. 11-ultima: Maschghouli cum intra corpus..... nutritionem obtinent.

[x] maschghouli internis mokelan, corpus, persona (corpus), unde nati, os, nasus, visus, quorum ratio ad externos mokelan datur, et ad nutritionem ex alimento, refertur, objectum sunt.

Pag. 38, lin. 1-19: Proinde akt, quod pruductum faciens omne est.... edulium, unius alterius sunt.

Tandem [x] akt utriusque nova prodit ratio: coelum, terra, ambo mundi, qui omnium productionis causa, comedens et comesum, unum alterius edulium sunt; et homo, cui haec probe intellecta, eadem donatur qualitate, uti et super utrumque mundum victoria.

Homo e patre nascitur terrae frugibus nutrito, ipse iisdem vescitur: eo mortuo, corpus in cinerem, terram redactum, frugibus alendis inservit, in eas transit: et sic rursus novum redit corpus, iisdem elementis sibi invicem cum qualitatibus contrariis succedentibus, compositum, semper vincens et victure, edens et estum. Is est naturae, ordine continuo viventis et morientis, circulus, quo omnia ultimo in primum ens, unde orta, resolvuntur.

***

N.° XCVI.

Pag. 39, lin. 2, 18; Figura totius mundi... maschghoul fiant.

Seminum genitalium series, id est, rerum quae una post aliam sunt; inde a Pradjapat, usque ad opus et figuram, ad alimentum, quod forma lunae; eodem, ac articulus praecedens, collineans.

***

N.° XCVII.

Lin. 20, p. 40, lin. 23: Expositio [x] venire pran in corpus... capitis nomen obtinuit.

Pran, halitus, aeris in corpore modificatio, ab infra sursum tendit, et membro, in quod intrat, nomen dat. Tandem in capite sedem figit; ubi, tactu excepto, manent sensus, et ipsuin cor: quod quidem, in medio pectoris Brahm ipse est. Haec attente considerare debet, qui sensus suos vult subjugare.

***

N.° XCVIII.

Pag. 41, lin. 1; pag. 42, lin. 23: Disputatio sensuum.... nomen ejus nox fit.

[x] pran, respirationis, praestantia, vis, mirabiles effectus ut clarius ostendantur, iteratim datur disputatio sensuum, sicut et diversorum [x] pran nominum origo.

Inde etiam politicum dogma maximi momenti erui potest. Rectorem imperii, quicunque sit, rex, statuum praeses, reipublicae dictator, consul, cujus quasi halitu vivunt reliqua societatis membra, a supremo regimine arcere, ultionis vel invidiae causa, sibi ipsi mortem inferre est; dum ille semper spirans, licet actione privatus, et coetui, quasi exspiranti, quando restituitur, vitam reddens, praetensam re et effectu probat et asserit eminentiam, necessitatem.

Pag. 42, lin. 15, 16: prabat.... mane sincerum.

Samskretice, prabhate, mane.

Lin. 21; aheh, dies.

Samskretice, ahah, dies 24 horarum.

***

N.° XCIX.

Pag. 42, 43, 44, 45; pag. 57; o mokel loquelae... relictus) fit.

Novum et diffusum [x] pran, respirationis, encomium, ejus nominum explicatio, et pronunciatae in ejus honorem mensurae Brahti meritum; praefecti supernaturales sensuum, sensus [x] pran sunt: omnia propter eum; mundum ipsum totum, Bhout akasch, includit, custodit, ei motum dat.

Pag. 43, lin. 21: trabrat..... tres unum facere....

Indis solemne, tres res unum facere; quod observandum.

Pag. 44, lin. 14, 15; pran.... cum mensuris coopertum fuit.... tschehend dicunt.

Pran, respiratio, mensurarum recitatione quasi operitur; tum ejus actio nullo modo vel leviter tantum sentitur. De Tschehend, vide supra, T. I, annotat. p. 440, 441.

Pag. 45, lin. 2, 3: mercedes opus sul (lege: operis sui... in corporibus tuis custoditas habuerunt.

Id est, abscondiderunt, annihilaverunt, nihil reputarunt, te unum respicientes, meditantes.

Ibid. lin. 13, 14-30; p. 46, 47, 48, 49: expositio... magnitudinum [x] prani.... unum est.... sine cessatione est.

Terra, ignis, athmosphera, ventus, pluvia, sol, djehat, luna, aqua, ejus mokel, cuncta e pran producta. Inde in terra, supra terram, in aere, vivens, vegetans, sicut intra, extra corpus, omne unum.

Pag. 47, lin. 21: aschou.... motum dans omni.

Samskretice, aschou, vel satouaram, diligentia, celeritas.

Ibid. lin. 22, 23; pran divitiae.... et sine divitiis etiam est.

Hic advertendum, quod saepius observavi, de agentibus dici qualitates negativas simul cum positivis ejusdem generis; omne et nihil; de ente nihil affirmandum. Sic et pag. 48, lin. 12, pran mors et vita.

Pag. 48, lin. 1, p’hou, p’hou.

Hae duae voces graphice sonum expirationis, dormiendo, reddunt.

Ibid. lin. 3, Et oi djenian.

Vide supra, T. I, N.° V, p. 18, [x] fereschtah a rois djenian victoriam.

Ibid. lin. 10: peccata, qui (lege: quae) inimici ejus sunt...

Peccata inimici interni hominis, hic et p. 41, 47, dicuntur. Repetita ista peccati denominatio, doctrinae Indicae quasi propria, interius facultatum hominis bellum, ut unum e primariis ejusdem doctrinae capitibus, indicat.

Ibid. lin. 14: pran.... (versus) deorsum motum facit....

Apan ventus (supra, T. I, N.° V, p. 19; N.° XXV, p. 152; N.° LXII, p. 302) digestionem perficit, et pran halitum aspirat et exspirat: his duobus junctis, homo in vita manet.

Ibid. lin. 19; pran sine cessatione....

Halitus non moritur; corpori, natura morienti, vitam impertit: in diversis mundis corpus et sensus, absque pran, subsistere nequeunt.

Pag. 49, lin. 17, 18: centum annos manet.... sshad ratsch .... pronuncians centum aiet [x] Beid....

Samskretice, ssad, centum; rah, sonus; raha sya lochanam, latrare1 [Etymologias istas, vel, si velint, similitudines, rationes nauseabunt Europaei scioli, grammaticae strictis regulis, et ypercriticoe legibus addicti, nec minis genii Orientalis ignari, quam Varronis* [M. Terent. Varro, de ling, latina, ed. Gothofredo J. C. (1602), lib. 4, p. fol. 3-30 etc. edit. (1581), p. 5-43, etc.], Romanorum doctissimi, cui minima analogia ad eruendam vocis aut nominis proprii originem sufficiebat, facilitatis immemores: at si non genuinam in iis verborum radicem semper invenerint, saltem Indicorum samskretice et latine verborum copiam non dedignabuntur curiosi linguarum antiquarum exquisitores.].

Vita hominis, centum annorum, tempore quo Rak Beid, unde Oupnek’hat Sarb sar excerptum, compositum est.

Pag. 49, lin. 23; bad.... custoditum habens in medio sui.

Samskretice, badhnami, stringo, ligo.

Pag. 50, lin. 1, 2: pran omnes sensus ut cepit, in seipsum deorsum fert, garsch nomen.... capiens.

Samskretice, garjanam, multum (sensus) caedere, verberare: vel si gascht legeris, de sensibus scientia; qui se intra cor suum recipit. (Mahabar. 12 Porb. 2 part. fol. 456 v.)

Ibid. lin. 3: ebrius vibrans sperma.

Samskretice, madam, impuritas; madanaha, Deus amoris.

Ibid. lin. 8; Beschvantr, amicitiam erga omnem mundum (adde, habens).

Samskretice, besch, omnia includens; bas, aperitio; abadani, foecunditas totius mundi. (Mahabar. 12 Porb. 2 part, fol. 566 r.)

Ibid. lin. 11, 12: bam.... dignus veneratione....

Samskretice, bhajanam, dignitas, meritum.

Ibid. lin. 15: quoniam custoditum habens a peccatis.... atr nomen obtinuit.

Samskretice, aschrita rekschakaha, protector. Aschrayaha, fulcimentum, basis.

Pag. 50, lin. 17, 18: Bhardouadj.... custodita habens animantia.

Samskretice, bhara vahanam, onus portare, ferre.

Ibid. lin. 20, 21: schast.... protectio omnis entis.  

Samskretice, schestam, quies.

Ibid, lin. 23, 24: prakasch (lege: prakas).... intrans prius ab omni.

Samskretice, pra, prae: kasya, quo.

Ibid. lin. penultima: madbani.... purum faciens omne.

Samskretice, madam, impuritas; panam, edere (qui impuritatem comedit, destruit).

Pag. 51, lin. 1, 2, 4: tschhoudr soukt maha soukt.... intrans in ignobile et nobile.

Samskretice, schoudraha, classis agricolarum; soukham, vel souagrouham, cujusque rei situs, sanitas, valetudo, tranquillitas; maha, magnus.

Lin. 8, rak.... magnus.

Samskretice, rakschaha, gigas.

Lin. 10, 11: arohedah.... parvus et magnus.

Samskretice, aroha, quantitas gossypii, quam nendam in manu tenent. Arohanam, ascendere; arohaniyyam, magis, plus.

Lin. 13: pad.... iens faciens omne.

Samskretice, pada scharaha, itio, iter.

Lin. 15: 16: atscher.... dans omnes mercedes.

Samskretice, achara karanam, honor, aestimado, praetium.

Lin. 22: korban mahabarat.

Sacrificium est, quod bello [x] Kourvan et [x] Pandvan, tempore [x] Djedaschter ac rek’heschir Beschouamtr, occasionem dedit.

Pag. 51, lin. 24: intra brahti.

Brahti, mensurarum e Beid desumptarum, maxima. Supra, p. 44 et 57.

Pag. 53, lin. 19, 22; p. 54, lin. 9, 11: pran.... et quinque divisionum..... est.... hoc est: terra, et ventus, et bhout akasch, et aqua, et ignis.... edens.... edulium.

Pran naturam totam includit, omnium fons, origo, rerum quae consumunt, et earum quae consumuntur: ignis et ventus prioris generis; terra et aqua, posterioris: quae operationes in bhout akasch fiunt, spatio omnia continenti.

Pag. 54, lin. 20, 21: in medio animantium, quidquid dentes (e) latere sursum et deorsum habet....

Hic recte distinguuntur animalia dentibus instructa, ab iis quae, ut quidam pisces, iis carent; et ea quae in cibum adhibentur, ab iis quae esui non serviunt. Animalia dentibus superioribus et inferioribus armata, aliis majora esse, verum est.

Pag. 55, lin. 3 — penultima: Signum [x] esse [x] atma in vegetabilibus.... et altior ab omnibus mundis est.

Dilucide traditur vegetabilium, animalium et hominis differentia. Equidem pram atma in tribus istis substantiis apparet, sed in primis, tantum humore (succo); in 2.is, praestantioribus, succo et corde (sensu); in 3.iis, praestantissimis, (homine), succo, sensu, at peculiariter intellectu, per quem intelligit, videt, ventura, scienda et non scienda cognoscit, de iis loquitur, ratiocinatur; ipsum atma spiritualem, incessabilem, apprehendit. Et eminente ista qualitate, quae vera opulentia est, et ei propria, caeteris animantibus, ea carentibus, praecellit.

Cor, de quo agitur, etiam animalibus ab homine diversis tributum, est cor sentiens, non cor intelligens (infra, N.° c, p. 61); cum intellectus hic expresse et clare a corde differat. Unde liquet intellectum ad ens spirituale, djiw atma, a sensibus proprie dictis, materialibus, diversum, et iis superius, pertinere.

At vero apparere in vegetabilibus vim sensitivam, Indos ignorasse, licet vita, per atma, humore fruantur, ex praecedentibus concludi posset.

Pag. 55, lin. 28 — p. 56: Ipsa haec persona, homo,.... behescht.

Quidquid homo votis appetat, e terra vel coelo, ad altius adhuc natura destinatur.

Pag. 56, lin. 11-16-26; quinque res....

Homo e quinque rebus constat, quemadmodum quinque pran sunt, quinque [x] korban species.

Lin. 19; quod visus....

Quatuor sensus hic tantum (supra, N.° XCVII, p. 40) memorantur; quoniam tactus, per pran in toto corpore diffusum, et odoratus per cor, vim suam exercere supponuntur.

Lin. 21; et pran cum vento....

Sensibus, tempore mortis, in pran annihilatis, pran ipse cum vento unum fit; quemadmodum ad suum quodque primarium redeunt alia corporis elementa.

Lin. 26: korban etiam quinque....

Quinque korban, sacrificiorum species, quorum quatuor priora sarm, quintum, iis superius, in se continet.

Lin. 27, 28; aguen houtr.... darschen pouran mas.... tschatr mas.... pas.... sarm.

Aguen houtr tschak, sacrificium (Mahabar. 12 Porb. 2 part, fol. 495 v. 516 v. 13 Porb. fol. 600 r.). Samskretice, aguen hotram, ignis purificans.

Dars tschak (Mahabar. 12 Porb. 2 part. fol. 495 v.).

Samskretice, darschanam, videre, intueri, visitare, venerari expectare; pouraha, ante, antea; masaha, mensis; darschaha, conjunctio solis et lunae (id est djak, sacrificiura mensis ante conjunctionem solis et lunae).

Tschatrmas tschak (Mahabar. 13 Porb. fol. 630 r.), id est djak, mensis Tscheitr. (Supra, T. I, Annotat. p. 614-616.)

Samskretice, pasah, lac, aqua (sacrificium lactis).

Samskretice, Sarmataya gamanam, amicitiam ostendere.

Pag. 57, lin. 7, 8; unus pran omnes res factus est.

Pran, cujus amplissimam expositionem praebet hoc adhiai [x] Oupnek’hat, nihil aliud est, quam ille spiritus intus alit Virgilii, de quo supra (T. I, Annotat. p. 560); in totam mundi machinam, diversas speciatim ejus partes, cum materiales, tum spirituales, generaliter et singulariter diffusus; eis vitam, motum communicans, eas in existentia confirmans, ipse agens, iis mixtus, illae ipse effectus; id est atma, in omnibus entium generibus, speciebus, vario modo se exerens, se abscondens; extra prodiens, in se rediens, et semper unicus; cujus primarii dogmatis, cunctorum bonorum in duobus mundis causa est confessio.

***

N.° C.

Ibidem, lin. 14: Primum [ante ab omni] productione atma unicus fuit.

Rursus rerum productio, in tempore, atma, ut supra (T. I, N.° LXVII, p. 316) volente, sed modo a praecedenti diverso, traditur: quo clare semper negatur mundi aeternitas.

Lin. 20-24: Et anbehteh, aqua est.... tabulatis terrae est.

Quatuor hic expresse et lucide distinguuntur et suo quaeque loco apte disponuntur; anbheteh (infra, N.° CXXXIX, p. 249), aqua supra behescht, coelum; marikh, mundus [x] fezza, spatium inter behescht et terram; inferius, mar, mundus terrae; in infimo, ap, aqua subter terram posita.

Cum Genesi apprime congruit haec distributio. Dixit quoque Deus, inquit Moses1 [Vaiomer elohim iehi rakiaa betok ammaim vaiehi mabdil bein maim la maim: Vaiaaas elohim et arrakiaa va iabdel bein hammaim ascher mittakhat larakiaa ou bein hammaim ascher meaal la rakiaa vaiehiken: vaikra elohim larakiaa schamaim vaiehi eereb vaiehi boker iom scheni: Vaiomer elohim ikkavou hammaim mittakhat asschamaim el makom ekhad ve teraeh haiabaschah va iehi ken: Vaikra elohim laiabaschah erets oulemikveh hammaim karah iamaim vaiare elohim ki ttob: Genes, I, 6-10.], fiat firmamentum in medio aquarum: et dividat aquas ab aquis.

Et fecit Deus firmamentum, divisitque aquas quoe erant sub firmamento, ab his quoe erant super firmamentum. Et factum est ita.

Vocavitque Deus firmamentum, coelum: et factum est ves pere et mane dies secundus.

Dixit vero Deus: congregentur aquae, quoe sub coelo sunt, in locum unum: et appareat arida. Et factum est ita.

Et vocavit Deus aridam terram, congregationesque aquarum appellavit maria. Et vidit Deus quod esset bonum.

Samskretice, ambobret, qui aquam effundit: margaha, via, foramen, ostium; vel marou marichika, vapores qui, aere aestuante, superficiei terrae insidere visuntur: marananam, mori: apaha, aqua.

Pag. 58, lin. 2-23; pag. 59, lin. 7, 11: custodes horum... a pelle... tactus... apparens fuit... lapsi sunt.

Cuique sensui, corporis parti, etiam, ut dicunt verendae, peculiaris praefectus praesidet. E pelle sensus, via tactus.

Pag. 58, lin. 6: loupalan.... custodes mundi....

Loukpal, octo custodes octo mundi laterum. (Mahabar. 12 Porb. 2 part. fol. 558 v.)

Pag. 59, lin. 1, 2, (anus).... mout (mors) est.

Mors ani mokel, quoniam excrementa inde pulsa, sunt cibi quasi caput mortuum.

Lin. 11,12: vinculum mundorum.... fame et siti captos...

Vinculum mundorum fames et sitis, in praefectis sensuum, propensio est ad actus eis proprios perficiendum.

Pag. 60, lin. 16: e fame et siti] mokelan....

Edente et bibente animali, fames et sitis suam partem cibi et potus sumere censentur, qua saturatae ipsum amplius non exagitant.

Lin. 28; pag. 61, lin. 28: Ipsa illa persona; oi mokel voluit oum loquela.... alimentum est.

Persona de qua agitur, homo est, in quem oi mokel sensuum intrarunt: nec per loquelam, nec per odoratum alimentum capere, nutriri, satiari potest, sed per figuram in qua quies et motus, [x] pran et apan (supra, N. C, p. 58) ope, scilicet respirationis et ignis (supra, T. I, N.° LIV, p. 274), qui digestionem operatur.

Pag. 62, in marg. lin. 4, CIV, p. 65, lege: CIV, p. 66.

Lin. 12-14: linea quae super verticem.... atma e via cerebri in corpus intravit.

Atma per cerebrum in hominem ingreditur, et djiw atma efficitur: inde cor cogitans etiam in capite residere dictum (supra, N.° XCVII, p. 40, et not. 1), cum aliis divitiis hujus membri, nempe quatuor sensibus.

***

N.° CI.

Pag. 62, lin. ultima: tres aousthai.

Tres sunt hominis in corpore status, qui velut tres [x] djiw atma, animae, sedes.

Pag. 63, lin. 9; djiw atma similem [x] tsched akasch.

Tov djiw atma, hominis corpore inclusum, similem esse [x] tsched akasch, immenso, esse Brahm ipsum, hic expresse declaratur.

Lin. 13: avandr.... fuit; id est, haec omnia [x] Brahm (esse) videt.

Samskretice, vam, tu (avam, non tu, non existens in te ipso, omne Brahm).

***

N. CII.

Pag. 64, lin. 3, 22; ultim. pag. 65, lin. 3; (conceptu) [x] nasci primum fit... nasci secundum... nasci tertium est... abiit.

Tres hominis nativitates: 1.a, in conceptione; 2.a in generatione; 3.a tempore mortis, nato superstite, quo pater filius evadit, et in alterum mundum nascitur, idem semper pater.

Lin. 6, 21: Quoniam maritus... proles aucta fiat.

Vivida sane et Indorum amanti ingenio digna, mariti et uxoris, unius in alterum quasi transfusionis, et debitorum inde nascentium, expositio; qua, si possunt, erubescant, pudore suffundantur male morati Gallici divortii auctores et defensores. Vide, ratiocinatione praestans opus, quod inscribitur: Du divorce, considere au 19.e siecle, relativement a l'etat domestique et a l'etat public de la societe, par L. G. A. B., auteur de plusieurs ecrits politiques. Par. (1801).

Quod si [x] Oupnek’hat, ea qua valet mentis acie, auctor istius libri attente legerit, forsitan super cogitatione, loquela, causa, medio, effectu, or dine publico, generali, cum domestico, privato, relligioso comparato, contra spissum et crassum 19i. soeculi materialismum, seu, ut vocat, animalismum (disc. prelim. p. XXII), spirituali solo, organis mediis, ministris, cognitionis agente etc. in systemate Indico nova, et a suis conceptibus, licet in omnibus haud approbandis, non remota, inveniet.

Dixi, in omnibus haud approbandis, v. g. cum ideas innatas, sensus naturales, innatos, respuens, facultatis spiritualis in homine cogitatione et sensu praeditae, ideas signis exterioribus, vacibus, verbis, scilicet materioe affigens, quo medio deficiente, homini manent incognitoe, eas naturales, quoniam naturaliter in intellectum ingrediuntur, pronuncians, auditum idearum sensum constituens, solam quasi aptitudinem virtuti per se activoe, agenti substituens (p. 19, 20-60, et, eodem auctore, Essai analytique sur les lois naturelles de l'ordre social ou du pouvoir, du ministre et du sujet dans la societe, Par. 1800, p. 249, 250, 251); illius facultatis essentiam proprie imprudenti manu destruit.

Similiter, quando commercium, in se consideratum, ut institutionem socialem, nempe Gallus stirpe nobili, vituperat.

Redit tandem, nec unquam spes defuit, redit solida ratiocinationis forma. Acres prodeunt animi. Foedi materialismi luto prius agglutinata ingenia, vincula rumpunt, ad spiritualismum surgunt, evolant: nox atra et longa die sereno et perpeti terminetur!

Non eadem ac inter conjuges, natos inter et parentes charitas. Saepius in Asiaticis regionibus matrem suam puer perinde ac famulam habet, patri invidet; quod si summo loco natus, insidias struit. Inde proverbium: nepote a filio avus vindictam sumit; in Europa, dictum celebre: amor descendit, non ascendit. Cui nova egoistarum impudenter addit philosophia: cujusnam beneficii nomine filius patri abstringeretur, qui, eum generando, voluptati tantum inservit?

***

N.° CIII.

Pag. 65, lin. 6: Bam diw dixit....

Bam diw, antiquus rek’heschir (Mahabar. 14 Porb. fol. 714 v. fol. 752 r.), videtur esse Bas diw, pater [x] Keschn, simul et unus mokel anni tempestatum (supra, T. I, N.° LXXVI, p. 361), qui hic, in ipso ventre matris, vera rerum naturae scientia usus dicitur.

Lin. 6, 7, 8, 9: gradus existentiarum apparentium omnium [x] mokelan sensuum sciebam.... descensus (in hunc mundum...

Supra, N.° C, p. 50, mokelan mundi in vinculum mundorum, seu famem et sitim, id est, propensionem ad actus sibi proprios, lapsi, apparentes tantum sunt existentiae; quo recte cognito, Bam diw vinculum nativitatis frangit, liber ad mundos superiores transit, beatum se, id est, revera in se existentem, sed ipsum fontem unde prodiit, Brahm, se esse optime sciens. Eadem felicitas ei, qui [x] Bam diw intelligentia fruitur, reservata.

***

N.° CIV.

Pag. 66, lin. 1, 3, 14: una magnitudo, e via capitis..... atma.... peccatum faciens....

Atma, qui per cerebrum in hominem intravit, cunctas sensuum actiones exequitur, omne est, Brahm est, etiam peccatum faciens: scilicet djiw atma pravus, seu addictus. Verum enim peccatum est, ab universali ad singulare, ab ente ad non ens descensus.

Ibid. lin. 7, hardi.... et cor.

Hardi pectus est (supra, T. I, N.° XL, p. 215; N.° XLVII, p. 268), cordis sedes.

Ibid. lin. 25, 27, illud quod e terra... ex ovo... ventre supervenit.... et voluntate Dei....

Quatuor productionis modi; 1.us, o terra, vegetabilia; 2.us, ex ovo, animalia; 3.us, eadem, e ventre; 4.us, Dei creatione peculiari.

***

N.° CV.

Pag. 67, lin, 15-23: Loquela mea in corde.... cor.... et loquela.... custos [x] ostad....

Hac prece, 1.° qua ratione liber divinus legi debeat, ostenditur: sermo cum corde (intelligentia et voluntate) concors; et intelligentia, animi habitus per sermonem prodiens, se exerens. 2.° Praeceptori debita reverentia, debitus erga eum gratus animus.

Europaei, Deum recta cognoscentes, scientia et acerrimo ingenio praediti, aliquid tamen in Indorum schola possent addicere!

OUPNEK’HAT 12.um, KOK’HENK.

N.° CVI.

Pag. 68. lin. 2, Kok’henk.

Samskretice: khe, aer. De gran, seu halitus, aeris excellentia hoc in Oupnek'hat praecipue agitur.

Pag. 69, lin. 11, 12-28; pag. 70, lin. 20, 23: qui intuitum super mercedem (lege: mercede) habent.... (subeunt).... facit pervenire.

Indo semper et summopere injungitur, ut bona opera sine mercedis intuitu exequatur; et quamvis actionibus cum spe remunerationis perfectis praemium aliquod assignetur, eo persoluto, etiam poena infligitur.

Supra, T. I, N.° LX, p. 292, 293; N.° LXXXI, p. 379, 380, duae operum viae: prima eorum quae spe mercedis facta; 2.a Diw djan (diw, molki animarum) dicta, actionum pure, non quaestus obtentu, peractarum.

Luna sex mundi tempestates indicat, et ipsa peculiarem annum efficit. (Supra, T. I, N.° XXV, p. 145, et not. 1): prima ejus revolutionis pars e quindecim kala constat.

Via quae [x] salek ad Brahma, perducit, per septem mundos superiores transit.

Pag. 70, lin. 1-19; dicit: quod, e mundo lunae.... ingrediar.

Istius loci sensus is est (supra, T. I, N.° XXXIX, p. 205): e mundo lunae, mercede operum cum praemii spe factorum accepta, hue descendi; et rursus in humanum corpus ingressus, operis imperfecti poenam in ventre matris, et ex eo egrediendo perpessus, tum autem hac mortificatione, his molestiis, veram substantiae (tu, omne ego sum) cognitionem adeptus, in viam rectam [x] selouk me ingressurum, et ad [x] Brahm mundum, ei soli sine quaestu adhaerens, tandem perventurum spero.

Ibid. lin. ultima: pag. 72, lin. 7; in initio.... illius mundi [x] Brahma.... faciens cor est.

Symbolica et curiosa mundi [x] Brahma, rerum quae ibi inveniuntur, earum proprietatum, patientiae effectuum, descriptio.

Pag. 71, lin. 1, 3: aousch.... e volitione et ira, etc.....

Samskretice, aouschadan, ludificatio.

Lin. 9; al est.

Samskretice, alan karaha, cultus, ornamentum, pulchritudo, copia; elaha, cardamum.

Lin. 12: Sabeh.... circuitus amplus.

Samskretice, sabhamandhapan, aula, e quatuor lateribus aperta.

Lin. 13, 14: Apradjat.... ulla persona super illam.... victoriam non potest obtinere.

Samskretice, apradrouschyaha, homo invincibilis.

Ibid, lin, 23, nahatschhen....

Samskretice, nyaya loschana; ingenium, intelligentia; ratiocinatio.

Pag. 71, lin. 26, antaschar.... lux multa.

Samskretice, antaschounyam, infinitas.

Lin. penultima: Mansi.... producta faciens cor et sensus.

Samskretice, mansavikaraha, medulla, cerebrum. Quando mundum [x] Brahma subeunt, transacta, puritate cordis, fossa vitiis plena, fugientibus mokelan, qui mortificationem impediunt, mare novum, juventutis fontem praetergrediuntur: deinde arborem al cunctarum arborum fructus ferentem inveniunt; tum, amplam urbem, Sabeh, in qua domus (arx invicta, inexpugnata), cujus ostiarii Andr et Pradjapat. Quisquis istam domum ingreditur, se Brahm dicit. In hac domo contignatio editior, nahatschhen, scilicet, intellectus universalis: super ea thronus qui et lux multa, in quo sedet femina producta faciens cor et sensus, cincta velo, plurimis figuris benignitatem significantibus omato. In medio urbis cognitio est, purum faciens cor. In occursum venientis, jussu [x] Brahma, eum excipiendi causa, viri et puellae cum donis prodeunt; et istius cognitionis, uti et vestes oblatas induendi, effectus, esse Brahma seipsum scire, imprimis advertendum.

Deinde quod homini puro, has diversas stationes in [x] Brahma mundo pervadenti evenit, quisnam thronus, lux multa, scilicet pran, fuse et clare exponitur.

Pag. 73, 12, 13-15: ex opere puro et malo liberatus fit... opera bona sors amicorum.... fiunt.

Homo qui ad Brahm pervenit, solo, quo fruitur, bono occupatus, operum nullam rationem habet.

Actionum communio inter amicos, natos, socios, etiam inimicos, advertenda.

Ibid. lin. 27, ad p. 74: Tempore quo subter arborem al vadit...

Diversi [x] Brahma comprehendendi, in ejus mundum ingrediendo, et ad varias istius paradisi mansiones procedendo, gradus.

Pag. 75, lin. 3: Brahma super illo throno sedens est.

Mansi, femina, supra memorata (p. 73), est ergo Brahma ipse.

Lin. 12, 13, 17, 18, 19: quidquid tu es, ego sum.... quidquid altius sensibus.... et sensus.... sati sunt.

Homo, veri purus, Brahma est, qui et sati, omne, spirituale et materiale.

Ibid. lin. 23; pag. 76, lin. 1, 2, 6; causa [x] pran... homo est... causa loquelae.... femina.... est.... causa cordis .... non homo est et non femina.

Supra, N.° c. p. 60, pran, halitus, fecundat loquelam: quae duo a corde, sive organo, sive intelligenti, quod neutrum horum est, procedunt.

Pag. 76, lin. 7; p. 77, lin. 5: Brahma petiit, quod: ego odorem.... vi.... odoratus.... obtinet.

Homo Brahma ipse est; proinde Brahma est ipse homo, ut et elementa; et, quemadmodum homo, operationes exequitur, exequi censetur. Identitatis, in ens unum et unicum omne spirituale et materiale continens, confusionis, expressa et omni ambage libera declaratio.

Lin. 27, intellectus, qui ex atma lumen est.

Intellectus, mens ab atma illuminatur, clare a materiali substantia distinguitur.

***

N.° CVII.

Pag. 77, lin. 8, 16: pran (esse) Brahm.... faciunt.

[x] pran, Brahm reputati, id est, supremi agentis, diversi ministri, delegati, servi, agentia; in corpore, modo allegorico sumpta.

Cor intelligens halitum repraesentat; ejus actione operationes intra et extra, rationi congruentes, exequitur: loquela petit quidquid halitum nutrire, servare potest. Minus apta sane explicatio, sed Orientali, praesertim Indico ingenio baud absona.

***

N.° CVIII.

Pag. 78, lin. 1, 8, 9, 12; Fakir cum pago... et obligationem habent.

[x] Fakir Indi ad alliciendas eleemosynas ars cum successu adhibita.

Ibid. lin. 19-23: prani, qui forma [x] Brahm est, cum gouiai loquela)....

[x] pran, ejusdem ac Brahm, cum sensibus, et sensuum invicem, pro ratione uniuscujusque finis, unius cum altero identitas.

Pag. 79, lin. 21, ad pag. 80, 81, lin. 12; Et hic maschghouli hoc est, quod... ignis... moritur.  

Maschghouli cum [x] mokelan, elementis, astris, meteoris, tum halitui et corporis sensibus.

Elementis destructis, sideribus occidentibus, lux et pran eorum quo redeant.

Mokelan exteriores e vento producti; in eo deleti, amplius non apparent.

Sensus quilibet corporis, vi [x] pran, qui Brahm est, actionem suam exercet. Quando cessat, ea vis in alium sensum, ordine praedicto (p. 78), et ejus pran in pran transit. Sic extra, et intra, omnes pran in ventum, aerem resolvuntur.

Lin. 28, penultima: cor.... vis ejus, et pran ejus, ambo in pran intrant.

Cordis, [x] pran delegati (supra, N.° CVII, p. 77), vis, et pran in pran ipsum transeunt.

Pag. 81, lin. 14, ultima: pran ab omnibus sensibus... (ibunt).

Nova sensuum et cordis cum pran super primatu disceptationis mentio. Sensus, ejus magnitudinem confessi, cum eo in ventum ingrediuntur; qua via, cum Bhout akasch unum facti, ad behescht perveniunt.

Inde patet cujus momenti sit halitus, aeris praestantiam, supereminentiam, agnoscere, meditari.

Pag. 82, lin. 5; pag. 83, lin. ultima: In tempore morbi..... (vitam oportet claudat).

Supra (N.°XCIX, p. 47) dictum est, quomodo filius et nepos corpus patris efficiantur: deinde (N.° cCII, p. 64 et not. 1) tertia patris nativitas in filio, exposita. Hic pater gravi morbo laborans, ens suum totum in filium transfert, temporale, corporale, spirituale: quo testamento accepto, si pater e morbo sanus evadit, nihilominus traditorum dominus filius semper remanet; nec patri nisi [x] sanias, fakiri, voluntariae paupertatis status relinquitur, cum jam eo quasi coelesti, utpote qui huic mundo absolute renuntiavit, rursus eodem frui indignum omnino sit: quod tamen inter natum ac parentem charitati et auxiliis inde orientibus non officit.

Ibid. lin. ultime: pag. 83, lin. 1: gaudium... copulationis... (causa) [x] acquirere filium felicem....

Rei camalis voluptatem non propter se, sed liberorum procreandorum causa, capit Indus pudicus (supra, p. 89).

Pag. 84, lin. 14, 17: Andr.... ex fixa determinatione.... veri est.

Andr petito [x] Radjah acquiescit: ergo, ipse forma veri, a vero non deficit, cum nihil nisi petitum se daturum determinaverit, spoponderit.

Ibid. lin. 21; — pag. 85, lin. 5, 6, 10, 12, 23; — pag. 86, lin. penultim. ultim. — pag. 87, lin. 11-25; — pag. 88; 90, lin. 17; — pag 91, lin. 8, 18; — pag. 92, lin. 12.

Djeni, qui tria capita habebat.... quodlibet.... opus malum lumen et lux... minuta non fiunt... pran forma scientiae... in statu [x] sak’hepat.... omnes sensus cum pran unum.... tempore quo animam.... quo pran corpus reliquit.... intellectus.... decem partes.... atma.... atma sum.

In Baldeo (libro cit. Abgotterey, p. 467-554), Th. Maurice docto et religioso opere1 [History of Hindostan, its arts and its sciences, as connected with the history of the great empires of Asia, during the most ancient periods of world, with numerous illustrative engravings. By the Author of Indian antiquity. T. 2 (1798).], [x] Beschn incarnationes videri possunt, ubi homines et Djeni multiformes, pluribus capitibus, contra Deum pugnantes, ab eo vincuntur, occiduntur.

Tov Andr recte cognoscere, [x] pran, seu Ens non cessans, vitae fontem, scientiae, veritatis, recti rerum status, sensibilitatis, vis sensitivae formam, quocum omnes sensus unum sunt, cujus vi opus suum peragunt, in quem, statu [x] sak'hepat ingrediuntur, morbo autem homine debilitato, intelligentiae experti, tempore mortis, corpus relinquunt; ipsum atma scire est. Qui ergo maxima peccata committit, [x] Andr ignoravit: quod si ejus, ut par est, peritus, malum opus facit, inscientem id fecisse, quod culpam aufert, necessum. Hic non dictum, quemadmodum supra (N.° LXXXVII, p. 3), ut scivit etiam peccatum fecerit, observandum est.

Pag. 88, lin. 26-28; pag. 89, lin. 1; Membrum particulare.... voluptates supervenit.... Et intellectus....

Membrum particulare eo sensu, non secus ac intellectus, unam scientiae mammam exsugit, quo quidquid sentitur, actus corporis vel animi, omnis affectus e scientia, scientiae fonte, proinde e pran, ex atma originem ducit: quippe qui (talis actus), ut atma, spiritualis, e scientia [x] pran sensum dirigentis, provenit; qua scientia in pran abscondita et proinde a sensu absente, cor hominis velut abest, quamvis ipse intelligat.

Clare et perspicue vera et certa spiritualitatis basis ponitur. Homo, qui sensus exercet, aliquid per eos percipit, vel materiale, vel corporale, eorum jusso obsequi non debet, utpote agentium ignobilium, infimi ordinis, sed, ad atma, ad pran, qui scientiae forma est, sensationis, perfectionis principium, assurgere, eum solum mente attendere, concupiscere.

Illud est, quod stricte praecipit Apostolus. Sive ergo, inquit,1 [[x]. 1 Cor. X, 31.] manducatis, sive bibitis, sive aliud quid facitis, omnia in gloriam Dei facite.

Pag. 92, lin. 1-4: Ipse hic atma.... opera pura.... mala facit facere.

Sic Apostolus: ergo2 [[x]. Rom. IX, 18.] cujus vult miseretur, et quem vult indurat.

Entis supremi influxus efficax in bonum et malum, absque conditione, concursu, praevia inquisitione, exprimitur; quod minuti theologi decretum absolutum, necessitans, ad malum sicut ad bonum proedestinans, ineluctabiliter reprobans, vocarent. Indi (vide supra ad N.° XCII, p. 24, Annotat. p. 467 sq.), qui non plus quam oportet sapere, sapiunt, liberos et summe potentes influxus [x] pram atma, creatoris, in djiw atma, ejus creaturam, animam hominis, aperte profitentur; nec minus hominem suae actionis dominum, et inde praemii capacem, agnoscunt, mentis humanae imbecillitati, intima essentiae divinae scrutando, nodum solvere non datum arbitrati.

Si quaestionibus supra mentis captum positis prudentius parcitum in Europa, etiam in Asia fuisset, minores animorum motus, gentium tumultus excitati; et purior simul ac inconcussa Entis supremi notitia, nec non scientia moralis, quae in se certa, ei etiam adnidtur, difficultatibus minus impedita, homines ad solum quo tendere debent bonum, Dei possessionem, tute, quantum infirmae creaturae, hoc in mundo subobscure gradienti, dari potest, perduxissent.

Pag. 92, lin. 9, 12; Illud quod.... atma sum.

Scientia [x] atma cum peccato existere nequit; Andr atma est: proinde ejus cognitio peccatorem, reum excludit. Talis est hujus loci sensus.

***

N.° CIX.

Ibid. lin. ultim. p. 92, et 93, lin. 5: Andr.... effectus est...

Andr, de quo hic agitur, rex [x] Fereschteh (supra, T. I, N.° XX, p. 86), agens creatum, minoris ordinis et potentiae, ad magnum gradum, [x] atma scientia, sicut supra (T. I, N.° XXIX, p. 126) Haranguerbehah, evectus, homini in exemplum proponitur.

Verum haec omnia, ad ostendendam Entis supremi, qualiter vere in se est, scientiae excellentiam, allegorico modo dicta, iterum observare, actum agere esset.

[admin]

Part 6 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version by Google Translate]

§ IV.

On the weakness of human reason.

But in truth, to deny the human reason of discernment in supernatural things, or those pertaining to the first principles of nature, and to preach that it is insufficient even in the natural, as well as in the ordinary things of life, are two entirely different things.

I asserted above, that a perfect knowledge of God, of his attributes, of the origin of things, of the first cause, and of the supreme workman of all, and of his works together with reason, can be attained by man by the effort of intelligence alone. , instruments, under the fictitious persona of a Gallo-Ligurian philosopher, attacks, undermines, destroys in a work published after his death.

"And why, says the most learned bishop of Abricensis [Pet. Dan. Huetii, Bishop of Abricensis, on the weakness of the human mind book three (1738), book 2, No. 1, p. 138, 139.], cannot a man know whether that the judgment which he makes from the observation of an idea impressed upon his mind should agree with the external matter from which this idea is derived, we have brought several reasons, and they are readily available. we cannot apply, and examine the conformity of our judgments with the external things from which they arose, in which the truth is situated. and with the senses by which they are violated and corrupted.There is no other way to the mind by which the ideas of things flow to it.

"2 [Id. No. 2, p. 139.] It is true that God took this weakness of human nature for his goodness, granting us the inestimable gift of Faith, by which our wavering reason is strengthened, and in knowing things every means of doubt is corrected. For when through reason, for example, I cannot know with certainty and clarity what kind of bodies there are, what is the origin of the world, and many other things of this kind; already accepted by faith, those doubts disappear, as if from the rising sun [x]."

The faith that is being discussed here is a heavenly gift [Pet. Dan. Huetius, Bishop of Abricensis, on mental weakness, etc. No. 6, p. 161, 162],

"how much God loves to bestow on those who neither trust too much in the strength of their nature, nor too arrogantly in the skill of their reason."

Consequently, one can only look at supernatural things, although the author applies it to things that can be perceived by simple reason;2 [Id. No. 2, p. 141-143.] so much so that in every matter he admits only probability, without even the probability of probability. Of course, the intervening medium, the senses through which forms and species appeal to the mind3 [Id. book 1, No. III, p. 24-40.], doubtful veracity, as well as the dark nature of the human mind and intellect: Therefore, for all things, even natural things, that extraordinary gift of Faith is necessary, failing human powers. Hence it follows:

1. On the one hand, absolute uncertainty in human affairs, while the senses alone are affirmed as the cause of knowledge4 [Id. book 2, No. III, p. 144-155]; on the other hand, whatever the author asserted to the contrary, everything was based on pure fanaticism; enlightened also, apart from reason, he seemed to himself, affirming that he knew for certain by faith.

2. That faith itself is impossible, since, according to the Apostle 5 [[x] Rom. 10, 17], let it be by hearing, and hearing by the word of Christ; in the two senses by which the forms and species of things (therefore faith itself formed in the midst of species) are broken and corrupted.

3. That the apostolic statement is false [[x]. Id. 12, 1.]: let your obedience be reasonable, if there is no firm reason, and no certainty, proof, or persuasion can be added to the clear divine precept.

How far, and often, they depart from the truth, who, having no account of their consequences, or of weakness of mind, or of lack of caution, accumulate words, deeds, and authorities in the file of a firm and tenacious memory! Grotius, his friend Petavius, as well as Huetius, men of the highest education and learning, may be reproached for the same, either by forgetting to contradict themselves, or by a less sure line of character, by lingering too much on certain difficulties, or even yielding to the vice.

Reason and Faith are the two means of knowledge granted to man by the Supreme Being, each in its own way, as far as is necessary; and that the end, both natural and supernatural, is certain and indubitable: the first, in supernatural things, leads to the second [See Duguet; des Principes dela Foi chretienne (1736), 3 Tom. an exceptional work, in which the argument requested from miracles and prophecies is explained, above all clearly, fluently, and successfully explained (T. 1, 3)]; the second adds firmness to the former in naturals. Neither has the right to subtract or add anything. It is the duty of Christians, as well as philosophers, who carefully and wisely meditate on things divine and human, to apply them, as it is equal, preserved in the humble condition of creatures. Examine the labor of a lazy or unwary mind; faith is scorned by an imperious and self-confident reason. From this theology and philosophy, in the third, the rule of the emotions and the darkness of the mind, a perpetual conflict.

Before, perhaps, the victory would have fallen, having been so often pursued by the enemy, or at least by the rival, had not the ordination of the supreme director of all been provided for, his necessity to tighten the bond of the human group, would have arisen day by day: of which we hear Cicero best speaking, as always.

And I do not know, says the same orator, philosopher and politician [Cicero; of Nat. Deor. ed. and translated d'Oliv. T. 1, lib. 1, p. 166], whether piety against the Gods is taken away, faith also, and the society of the human race, and the one most excellent virtue, justice, are taken away.

Thus, in this universe of things, bearing witness to the monuments of all nations, bearing witness to the corporeal and spiritual state of the world, the existence and worship of one and the same Supreme Being, the cause and controller of all, with unanimous and perpetual consent, whatever the Epicurean mathesians or the followers and heralds of chemistry spout, divine and human beings conspire.

Now to Oupnek'hat.

Pag. 25, lin. 12, 13, 17: he heals the ashes with himself...

External practice, gray rubbing, allegorical sense.

Pag. 26, lin. 9, sandaha.

In Mahabar. 12 2 parts fol. 547 v. sandhia, rosary prayers recited in the morning; id. 13 fol. 633 v. and below, No. 138, p. 206.

Lin. 10, brother Samskretice, broute, declares. Hence, brathas are asked to be declarations, confessions, or Bhrati, a measure. Below, No. 99, p. 44

Lin. 23, Mahadiw; read: Maha diw; and so everywhere.

***

OUPNEK'HAT 10.[x], HENS NAD.

No. 93

Pag. 27, lin. 2. Hensnad, read: hens NAD; namely [x] the sound of hens (breathing). Samskretice, Nadanam, mouth, mouth.

Lin. 9, Mahadiw; read: Maha diw

Lin. 16, 19, breath, which is called hens....pram hens.

Hens is prana, respiration, breath, djiw atma; pram hens, great pram, pram atma: in Mahabar. 12 2 parts fol. 559 v. soul in body

No. 94

Pag. 28, lin. 11, page 29, lin. 2: O porter that with the heel of the foot...

A curious way of aspirating breath through different Tschekr, passing spaces, from the bottom of the body.

Pag. 29, lin. 4-13-25; oum is... anahed... adjpa... pram becomes atma.

Knowing the name oum, the voice anahed (anahed schabd, above, T. I, No. 69, p. 321), and breathing itself as one and the same, the pram atma escapes.

Not. 1. The measure of any aspiration and respiration, termpus.

Pag. 30, lin. 3-5, p. 31, lin. 11: And if the heart is bound... the heart of the niloufer... becomes free...

The heart of the lotus is supposed to have eight leaves, like a water-lily (above, T. I, No. 68, p. 319); and the heart, which man does not subdue, circulates in these eight leaves, producing various feelings, habits, dispositions in man: but when it has come out of the eight leaves, hearing djiw atma [x] anahed, destroyed in that voice, pram atma is returned .

Pag. 31, lin. 14, page 32, lin. 16, 21; page 34: Moreover the heart... anahed... djiw atma... nod decem... selouk... sign (miracle) [x[ nad primi...

[x] I have already observed that the pronunciation of ou has ceased to be a nasal sound, as if it were an obscure roar. This sound will be anahed as material, far above which is anahed schabd (T. I, No. 69, p. 321), which is the pram atma. In the heart, or interiorly, in the chest, with the help of the heart, that sound is heard, but it is expressly declared by the djiw atma, not by the senses. All this, then, as the niloufe of the heart in the world, the world of divinity, being, and nad entered, nor [x] djiw atma in the voice of anahed destruction, spiritually referring to the soul, body, senses, heart absolutely repressed, silent, and meditation, penitence by force, by contemplation of the supreme Being, by adherence to it alone, by immersion in that Being, by identification with it, reduced to nothing.

To go to this level of devotion, raised to spirituality, and, with the imagination, stripped of all sensibility, to hear ten [x] anahed nads or sounds, and to feel the effects produced by them, is not surprising. In man placed outside of nature, breathing heavenly, divine airs, such as are found in all religions, and free from the divine address itself, as he thinks, given, mind and body are affected by special movements, impressions, which, in this Oupnek'hat, with reason to each The reader will not be disappointed to find the sound, the description, the physical and the metaphysical here.

In the celebration of the divine office, which is the selouk, the first nine sounds are used, either by voice or with the help of instruments. Tenthly, to adhere to it, meditating deeply, the maschghoul, to remain in it, as a supernatural, roaring cloud, the universal voice itself, giving anahed schabd, and [x] maschghoul pram atma efficient, is enjoined upon the truly spiritual man.

Lin. 23: kantha... bell.

Samskretice, kantha douanihi, a kind of wind instrument, which impersonates the wind. Kanthaka va karanam, ears to ring.

Pag. 31, lin. 16: one djiw atma hears.

[*1 I said, if it is right to believe. For this work, like all diaries, should be read with caution, the author of which, when he defends religion and sound philosophy against the impious and putrid delusions of the new Epicureans, and the destroyed and legitimate church of Gaul against the constitutional intruder and scum, with a sharp, expert and successful zeal; but not with equal success, nor with the right of the Romans, as they say, pretensions, too devoted to ultramontanism, against the teaching of the Gallican clergy, particularly the Declaration of 1682, the unshakable pillar and support of the liberties of the Gallican, or of the whole Church, to defend, inconsiderately, in the manner of a scorner, neither learnedly, nor theologically , is repeatedly attacked; or the famous and sinister promise, extorted in Gaul, which indeed supposes that goods stolen by force can be legitimately acquired nationaux, quelle qu'en soit l'origine, l'acquereur legitimate ne peut en etre depossede, sauf aux tiers reclamans a etre, s'ily a lieu, indemnises par le tresor public." CONSTITUTION de la Republique francaise, an 8, 22 frimaire (December 13, 1799); Titus VII, art. 93, 94.], unharmed by truth and veracity, he endeavors to protect it by any means. See Annal. philosophic an 8, VIII.e cah. (June, 1800), p. 503-514, or 9 (1801); I.er x cah. p. 101; 9.e cah. p. 412-427; X.e cah. p. 466, 467 and 469; XI.e cah. p. 511; XII.e cah. p. 531-534, 538, 539. - Frogmen de litterat. and on morals, an 9 (1801), p. 27-38-48.

Nothing has not been attempted by the enemy of all good, in order to overthrow the truths on which the government of the Church rests. Those doctrines were formerly held as a patrimony of Gaul, slavishly subject to the other regions of the Roman Court. That she, and the French Clergy, the Universities, and the Parliament, with a keen and learned zeal, led them to defend their office, solemnly. Now, in the wretched confusion of temporal and spiritual things, new forces are being added to seduction and error in the cause of evils, by which Gaul, oppressed by them, groans and longs for a long time, having longed for freedom in every way.

It is known that unstable people are easily led into contrary studies: yesterday they were too free; too much slavery today.

They imagine a monarchical government of the Christian society, in which the Pope, the bishop of Rome, the successor of St. Peter, to whom alone the keys of the kingdom of heaven were given, in order to communicate them to others, the divine mission, the authority of the pastoral ministry, which he received whole and complete from Christ, are entrusted to other princes , pours out, as it were, into streams derived from him. The same is the main source of the prerogatives and characteristics of the Church, which flow from it into it.

In this way, the supreme pontiff alone is, properly speaking, the supreme shepherd of the Church, to whom both the sheep and other shepherds have been committed by Christ; the rest, by divine right, like the Pope, the bishops, but not by the same reason, will be mere delegates.

The Church is a great mission, in which apostolic vicars of different degrees, of different authority, are appointed by the Roman court, the head of the body.

The great lama, or the sheriff of Mecca, be pardoned for being said, here the travelers will recognize, but not the church, of which Christ is the only head, with ministers of different kinds, the first of whom are bishops, subject only to the general council representing the church, holding its place on this earth. See the pamphlet, entitled: Instructions sur l'eglise, relativemente aux principales erreurs qui regnen maintenant (104 pag. in- 8, 1800), clam distributi, epitome in diario, nouvelles ecclesiastiques (Utrecht), 13 fevr. 1801, Rheims, p. 13-16

Thus, the Roman Antistes, who was always highly respected, but too eager to increase his legitimate authority (Primate), recovered the minute temporal crown, by the terrible judgment of God, the spiritual one; above all, if you praise the new Gallo-Roraan concordats, of religion, of course, for obtaining ecclesiastical peace, but really for the sake of the convenience of the contracting parties, pushing the elections far away (which, however, in the burning of human emotions, ignorance or false knowledge, the parties moved by desire, conflict, and more just purposes the distribution of the diocese relative to the different tracts (departments) of Gaul, now perhaps more useful), he again submits and defeats the Gallic clergy to the papal influence, to which it was fatally subject, by coercive political power. See MONITEUR, 7 for sale. or 10, p. 24; Par. 6 sell (September 28, 1801); Id. 9 vend, p. 31, Par. 8 sell

The parable of the Gospel returns to this: The kingdom of heaven is like unto a man who sowed good seed in his field. And while the men were sleeping, his enemy came and sowed tares in the midst of the wheat. ([x]) Matt. 13, 24, 25.]

The author of des Lecons physiologistes sur l'Angle facial, donnees dans les ecoles de medecine de Paris, juxta quem, si fides1 [*] diary, would feel otherwise. philosopher moral, et litter, (XXI cah. an 9 [1800], p. 553, 554) to be used, l'Angle FACIAL est la reunion de deux lignes, dont l'une part du front, et vient finir aux dents superieures; l'autre part de l'occiput, et vient horizontalement se terminer au meme endroit que la premiere. L'angle est plus ou moins aigu chez les divers animaux, et chez l'homme il est presque droit. Vous me demanderez ce que cela prouve, parce que vous ignorez encore l'art de tirer de vastes consequences. Apprenez donc que plus cet angle est aigu, plus la face est longue, et que, plus la face est longue, plus le crane est etroit, plus par consequent le cerveau est petit: or, comme il est CLAIR que, moins on a de cerveau, moins on a d'esprit, il est egalement evident que le nombre de degris de l'Angle Facial est le nombre exact des degres de l'intelligence.

Keep smiling, friends.

Pag. 32, lin. 9; pak'haouadj, read: pak'haoudj; musical instrument of war (Mahabar. 14 Porb. fol. 686 r.)

Pag. 34, lin. 3: the volition of pure (good) and evil...

He who in this way sinks into the Supreme Being, no longer existing in himself, forgets all traces of his actions, burns the volition of good and evil, is occupied, restrained, and filled with that Being alone, he himself has the eternal effect.

***

OUPNEK' HAT 11. [x] SARB SAR.

No. XCV

Pag. 35, lin. 2: Sarb sar.

This title can mean: every perfection, every story (or, every chapter). Above, T. I, No. 3, p. 13; the name of this Oupnek'hat is Antrtehe; which gives the same meaning. Samskretice, antarahitam, infinite.

Lin. 10-14, Great predecessors... Three divisions...

These three sects straying from the right path, or from the knowledge [x] of Brahm, which worshiped the elements, the stars, fire, the sun, the wind (air) together with animals, men, and vegetables, to the 4th, 5th, and 7th , below, No. CX, p. 95, 96 and not. mentioned, they can be referred to.

But it is expressly declared that the great ancients, diligently following the path of knowledge and work, repressing the senses, were strangers to this error. From this it is clear that after the recognition and adoration of the true first Being, idolatry arose from the senses, that is, from their dominion.

Pag. 36, ln. 13; p. 37, lin. 9, 10; Akt akt... appearing doing everything... mokelan [x] is outside (external).

Samskretice aktehe pyam, to lift, collect, take, take.

Asserting the rule of the first of all causes, Oupnek'hat explains the action of the secondary entities, beginning with the externals, to which the internals correspond.

The earth, the sun, the internal fire of the earth, the atmosphere, the air, the birds, the rain, the crops, all, because of the food from which everything in the world is nourished, was the object of the former maschghouli, that is, the external mokelan.

Pag. 37, lin. 11-last: Maschghouli when inside the body..... get nutrition.

[x] maschghouli internal mokelan, body, person (body), whence born, mouth, nose, sight, whose account is given to external mokelan, and to nutrition from food, is referred to, object.

Pag. 38, lin. 1-19: Accordingly, the act that makes the prudish is all... eatable, they are of one and the other.

At last [x] act a new reason for both is revealed: heaven, earth, both worlds, which are the cause of the production of all, the eater and the eaten, are one food for the other; and the man to whom these things are well understood is given the same quality, to use and victory over both worlds.

Man is born from his father, nourished by the crops of the earth, he himself is fed by them: when he dies, his body reduced to ashes, the earth, serves to feed the crops, passes into them: and so again a new body returns, composed of the same elements succeeding each other with opposite qualities, always victorious and to live, eating and being. It is the circle of nature, living and dying in succession, in which all things are ultimately resolved into the first being from whence they arose.

***

No. 96

Pag. 39, lin. 2, 18; The shape of the whole world... let them become a maschghoul.

A series of genital seeds, that is, of things which are one after another; thence from Pradjapat, to work and form, to food, which is the form of the moon; in the same way as the preceding article, collinear.

***

No. 97

Lin. 20, p. 40, lin. 23: Exposition [x] the coming of prana into the body... got the name of the head.

Pran, breath, the modification of air in the body, tends from below upwards, and gives its name to the member into which it enters. At last he fixed the seat on his head; where, except for touch, the senses remain, and the heart itself; indeed, in the middle of the breast is Brahm himself. He who wishes to subjugate his senses must carefully consider these things.

***

No. 98

Pag. 41, lin. 1; page 42, lin. 23: The discussion of the senses... his name becomes night.

[x] Pran, of breathing, excellence, strength, and wonderful effects, in order that they may be shown more clearly, a discussion of the senses is repeatedly given, as also the origin of the different [x] names of pran.

From this also a political dogma of great importance can be derived. Whoever may be the ruler of an empire, a king, a president of states, a dictator of a republic, a consul, by whose breath the rest of the members of society live, from the supreme government, for the sake of revenge or envy, is to bring death upon himself; while he, always breathing, though deprived of action, and restoring life to the group, as if expiring, when he is restored, proves and asserts the preeminence, the necessity, of the pretentious fact and effect.

Pag. 42, lin. 15, 16: prabat.... early morning

Samskretice, prabhate, morning.

Lin. 21; aheh, the day

Samskretice, ahah, a day of 24 hours.

***

No. 99

Pag. 42, 43, 44, 45; page 57; O mokel of speech... abandoned) becomes

A new and diffused [x] pran, breathing, praise, the explanation of his names, and the merit of the measure of Brahti pronounced in his honor; the supernatural rulers of the senses, the senses [x] are pran: all things are because of him; the whole world itself, Bhout akasch, includes, protects, and gives it motion.

Pag. 43, lin. 21: drags.....three to make one....

In the Indian hymn, three things to make one; which must be observed.

Pag. 44, lin. 14, 15; pran.... was covered with measures.... tschehend they say.

Pran, breathing, is covered, as it were, by the recitation of measures; then its action is not felt in any way or only slightly. On Tschehend, see above, T. I, comments. p. 440, 441

Pag. 45, lin. 2, 3: the wages of the work of the sun (read: of their work... they had kept in your bodies.

That is, they hid, annihilated, considered nothing, looking at you alone, meditating.

Ibid. lin. 13, 14-30; p. 46, 47, 48, 49: the exposition... of the magnitudes [x] of the meal... is one... it is without cessation.

Earth, fire, atmosphere, wind, rain, sun, djehat, moon, water, its mokel, all produced from prana. Then in the earth, above the earth, in the air, living, growing, as inside, outside the body, all one.

Pag. 47, lin. 21: aschou... giving motion to everything.

Samskretice, aschou, or satouaram, diligence, speed.

Ibid. lin. 22, 23; the bread of riches... and it is also without riches.

Here we must observe, as I have often observed, that negative qualities are said to be said of agents together with positive ones of the same kind; everything and nothing; nothing to be affirmed about being. So also on p. 48, lin. 12, pran death and life.

Pag. 48, lin. 1, p'hou, p'hou.

These two voices graphically render the sound of exhalation while sleeping.

Ibid. lin. 3, And O Djenian.

See above, T. I, No. 5, p. 18, [x] fereschtah a rois djenian victory.

Ibid. lin. 10: sins which (read: which) are his enemies...

The sins of the internal enemy of man, here and p. 41, 47, are said This repetition of the denomination of sin, as if peculiar to Indian doctrine, indicates the inner war of man's faculties, as one of the primary chapters of the same doctrine.

Ibid. lin. 14: pran... (versus) makes a downward movement...

Apan wind (above, T. I, No. 5, p. 19; No. 25, p. 152; No. 62, p. 302) completes the digestion, and inhales and exhales the breath of food. man remains in life.

Ibid. lin. 19; pran without stopping...

Breath does not die; to the body, the dying nature, imparts life: in different worlds the body and the senses cannot subsist without prana.

Pag. 49, lin. 17, 18: he remains a hundred years... sshad ratsch .... pronouncing a hundred aiet [x] Beid...

Samskretice, ssad, a hundred; rah, sound; raha sya lochanam, to bark1 [These etymologies, or, if they will, similitudes, will nauseate the reasoning of a European scholar, addicted to the strict rules of grammar and hypercritical laws, nor ignorant of the threats of an Oriental genius, such as that of Varro* [M. Terent Varro, de ling, latina, ed. Gothofredo J. C. (1602), lib. 4, p. fol. 3-30 etc. edit (1581), p. 5-43, etc.], the most learned Romans, for whom the slightest analogy was sufficient to uncover the origin of a word or a proper name, oblivious to the facility: but if they do not always find in them the genuine root of words, at least the abundance of Indian Samskretic and Latin words will not disdain the curious investigators of ancient languages .]

A man's life, a hundred years, at the time when the Rak Beid, from which the Oupnek'hat Sarb sar is extracted, was composed.

Pag. 49, lin. 23; bad... having a guard in his midst.

Samskretice, badhnami, to string, to bind.

Pag. 50, lin. 1, 2: he eats all the senses as he took them, he carries them down into himself, garsch the name.... taking

Samskretic, garjana, to cut down a lot (of the senses), to beat: or if you read gascht, knowledge of the senses; who receives himself within his heart. (Mahabar. 12 Porb. 2 part. fol. 456 v.)

Ibid. lin. 3: drunken vibrating sperm.

Samskretice, madam, impurity; Madanaha, God of love.

Ibid. lin. 8; Beschvantr, friendship towards all the world (add, having).

Samskretice, besch, all-inclusive; bas, opening; Abadani, the creativity of the whole world. (Mahabar. 12 Porb. 2 part, fol. 566 r.)

Ibid. lin. 11, 12: bam.... worthy of reverence...

Samskretice, bhajanam, dignity, merit.

Ibid. lin. 15: because having been kept from sins...

Samskretice, aschrita rekschakaha, protector. Aschrayaha, support, base.

Pag. 50, lin. 17, 18: Bhardouadj... having guarded animals.

Samskretically, bhara vahanam, to carry a burden, to bear.

Ibid. lin. 20, 21: schast... the protection of every being.

Samskretice, schesta, rest.

Ibid, lin. 23, 24: prakasch (read: prakas)....entering first from all.

Samskretice, pra, prae: kasya, quo.

Ibid. lin. penultimate: madbani... making everything pure.

Samskretice, madam, impurity; bread, to eat (he who eats impurity destroys it).

Pag. 51, lin. 1, 2, 4: tschhoudr soukt maha soukt... entering into the ignoble and the noble.

Samskretice, schoudraha, a class of farmers; soukham, or souagrouham, the location of each thing, health, health, tranquility; maha, great

Lin. 8, rak... big

Samskretice, rakschaha, giant.

Lin. 10, 11: arohedah... small and great.

Samskretice, aroha, the quantity of gossip which they hold in their hands. Arohana, to ascend; arohaniyyam, more, more.

Lin. 13: pad.... going and doing everything.

Samskretice, pada scharaha, itio, journey.

Lin. 15: 16: atscher... giving all the earnings.

Samskretice, achara karanam, honor, esteem, value.

Lin. 22: korban mahabarat

It is a sacrifice that gave occasion to the war of [x] Kourvan and [x] Pandvan, at the time of [x] Djedashter and rek'heschir Beschouamtr.

Pag. 51, lin. 24: within the brahti.

Brahti, the largest of the measurements taken from Beid. Above, p. 44 and 57

Pag. 53, lin. 19, 22; p. 54, lin. 9, 11: food... and five divisions... is... this is: earth, and wind, and bhout akasch, and water, and fire... eating... food.

Pran includes the whole of nature, the source and origin of all things that consume and those that are consumed: fire and wind of the first kind; earth and water, of the latter: which operations take place in the bhout akasch, the space containing everything.

Pag. 54, lin. 20, 21: in the midst of living things, whatever has teeth (e) on the side up and down...

Here are rightly distinguished the animals furnished with teeth, from those which, as some fishes, lack them; and those things which are used for food, from those which do not serve to be eaten. It is true that animals armed with upper and lower teeth are larger than others.

Pag. 55, lin. 3 - penultimate: The sign [x] is [x] the soul in vegetables... and it is higher than all the worlds.

The difference between plants, animals, and man is clearly conveyed. In fact, the true soul appears in these three substances, but in the first, only in moisture (juice); in the 2nd, more important, juice and heart (sensu); 3. in those, the most excellent, (man), with juice, sense, but especially with the intellect, through which he understands, sees, knows what is to come, knows what is known and what is not known, speaks about them, reasons; he grasped the spiritual atma itself, incessant. And by this eminent quality, which is true wealth, and which is proper to him, he excels the rest of the living beings who lack it.

The heart that is being treated of, even to animals different from man, is a feeling heart, not an understanding heart (below, No. c, p. 61); since the understanding here differs expressly and clearly from the heart. From this it is clear that the understanding belongs to the spiritual being, djiw atma, different from and superior to the properly so-called material senses.

But it may be inferred from what has gone before that a sensitive power appears in vegetables, that the Indians were ignorant of it, although they enjoy life through the spirit and the moisture.

Pag. 55, lin. 28 - p. 56: This very person, man,....behescht

Whatever man desires by desire, from earth or heaven, is destined to a still higher nature.

Pag. 56, lin. 11-16-26; five things...

Man consists of five things, just as there are five pran, five [x] kinds of korban.

Lin. 19; what I saw...

Only four senses are mentioned here (above, No. 97, p. 40); since they are supposed to exercise their power by being touched, diffused through the body by means of food, and smelled by the heart.

Lin. 21; and pran with the wind...

With the senses, at the time of death, annihilated in prana, prana itself becomes one with the wind; just as the other elements of the body return to their respective primary.

Lin. 26: korban also five...

There are five korbans, species of sacrifices, the first four of which contain the sarm, the fifth, above them.

Lin. 27, 28; aguen houtr.... darschen pouran mas.... tschatr mas.... pas.... sarm.

Aguen houtr tschak, sacrifice (Mahabar. 12 Porb. 2 part, fol. 495 v. 516 v. 13 Porb. fol. 600 r.). Samskretice, aguen hotram, purifying fire.

Dars tschak (Mahabar. 12 Porb. 2 part. fol. 495 v.).

Samskretic, darshana, to see, to look at, to visit, to wait to be venerated; pouraha, before, formerly; masaha, month; darschaha, the conjunction of the sun and the moon (that is, djak, the sacrifice of the month before the conjunction of the sun and the moon).

Tschatrmas tschak (Mahabar. 13 Porb. fol. 630 r.), that is djak, the month of Tscheitr. (Supra, T. I, Annotat. p. 614-616.)

Samskretice, pasah, milk, water (milk sacrifice).

Samskretice, Sarmataya gamana, to show friendship.

Pag. 57, lin. 7, 8; one pran became all things.

Pran, of which this adhiai [x] Oupnek'hat provides the most extensive exposition, is nothing else than that spirit which feeds within Virgil, of whom above (T. I, Annotat. p. 560); diffused into the whole machine of the world, its different parts in particular, both material and spiritual, generally and singularly; imparting life and motion to them, confirming them in existence, himself acting, mixed with them, himself the effect of them; that is, the atma, in all kinds and species of beings, manifesting itself in various ways, hiding itself; coming forth from without, returning into itself, and always unique; whose primary dogma, the cause of all good things in the two worlds, is confession.

***

No. C

Ibid., lin. 14: First [before all] production, the atma was unique.

Again, the production of things, in time, the atma, as above (T. I, No. 67, p. 316), willingly, but in a manner different from the preceding one, is delivered: by which the eternity of the world is always clearly denied.

Lin. 20-24: And anbehteh, the water is... it is the floor of the earth.

The four are here distinctly and clearly distinguished, and each of them is properly arranged in its place; anbheteh (below, No. 139, p. 249), water above behescht, heaven; marikh, the world [x] fezza, the space between the behescht and the earth; below, the sea, the world of the earth; in the lowest, ap, water placed under the earth.

This distribution agrees very well with Genesis. God said also, says Moses1 : Vaiomer elohim ikkavou hammaim mittakhat asschamaim el makom ekhad ve teraeh haiabaschah va iehi ken: Vaikra elohim laiabaschah erets oulemikveh hammaim karah iamaim vaiare elohim ki ttob: Genes, 1, 6-10.], let there be a firmament in the midst of the waters: and divide the waters from water.

And God made the firmament, and divided the waters which were under the firmament from those which were above the firmament. And it was so.

And God called the firmament, the heaven: and it came to pass in the morning and in the morning of the second day.

But God said: Let the waters which are under heaven be gathered together into one place: and let the dry land appear. And it was so.

And God called the dry land, and the gatherings of waters he called the seas. And God saw that it was good.

Samskretic, ambobret, one who pours out water: margaha, a way, a hole, a door; or marou marichika, vapors which, when the air is heated, are seen to settle on the surface of the earth: marananam, to die: apaha, water.

Pag. 58, lin. 2-23; page 59, lin. 7, 11: the guards of these... from the skin... the touch... it was apparent... they fell.

Each sense, part of the body, and even, as they say, of fear, is presided over by a particular officer. The sense of the skin, the way of touch.

Pag. 58, lin. 6: loupalan... guardians of the world...

Loukpal, the eight guardians of the eight sides of the world. (Mahabar. 12 Porb. 2 part. fol. 558 v.)

Pag. 59, lin. 1, 2, (anus).... mout (death) is.

The death of an anus is mokel, since the excrements which it knocks out are food like a dead head.

Lin. 11,12: the bond of the worlds... captured by hunger and thirst...

The bond of the worlds of hunger and thirst, in the rulers of the senses, is the propensity to perform the acts proper to them.

Pag. 60, lin. 16: from hunger and thirst] mokelan....

When the animal eats and drinks, hunger and thirst are considered to take their share of food and drink, with which the satiated do not drive him any longer.

Lin. 28; page 61, lin. 28: That very person; oi mokel wanted oum speech.... it is food.

The person in question is a human being, into whom the senses have entered: neither by speech, nor by scented food can he receive, be nourished, and be satisfied, but by a figure in which there is rest and movement, [x] pran and apan (above, n. C, p. 58) with the help, namely, of respiration and fire (above, T. I, No. LIV, p. 274), which works digestion.

Pag. 62, in marg. lin. 4, 14, p. 65, read: 44, p. 66.

Lin. 12-14: the line above the top... the atma entered the body from the way of the brain.

Atma enters man through the brain, and djiw atma is made: hence the thinking heart was also said to reside in the head (above, No. 97, p. 40, and note 1), together with the other riches of this member, namely the four senses.

***

No. 11

Pag. 62, lin. the last: three austhai.

There are three states of man in the body, which are like three [x] djiw atma, soul, seats.

Pag. 63, lin. 9; djiw atma like [x] tsched akasch.

Tov djiw atma, enclosed in a man's body, is like [x] tsched akasch, immense, to be Brahm himself, is here expressly declared.

Lin. 13: avandr... was; that is, he sees all these [x] Brahm (to be).

Samskretice, vam, tu (avam, not you, not existing in yourself, all Brahm).

***

No. 100

Pag. 64, lin. 3, 22; last page 65, lin. 3; (conception) [x] to be born first becomes... to be born second... to be born third is... gone.

The three births of man: 1.a, at conception; 2.a in generation; 3. from the time of death, after being born alive, when the father and the son escape and are born into another world, the father is always the same.

Lin. 6, 21: Because the husband... may the offspring be increased.

Vivid, of course, and worthy of the genius of the lover of the Indians, the exposition of the husband and wife, as if transfused, one into the other, and the debts arising therefrom; by which, if they can, the authors and defenders of the ill-behaved French divorce should be put to shame and be overwhelmed with shame. See, an excellent work of reasoning, which is inscribed: Du divorce, considere au 19.e siecle, relativemente a l'etat domestique et a l'etat public de la societe, par L. G. A. B., auteur de plusieurs ecrits politiques. Par. (1801).

But if [x] Oupnek'hat, which is worth the mental edge, the author of that book read carefully, perhaps on thought, speech, cause, means, effect, order public, general, compared with domestic, private, religious, against thick and thick 19 the materialism of his father, or, as he calls it, animalism (disc. prelim. p. 22), spiritual soil, medium organs, ministers, agents of knowledge, etc. in the Indian system he will find it new, and not removed from his conceptions, though in all things not to be approved of.

I said, in all things not approving, v. g. while rejecting innate ideas, natural senses, innate, endowed with the spiritual faculty of thought and feeling in man, attaching ideas to external signs, more important, to words, that is, to matter, by which means they are lacking, they remain unknown to man, natural, since they naturally enter into the understanding, pronouncing , constituting the hearing of the sense of ideas, substituting the sole quasi-aptitude of virtue per se active, agent (p. 19, 20-60, and, by the same author, Essai analytique sur les lois naturelles de l'ordre social ou du pouvoir, du ministre et du sujet dans la societe, Par. 1800, pp. 249, 250, 251); he destroys the essence of that faculty with a properly careless hand.

Similarly, when trade, considered in itself, as a social institution, that is to say, a Frenchman of noble stock, reproaches him.

He returns at last, and never lost hope, a solid form of reasoning returns. They come out sharp. The spirits, previously bound by the mud of materialism, break the chains, rise to spiritualism, fly away: the dark and long night will end with a clear and lasting day!

Charity is not the same as between spouses, between children and parents. Often in Asiatic countries a child has his mother as much as a servant, he is jealous of his father; that if he was born in a high place, he laid plots. Hence the proverb: A grandfather takes revenge on his grandson from his son; In Europe, there is a famous saying: love goes down, not up. To which the new philosophy of the egoists impudently adds: in the name of whose beneficence should the son be deprived of his father, who, by begetting him, serves only pleasure?

***

No. 103

Pag. 65, lin. 6: Bam diw said...

Bam diw, the ancient rek'heschir (Mahabar. 14 Porb. fol. 714 v. fol. 752 r.), seems to be Bas diw, the father of [x] Keschn, and at the same time one of the mokel of the year of storms (above, T. I, N .° 76, p. 361), who here, in the very womb of the mother, is said to have used the true knowledge of the nature of things.

Lin. 6, 7, 8, 9: I knew the degrees of the apparent existence of all [x] Mokelan senses... descent (into this world...

Above, No. C, p. 50, the mokelan of the world into the bond of worlds, or hunger and thirst, that is, the propensity to acts proper to themselves, fallen, are only apparent existences; which being rightly known, Bam diw breaks the bond of birth, the free passes to the higher worlds, knowing very well that he is happy, that is, truly existing in himself, but the very source from which he came, Brahm. The same happiness is reserved for him who enjoys [x] Bam diw intelligence.

***

No. 44

Pag. 66, lin. 1, 3, 14: one greatness, from the way of the head... atma... making sin...

Atma, which has entered man through the brain, executes all the actions of the senses, is everything, is Brahm, even committing sin: that is, the depraved or addicted djiw atma. For true sin is a descent from the universal to the particular, from being to non-being.

Ibid. lin. 7, hard... and heart

The chest is hard (above, T. I, No. 40, p. 215; No. 47, p. 268), the seat of the heart.

Ibid. lin. 25, 27, that which came from the earth... from the egg... the womb... and by the will of God...

Four modes of production; 1.us, O earth, vegetables; 2. us, from the egg, animals; 3. us, the same, from the belly; 4.us, God's special creation.

***

No. CV

Pag. 67, lin, 15-23: My words in the heart... heart... and speech... guardian [x] ostad...

In this prayer, 1. It is shown by what reason the divine book should be read: the word is in harmony with the heart (intelligence and will); and intelligence, the attitude of the mind, coming forth through speech, showing itself. 2. Respect due to the teacher, a grateful heart due to him.

Europeans, knowing God correctly, endowed with knowledge and a keen intellect, could still teach something in the school of the Indians!

OUPNEK'HAT 12.um, KOK'HENK.

No. 16

Pag. 68. lin. 2, Kok'henk.

Samskretic: khe, air. Of the grain, or breath, of the excellence of the air, this is chiefly treated in Oupnek'hat.

Pag. 69, lin. 11, 12-28; page 70, lin. 20, 23: those who have an eye on the reward (read: reward) have... (undergo).

The Indian is always and supremely enjoined to perform good works without reward; and although a certain reward is assigned to actions completed with the hope of reward, a penalty is also inflicted upon the payment thereof.

Above, T. I, No. 60, p. 292, 293; No. 81, p. 379, 380, two ways of works: the first of those done in hope of reward; 2.a Diw djan (diw, molki of souls) said, actions performed purely, without obtaining gain.

The moon indicates the six seasons of the world, and it makes a special year. (Supra, T. I, No. 25, p. 145, and note 1): the first part of his revolution consists of fifteen kalas.

The road which leads [x] salek to Brahma passes through the seven higher worlds.

Pag. 70, lin. 1-19; he says: that I will enter from the world of the moon.

This is the meaning of that passage (above, T. I, No. 39, p. 205): I descended from the world of the moon, having received the reward of the works done with the hope of a reward; and having entered again into the human body, having suffered the punishment of an unfinished work in the womb of his mother, and on coming out of it suffered, and then through this mortification, these troubles, having obtained the true knowledge of substance (you, all I am), I will enter upon the right path [x] selouk and to [x] the world of Brahm, clinging to him alone without gain, I hope at last to reach.

Ibid. lin. last: page 72, lin. 7; in the beginning... of that world [x] Brahma... is the making heart.

A description of the symbolic and curious world [x] of Brahma, of the things which are found there, of their properties, and of the effects of patience.

Pag. 71, lin. 1, 3: aousch... out of volition and anger, etc.....

Samskretice, aouschadan, playfulness.

Lin. 9; al is

Samskretice, alan karaha, worship, ornament, beauty, abundance; elaha, cardamom

Lin. 12: Sabeh... a large circle.

Samskretice, sabhamandhapan, a hall, open on four sides.

Lin. 13, 14: Apradjat.... no person can obtain victory over her...

Samskretice, apradrouschyaha, an invincible man.

Ibid, lin, 23, nahatschhen...

Samskretice, nyaya loschana; genius, intelligence; reasoning

Pag. 71, lin. 26, antaschar... much light.

Samskretice, antaschounyam, infinite.

Lin. penultimate: I stayed.... producing the heart and the senses.

Samskretice, mansavikaraha, marrow, brain. When they undergo the world [x] of Brahma, having passed through, with purity of heart, the pit full of vices, fleeing the mokelan, who prevent mortification, they pass the new sea, the fountain of youth: then they find a tree bearing the fruits of all trees; then, a large city, Sabeh, in which the house (an invincible, impregnable stronghold), the gatekeepers of which were Andr and Pradjapat. Whoever enters that house calls himself Brahm. In this house there is a higher floor, nahatschhen, that is, the universal intellect: above it is a throne that has many lights, on which sits a woman producing the heart and senses, surrounded by a veil, decorated with many figures signifying kindness. In the midst of the city is knowledge, making the heart pure. When he was coming to meet him, at the command of [x] Brahma, for the purpose of receiving him, men and women came forward with gifts; and the effect of this knowledge, of wearing the offered clothes, that Brahma knows himself, is to be noted first of all.

Next, what happened to the pure man, these different stations in [x] the pervading world of Brahma, who is the throne, much light, that is, prana, is clearly and clearly set forth.

Pag. 73, 12, 13-15: freed from pure and evil work... good works become the lot of friends...

The man who has attained to Brahma, is occupied with good only, which he enjoys, and has no regard for works.

The sharing of actions between friends, relatives, associates, even enemies, should be noticed.

Ibid. lin. 27, at p. 74: At the time when al goes under the tree...

The different [x] stages of comprehending Brahma, entering into his world, and proceeding to the various mansions of that paradise.

Pag. 75, lin. 3: Brahma is sitting on that throne.

Mansi, the woman, mentioned above (p. 73), is therefore Brahma himself.

Lin. 12, 13, 17, 18, 19: whatever you are, I am... whatever the deeper senses... and the senses... are satisfied.

Man, pure of truth, is Brahma, who is sati, everything, spiritual and material.

Ibid. lin. 23; page 76, lin. 1, 2, 6; cause [x] prana... man is... the cause of speech... woman... is... the cause of the heart... is neither man nor woman.

Above, No. c. p. 60, food and breath make speech fruitful: these two proceed from the heart, or organ, or intelligence, which is neither of these.

Pag. 76, lin. 7; p. 77, lin. 5: Brahma asked, that: I smell.... by... smelling... obtains.

Man is Brahma himself; therefore Brahma is man himself, as well as the elements; and, just as a man executes operations, he is considered to execute them. The declaration of identity, into one and only being containing everything spiritual and material, expressed and free from confusion.

Lin. 27, the intellect, which is light from the soul.

The understanding, the mind is enlightened by the atma, clearly distinguished from material substance.

***

No. 157

Pag. 77, lin. 8, 16: pran (being) Brahm... they do.

[x] pran, considered Brahm, that is, the supreme agent, different ministers, delegates, servants, agencies; in the body, taken in an allegorical manner.

The intelligent heart represents the breath; by its action the operations within and without, corresponding to the reason, are carried out: speech demands whatever the breath can nourish and preserve. A less suitable explanation, of course, but the Oriental, and especially the Indian, is endowed with baud genius.

***

No. 108

Pag. 78, lin. 1, 8, 9, 12; Fakir with the village... and they have an obligation.

[x] A technique used with success by Indian fakirs to attract alms.

Ibid. lin. 19-23: prani, who is the form [x] of Brahm, with the speech of Gouya)....

[x] prana, the same as Brahm, with the senses, and the senses with each other, for the reason of the end of each, the identity of one with the other.

Pag. 79, lin. 21, to page 80, 81, lin. 12; And this maschghouli is that... the fire... dies.

Maschghouli with [x] mokelan, elements, stars, meteors, as well as breath and physical senses.

Destroyed by the elements, by the setting stars, their light and prana should return.

Mokelan exteriors produced from the wind; being destroyed in it, they appear no more.

Every sense of the body, vi [x] pran, which is Brahm, carries out its activity. When it ceases, that force passes into another sense, in the aforesaid order (p. 78), and its prana passes into prana. So outside, and inside, all the pran are dissolved into the wind, the air.

Lin. 28, penultimate: heart... its strength, and its bread, both enter into bread.

In the heart, [x] pran delegates (above, No. 157, p. 77), force, and pran pass into pran itself.

Pag. 81, lin. 14, the last: food from all senses... (they will go).

A novel of feelings and of the heart with pran on the primacy of the debate. Sensation, I acknowledged its greatness, when they enter into the wind with it; in which way, when they become one with Bhout akasch, they reach the behescht.

From this it is clear how important the breath is, to recognize and meditate on the excellence and superiority of the air.

Pag. 82, lin. 5; page 83, lin. last: In the season of the disease..... (it must close the life).

It has been said above (No. 99, p. 47) how the son and the grandson become the body of the father: then (No. 210, p. 64 and note 1) the third birth of the father in the son is explained. This father, suffering from a serious illness, transfers his entire being to his son, temporal, corporeal, and spiritual. nor is the father left except [x] sanias, fakirs, a state of voluntary poverty, when he is already as heavenly, as if he who has absolutely renounced this world, is again entirely unworthy to enjoy the same: which, however, does not offend between the child and the parent the charity and aids arising from it.

Ibid. lin. lastly: pag. 83, lin. 1: joy... of union... (cause) [x] to get a happy son...

The chaste Indian seizes the pleasure of a camel not for his own sake, but for the sake of procreating children (above, p. 89).

Pag. 84, lin. 14, 17: Andr... from fixed determination... is true.

[x] Radjah consented to Andr's request: therefore, he himself, being the form of truth, does not fall short of the truth, when he determined that he would give nothing but what was requested, he agreed.

Ibid. lin. 21; - page 85, lin. 5, 6, 10, 12, 23; - page 86, lin. little by little last - page 87, lin. 11-25; - page 88; 90, lin. 17; — page 91, line. 8, 18; - page 92, lin. 12.

Djeni, who had three heads. one pran.... at the time when the soul... when the pran left the body... intellect... ten parts... atma... I am atma.

In Baldeo (book cit. Abgotterey, p. 467-554), Th. Maurice docto et religioso opere1 [History of Hindostan, its arts and its sciences, as connected with the history of the great empires of Asia, during the most ancient periods of the world, with numerous illustrative engravings. By the Author of Indian antiquity. T. 2 (1798).], [x] Beschn incarnations can be seen, where men and Djinn multiform, with many heads, fighting against God, are defeated by him and killed.

Tov Andr to know correctly, [x] pran, or the unceasing Being, the source of life, of knowledge, of truth, of the right state of things, of sensibility, the form of the sensitive force, with which all the senses are one, by the force of which they perform their work, in which, state [x ] they enter the sak'hepat, but when a person is weakened by disease, having experienced intelligence, at the time of death, they leave the body; It is to know the atma itself. Therefore he who commits the greatest sins, [x] Andre was ignorant of the fact that if, as is his equal, an expert, he does an evil deed without knowing that he has done it, what removes the guilt is necessary. It is not said here, as above (No. 877, p. 3), that he also knew that he had committed a sin, which must be observed.

Pag. 88, lin. 26-28; page 89, lin. 1; The particular member....pleasures come....and understanding

A particular member in that sense, not unlike the intellect, draws out one breast of knowledge, by which whatever is felt, the act of the body or the mind, every emotion originates from knowledge, the source of knowledge, and therefore from prana, from atma: since (such an act), as atma , spiritual, proceeds from the knowledge [x] pran of the sense of shooting; which knowledge is hidden in bread, and consequently absent from sense, the heart of man is as it were absent, although he himself understands.

Clearly and clearly the true and certain basis of spirituality is laid. A man who exercises his senses and perceives something through them, whether material or corporeal, must not obey their command, as being of the lowest order of agents, but must rise to atma, to prana, which is the form of knowledge, the principle of sensation and perfection. to attend to him only with the mind, to desire him.

That is what the apostle strictly commands. If, therefore, he says, 1 [[x]. 1 Cor. 10, 31.] Whether you eat, drink, or do anything else, do everything to the glory of God.

Pag. 92, lin. 1-4: This atma itself.... works pure... does bad things.

Thus the Apostle: ergo2 [[x]. Rom. 9, 18.] He will have mercy on whom He wills, and He will clothe whom He wills.

The efficacious influence of the supreme being into good and evil is expressed without condition, conflict, or previous investigation; which the little theologians would call an absolute decree, necessitating, predestining to evil as well as to good, inexorably rejecting it. The Indians (see above at No. 92, p. 24, Annotat. p. 467 sq.), who do not know more than it is necessary to be wise, are wise, free and highly powerful influences [x] pram atma, the creator, in djiw atma, his they openly profess the creature, the soul of man; nor less do they recognize man as the master of his action, and therefore capable of reward, by the weakness of the human mind, by searching the innermost parts of the divine essence, which he thought was not given to untie the knot.

If questions had been raised more prudently in Europe, and in Asia as well, if the questions had been raised above the preoccupation of the mind, there would have been less agitation of minds, and tumult of nations excited; and at the same time purer and unshakable knowledge of the Supreme Being, and not only moral knowledge, which is certain in itself, is also attached to it, less hindered by difficulties, men should aim at the only good, the possession of God, as safe as weak creatures, this in a world walking in darkness. can be given, they would have led

Pag. 92, lin. 9, 12; That which... I am atma.

Knowledge [x] Atma cannot exist with sin; Andr is the atma: hence its knowledge excludes the sinner, the guilty. Such is the sense of this place.

***

No. 90

Ibid. lin. last p. 92, and 93, lin. 5: Andr... the effect is...

Andr, of whom we are talking here, the king [x] Fereschteh (above, T. I, No. XX, p. 86), a created agent, of a lesser order and power, to a great degree, [x] atma knowledge, as above ( T. I, No. 29, p. 126) Haranguerbehah, raised up, is proposed to man as an example.

It is true that all these things, in order to show the supreme Being, what kind of quality he really is in himself, the excellence of knowledge, said in an allegorical manner, would be an act to observe again.

[admin]

Part 7 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[Latin Version]

OUPNEK’HAT 13.um, SATASTER.

N.° CX.

Pag. 94, lin. 2: Sataster vel Santaster (supra, T. 1, N.° III, p. 13).

Hujus Oupnek'hat, quod rerum primum principium declarat, titulus erui potest vel a nomine [x] Santastr, Santaster, cujus infra (p. 101-102), mentio fit, ejusdem doctrinae auctoris aut traditoris. Vel istius tituli radix erit sat, bonus, samskretice satatam, sine cessatione, interruptione; santanam, santatyam, ordo bonus, modus [x] esse; santatihi, extractio, proles: quae omnia ad entium progeniem, originem, ordinationem spectant.

Pag. 95, lin. 5, necessario; adde, naturaliter).

Not. lin. 17, necessitate; adde: et naturoe.

Pag. 96, lin. 10-20 — ultim. Et hoc etiam vanum (falsum) est.... (illi) sit (ens), quod roschni (lumen) purum est.....

Sic ratiocinatur auctor hujus Oupnek’hat. Res omnes quae supra memoratae sunt, [x] djiw atma voluptatem afferunt; iis djiw atma occupatus, adjutus, recreatus, utens,delectationem accipit, proinde iis superior: sed nec ipse, utpote laetitiae et moeroris capax, proinde imperfectus, in aliquo deficiens, supremus productor esse potest. Ad eum ergo ascendendum, qui [x] djiw atma laetitiam et moerorem impertitur, proinde ejus dominum; quod rekheschiran, interius meditando, invenerunt.  

Ut autem majus ei materiei lumen affulgeat, diversa [x] Mahabarat loca, in quibus rerum productio refertur, lectori offerre pretium duco: vide infra Supplementum, N.° 1.

Pag. 97, lin. 8, 13, [x]... [x]; maia; lege: o maia.

Lin. 8, 10, 17, 22-24 - ultima; pag. 98, lin. 3: quod [x] (lege o) maia... et corde... unus maia cum loco (vice) ligni... sexdecim lignorum (radiorum).... et quinquaginta res.... an¬ nus.... vas.... Brahm tschekr.... Partium enumeratione, 51 inveniuntur. Cor (del) hic distinguitur a khatter, corde cogitante. Maia, qui ex omnibus hominis partibus constare dicitur, cum Brahm in productione mundi operatur; id est, Brahm extra prodiens, agens; simpliciter apparet; illusio; nihil vere agit.

Si de quinquaginta rebus, lin. 8-13, memoratis, lin. 23 agitur, vere quidem corpori propriae sunt, at quinquaginta radiis ut unius rotae modiolo insertis respondere nequeunt. De tribus ad minus rotis igitur quaestio est: quaeque sexdecim (tres, 48 [50]) radios, circilm umbilicum ligatos habebit.

Vel verborum Persicorum, pendjah tschobi keh guerd paieh arabeh mazboutt and, sensus erit: quinquaginta ligna, quoe circum umbilicum imi currus ligata firmiter sunt; scilicet, ligna, ex utraque parte currus, fundo, basi, mediae trabeculae in longum porrectae, adhaerentia, ejus stratum, lectum efficientia.

Maia in praesenti textu agens est, at maia compositus: cum autem Brahm tschekr, scilicet, mundus, maia et Brahm mixti, describatur (infra, p. 100, duo priores in Brahm existant), loco trium statuum corpori propriorum, annus, duodecim menses, et octo vas (supra, T. I, N.° XL, p. 207) adhibentur.

Pag. 98, lin. 3-10, in hoc Brahm tschekr (sic lege, et lin. 25, 27).

Brahm tschekr, id est, persice, [x] Brahm cor, pulmo, jecur. Si tscherkh legatur, [x] Brahm coelum, mundus, orbis erit, sensu rei optime convenienti. Vox tscherk, sordes [x] Brahm, rectius forte secundae [x] Brahm tschekr, 48 partes (samskretice, tschedam, frustum), entia, universitatem rerum cum materialium, tum spiritualium continentis compositioni adaptaretur. Sed hariolandi  sit finis. In Mahabar. 12 Porb. 2 part. fol. 426 recto, Tscheherk, djan (anima), id est, custos vitae. Haec interpretatio cum pag. 99, lin. 24: et causam vitae, magis consonat.

Lin. 10, 11, octo sadeh.... schapt sit.

Samskretice, sadeh, sanctus, perfectus, perfectio. Forte 8 loukpal: octo mundi laterum custodes. (Mahabar. 12 Porb. 2 part. fol. 546 v.)

Anmeh, magnus poenitens regionis meridionalis. (Mahabar. 12 Porb. 2 part, fol: 447 v.)

Mehma. Samskretice, mahima, potentia, excellentia, facultates.

Lak’hema. Samskretice, lakhema, signum, nota exterior, (lakma, lunae macula).

Krma, samskretice, actio, agendi ratio, verbum (in grammatica); secretum, remedium, remediorum compositio.

Prapat. Samskretice, prapanam, producere.

Prakrami. Samskretice, prakaram, munimentum: prakaraha, modus, agendi [x] esse ratio, medium.

Aiescht. Aies, 8.us loukpal (Mahabar. 12 Porb. 2 part. fol. 546 v.), primum nomen solis (id. 13 Porb. fol. 659 r.). Samskretice, ajasram, semper; ajesram satatam, dies noctesque.

Schapt. Samskretice, schapadhaha, protestatio, declaratio.

Schapanaha, cadaver: tchapaha, arcus.

Pag. 98, lin. 17, cupiditas carnalis est....

Cupiditas ista (schahvat), existendi et productione sese exerendi, sese conjunctione expandendi, desiderium est; quo natura tota, quasi reti, vinculo ligatur, mutuo partium in se invicem ingressu, ex se egressu, ad unum reducitur.

Lin. 19, 21, 22: in eo tres viae sunt.... djehennam.... tres viae, quas, pro meritis, seu morientis statu spirituali, djiw atma, e corpore exiens, ingreditur. Infra, p. 565.

Ibid. lin. ultim. pag. 99, lin. 1-14, 24, 25; pag. 100, lin. 2: Brahm maia... quinque sensus... quinquaginta litterae (samskreticae)... locum deorsum ire omne in eum magnum (locum... obtinet).

Digna attentione [x] Brahm maia, quod ad Brahm tschekr redit, in quo djiw atma, quoad usque cum atma unum fiat, gyrat, circuit, et omne in illud Bram tschekr descendens unum redditum, cum ente unico, atma, licet Bramt scheker ab eo distinguatur (supra, p. 98, et not. 1), cum djiw atma comparatio. Qui rem serio scrutatus fuerit, argute dictum et partes non improprie sibi respondentes, sine labore inveniet.

Huc semper tendit Indica mille modis exhibita doctrina.

Hodie samskreticum alphabetum 35 constat consonantibus et 16 (propria 15) vocalibus; quae 50 litteras constituunt. Antiquus ergo admodum est numerus characterum qui illud alphabetum conficiunt, uti et eorum distributio ac proinde denominatio, valor, potestas. Eorum sonum, qualem Suratoe, ex ore Brahmanis et Sciouroe excepi, hic apponam.

Samscreticum alphabetum Brahmanicum.

Consonantes1 [Vide et Halhed; code of Gentoos, Pref. p. XXIII. — Dow, the histor. of Hindost. a dissertat. p. XXX. — Alphabet. Brammhanicum etc. p. 8-17 (ubi lang deest.)]: ke, khe, gue, gueu, nan: tscheu, ttscheu, djeu, djheu, gnan: the, thheu, de, dhe, nan: te, the, de, dheu, nan, pe, pheu, be, bheu, man, yeu, re, le, veu, seu, keu, seu, heu, lang, khahan.

Vocales; eu, a, y, i, ou, ou, re, re, lre, lre, i, ai, ou; aou, an, aan.

SCIOURICUM.

Vocales: e, a, i, ii, ou, ouu, re, re, lre, lre, e, ai, o, ouaou, an, a. Consonantes: kua, kha, ga, gha, gna; tscha, ttscha, dja, ddja, guian; ta, tta, da, da, dha, nan; ta, ttha, ttha, da, dha, nan: pa, pha, ba, bha, bha, ma, ia, ra, la, va, ssa, kha, ssa, ha, lan, kscha.

Secundum hoc alphabetum primum tribus consonantibus superat.

Nunc e Guzarato, per promontorium Comorinum, ad Bengalam usque transeundo, samskreticum alphabetum orae Malabaricoe, caracteribus a nagri diversis, similiter 35 consonantes, et 16 vocales includit, quarum is est sonus: Vocales; a, aa, j, ji, u, uu, jr, jru, jlu, jlu, e, ai, o, au, am, ah. Consonantes; ka, kha, ga, gha, gnha, scha, schha, ja, jha, gnha, d’a, d’ha, da, dtha, nna, ta, tha, da, dha, na, pa, pah, ba, bha, ma, ja, ra, la, ua, scha, scha, sa, ha, lla, cha.

Indoustanum1 [Manuscr.] alphabetum, e 35 consonant, 16 (15) vocalib. compositum: Maratticum2 [Manuscr. Zend-Avesta, T. 1, 1.re part. p. CCXII, not.], 35 consonant. 12 vocalib. ut et Canarinum, quod etiam 16 vocales, alicubi (Kansercorae3 [Id. p. CXXXI.]) obtinet.

Talengaricum4 [Gramm, pour apprendre la langue Talenga, dite vulgairement le Badega, 1.re part. de l'alphab. Talenga, ch. 1, des Voyelles; ch. 2 des Consonnes (par le P. De la Lane, missionn. Jes.), mss. Ind. Biblioth. Reg. N.° 203, in- 4.[x] 56 pagin.] (Talenga), ad oram Orixa, pariter 35 conson. exhibet; et Bengalicum5 [Halhed, a Gramm. of the Bengale language etc. p. 4, 9.], 35 (dempto lan extremo): utrumque, 16 vocales.

At in Tamoul6 [Manuscr. gramm. de la langue Malab. vulgaire, ch. 1, des lettr. Malabar, art. 1, de leur nombre et de leurs figures. — Ziegenbalg; Grammatica Damulica (1716), cap. 1, de litter, p. 1, 2. — Const. Joseph. Beschi, Grammatica Latino - Tamulica. Trangamb. typ. miss. Danic. (1738).], orae Malabaricoe, vel Coromandelensi, 18 tantum Consonantes et 12 Vocales reperire est: nempe, k(g), n, s (tsch), gn (n), d, nn, t (d), n, p vel b, m, y, r, l, v, lr, ll, rr (tt, d), n: u, a, i, i, u (ou), u (ou), e, e, ai (ei) o, o, au (uou):

Vel, k, n, (ng), s, (ch. c ital.), gn, tt (d angl.), nn (n ping.), t (d vel t), n, p (b), m, i (y) r, l, u, [x] (l guttur.), ll, rr, n.

Linguas autem quae circa 50 litteras retinent, eodem ordine, sono, valore, scilicet, Maratticam, Canarinam, Telongoucam, Bengalicam, quae communem originem denotant, propius ad antiquum Indorum idioma, Samskreticum, quod ad genium, et verba; primam et ultimam, quod ad caracteres, accedere notum est.

Hac pauca in prasentiarum sufficiant. Materia fuse tractabitur in opere, cujus brevis notitia anno 1799 publicata est in diario Encyclopedique (T. I, 5.e ann. N.° 2, 1.er prair. an 7 [mai 1799], p. 241, 243), sub hoc titulo:

"Tresor des langues Indiennes, en 4 (lege 5) volumes in-fol.

"Tome I, 1.re partie; Grammaire Malabare (Tamoule et Schen Tamoule); et Dictionnaire Malabar - (le Malabar, et ainsi pour les quatre autres langues Indiennes, simplement en caractrres Europrens) francois - lalin.

"2.e partie; Dictionnaire francois-Malabar.

"Tome II, 1.re partie; Grammaire Telongoue; et Dictionnaire Telongou-francois-lalin.

"2.e partie; Dictionnaire francois-Telongou.

"Tome III, 1.re partie; Grammaire Maure ou Indoustane (traduite du Portugais, imprimee a Rome en 1778); et Dictionnaire Indoustan-francois-lalin.

"2.e partie, Dictionnaire francois -Indoustan.

"Tome IV (lege: 1.re partie; Grammaire Bengalie et DICTIONNAIRE Bengali-francois-lalin.

"2.e partie; Dictionnaire francois-Bengali.

"Tome V), 1.re partie; Grammaire Samskretanne; et DiCTIONNAIRE Samskretan-francois-lalin.

"2.e partie; Appendix, qui renferme neuf ouvrages1 [Vide Journ. Encyclop. p. 242, note 1.] sur les langues de l'Inde ou des contrees limitrophes, imprimes dans le pays meme, ou en Europe, tres-rares, ou difficiles a acquerir; avec plusieurs planches gravees en taille-douce..... presentant les alphabets des quatre (lege cinq) langues dont on donne les dictionnaires (et les grammaires en francois et en latin), avec quelques autres ecrits sur le lieu, par des gens du pays, ainsi que les vingt-deux fameuses Inscriptions copies par l'auteur, dans son voyage (en 1759) aux Pagodes de Keneri, dans l'Ile de Salcette, pres de Bombaye1 [Zend-Avesta, T. 1, 1.re part. p. CCCXCV, CCCCVIII.]. A la tete du 1. er volume paroit un morceau etendu, sur le genie, la marche, les proprietes des langues Indiennes, leurs rapports avec les langues de l'Europe, ou ce qui les en differencie; et l'analogie de ces idiomes avec le caractere des peuples chez qui ils ont cours.....

"Par Anquetil Duperron, Voyageur aux grandes Indes, ancien Pensionnaire et Directeur de l’academie R. des inscriptions et belles-lettres, lequel a dans ses cartons les materiaux de cet ouvrage, rediges en grande partie, et mis en ordre."

Emenso longo isto et arduo itinere, si vires adhuc suppetant, favente Deo optimo, maximo, cujus ad nutum mentis et corporis motus componere, sapientis et Christiani officium, Persicas regiones versus iterum remeabo.

Illic, eorum gratis, qui Orientalis litteraturae latices ad fontes bibere amant, utque ad legendas et explicandas Persepolitanas in forma clavorum inscriptiones, adjumentum aliquod afferam, e veteribus Persarum libris, scilicet Vendidad, Izeschne, Vispered, Ieschts, Neaeschs, Boun Dehesch (vide infra, Supplementum, N.° II), linguarum Zend et Pehlvi grammaticas et dictionaria mens est eruere.

In hoc amplo vocum externarum promptuario, aliarum Asioe, Africoe, Americoe, etiam Europoe et Insularum linguarum radices, saltem plurimas, et sic humani sermonis incunabulum quaerere poterunt, et forsitan partim invenire, abstrusarum rerum eruditi, solertes et critici indagatores.

Pag. 100, lin. 19, 21: ego edo.... sahebi suum intelligit.... Brahm sum.... liberatus fit.

Deum ipsum se esse scire, saepius dictum, vera animae liberatio.

Pag. 100, lin 25, 26, djiw atma dominus electionis non est.

Eo sensu hoc accipiendum, quod djiw atma, quatenus [x] pram atma oppositus, atma est non liber, ligatus, vinculo qualitatum apparentium obstrictus; quod libero hominis arbitrio non officit.

Ibid. lin. 27, 29, ultima; pag. 101, lin. 1, 2, 5, 14, 15: Et ille unus maia.... animantibus est pram atma sine fine..... akrta est.... maia, ligatus.... e vinculo [x] maia supervenit (lege: supervenit)....

Fuse, et tamen forsitan adhuc obscure, natura [x] maia, ex parte Creatoris et ex parte rerum creatarum (supra, T. I, Annotat. p. 639-642), exposita est Quae illic dicta sunt attente meditanti, unicum [x] Oupnek’hat dogma, his verbis expressum (p.100, 101), pram atma.... totus mundus figura ejus est, et faciens ullam rem non est (akrta, ex a privativo, et karta, faciens) id est, pram atma foris tantum apparet, vere in se solus, absque ulla extra eum existentia, menti sese offeret.

Pag. 102, lin. 1, 2, 3, 4, 7-14-17: djan (anima)... maia .... Brahm.... visum non fit.... Quemadmodum in medio ligni.... Et cor suum lignum.... oleum in grano....

Anima et maia, qui in ea voluptatem producit, a Brahm motum accipiunt.

Diversis comparationibus [x] Brahm, formam scientiae, etsi non visum, in corpore etiam ignorantis, qui illum videre potest, in omni re esse ostenditur.

Apostoli verba: 1 [[x]. Rom. X, 8.] prope est verbum in ore tuo, et in corde tuo; hoc est, verbum fidei, quod proedicamus: quae Deutoronomii textum explicant: 1 [Ki karob eleika haddabar meod bepika o belebabeka laaasoto. Deuteronom. XXX, 14.] sed juxta te est sermo valde; in ore tuo, et in corde tuo, ut facias illud, liceat hic apponere.

Pag. 102, lin. ultima; pag. 103, lin. 1-17; pag. 104, lin. 4-9-17: selouk, seu praxis relligionis.... sol firmam retentionem sensuum.... aftab (sol) porta [x] behescht est.... illi loci quietis.... orbis atesch.... primum aftab (sol) productus.... super te apparens est.

Sol, ut Haranguerbehah (supra, T. I, N.° XXIV, p. 122), relligiosas praxes homini praescriptas, exequitur, calorem et lumen quae per athmospheram effundit, inde traxit, Oratio ad solem: ejus vis, effectus, objectum. Per viam lucis, sol ad Angelos, ad paradisum, hominem recta fide praeditum, qui relligionis cultum perfecte adimplet, facit pervenire, Tres loci quietis. Corda e lumine lunae producta. Sol primum productus; proinde, annus solaris, cujus mensura est, prior lunari. Brahm cum ejus figura apparens.

Pag. 104, lin. 18; Et nour (lux) partis (lege: particulae), forma nour (lucis) totius est. (O nour djozi aain nour koulli ast.)

Doctrinae Indicae clavis. Particula, forma totius; id est, pars totum repraesentat, exhibet, efficit, reipsa est; omni re, vel minima, ab ente unico non diversa.

Ibid, lin. 19, 24 ultima; pag. 105, lin. 1, 14, 19, 22, 23; pag. 106, lin 5: maschghouli... Brahmi... transeat. Maschghouli alius.... in terra.... quilibet locus.... maschghoul fiat et signum [x] apparentem esse [x] Brahm.... ingreditur.

Curiosa modi externi et interni, scilicet, quod ad corporis habitum, victum, halitus retentionem, vel emissionem, sensuum; cogitationum, quae in corde vagantur, repressionem, locum, habitationem meditationi propriam, descriptio.

Haec deridebit altum Europaeae philosophiae supercilium, sicut et signa, quibus Brahm in corde meditantis se praesentem efficit, ostendit: aeque ridiculas quoque, usu approbatas praxes se observare, similibus, si non puerilioribus phantasiis mentem occupare, oblitum.

Pag. 106, lin. 6, 9; pag. 107, lin. 6: Et ex octo rebus... et [x] deharna.... accidens fit.

Ex octo [x] selouk, seu octo ad ens unicum acquirendum requisitis conditionibus, hic quinque jam aut postea relatae dicuntur: et sex speciatim [x] selouk partes, infra, N.° CLXIII, p. 359, exponuntur, quarum quarta Deharna. Unde liquet vice octo, in praesenti loco legendum sex, et comma, tres alioe quoe remanent, expungendum.

Textus sic se habet: ve az hascht tschisi ke dar selouk mokarrer ast pandj tschiz madzkour schodeh seh diguer keh mandeh iek azan deharnast: hascht, sine signo numerum comitante; seh, cum signo; pandj tschiz, correctum. Super [x] deharna, vide Mahabar. 12 porb. 2 part. fol. 537 recto, ubi per hoc [x] djog explicari dicitur: supra (T. I, N.° LXXII, p. 338), sex res, [x] djog conficientes, exhibentur.

Quinque res, quibus per deharna Indus cor fixum tenet, sunt quinque elementa e quibus corpus formatum est, et in quae resolvitur; quo rerum origini et fini mens attenta redditur, humani entis ei indicatur praestantia, simul et corpus ipsum quasi elementum magnum efficitur. Haec voci khass, in [x] djog descriptione adhibitae, scilicet, proestans, peculiare, apprime conveniunt.

Pag. 107, lin. 7-14, 23; pag. 108, lin. 11; Hoc signum, initii [x] selouk.... maarefat (cognitionis)... (illud ens) lumen .... sine cessatione fit....

[x] selouk, praxibus, ceremoniis, cognitio, ignorantiae opposita, jungitur; lumen in mente, mundo spirituali, mundo corporeo, unicum, entium vita, solamen, omnia permeans, replens; cui uni homo, djiw atma studere debet: illius luminis attributa; encomium, prece terminatum.


Pag. 108, lin. 12; pag. 109, lin. 4; Ille Roudr unicus... is est.

A Lumine-Ente ad Roudr auctor transit, cujus operationes sunt ipsae Entis supremi qualitates. Vide supra, T. I, N.° LXVII, p. 316, 317, et Annotat, p. 589, 590.

Pag. 109, lin. 5; pag. 110, lin. 4, 16: Primum ab omni [x] Haranguerbehah... quod superior (altior)... non est... est.

Vide, supra, T. 1, N.° XXII-XXIV, p. 100-106, 121-125; [x] Haranguerbehah, ejus operationes: supra, N.° LXXXVII, p. 1, ejusdem agentis productionem per Narain, qui proinde cum Roudr unum et idem est.

Lin. 12-19: ex ill laetus status acquisitus fit.... O Creator magne.

o Roudr, laetitiae fons; ejus arma contra malum, peccatum; ab eo ut deviantem non obcaecet, postulatue (supra, N.° CVIII, p. 92); eo sensu, quo in evangelio,1 [[x]. Luc. XI, 4.] et ne nos inducas in tentationem.

Lin. 12, in monte Kilas.

Apud Baldaeum, sedes [x] Ixora, qui Roudr est, in (monte) Calaja. Ixora, sprechen sie (die Bramines), halt sich in Calaja (lib. cit. Abgotterey, p. 438), ein Berg.... Cajlaja genannt.

(Id. p. 435, supra, T. 1, Annotat. p. 647.) Montem Kilas, in monte Calaja agnoscere facile est.

In Mahabar. (13 porb. fol. 585 r. 14 porb. fol. 699 v.) Kilas mons est versus septentrionem (unde Indicam relligionem ortum duxisse notum est).

Pag. 109, lin. 20, Sankra tscharedj.... aiet....

Comparatio [x] Roudr cum auro omnem formam sumente, cum igne omni suam formam dante, per Sankra tscharedj, aiet [x] Beid exponentem, tradita.

Ibid. lin. 28; p. 112, lin. 21-24; pag. 113, lin. 3-5-13; pag. 117, lin. 24: Santastr cum discipulis (suis) dixit... non efficitur...

Ostad iste qui, ut dixi (supra, p. 547), [x] Oupnek'hat nomen dederit, [x] Roudr, Entis unici, excellentiam docet.

Pag. 110, lin. 4, 6, 7, 8, 11, 13, 19, 26, penultima; pag. 111, lin. 3, 4, 7, 9, 10,11, 15, 18, 27, ultima; pag. 112, 3...

Haranguerbehi, quod superior.... major.... minor.... arbor.... motallak (universale).... in tempore interioratum mundi.... omnia ora.... sine defectu est. Cum in medio cordis .... illorum est.... intellectus.... capita sine fine.... quinque elementa.... in pectore.... causa [x] maia.... omni latere.... urbs, id est, corpus hominis.... in his quatuor statibus.... est.

Haranguerbehah, elementa, ipse Brahma, arbor unica, mundus, cujus radices, coelum; maximus, quando non apparens, intra; Ens unicum, universale: minimus, quando extra apparens, existentia sensibili, singulari alligatur.

Verum illi Haranguerbehah superior est Lux-Ens, porsch, capitibus, sensibus sine fine, absque defectu; ubique, in pectore, in medio cordis hominis, omnium animantium, pro illorum capacitate, ipse quantitatis expers, habitans: intellectu, cordi (sensibus) praevalente, cognitus; causa autem [x] maia, seu volitionum, multus, separatus apparens (supra, p. 100, infra, p. 113), ubique, omni motum dans, ut djiw atma, in quatuor hominis statibus, corpus, quod novem portas habet, seu foramina (supra, N.° CXXVI, p. 198), omnis similis qualitatis ipse immunis, peragrat.

Sic unitas, unicitas entis absoluta iterum atque iterum declarator; ejus sola cognitione, vera beatitas, [x] sine molestia esse comparatur.

Pag. 112, lin. 4, penultima; pag. 113, 114, lin. 4: Et omne .... colores diversae speciei .... apparentes fecit.

[x] atma attributa, operationes, colores, species, formae, ab eo ostensa, in eo ipso deleta; diversae entium singularium formae, figurae, tandem in ente unico annihilatae.

Pag. 113, lin. 13, 15; tu femina es .... cum errore vibras.

Manifesta [x] Lingam origo. Ens unicum femina, homo, filius, filia, senex; id est, producens, productum, desinens. Quo spectaculo homo deceptus, entia singularia, nascentia, finientia revera arbitratur, cum merum sit ostensum, et omne idem, unicum semper incessans existat.

Lin. 18, 25 - penultima: Volantia.... forma tua est.

Iterum mundus, ejus partes, etiam tempestates anni sunt, ipse atma.

Ibid, lin. ultima; pag. 114, lin. 4; p. 115, lin. 3, 6, 8: Et maia .... apparentes fecit ... quod volitio ejus est ... justa temperatio trium qualitatum .... mehtsir ....

De maia fuse supra (T. I, Annotat. p. 589-590, 639-642) dictum est. Hic aeterna Dei voluntas, ens unicum: tres ejus colores: rubrum, creatio; album, conservatio; nigrum, destructio; tres qualitates ei pluries attributae: volitio est [x] methsir domini magni, qui et Roudr.

Pag. 114. lin. 10-23: Et duo volantia.... sine tristitia fit.

Rursus fabula duarum avium, quarum una, homo operum mercedem intendens, altera non intendens repraesentatur (supra, T. I, N.° LXXXIII, p. 388, 389). His et similibus locis aperte monstratur, solum Deum semper in actionibus intueri, ei unice fidere, mentem applicare, quo pretio ducant Indi philosophi.

Si aurei operis de imitatione Christi, Thomae a Kempis tributi, tires primi libri, in Indicam linguam versi1 [Quod de imitatione Christi summopere cupio, hoc de novo testamento perfecerunt Angli: animis longa tyrannide moerentibus nihil efficacius, quam relligionis in ipso Dei verbo, solatium offerri poterat. "Les dernieres lettres des Indes orientates, inquit diariuin Moniteur (9 vendem. an X, p. 31, Londr. 25 septemb. 1801), nous annoncent que le zele des Missionnaires chretiens est tres-actif dans cette partie du monde. Ils ont repandu parmi les Indous plus de cent mille exemplaires du nouveau testament traduit en langue Indienne par M. Carrey, qui la parle comme sa langue maternelle. On a etabli une universite a Calcutta (dans le Bengale). Le fonds de la bibliotheque sera compose de celle du malheureux TYPOSAHEB, et successivement augmentee des envois qu’on se propose de faire d’ici." Oculo propitio hoc tentamen intueri dignetur supremus cordium dominus et rector! Ex universitate Calcuttana, quod ad linguarum, praesertim Samskreticoe notitiam, majorem quam ex academia fructum expecto.], Brahmanibus traderentur, suam ipsorum doctrinam, eo, qui veram relligionem refert, stylo et animo expressam facile agnoscerent; Europaeos miserati, qui faces a coelo sibi oblatas respuentes, repellentes, atheismi, corporeismi, proh dolor! proh pudor! tenebris se involvunt. Partem cap. 25, lib. 8 (1727), p. 202, 203, hic proferam.

In quo ergo (consistit profectus et perfectio hominis), Domine (inquit DISCIPULUS)?

(Christus): In offerendo te ex toto corde tuo voluntati divinoe; non quoerendo quoe tua sunt, nec in parvo, nec in magno, nec in tempore, nec in oeternitate:

Ita ut, una oequali facie, in gratiarum actione permaneas; inter prospera et contraria, omnia oequa lance pensando.

Si fueris tam fortis et longanimis in spe, ut, subtracta interiori consolatione, etiam ad ampliora sustinenda cor tuum proeparaveris, nec te justificaveris, quasi hoec tantaque pati non deberes, sed me in omnibus dispositionibus justificaveris, et sanctum laudaveris; tunc in vera et recta via pacis ambulas; et spes indubitata erit, quod rursus in jubilo faciem meam sis visurus.

Quod si ad plenum tui ipsius contemptum perveneris, scito quod tunc abundantia pacis perfrueris, secundum possibilitatem tui incolatus.

Istorum coronis sit, quod de quiete animoe in Deo his verbis tradit celeberrimus mysticae theologiae magister, 14.° saeculo, cancellarius Ecclesiae Parisiensis:

"Oportet1 [Joan, Gersonii, Doctor, theolog. et Cancellar. Parisiens, opera omnia etc.; ed. Lud. Ellies Dupin (1706); T. 3. De mystica theologia, speculativa, considerat. XLII, col. 396.] ut his viribus (concupiscibili, rationali, irascibili) satiatis per conjunctionem cujuslibet cum suo supremo appetibili, anima rationalis totaliter satietur, quietetur et stabiliatur; nam si delectatio in bono conveniente et voluptatis suavitate quaeritur, quid de animae voluptate (beata maxima) sentiendum est? ..... Si praeterea quaeritur veritatis cognitio; convertatur aspectus ad verbum divinum, velut ad partem primam, cujus exemplar verum, est esse verum. Si denique potentia, si gloria, si opulentia, si dignitas quaeratur, haec omnia est Deus animae eum diligenti, quia est merces sua magnanimis, in quo et omnia se posse gloriatur Apostolus: omnia, inquit, possum in eo qui me confortat; Philip. IV, 13. Deus ergo finis est animae et ejus ultima perfectio; ipse est velut centrum et locus naturalis omnium desideriorum suorum. Dum ergo, addit insignis ille Parisiensis Facultatis Doctor Theologus, in se deficit anima in salutare Dei, velut ad nihilum redacta, nulli jam alteri, nec sibimet innititur, sed soli Deo, ut suae dulcedini, ut suae veritati, ut suae glorificationi, dicens pro primo: renuit consolari anima mea, memor fui Dei et delectatus sum, Ps. LXXVI, 3; Dicens pro secundo: nihil arbitratus sum me scire, nisi Jesum Christum; 1 Cor. II, 2; factus stultus propter ipsum. Dicens pro tertio: utinam qui gloriatur, in domino glorietur! 1 Cor. I, 31. Ac proinde non habens quo ulterius tendat aut quid ultra requirat, quietatur anima in Deo, atque stabilitur, possidens in eo omnia, caeteraque contemnens, atque parvipendens.

Pag. 114, lin. 24, 27, ultima; pag. 115, lin. 3 ([x] lege: [x]), 9, 13, 14, 15, 22-28, ultima: tsched akaschi .... serour..... Beidha ... bona opera ... maia ... ex contrarietatibus .... (ens) ieganeh (unicum) est. Tempore resurrectionis .... apparitionis .... Roudr .... omnis mundus in eo est (dominus) omnis bipedis ....

Vide supra, N.° XII, p. 38 et not. 1. Tsched akasch, ut atma, est ens universale, magnum gaudium, omnium, etiam sacrorum librorum, bonorum operum causa, per maia se exserens; cujus contrarietates, id est variae, oppositae apparentiae, vicissim, tempore omnium resolutionis in illud intrant, tempore novae productionis ex eo egrediuntur; vere Roudr, cuncta destruens, rursus ostendens, et semper ens unicum, in quo totus mundus, animantium cujusvis generis dominus.

Pag. 116, lin. 23, penultima: serour... (anima magna) ...

Ens unicum, forma gaudii, anima magna est. Magnum illud gaudium, anand sroup, de quo saepe in Oupnek’hat mentio fit, attributum est entis unici, seu ipsum ens, ejus perfecta quies, in se complacentia, in seipso ludus (supra T. I, N.° XVIII, p. 77 et not.), apta et quasi laeta rerum fabricatio, conformatio, distributio, gaudium inde in opifice oriens; quod in Genesi (I, 4, 10), per, et vidit Deus quod esset bonum, exprimitur. Ordo et gaudium unum et idem, cum opus et opifex, soli apparentia, [x] maia causa, differant.

Pag. 117, lin. 6, 7, 8, 9, 20: non nox est, non dies, non rectitudo .... non mendacium: ipsum illud ieganeh (unicum), forma gaudii puri ..... ipsum illud ..... (juxta librum) Beid ....

Id est, quando nihil singulare, solum ens universale existit, tunc nulla diei et noctis, seu luminis et caliginis, nulla veri et falsi distinctio: omne, ens illud unicum, totum, simul; proinde nihil imperfectum, vacuum, deficiens, unde falsum, malum prodit, apparet: forma gaudii puri, supereminentis ordinis remanet. Illius entis unici descriptio. Ejus cognoscendi, inveniendi, modi tres: omne praeter illud rejicere, id est, nihil extra id esse confiteri, ei soli adhaerere; de eo [x] Beid doctrinam recte intelligere; seipsum illud scire.

Pag. 118, lin. 5: causa peccatorum meorum, super me iram non facias.

Proinde, ut jam observatum, attributum [x] Roudr, qualitas destructiva, ubi de rebus spiritualibus agitur, nihil aliud est, quam mali moralis, peccati puniendi potentia, actus.

Lin. 9, 10, 11, 13, 15, 18: [Du]o sine defectu .... djiw atma doctus .... non doctus .... Brahm .... opertas .... et dzati (ens) .... est.

Unus atma est, cujus natura, sive totus remaneat, sive divisus appareat, non mutatur: perpetuus, sine cessatione. Verum, sub diverso respectu, scientia et non scientia in eo opertae, contentae sunt: Brahm, qui et atma purus, iis major, istarum diversitatum immunis manet. Haec autem relative tantum intelligenda, cum ens unum sint atma purus et djiw atma.

Lin. 19-23: Et kapl kiani .... sciant.

Kapl kiani videtur esse mahanat, intellectus primus, Entis supremi prima apparentia. Supra, T. I, monit. p. XIV, kian, cognitio: inde kapl kiani, collectio intellectuum, scientiarum, animarum.

Lin. penultima; pag. 119, lin. 1, 2, 21, 23-25: Illud dzat (ens) .... trium qualitatum .... Oupnek’hatha’i .... Brahma .... Fereschtehhai.

Operationes primi entis per tres qualitates, Brahm ipse, in Oupnek'hat abscondita, ab ipso Brahma et per illum cognita: supereminente illa scientia, angeli et primi docti, forma [x] Brahm redditi.

Pag. 120, lin. 3; djiw atma tres vias habet.

Tres illae viae sunt via ad gehennam, infima; via ad Behescht, Brahma lok, superior; et via ad Brahm ipsum, qua pram atma djiw atma statim efficitur.

Lin. 6, 9, 14, 15, 17, 23, 27: ille djiw atma, quantitate digiti pollicis, .... ipsum illud lumen .... conforme ad (juxta) excessum parvitatis ..... creaturae est ..... causa volitionis cordis .... causa productionis corporis efficitur.

Illi lumini, illi djiw dma, in omnibus cordibus; pluribus (cunctis) creaturis, animantibus, a magnis ad minima, quantitate iis proportionata, residenti, vitae, motuum, successivae productionis fonti et auctori, apte forsitan responderet Cudworthi natura genitrix, procreatrix, plastica, quam e Plotino inprimis hausisse videtur1 [Cudworth, Systema intellectuale ..... interpr. Mosheim, cap. 3, ad calcem Dissertat. de natura genitrice, §. VI, p. 160; §. IX, p. 164; §. XII, p. 166, 167; §. XIII, p. 168; §. XV, p. 170; §. XVI, p. 171; §§. XVIII, XX, p. 174, 175; §. XXI, p. 178.], cujusque naturam sic summatim tradit philosophus Anglus:

Extat, inquit,2 [Ibid. § XXVI, p. 190.] vitoe quoddam genus animali vita deterius et inferius. Ista vita ex proescripto mentis cujusdam, seu intelligentioe, rationis et sapientioe, via et ordine procedit et agit, laboresque suos ad certam refert semper metam, aut id semper spectat, quod optimum est; verum ipsa tamen rationem earum rerum, quas efficit, ignorat, neque sapientioe illius, cujus normam sequitur et regulam, magistra est. Sola enim ei serviendi gloria relicta est, proeceptisque sapientioe illius obtemperandi. Agit ea fataliter, certaque quadam naturoe conjunctione ac concentu, ad exemplum legum atque proeceptorum, quoe perfecta mens rogavit, in eamque indidit, et immisit. An coeterum animoe cujusdam intelligentioe et consilii compotis facultas sit inferior, an vero mens quoedam aut vita, per se quidem separatim exsistens, at minor et imperfectior, non ex omni parte perspicuum est. Sed id dubio caret, eam superioris cujusdam intelligentioe voluntati et imperio subjectam esse.

Antea3 [Cudworth, §. XXV, ead. pag. Dolendum apud Anglos rerum metaphysicarum studium adeo refrixisse. Nulli hac de materia libri publicantur. Gens sapiens, gravis, mente profunda, Gallicae cessit levitati. Ad se redeat; novos Clarke, Locke edat, et Gallos, licet revolutions, omnium cognitionum clade, immensis tenebris obrutos, absque invidia, de eorum lumine pene exstinctam ingenii facem videbunt accendere.] dixerat: Quis fieri posse neget, si ex nostra quidem judicandum sit scientia, ut toti huic globo, ex aqua et terra conflato, una proesit fictrix vita seu natura, quoe certo modo cunctis plantis, herbis, arboribus que conjuncta sit, easque omnes pro natura seminis cujuslibet, fingat et fabricetur; quoe pariter metalla coeteraque corpora, quoe plus habent artis, quam ut a fortuito materioe motu produci queant, conficiat et disponat; quoe denique, nulla causa alia interveniente, hoec omnia elaboret, tametsi ex aliis ipsamet causis, quarum primaria ipse Deus est, pendeat? Hoc eorum fortassis sollicitudinem allevabit, qui toti universe unam tantum genitricem proeponere naturam, graviter et moleste ferunt.

Et §. XXIII (p. 181, 182), proeter hanc vero fictricem (corpore prorsus vacantem: §. XX, p. 175; §. XXI, p. 178), quoe in animantibus versatur, corporaque eorum, cui totidem minores mundos, apte sciteque, in suo quolibet genere, construit et fabricatur, alia sit necesse est ejusmodi natura, quoe totam hanc universitatem corpoream gubernet, ac, ut omnes ejus partes cognatione quasi continuatoe conspirent, efficiat.

De hac materia videre est Moshemii, qui Cudworthi systemati non favet, eruditas observationes ad totam dissertationem (p. 150-196), et doctissimam proefationem: — BAYLUM idem systema impugnantem; Continuation des pensees sur la comete (1705), §. XXI, p. 88, 91: — Id. in Hist, des ouvrages des scavans, par Basnage de Beauval, aout 1704, art. 7, p. 380 et seq. decembr. art. 12, p. 540-543: — Id. Reponse aux quest, d’un provincial; T. 3 (1706), ch. 179, 180, p. 1235, 1285. T. /4, p. 31-39. Vie de Bayle par Desmaiz. Diction, crit. T. I, p. LXXXVXC: — Clericum, Baylio argumentatione longe inferiorem, ad ea quae objicit respondentem; Bibliotheq. choisie, T. 5 (1716), art. 4, p. 283-302; T. 6 (1716), art. 7, p. 422-427; T. 7 (1717), p. 255-289; T. 9, p. 361-384; — nec non, art. 2, Biblioth. chois. T. 2 (1713), p. 178-230, cui titulus: Preuves et examen du sentiment de ceux qui croyent qu'une nature, qu’on peut nommer Plastique, a ete etablie de Dieu pour former les corps organises.

In eo Indorum djiw atma et natura genitrix, procreatrix, plastica Cudworthi differunt, quod, haec (lib. cit. §. XIX, p. 174, 175), non Deus est, aut Dea; plantae, herbae, gramina, singula peculiarem aliquam genitricem naturam non habent (§. XXV, p. 189, 190); nec cum delectu ista natura agit, licet ordine et ratione, consilio ad certos omnia usus dirigat, fines suos, causam, rationem eorum quae operatur, ignorans (§. XII, p. 166, 167): ille autem (djiw atma), etsi ligatus quod ad tempus, atma in se, summus Deus est, quibusque entibus, vel minimis insertus.

Paucis tantum observare liceat, [x] Indorum djiw atma, intelligentem, ubique diffusum et agentem, naturoe plasticoe, caecae, quae proinde a causa ratione praedita dirigi debet, eminenter praestare. Et si verum quod in philosophia: non sunt multiplicanda entia sine necessitate; prima illa dirigens causa, sola et sufficiens, erit admittenda. In primo et summo opifice, 1.°, 3.°gradu, quando medii gradus ab eo vim accipiunt, actionem suam exercere, unum est et idem.

Pag. 120, lin. 19, 20; djiw atma femina etiam non est .... homo ... (hermaphrodytus) ....

Nullius generis est, et cuncta genera (p. 113) complectitur djiw atma; quod enti unico, ut antea diximus, omnium causae, generatrici, simul et non generatrici, convenit.

Lin. 21-28: in quodcunque corpus ... djiw atma.

Djiw atma, anima, vita, quodcunque ens animatum habitat, modo, quantitate isti enti congruente: in corde hominis residet sensationum causa effectrix, sicut generationis sperma ex esca et aqua proveniens.

Pag. 120, lin. 28; pag. 121, lin. 1-7: Et post a [x] mori .... corpus ... facta est.

Supra (T. I, N.° XLIII, p. 247, 248; Annotat. p. 538), quomodo djiw atma, homine vita functo, corpus subtile induat, operibus bonis vel malis, quae secum abducit, aptatum, et postea; crassum, si rursus in mundum, actionum poenam luiturus, redeat, fusius expositum.

Pag. 121, lin. 8, 19: Ens, quod .... relinquunt.

Nova Entis primi, cunctorum entium causae, opificis, mundo seipsum manifestantis, mundum in se convolventis, nec locum (extensionem), nec nomen, nec initium aut finem habentis, qua Entis unici, cujus orbis totus quasi explicatio, effusio tantum est, descriptio.

N.° CXI.

Ibid. lin. 23, 24, 25, ultima,; pag. 122, lin. 1, 2, 4, 7, 8, 9: error .... quod mundus ipse cum ipso (per seipsum) productus .... tempus est. Non hoc modo est ... sphere mundi gyrans .... perire faciens tempus est ... pulvis (terra) ... effectum est. (Baazzi khodra dana migouiand ke dar eischan nadani o ghafelat por ast migouiand ke aalem khod bekhod paeda schodeh ast o hamtschenin baazzi migouiand keh hartscheh hast zamaneh ast na tschenin ast balke az bezorgui andzat roschan in guereh aalem guerdan ast ve ou hametschah aalemra dar khod peitschideh ast ve ou darandeh hameh ast o fena konendeh zamaneh ast o koschenden marg ast o hameh ssefetha bardar oust o hameh eelemha ve honerha dar oust o bakhschindeh atser beaamelhai oust oust ke khak o ab o atesch o bad o akasch schodeh zzaher kardidah.)

Hic mundi per se existentia expresse falsa declaratur; quemadmodum opinio quae tempus divisum, finitum, fluxum, orbis revolutionem figens, quidquid existit esse affirmat, quamvis pluribus, ut supra (N.° CX, p. 94, 96) tribuatur. Ens supremum a mundi sphera clare distinguitur, tempus perire, id est, elabi cessare faciens, omni formam, signum dans, per quinque elementa extra prodiens, ipsam mortem continua rerum productione, apparentia, in se, vitae fontem, vitam ipsam, resolutione, occidens.

Pag. 122, lin. 14, 26-28; Et ille modus hic est ..... se tradere) .... (beatus) fit.

Novemdecim istae ad perfectam liberationem, beatitatem, seu [x] djiw atma cum atma unum fieri, obtinendum, conditiones, iis quae supra (T. I, N.° LXXVI, p. 364-366. Annotat. p. 620, 621) exhibita sunt, additae, veram Indorum moralis et disciplinoe effigiem praebent.

Tres primae directori submissionem injungunt, ut supra (N.° XVIII, p. 75; Annotat. p. 475), e cujus ore veritatem, sed probatione firmatam accipere praepeptum.

Hic observare liceat pluries jussum institutionis relligiosae modum, rationis usui, in exquirenda magistri doctrinae cum libris sacris conformitate, conjunctum. Inde celebres in India scientiarum scholae, e quibus orti docti Brahmanes, Pandetan, avita per regiones dogmata, relligionis praxes, propagant, Instinctui, lumini proprio fidere minime tutum. Sub directoris, praeceptoris norma, et vetustissima, ut ad primos systematis Indici conditoris exsurgente, animum et corpus componere commendatum.

Ordo iste, navis, Galliae liberatoribus, agitatoribus (hominibus parcens, vitia insequor) non arridebit. Antiquis Indiae populis, per 4000 annos, proborum morum, pacificae indolis, vitae beatae fons fuit et origo: nec apta, ad eos ab eo revocandos, quae Europam scindunt, lacerant, orbe toto sparsa, male exstincta dissidia.

Generi humano, at civibus meis ut et parentibus arctius devincior. Quaedam super institutione hic proferam, quibus ut contribules mei paulisper attendant vehementer opto.

De restituenda in Gallia, per universitates et COLLEGIA, puerorum et juvenum institutione publica.

Hominum et sententiarum comparatione, veritas novo fulget splendore. De institutione Indos audivimus. Nunc ad Europaeos reversi, quod super hac materia in diario Decade etc. politique etc. nuncupato, legitur, referamus. Breves identidem observationes intermixtas, et aliquantum priscae institutionis Parisiensis specimen hic invenire lectorem praejudicatis opinionibus vacuum haud pigebit. Sic incipit Diariarii articulus.

***********

I.

"1 [ ] Circulaire du Ministre de l'interieur, aux Prefets des departemens, relativement a l'instruction publique.

[admin]

Part 7 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version by Google Translate]

OUPNEK'HAT 13.um, SATASTER.

No. 100

Pag. 94, lin. 2: Sataster or Santaster (above, T. 1, No. 3, p. 13).

The title of this Oupnek'hat, which declares the first principle of things, can be derived either from the name [x] Santastr, Santaster, mentioned below (p. 101-102), the author or transmitter of the same doctrine. Or the root of this title will be sat, good, in Samskretic satata, without cessation or interruption; santana, sanctity, good order, order [x]; sanctification, extraction, offspring: all of which refer to the progeny, origin, and organization of beings.

Pag. 95, lin. 5, necessarily; add, naturally).

Not. lin. 17, by necessity; add: and by nature.

Pag. 96, lin. 10-20 - last And this is also vain (false).

Thus reasons the author of this Oupnek'hat. All the things that have been mentioned above, [x] djiw atma bring pleasure; djiw atma occupied by them, aided, refreshed, using, receiving delight, is therefore superior to them: but not even he himself, being capable of joy and sorrow, therefore imperfect, deficient in something, can be the supreme producer. To ascend, therefore, who [x] djiw atma imparts joy and sorrow, hence its master; which the rekheschiran, by meditating inwardly, found.

In order that a greater light of the matter may shine upon him, I offer to the reader different [x] Mahabarat places in which the production of things is related: see below the Supplement, No. 1.

Pag. 97, lin. 8, 13, [x]... [x]; Maya read: O Maya.

Lin. 8, 10, 17, 22-24 - the last; page 98, lin. 3: that [x] (read o) maya... and heart... one maya with a place (vice) of wood... sixteen wood (beams).... and fifty things... an¬ nus. ... vessel.... Brahm tschekr.... By enumeration of the parts, 51 are found. The heart (del) is here distinguished from the khatter, the thinking heart. Maya, who is said to consist of all parts of man, works with Brahm in the production of the world; that is, Brahm coming from outside, acting; it simply appears; illusion; He doesn't really do anything.

If of fifty things, lin. 8-13, mentioned, lin. 23 is dealt with, indeed they are proper to the body, but they cannot respond to fifty spokes inserted as the spokes of one wheel. There is therefore a question about three or less wheels: each one will have sixteen (three, 48 [50]) spokes tied to a center circle.

Or the meaning of the Persian words, pendjah tschobi keh guerd paieh arabeh mazboutt and, will be: fifty sticks, with which around the navel of the chariot are firmly tied; namely, the timbers, on both sides of the car, the bottom, the base, the middle beams extended lengthwise, adhering, its bed, the efficiency of the bed.

Maya is active in the present text, but Maya is composed: and when Brahm tschekr, that is, the world, Maya and Brahm mixed, is described (below, p. 100, the two former exist in Brahm), instead of the three states proper to the body, the year, twelve months , and eight vessels (above, T. I, No. 40, p. 207) are used.

Pag. 98, lin. 3-10, in this Brahm tschekr (so read, and lin. 25, 27).

Brahm tschekr, that is, peach, [x] Brahm heart, lung, liver. If tscherkh is read, [x] Brahm will be the heaven, the world, the world, according to the sense of the matter best suited. The word tscherk, dirt [x] Brahm, more correctly perhaps the second [x] Brahm tschekr, 48 parts (in Samskretic, tschedam, piece), entities, the universe of things with the material and the spiritual would be adapted to the composition of the continent. But there should be an end to the frolicking. In Mahabar. 12 2 parts fol. 426 right, Tscheherk, djan (soul), that is, guardian of life. This interpretation with p. 99, lin. 24: and the cause of life, is more in tune.

Lin. 10, 11, eight sadeh... shapt be.

Samskretice, sadeh, holy, perfect, perfection. Perhaps 8 loukpal: guardians of the eight sides of the world. (Mahabar. 12 Porb. 2 part. fol. 546 v.)

Anmeh, the great penitent of the southern region. (Mahabar. 12 Porb. 2 part, fol: 447 v.)

Mehma. Samskretice, mahima, power, excellence, abilities.

Lak'hema. Samskretice, lakhema, a sign, an external mark (lakma, a spot of the moon).

Krma, samskretice, action, procedure, word (in grammar); a secret, a remedy, a combination of remedies.

It's worth it. Samskretic, prapanam, to produce.

Prakrama. Samskretically, prakaram, a bulwark: prakaraha, a mode of action [x] being a reason, a means.

Aiescht Aies, 8. us loukpal (Mahabar. 12 Porb. 2 part. fol. 546 v.), the first name of the sun (id. 13 Porb. fol. 659 r.). Samskretice, ajasram, always; day and night

Schapt. Samskretice, schapadhaha, protest, declaration.

Schapanaha, a corpse: tchapaha, a bow.

Pag. 98, lin. 17, carnal lust is...

This desire (schahvat) to exist and to produce itself, to expand itself by conjunction, is a desire; by which the whole of nature, like a net, is bound by a bond, by the mutual entry of the parts into one another, and by the coming out of one another, it is reduced to one.

Lin. 19, 21, 22: in it there are three ways... djehenna... three ways, which, for the merits, or the dying spiritual state, djiw atma, leaving the body, enters. Below, p. 565

Ibid. lin. last page 99, lin. 1-14, 24, 25; page 100, line. 2: Brahm maya... five senses... fifty letters (Samskretic)... a place to go down, all in that great (place... occupies).

Worthy of attention [x] Brahm maya, which returns to Brahm tschekr, in which djiw atma, as far as atma becomes one, rotates, goes around, and everything descending into that Brahm tschekr is returned as one, with a single being, atma, although Bramt scheker from it should be distinguished (above, p. 98, and note 1), with djiw atma comparison. He who has scrutinized the matter seriously will find, without difficulty, the parts which are eloquently said and which do not inappropriately correspond to him.

This is always the way in which Indian learning is presented in a thousand ways.

Today the Samskretic alphabet consists of 35 consonants and 16 (properly 15) vowels; which constitute 50 letters. Therefore, the number of characters that make up that alphabet is very ancient, as is their distribution and, consequently, their denomination, value, and power. Their sound, such as that of Suratoe, which I received from the mouth of Brahman and Squirrel, I will here adduce.

Samskretic Brahmanical alphabet.

Consonants1 [See also Halhed; code of Gentoos, Pref. p. 23 — Dow, the historian. of Hindost. a dissertation p. 30 — Alphabet. Brahmanical etc. p. 8-17 (where lang is lacking)]: ke, khe, gue, gueu, nan: tscheu, ttscheu, djeu, djheu, gnan: the, theu, de, dhe, nan: te, the, de, dheu, nan , pe, pheu, be, bheu, man, yeu, re, le, veu, seu, keu, seu, heu, lang, khahan.

Vocals; eu, a, y, i, ou, ou, re, re, lre, lre, i, ai, ou; aou, an, aan.

SCIOURICUM

Vowels: e, a, i, ii, ou, ouu, re, re, lre, lre, e, ai, o, ouaou, an, a. Consonants: kua, kha, ga, gha, gna; tscha, ttscha, dja, ddja, guian; ta, tta, da, da, dha, nan; ta, ttha, ttha, da, dha, nan: pa, pha, ba, bha, bha, ma, ia, ra, la, va, ssa, kha, ssa, ha, lan, kscha.

According to this alphabet, it surpasses the first three consonants.

Now passing from Guzarat, through the promontory of Comoros, to Bengal, the Samskretic alphabet of the Malabar language, with different characters from the Nagri, similarly includes 35 consonants, and 16 vowels, of which this is the sound: Vowels; a, aa, j, ji, u, uu, jr, jru, jlu, jlu, e, ai, o, au, am, ah. Consonants; ka, kha, ga, gha, gnha, scha, schha, ja, jha, gnha, d'a, d'ha, da, dtha, nna, ta, tha, da, dha, na, pa, pah, ba, bha, ma, ja, ra, la, ua, scha, scha, sa, ha, lla, cha.

Indoustanum1 [Manuscr.] alphabet, out of 35 consonants, 16 (15) vowels. composition: Maraticum2 [Manuscr. Zend-Avesta, T. 1, 1.re part. p. 222, not.], 35 consonant. 12 vowels as well as Canary, which also has 16 vowels, in some places (Kansercorae3 [Id. p. CXXXI.]).

Talengaricum4 [Gramm, pour apprendre la langue Talenga, dite vulgarirement le Badega, 1.re part de l'alphab. Talenga, ch. 1, des Voyelles; Ch. 2 des Consonnes (par le P. De la Lane, missionn. Jes.), mss. Ind. Biblioth. Reg. No. 203, in- 4.[x] 56 page.] (Talenga), at the edge of Orixa, pariter 35 conson. presents; and Bengali5 [Halhed, a Gramm. of the Bengali language etc. p. 4, 9.], 35 (dempto lan extremo): both, 16 vowels.

But in Tamoul6 [Manuscr. grams de la langue Malab. vulgar, ch. 1, des lettr. Malabar, art. 1, of their number and of their figures. — Ziegenbalg; Damulica Grammar (1716), ch. 1, of the letter, p. 1, 2. - Const. Joseph. Beschi, Grammatica Latino - Tamulica. Trangamb. typical miss Danish (1738).], in the Malabar or Coromandel dialects, only 18 Consonants and 12 Vowels are to be found: namely, k(g), n, s (tsch), gn (n), d, nn, t (d), n , p or b, m, y, r, l, v, lr, ll, rr (tt, d), n: u, a, i, i, u (ou), u (ou), e, e, ai (ei) o, o, au (uou):

Or, k, n, (ng), s, (ch. c ital.), gn, tt (d Engl.), nn (n ping.), t (d or t), n, p (b), m, i (y) r, l, u, [x] (l gutt.), ll, rr, n.

And the languages ​​which retain about 50 letters, in the same order, sound, and value, viz., Maratic, Canarine, Telongouca, Bengali, which denote a common origin, are nearer to the ancient idiom of the Indians, Samskretic, which is to genius, and words; the first and the last, which are known to approach the characters.

These few things are sufficient for the present. The material will be treated in detail in the work, a brief information of which was published in 1799 in the journal Encyclopedique (T. I, 5.e ann. N.° 2, 1.er prair. an 7 [May 1799], p. 241, 243), under this title:

"Tresor des langues Indiennes, en 4 (lege 5) volumes in-fol.

"Tome I, 1.re partie; Grammaire Malabare (Tamoule et Schen Tamoule); et Dictionnaire Malabar - (le Malabar, et ainsi pour les quatre autres langues Indiennes, simplement en caractrres Europrens) francois - lalin.

"2.e partie; Dictionnaire francois-Malabar.

"Tome II, 1.re partie; Grammaire Telongoue; et Dictionnaire Telongou-francois-lalin.

"2.e partie; Dictionnaire francois-Telongou.

"Tome III, 1.re partie; Grammaire Maure ou Indoustane (translated du Portugais, imprimée a Rome en 1778); et Dictionnaire Indoustan-francois-lalin.

"2.e partie, Dictionnaire francois - Indostan.

"Tome IV (read: 1.re partie; Grammaire Bengalie et DICTIONNAIRE Bengali-francois-lalin.

"2.e partie; Dictionnaire francois-Bengali

"Tome V), 1.re partie; Grammaire Samskretanne; et DiCTIONNAIRE Samskretan-francois-lalin.

"2.e partie; Appendix, qui renferme neuf ouvrages1 [Vide Journ. Encyclop. p. 242, note 1.] sur les langues de l'Inde ou des contrees limitrophes, imprimes dans le pays meme, ou en Europe, tres- rares, ou difficules a acquerir; avec plusieurs planches gravees en taille-douce..... presentant les alphabets des quatre (lege cinq) langues dont on donne les dictionnaires (et les grammaires en francois et en latin), avec quelques autres ecrits sur le lieu, par des gens du pays, ainsi que les vingt-deux fameuses Inscriptions copies par l'auteur, dans son voyage (en 1759) aux Pagodes de Keneri, dans l'Ile de Salcette, pres de Bombaye1 [Zend-Avesta , T. 1, 1.re part. p. CCCXV, CCCCCVIII.] A la tete du 1. er volume paroit un morceau etendu, sur le genie, la marche, les proprietes des langues Indiennes, leurs rapports avec les langues de l'Europe, ou ce qui les en differencie; et l'analogie de ces idiomes avec le caractere des peuples chez qui ils ont cours.....

"Par Anquetil Duperron, Voyageur aux grandes Indes, ancien Pensionnaire et Directeur de l'academie R. des inscriptions et belles-lettres, lequel a dans ses cartons les materiaux de cet ouvrage, rediges en grande partie, et mis en ordre."

At the end of this long and arduous journey, if I still have the strength, with the favor of the best and most great God, at whose direction it is the duty of a wise and Christian man to adjust the motions of mind and body, I will return again towards the Persian regions.

There, for the gratification of those who love to drink at the fountains of Eastern literature, and to read and explain Persepolitan inscriptions in the form of nails, I will bring some help from the old Persian books, namely Vendidad, Izeschne, Vispered, Ieschts, Neaeschs, Boun Dehesch (see below , Supplement, No. 2), the grammars and dictionaries of the Zend and Pehlvi languages ​​is to extract the mind.

In this wide storehouse of foreign words, the roots of other Asian, African, American, even European and Insular languages, at least most of them, and thus the cradle of human speech, will be able to search, and perhaps find in part, learned, skillful and critical researchers of abstract things.

Pag. 100, line. 19, 21: I eat... his saheb understands... I am Brahm... he becomes liberated.

To know that one is God himself, it has often been said, is the true liberation of the soul.

Pag. 100, lin 25, 26, djiw atma is not the master of choice.

This is to be taken in this sense, that djiw atma, insofar as [x] pram is opposed to atma, atma is not free, bound, constrained by the bond of apparent qualities; which does not offend the free will of man.

Ibid. lin. 27, 29, last; page 101, lin. 1, 2, 5, 14, 15: And that one maya... to living beings is pram atma without end... is akrta... maya, bound... from the bond [x] of maya came ( read: came up)....

The nature [x] of the Maya, on the part of the Creator and on the part of the created things (above, T. I, Annotat. p. 639-642), has been explained in a clear, and yet perhaps still obscure way. ] Oupnek'hat dogma, expressed in these words (p.100, 101), pram atma.... the whole world is its image, and it is not doing any thing (akrta, from a privative, and karta, doing) that is, in fact, the atma appears only outside, truly in itself alone, without any existence outside it, it will offer itself to the mind.

Pag. 102, lin. 1, 2, 3, 4, 7-14-17: djan (soul)... maya... Brahm... is not seen... As in the middle of a tree... And his heart is a tree .... oil in the grain....

The soul and maya, which produces pleasure in it, receive motion from Brahm.

By various comparisons [x] Brahm, the form of knowledge, though not seen, is shown to be in the body of even the ignorant, who can see it, in all things.

The words of the apostle: 1 [[x]. Rom. 10, 8] the word is near in your mouth and in your heart; this is the word of faith that we proclaim: which explains the text of Deuteronomy: 1 [Ki karob eleika haddabar meod bepika o belebabeka laaasoto. Deuteronomy 30, 14.] but near you there is a great deal; in your mouth, and in your heart, that you may do it, let it be added here.

Pag. 102, lin. the last page 103, lin. 1-17; page 104, lin. 4-9-17: selouk, or the practice of religion.... the sun is the firm retention of the senses.... aftab (the sun) is the gate [x] behescht.... that place of rest.... the world atesch... the first aftab (sun) produced... is appearing above you.

The sun, as Haranguerbehah (above, T. I, No. 24, p. 122), executes the religious practices prescribed for man, the heat and light which pours through the atmosphere, he drew from thence, Prayer to the sun: its power, effect, object. Through the path of light, the sun reaches the Angels, the paradise, the man endowed with the right faith, who perfectly fulfills the worship of religion, causes him to reach, Three places of rest. Hearts produced from the light of the moon. The sun was first produced; therefore, the solar year, whose measure it is, precedes the lunar year. Brahm appearing with his form.

Pag. 104, lin. 18; And the nour (light) of a part (read: particle), is the form of the nour (light) of the whole. (O nour djozi aain nour koulli ast.)

The key to Indian learning. A particle, the form of the whole; that is to say, the part represents the whole, presents it, creates it, is itself; in every matter, even the smallest, not different from a single being.

Ibid, lin. 19, 24 last; page 105, lin. 1, 14, 19, 22, 23; page 106, lin 5: maschghouli... Brahmi... pass. Another maschghoul... on the earth... any place... becomes a maschghoul and the sign [x] appears to be [x] Brahm... enters.

The curious manner of the external and internal, namely, that which relates to the attitude of the body, the diet, the retention of the breath, or the emission of the senses; description

This will mock the high brow of European philosophy, as well as the signs by which Brahm makes himself present in the heart of the meditator: to observe equally ridiculous practices approved by practice, and to occupy the mind with similar, if not more childish, fantasies, forgotten.

Pag. 106, lin. 6, 9; page 107, lin. 6: And from eight things... and [x] deharna... an accident takes place.

Of the eight [x] selouk, or the eight necessary conditions for acquiring a single being, here five are said to have already or later been related: and six specifically [x] parts of the selouk, below, No. 163, p. 359, are set forth, the fourth of which is Deharna. Whence it is clear that eight times, in the present place, six should be read, and a comma, where three remain elsewhere, should be deleted.

The text is as follows: ve az hascht tschisi ke dar selouk mokarrer ast pandj tschiz madzkour schodeh seh diguer keh mandeh iek azan deharnast: hascht, without a sign accompanying the number; seh, with a sign; pandj tschiz, corrected. On [x] deharna, see Mahabar. 12 porb. 2 parts fol. 537 recto, where [x] djog is said to be explained by this: above (T. I, No. LXXII, p. 338), six things are presented that make [x] djog.

The five things to which the Indian heart is fixed by deharna are the five elements from which the body is formed, and into which it is resolved; by which the mind is rendered attentive to the origin and end of things, the preeminence of the human being is indicated to it, and the body itself is at the same time made a great element. These are very suitable for the word khass, used in the description of [x] djog, namely, standing out, special.

Pag. 107, lin. 7-14, 23; page 108, lin. 11; This sign, the beginning [x] selouk... maarefat (of knowledge)... (that being) light... becomes without ceasing...

[x] selouk, practices, ceremonies, knowledge, the opposite of ignorance, is connected; light in the mind, in the spiritual world, in the corporeal world, the only one, the life and comfort of beings, permeating and filling everything; to which one man, djiw atma, must study: the attributes of that light; commendation, pray concluded.


Pag. 108, lin. 12; page 109, lin. 4; He is the only Roudr... he is.

The author passes from the Light-Being to the Roudr, whose operations are the very qualities of the highest Being. See above, T. I, No. 67, p. 316, 317, and notes, p. 589, 590

Pag. 109, lin. 5; page 110, lin. 4, 16: First of all [x] Haranguerbehah... what is superior (higher)... is not... is

See, above, T. 1, No. XXII-XXIV, p. 100-106, 121-125; [x] Haranguerbehah, his operations: above, No. 877, p. 1, the production of the same agent by Narain, who is therefore one and the same with Roudr.

Lin. 12-19: from that happy state is acquired.... O great Creator.

O Roudr, source of joy; his weapons against evil, sin; by him not to blind the deviant, as required (above, No. 108, p. 92); in the sense in which in the Gospel,1 [[x]. Luke 11:4] and do not lead us into temptation.

Lin. 12, on Mount Kilas.

At Baldaeus, the seat [x] of Ixora, who is Roudr, on (the mountain) Calaja. Ixora, sprechen sie (die Bramines), halt sich in Calaja (lib. cit. Abgotterey, p. 438), ein Berg.... Cajlaja genannt.

(Id. p. 435, supra, T. 1, Annotat. p. 647.) It is easy to recognize Mount Kilas in Mount Calaja.

In Mahabar. (13 porb. fol. 585 r. 14 porb. fol. 699 v.) Kilas is a mountain towards the north (whence it is known that the Indian religion originated).

Pag. 109, lin. 20, Sankra tscharedj... says...

The comparison [x] Roudr with gold taking every form, with fire giving everything its form, by Sankra tscharedj, said [x] Beid expounding, handed down.

Ibid. lin. 28; p. 112, lin. 21-24; page 113, lin. 3-5-13; page 117, lin. 24: Santastr said with (his) disciples... it is not done...

Ostad this one who, as I said (above, p. 547), [x] gave the name Oupnek'hat, [x] Roudr, the unique Being, teaches excellence.

Pag. 110, lin. 4, 6, 7, 8, 11, 13, 19, 26, penultimate; page 111, lin. 3, 4, 7, 9, 10, 11, 15, 18, 27, the last; page 112, 3...

Haranguerbehi, which is superior... major... minor... tree... motallak (universal).... in the time of the interiors of the world... all the edges... is without failure. When in the middle of their heart... theirs is... the intellect... heads without end... the five elements... in the chest... the cause [x] maya... on every side. ... the city, that is, the body of man... is in these four states...

Haranguerbehah, the elements, Brahma himself, the one tree, the world, whose roots are the sky; the greatest, when not appearing, enter; A unique, universal being: the smallest, when appearing outside, is bound to a perceptible, singular existence.

But Haranguerbehah is superior to that Light-Being, Porsch, with heads and senses without end, without deficiency; everywhere, in the breast, in the middle of the heart of man, of all living things, according to their capacity, he himself is infinite in quantity, dwelling: by the intellect, the heart (senses), prevailing, known; and the cause [x] of maya, or volitions, many, appearing separately (above, p. 100, below, p. 113), everywhere, giving motion to everything, as djiw atma, in the four states of man, the body, which has nine gates, or holes (above, No. 126, p. 198), every similar quality he himself is immune to, he passes through.

Thus the unity, the uniqueness of the absolute being is declared again and again; by its knowledge alone, true happiness, [x] is compared to being without trouble.

Pag. 112, lin. 4, penultimate; page 113, 114, lin. 4: And he made all ... colors of different kinds ... appear.

[x] Atma attributes, operations, colors, species, forms, displayed by him, are destroyed in him; the different forms and shapes of individual beings finally annihilated in a single being.

Pag. 113, lin. 13, 15; you are a woman .... you vibrate with error.

Manifest [x] The origin of the Linga. Being a single woman, man, son, daughter, old man; that is, producing, producing, ending. By which spectacle man is deceived, that he really thinks that singular beings are born and come to an end, when they have been shown to be mere, and that all things are the same, that there is only one, and never ceases to exist.

Lin. 18, 25 - penultimate: Volantia... is your form.

Again, the world, its parts, even the seasons of the year, are the Atma itself.

Ibid, lin. the last page 114, lin. 4; p. 115, lin. 3, 6, 8: And Maya .... made them appear ... because her volition is ... a just adjustment of the three qualities .... mehtsir ....

It has been said about the Mayan fuse above (T. I, Annotat. p. 589-590, 639-642). Here is the eternal will of God, being unique: his three colors: red, creation; album, conservation; black, destruction; three qualities attributed to him several times: volition is [x] methsir of the great lord, who and Roudr.

Pag. 114. lin. 10-23: And the two flying.... is done without sadness.

Again the fable of the two birds, one of which is represented as a man intending the reward of his works, and the other not intending it (above, T. I, No. 833, p. 388, 389). In these and similar passages it is clearly shown that God alone must always be looked upon in actions, that God alone should be trusted, and that the mind should be applied, at the price of which the Indian philosophers lead.

If the golden work on the imitation of Christ, a tribute to Thomas a Kempis, the tires of the first book, translated into the Indian language1 could be offered. "Les dernieres lettres des Indes orientates, says the Diariuin Moniteur (9 vendem. an X, p. 31, Londr. 25 septemb. 1801), nous annoncent que le zele des Missionnaires chretiens est tres-actif dans cette partie du monde. Ils ont repandu parmi les Indous plus de cent thousand exemplaires du nouveau testament traduit en langue Indienne par M. Carrey, qui la parle comme sa langue maternelle. On a etabli une universite a Calcutta (dans le Bengale). Le fonds de la bibliotheque sera compose de celle du malheureux TYPOSAHEB, et successively augmentee des envois qu'on se propose de faire d'ici." The supreme lord and ruler of hearts is deigned to look upon this trial with the eye of propitiation! From the university of Calcutta, for the knowledge of languages, especially Samskretic, I expect a greater fruit than from the academy. Pity the Europeans, who reject, repulse the gifts offered to them from heaven, atheism, corporealism, alas! shame on me! They wrap themselves in darkness. Part of ch. 25, lib. 8 (1727), p. 202, 203, I will quote here.

In what then (consists the progress and perfection of man), Lord (says the disciple)?

(Christ): In offering yourself with all your heart to the divine will; not asking what is yours, neither in small, nor in great, nor in time, nor in eternity:

So that, with one equal face, you may continue in thanksgiving; between the good and the bad, weighing everything on the tray.

If you were so strong and long-suffering in hope, that, withdrawn from inner consolation, you prepared your heart even for greater endurance, and did not justify yourself, as if you should not have suffered this and so much, but justified me in all dispositions, and praised the saint; then you walk in the true and right way of peace; and the hope will be undoubted, that you will see my face again in jubilation.

But if you arrive at the complete contempt of yourself, know that then you will enjoy the abundance of peace, inhabited according to your possibility.

The most famous teacher of mystical theology, in the 14th century, chancellor of the Church of Paris, reports in these words about a quiet mind in God:

"Oportet1 [Joan, Gersonii, Doctor, theolog. et Chancellor. Parisiens, opera omnia etc.; ed. Lud. Ellies Dupin (1706); T. 3. On mystical theology, speculative, considers. XLII, col. 396.] so that, satisfied with these powers (covetous, rational, irascible) by the conjunction of each with its highest appetitive, the rational soul may be completely satisfied, calmed and established: for if pleasure is sought in the good that is convenient and the sweetness of pleasure, what is to be felt about the pleasure of the soul (the greatest bliss)? ... If, moreover, the knowledge of the truth is sought, let the gaze be turned to the divine word, as it were to the first part, the model of which is the true being. to the diligent, because it is his reward for the generous, in which the apostle boasts that he can do all things: he says, I can do all things in him who strengthens me: Philippians 4:13. God is therefore the end of the soul and its ultimate perfection; he is like the center and place the natural of all his desires. While, then, adds that eminent Doctor of Theology of the Faculty of Paris, the soul fails in itself in the salvation of God, as if reduced to nothing, no longer relying on anyone else, nor on itself, but on God alone, as his own sweetness, as his own truth, as his own glorification, saying for first: my soul refused to be comforted, I was mindful of God and I was delighted, Ps. 76, 3; Saying for the second time: I thought I knew nothing but Jesus Christ; 1 Cor. II, 2; he became a fool for his sake. Saying for the third: would that he who glories, glories in the Lord! 1 Cor. 1, 31. And therefore, not having anything further to aim at or anything further to require, the soul rests in God and is established, possessing everything in Him, despising and despising everything else.

Pag. 114, lin. 24, 27, last; page 115, lin. 3 ([x] read: [x]), 9, 13, 14, 15, 22-28, last: tsched akaschi .... serour..... Beidha ... bona opera ... maia .. .from contraries... (being) ieganeh (is unique). At the time of the resurrection .... the apparition .... Roudr .... the whole world is in him (the lord) of every biped ....

See above, No. 12, p. 38 and not 1. Tsched akasch, like atma, is a universal being, a great joy, the cause of all, including sacred books, good works, extending itself through maya; whose contraries, that is, various, opposite appearances, on the other hand, enter it at the time of the resolution of all things, and come out of it at the time of a new production; truly Roudr, destroying all, showing again, and always being the only being in whom the whole world is, the lord of every kind of living being.

Pag. 116, lin. 23, penultimate: serour... (great soul) ...

Being unique, the form of joy, the soul is great. That great joy, anand sroup, of which mention is often made in Oupnek'hat, is attributed to a single being, or being itself, its perfect rest, complacency in itself, play in itself (above T. I, No. 18, p. 77 et seq.), the suitable and as it were the happy manufacture, conformation, distribution of things, the joy arising therefrom in the worker; which is expressed in Genesis (1, 4, 10), through and God saw that it was good. Order and joy are one and the same, while the work and the workman differ only in appearance, [x] for some reason.

Pag. 117, lin. 6, 7, 8, 9, 20: there is no night, no day, no righteousness .... no lie: that very thing is jeganeh (unique), the form of pure joy ... that very thing ... (according to book) Beid ....

That is, when there is nothing singular, only a universal being, then there is no distinction of day and night, or of light and darkness, of truth and falsehood: everything, that one being, the whole, at the same time; hence nothing imperfect, empty, deficient, from which falsity, evil betrays, appears: the form of pure joy, of a supreme order, remains. A unique description of that being. There are three ways of knowing and discovering it: to reject everything apart from it, that is, to confess that there is nothing outside of it, to adhere to it alone; about him [x] Beid to understand the doctrine correctly; to know it himself.

Pag. 118, lin. 5: because of my sins, do not be angry with me.

Accordingly, as already observed, the destructive quality attributed to [x] Roudr, when dealing with spiritual matters, is nothing other than the act of moral evil, the power of punishing sin.

Lin. 9, 10, 11, 13, 15, 18: [Two] without defect .... djiw atma learned .... not learned .... Brahm .... covered .... and dzati (being) .... it is.

There is one Atma, whose nature, whether it remains whole or appears divided, does not change: it is eternal, without cessation. True, under different respects, knowledge and non-knowledge covered in it are content: Brahm, who is greater than the pure Atma, remains immune to these differences. But these are only to be understood relatively, since the pure atma and the djiw atma are one being.

Lin. 19-23: And kapl kiani .... let them know.

Kapl kiani seems to be mahanat, the first understanding, the first appearance of the Supreme Being. Above, T. I, advises. p. XIV, kian, knowledge: hence kapl kiani, a collection of intellects, sciences, and souls.

Lin. penultimate; page 119, lin. 1, 2, 21, 23-25: That dzat (being) .... of three qualities .... Oupnek'hatha'i .... Brahma .... Fereschtehhai.

The operations of the first being through the three qualities, Brahm himself, hidden in Oupnek'hat, known by Brahma himself and through him: that supreme knowledge, the angels and the first learned, rendered in the form [x] of Brahm.

Pag. 120, lin. 3; djiw atma has three paths.

Those three ways are the way to hell, the lowest; the road to Behescht, Brahma lok, superior; and the way to Brahm himself, by which pram atma djiw atma is immediately realized.

Lin. 6, 9, 14, 15, 17, 23. .. the cause of the volition of the heart ... is made the cause of the production of the body.

Those lights, those djiw dma, in all hearts; to the several (united) creatures, animate, from the great to the smallest, in proportion to them, the resident, the source and author of life, motion, successive production, would perhaps fitly correspond to Cudworth's generative, procreative, plastic nature, which he seems to have drawn primarily from Plotinus1 [Cudworth, Systema intellectual ..... interpr. Mosheim, ch. 3, at the foot of Dissertat. on the generative nature, § 6, p. 160; § 9, p. 164; § XII, p. 166, 167; § XIII, p. 168; § 15, p. 170; § 16, p. 171; §§ 18, 20, p. 174, 175; § XXI, p. 178.], the English philosopher summarily reports the nature of each as follows:

It exists, he says,2 [Ibid. § XXVI, p. 190.] vito a certain kind of animal whose life is worse and lower. This life proceeds and acts from the dictates of one's mind, or intelligence, reason and wisdom, in a way and in order, and always refers its labors to a certain goal, or always looks to that which is best; but she herself is ignorant of the reason of those things which she accomplishes, nor is she a teacher of the wisdom of him whose rule and rule she follows. For the glory of serving him alone is left, and of obeying the commandments of his wisdom. He acts fatally, and by a certain conjunction and concert of nature, as an example of laws and precepts, which the perfect mind asked for, and put into it, and set forth. It is not clear from every point of view whether the capacity of the mind is inferior to the mind of a certain intelligence and plan, or whether the mind is actually a separate thing or life, existing in itself separately, but smaller and more imperfect. But there is no doubt that it is subject to the will and command of a superior intelligence.

Previously3 [Cudworth, §. 25, etc. page It is a pity that among the English the study of metaphysical things has cooled so much. No books are published on this subject. A nation wise, serious, deep in mind, the French yielded to levity. Let him return to himself; let the new Clarke, Locke, and the French, although the revolutions, the defeat of all knowledge, overwhelmed by immense darkness, without envy, they will see the torch of genius almost extinguished from their light. To this whole group, fused from water and earth, there will come forth one fictitious life or nature, in which in a certain way all the plants, herbs, and trees which are conjoined, and all of them for the nature of the seed of each, will mold and be made; by which, likewise, metals and other bodies, by which they have more art than to be produced by the accidental movement of matter, make and arrange them; In short, if no other cause intervened, would all this work out, even though it itself depended on other causes, of which God himself is the primary? This will, perhaps, alleviate the anxiety of those who, in the whole universe, bear it seriously and vexingly to posit only one progenitor nature.

And § 23 (p. 181, 182), besides this fictitious truth (completely empty of the body: §. XX, p. 175; §. XXI, p. 178), which deals with living beings, and their bodies, to which as many smaller worlds , in each of its kinds, is constructed and constructed, it must be of a different nature, by which it governs this whole corporeal universe, and causes all its parts to conspire by kinship as if in continuity.

On this matter, Moshemius, who does not favor Cudworth's system, has learned observations on the whole dissertation (p. 150-196), and a very learned proof: - BAYLUS attacking the same system; Continuation des pensées sur la comete (1705), § XXI, p. 88, 91: — Id. in Hist, des ouvrages des scavans, par Basnage de Beauval, August 1704, art. 7, p. 380 et seq. December Art. 12, p. 540-543: — Id. Reponse aux quest, d'un provincial; T. 3 (1706), ch. 179, 180, p. 1235, 1285. T. /4, p. 31-39. Vie de Bayle par Desmaiz. Diction, crit. T. I, p. 8590: - Clericum, far inferior in argumentation to Baylius, answering to the things which he objects; Library Choisie, T. 5 (1716), art. 4, p. 283-302; T. 6 (1716), art. 7, p. 422-427; T. 7 (1717), p. 255-289; T. 9, p. 361-384; - and not, art. 2, Biblioth. you choose T. 2 (1713), p. 178-230, with the title: Preuves et examen du sentiment de ceux qui croyent qu'une nature, qu'on peut nommer Plastique, a ete etablie de Dieu pour former les corps organises.

In that the atma of the Indians djiw and the generative, procreative, plastic nature of Cudworth differ, because this (libr. cit. § 19, p. 174, 175) is not a God, or a Goddess; plants, herbs, grasses, each have no particular generative nature (§ 25, p. 189, 190); nor does this nature act by choice, although it directs all uses to certain uses by order and reason, being ignorant of its ends, the cause, the reason of what it does (§ 12, p. 166, 167): but he (djiw atma), though bound as to time, the atma in himself, is the highest God, and in all beings, even in the least, he is inserted.

It is permissible to observe only a few, [x] the djiw atma of the Indians, intelligent, everywhere diffused and active, by nature plastic, blind, which must therefore be directed by a reason endowed with reason, eminently perform. And if what is true in philosophy is not to be multiplied without necessity; That first directing cause, alone and sufficient, must be admitted. In the first and highest worker, the 1st and 3rd degrees, when the middle degrees receive power from him, to exercise their action, it is one and the same.

Pag. 120, lin. 19, 20; djiw atma is not even a woman .... a man ... (hermaphrodite) ....

It is of no kind, and includes all kinds (p. 113) djiw atma; which belongs to a single being, as we said before, the cause of all things, generative, and at the same time non-generative.

Lin. 21-28: in any body ... djiw atma.

Djiw atma, soul, life, whatever animate being lives, only in the quantity corresponding to this being: in the heart of man resides the producing cause of sensations, like the sperm of generation proceeding from food and water.

Pag. 120, lin. 28; page 121, lin. 1-7: And after [x] died ... the body ... was made.

Above (T. I, No. 43, p. 247, 248; Annotat. p. 538), how the atma, after the life of a man, subtly clothes the body, adapted to the good or bad works which it carries away with it, and afterwards; thick, if he were to return to the world, the punishment of his actions, to return, more fully exposed.

Pag. 121, lin. 8, 19: Being that ... they leave.

A new description of the first Being, the cause of all beings, the workman, manifesting Himself to the world, enveloping the world in Himself, having neither place (extension), nor name, nor beginning or end, by which the One Being, whose whole world is only an unfolding, an absorption.

No. 111

Ibid. lin. 23, 24, 25, the last; page 122, lin. 1, 2, 4, 7, 8, 9: the error ... that the world itself with itself (by itself) produced ... is time. It is not like this ... the sphere of the world is rotating ... causing time to perish ... dust (the earth) ... is the result. (Baazzi khodra dana migouiand ke dar eischan nadani o ghafelat por ast migouiand ke aalem khod bekhod paeda schodeh ast o hamtschenin baazzi migouiand keh hartscheh hast zamaneh ast na tschenin ast balke az bezorgui andzat roschan in guereh aalem guerdan ast ve ou hametschah aalemra dar khod peitschideh ast ve ou darandeh hameh ast o fena konendeh zamaneh ast o koschenden marg ast o hameh ssefetha bardar oust o hameh eelemha ve honerha dar oust o bakhschindeh atser beaamelhai oust oust ke khak o ab o atesch o bad o akasch schodeh zzaher kardidah.)

Here the existence of the world in itself is expressly declared to be false; just as the opinion that time is divided, finite, fluxing, and fixing the revolution of the world, affirms that whatever exists exists, although it is many, as given above (No. 11, p. 94, 96). The supreme being is clearly distinguished from the spheres of the world, making time perish, that is, making it cease to slip away, giving every form, a sign, coming forth through the five elements, death itself by the continuous production of things, appearance, in itself, the source of life, life itself, resolution, west .

Pag. 122, lin. 14, 26-28; And that way here is ..... to give oneself up) .... (blessed) becomes.

These nineteen conditions for perfect liberation, bliss, or [x] djiw atma becoming one with atma, to be obtained, those above (T. I, No. 76, p. 364-366. Annotat. p. 620, 621) they have been exhibited, and added, they give a true picture of the morals and discipline of the Indians.

The first three enjoin submission to the director, as above (No. 18, p. 75; Annotat. p. 475), from whose mouth the truth, but confirmed by proof, is to be accepted.

Here it is permissible to observe several times the commandment of the method of religious instruction, the use of reason, in seeking the conformity of the teacher's doctrine with the sacred books. Hence the famous schools of science in India, from which arose the learned Brahmans, the Pandetans, propagated the ancient dogmas and practices of religion throughout the regions, and it is by no means safe to trust to Instinct, to one's own light. Under the direction of the director, the teacher's organization, and the most ancient, so as to rise to the first of the Indian system of founders, recommended to compose the mind and body.

This order, the ship, will not laugh at the liberators and drivers of Gaul (sparing men, pursuing vices). For the ancient peoples of India, for 4000 years, it was the source and origin of good manners, peaceful dispositions, and a happy life: and it was not fit to call them back from it, which split and tore Europe, scattered all over the world, ill-extinguished dissensions.

To the human race, but to my fellow-citizens, as well as to my parents, I am more closely bound. I will here make some remarks about the institution, to which I earnestly hope that my fellow-members will pay a moment's attention.

On the restoration in France, through universities and colleges, of the public education of boys and young people.

By comparing men and opinions, the truth shines with a new brightness. We have heard of the Indian establishment. I have now returned to the Europeans, who wrote about this matter in the Decade blog etc. politics etc. it is called, it is read, we report. Interspersed with brief observations, and a somewhat early specimen of the Parisian establishment, the reader will not be displeased to find here a void of preconceived opinions. Thus begins the article of the Diary.

***********

I.

"1 [ ] Circular from the Minister of the Interior, to the Prefects of the departments, relating to public education.

[admin]

Part 8 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[Latin Version]

I.

"1 [Decade philosoph. litter. et politiq. an IX (1801), 3 trimest. 10 germin. Politiq. p. 63, 64.] Circulaire du Ministre de l'interieur, aux Prefets des departemens, relativement a l'instruction publique.

"Une ecole centrale par ddpartement ne suffit point a l'instruction. Depuis dix ans on reclame de toutes parts le retablissement de ces colleges florissans ou une jeunesse nombreuse trouvoit une instruction facile et suffisante.

"C'est au moment ou la paix continentale appelle l'attention du Gouvernement sur tous les genres d'amelorations dont nos institutions sont susceptibles, qu’il doit porter ses regards sur la premiere et la plus puissante de toutes, l'instruction publique.

"Mais, pour ne plus rien donner a la theorie trompeuse des illusions, et assurer a la fois a la jeunesse francoise une instruction convenable, et pourtant appropriee aux besoins, aux convenances, aux localites, je vous invite a me fournir une reponse prompte et exacte aux questions suivantes.

"Vous profiterez de la session actuelle des conseils d’arrondissement pour obtenir les renseignemens dont j’ai besoin.

"1.° Quel etoit le nombre des etablissemens d’instruction publique, dans l'arrondissement, avant la revolution?

"2.° Quel etoit le nombre des maitres et des eleves pour chacun?

"3.° Quel etoit le genre d’instruction qu’on y donnoit?

"4.° Quelles etoient les ressources et les revenus de chaque etablissement?

"5.° Existe-t-il encore de disponibles ou de non alienes des batimens autrefois consacres k l'instruction publique, et quel "est leur eat?

"6.° Existe-t-il encore des revenus affectes a ces etablissemens?

"7.° Les anciens professeurs ou maitres de l'enseignement vivent-ils encore, et quel est leur etat actuel?

"8.° Quelle est l'opinion du conseil d’arrondissement sur les avantages de ces maisons d’education?

"9.° Quelles ressources offre-t-il pour en faciliter le retablissement?

"Aussitot que chaque conseil d’arrondissement vous aura fait connoitre son opinion, vous me la transmettrez dans le plus bref delai, avec votre avis motive.

"Je vous salue. Signe Chaptal."

II

"Il est evident, ajoute le journal, que cette circulaire est ecrite dans les meilleures intentions, et qu’elle a pour but de parvenir a des ameliorations indispensables.

"Cependant nous ignorons si l'on reclame de toutes parts depuis dix ans le retablissement de ces colleges si florissans.

Id ignorare potest hujus articuli auctor, quod perito et bono consilio agenti, ut ipse ait, ministro, non fuerit ignotum.

"Mais ce que nous savons bien, et que le ministre doit savoir beaucoup mieux que nous, c’est que l'education qu’on donnoit dans les colleges, n’etoit ni facile, puisqu’on y consacroit huit ou neuf annees a y apprendre seulement le latin;

In universitatum collegiis bonis artibus auctor non est eruditus; si fuit, excidit ex ejus memoria illarum academiarum disciplina, studiorum ordo.

A nono aetatis anno ad decimum quartum communiter, id est, per quinque annos (non 8 vel 9), scilicet, in sexta classe (schola), quinta, quarta, tertia et secunda, Latina et Groeca lingua imbuebantur pueri; quod certe, quaecunque adhibita fuisset methodus, cum vernaculae linguae studio et usu, facile in se esse non poterat.

"ni suffisante, puisqu’on n’y apprenoit que le latin, et pas autre chose. On n’y montroit ni l'histoire, ni la geographie, ni le dessin, ni les mathematiques, ni la physique1 ["Des deux annees de philosophie, une etoit perdue dans les reves d'une metaphysique obscure, et ce qu’on enseignoit dans l'autre de mathematiques et de physique, etoit tres-insuffisant."], ni la chimie, etc."

Sufficiens erat. 1.° Ea aetate duorum, etiam trium idiomatum capax pueri mens vix esse potest.

Lingua autem Latina, sub duplici respectu considerata, sunmmam prae se fert utilitatem.

1.° Lingua est pressa, concisa, dives, elegans, ad litteras et scientias aeque ac negotia composita2 [Qui linguae graecae et latinae mechanismum, veram structuram, genium cognoscere voluerit, ut legat inprimis Stephanorum Roberti et Henrici, Guillelmi Budaei (Commentar. ling. Graec. 1548), Turnebi adversaria, Vossii, Sanctii cum Perisonii notis, Sciopii et Dausquii, haud satis, fatendum, universitatum magistrorum manibus trita, doctissima scripta, operae pretium est.]; proprie est idioma generale, cujus medio cum cunctis Europae, et multis aliarum orbis partium populis, sine Ludowici, Wilkinsii, Leibnitzii vel alphabetis, vel linguis philosophicis1 [Theodic. T. 1, vie de Leibnitz, p. 88-90.], sine polygraphia, unius conjungationis lingua, surdorum et mutorum methodo, patet communicatio.

2.° Ejus ope historia Romana, Groeca, etiam sacra, orbis priscis cogniti geographia, ediscebantur. Noti libri, in universitatis Parisiensis scholis lecti, explicati: Historioe selectoe e veteri testamento, e prophanis auctoribus; Valerius Maximus, Cornelius Nepos, Quintus Curtius, Sallustius, Coesar, Titus Livius, Tacitus, Cicero (a sexta, ad rhetoricam), Terentius, Phedrus, Ovidius, Virgilius, Persius, Horatius... etc.: inter Groecos, Lucianus, Xenopho, Plutarchus, Isocrates, Demosthenes, Homerus, etc.

Sic optimis utriusque linguae auctoribus, teneribus animis tradita rudimenta, altius infixa remanebant; et cum sermonis notitia, peritia, versionibus et thematibus (e gallico in latinum) firmata2 [Supra, T. I, Animadvertenda etc. p. 723. "Un enfant qui fait un theme, a des idees dont il cherche les mots, et celui qui fait une version, a des mots dont il cherche les idees. Le premier va de l'idee connue au mot inconnu, le second du mot connu ou du son a l'idee inconnue. Ainsi, l'enfant qui trouve dans son theme le mot ravager, a une idee; et le dictionnaire francois-latin qu’il consulte, lui indique le mot populari pour le mot cherche. Celui qui dans sa version trouve le mot obedire, a un mot sans idee, ou plutot un son; et le dictionnaire latin-francois lui donne obeir pour l'idee qu’il cherchoit, et qui correspond a ce son: en sorte que le dictionnaire est pour l'un un recueil d’idees, et pour l'autre un recueil de mots. Ce double exercice est egalement utile a l'acquisition des mots, et au developpement des idees, motif pour lequel il etoit pratique dans l'ancien systeme d’education, et ne peut etre remplace par aucun autre. L’enfant qui annonce le plus d’esprit, c’est-a-dire de facilite a developper ses idees et a en saisir les rapports, doit donc reussir dans la version mieux que dans le theme; et c’est aussi ce qui arrive presque toujours." Essai analytique sur les lois naturelles de l'ordre social (1800); Dissertat. p. 222, 223.], populorum, regnorum, morum, opinionum, stylo et compositione praestantissimorum auctorum forma elaboratis, cognitionem dabant, quam provectiore aetate repetere facilius et utilius.

Rhetorica, eloquentioe, poesi et difficiliori compositioni prosa versuque destinata, cum Latinoe linguae et Groecae, vernaculae (Gallicoe) studium includebat: quae quidem, antiquorum auctorum lectis et comparatis versionibus impressis, nec non probatis ac velut classicis Gallicis scriptoribus, Pascal, Racine, Despeeaux, Bossuet, Fenelon etc, uti et puro ac docto usu, melius forte et rectius, utpote vulgaris, quam grammaticarum ope, ediscebatur.

Quibus addi debent a tertia classe usque ad rhetoricam, exercitia publica, in quibus, unus vel duo discipuli, comitante et dirigente classis professore, praesentibus aliis magistris, praeside gymnasiarcha, collegii principali, coram electo audientium coetu, super iis quae anni curriculo edoctus fuerat, per duas aut tres horas respondebant.

Nulli artis delineatorioe, picturoe, musicoe, saltationis, gymnasticoe, magistri; quippe quae alterius generis, et sensibus ac imaginationi solummodo loquentes. Enim vero quid haec ad moralem, politicam, civilem institutionem? juvenes 16, 17 annorum, ad mundum corpore aptos, animo imbelles, nullius firmi aut difficilis, ardui propositi, quod improbum laborem; vastam aut profundam scientiam requirat, capaces, exhibent: inde senes-juvenes.

In logica, primi philosophioe classi, ars ratiocinandi, et quantum quindecim aut sexdecim annos natus metaphysicoe intelligere potest, Latino simul et Gallico sermone tradebatur: si autem criticus metaphysicam aliquam cognoscit haud obscuram (quod cum scientiae profunde sublimis, et vere utilis reverentia dictum), gaudeat bene natus!

Pari modo, in secunda philosophioe classi, physica, virium, motus principia et leges, mechanicam, elementa mathematica celeberrimorum philosophorum, Cartesii, Newtoni systemata, gallice autem sub peculiari professore, supputationem, calculum differentialem, aequationes 2.1 [ ] gradus, sectiones conicas, artem ichnographicam, praxi, in area, campo elucidatam, etc.; omnia aetati, quantum fieri poterat, proportionata, juvenes edocebantur: nec non principia anathomiae, chimiae, experimentis (de Quatuor nationum collegio Mazarinoeo loquor) a selectis demonstratoribus factis, instructa.

Fatendum tamen ibi inauditos cursus theatrales, quibus spectatoribus, auditoribus, maribus et feminis, juvenibus et senibus, stata pecunia, duodecim lectionum spatio artem quamcunque demonstrare dicitur scitus operator. Magistri veram peritiam postulat puerorum, juvenum institutio, non solertem agyrtae ludum.

In collegio Francioe (regio), scholis juris, medicinoe, chirurgioe, in horto plantarum regio, juvenibus, a 17.°, 18.° anno et supra, litterarum, scientiarum et artium magis perfecta, ardua, abstrusiora explicabantur; linguae Orientales, Hebraica, Syriaca, Arabica, ediscebantur; anatomioe, botanicoe, mineralogioe, metalurgioe, zoologioe principia, et, rebus ipsis, ob oculos positis, tradebantur demonstrationes.

Institutio pueroram proprie dicta, facultatem artium, e qua solum, profecto abusu, rector sumebatur, spectabat: quod altius, difficilius, facultates theologioe, juris, medicinoe, collegium regium, cuncta, sub universitatis regimine; et hortum regium, domus regiae ministro subjectum.

Nunc dicat an insufficiens appellari queat ejus modi institutio, aequus rerum aestimator.

"Ajoutez que cette education, pergit redactor, dirigee presque partout par des pretres, sembloit avoir pour but principal de faire des moines, des abbes, des devots, mais non des citoyens. Elle n’est donc pas a regretter."

Quasi idem homo monachus, abbas, religiosus, plus simul et civis esse nequeat? Praecipua recentis institutionis pars1 [Rapport sur la situation de l'ecole Polytechnique, presente au Ministre de l'interieur, par le conseil de perfectionnement etabli en execution de la loi du 25 frimaire, an VIII, en floreal, an IX (juin 1801); opus didacticum et lucidum.], terra marique bellatores formare satagit, id est, homines, generis humani si non hostes, saltem destructionis instrumentis, arte directis semper armatos, longe dissitis et vicinis regionibus aeque metuendos. Civiumne ideo nomen magistris ac discipulis denegabitur?

Quamvis in collegiis relligionis principia exposita fuissent, quid mali, aut potius quid non boni inde oriundum? quod si boni regiminis tutamen prisca institutio fuerit, probis certe in desiderio esse debet. Supra (Annotat. p. 519), juxta philosophum ac vere politicum (Ciceronem) vidimus, pietate adversus Deos sublata, fidem, societatem humani generis, justitiam tolli.

Quo societas ut basi innititur, nimisne cito mentibus inseri potest?

At vero, in universitatis Parisiensis collegiis pensionarii quidem privatim catechismis, collationibus, relligione, non autem externi tyrones in scholis a professoribus erudiebantur.

Classis exercitium prece ad supremum bonorum operum auctorem et remuneratorem incipiebat, uti par est, et finiebat. Mane sacro omnes in collegii sacello aderant; quotannis pridie festa solemnia, de festo aut morali relligiosa semi horae sermo, exhortatio dictus. Pueri antea vel a parentibus, vel a privatis magistris, vel ab ecclesiasticis parochiae ministris relligionis principia accepisse, ei informati censebantur. In solis theologioe scholis juvenibus superioris gradus hac de materia fiebant praelectiones; at, dolendum! Romanarum constitutionum lue, saepius jejunae, quin, in punctis maximi momenti, conciliis, patribus, veteribus theologis adversantes; corpore tamen, si dici potest, relligionis, continua traditionis serie, intacto semper et integro.

"Les ecoles centrales ont besoin d’etre perfectionnees.

"Les ecoles primaires, bien plus necessaires encore, existent a peine; il faudroit pour ainsi dire les creer.

"On pourroit etablir des ecoles intermediaires entre les ecoles primaires et celles centrales; et tel a ete le projet du ministre lui-meme.

"Mais revenir tout simplement a ces colleges, dont Moliere dit ironiquement, et comme une contre-verite: vivent les colleges d'ou l'on sort si savant!.... ce seroit rendre un mediocre service a la generation qui s’eleve."

In re minime ludicra ludere est, comicum adducere contra institutionem, unde tot praestantes orti magistratus, administratores, politici, bellatores, duces, omnium scientiarum, artium utilium, agriculturae, opificiorum manu elaboratorum, commercii, rei navalis excultores et perfectores, celebres noti professores ac magistri Rollin, Gibert, Crevier, Lebeau, Lacaille etc. Si quid in revolutione boni (sit dicto venia), ibi haustum, inde depromptum, at adulteratum.

Infantem matrem suam infamare, verberare, atrox; occidisse, infandum, parricidium.

Universitati forte exprobranda corruptio, temporum perversitate, philosophismi et franc-maconismi peste, corpori sano et eximio, verum senescenti, injecta; scilicet, pristinae disciplinae, severitatis, gravitatis, simplicitatis debilitatio, oblivio, animos a solita contentione relaxans, desidies (uti magno cathedralis ecclesiae Cantori, a quo pendebant inferioris gradus urbani institutores [maitres de pension] debilior, ignavior inspectio), lusus, cultus justo mundior, convivia, frequentes nimis vacationes: verum, etiam cum istis defectibus, optimum semper fuit et adhuc foret venerandum illud corpus, si caput idoneum inveniretur, institutionis moralis et politicae incunabulum et fomes.

III.

1.° Ubi de informandis et erudiendis pueris agitur, non praecipue id quod edocetur considerandum; sed tenera eorum mens quasi terra virgo altius nocturna et diurna manu versanda, semen, pro soli natura, et fecundantem aquam, quoad fructus ferre queat, spargendo: ut, eo modo, animus continuo excitatus, exercitatus, ad difficilia, momentosa, quae anno 18.°, 19.°etc. ediscere necessum erit, aptior reddatur, inveniatur.

2.° In primis autem ipsorum magistrorum institutio, qua recte perfecta, puerorum facilis evadit, attendenda.

Utrumque in universitatis regimine. Studium fixum, uniforme, perpetuum, et, ut ad aemulationem, animos addendo, creandam, par est, asperiusculum, communem superans puerorum captum.

Diversi magistrorum gradus: baccalaurei, licentiati, doctores, professores, sub quibus inferiores paedagogi, omnes ordine succedentes; sub-magistri isti, electione aut concursu primum nominati, quorum mores, facultates, ingenia, doctrina, primoribus inquisitione cognita, certum et probatum parentibus, administrationi, | documenti institutum offerebant.

IV.

Quidquid mussitet1 [ ]
 

l. Observations sur le systeme actuel d'instruction publique; par le Cit. Destutt*-Tracy, membre da Senat-conservateur, et membre associe de l'Institut national (1801), p. 14; Moniteur, 21 thermid. an IX (1801), pag. 1326, Prytan. Franc. "On remarque depuis quelques annees que ces distributions de prix des colleges, qui autrefois n’excitoient qu’un foible interet, sont suivies aujourd’hui avec plaisir par les citoyens de toutes les conditions. L’attention que le gouvernement apporte a l'instruction publique, les methodes d’enseignement qui se perfectionnent, et l'instruction mise plus a la portee des besoins de la societe; les progres plus marques des eleves dans plusieurs parties d’enseignement de premiere necessite, telles que la langue francoise, la geographie, l'histoire, les mathematiques, le dessin etc., ont opere ce changement. On s’est interesse a des etudes dont les resultats sont evidemment utiles, et qui sont avouees par l'opinion et l'assentiment des sages peres de famille."

1.° Qui haec scripsit, universitatis Parisiensis, inprimis collegii Masarinaei, praemiorum distributioni non adfuit. Celebrem illum et augustum, quotannis, in magna Mathurinorum aula (Monit. 11 fruct. an IX, p. 407, col. 3, Instruct. publ.), conventum, ubi, post generales collegiorum universitatis compositiones, suprema curia praesente, ipse primus praeses, primum praemium, illustrissimorum, omnium civium concursu et plausu, propria manu conferebat, in memoria non habuit.

2.° Debilem Oratorii, S. Genovefae, provinciarum collegiorum institutionem referunt disciplinae et artes quarum in diario mentio fit. Nihil de lingua Latina, Graeca, nihil de veterum illorum auctorum studio, qui, post viginti saecula, omnium scientiarum fontes adhuc nobis reserunt. In medium adducitur opinio, sapientum patrum-familias assensus: et ista est opinio, e revolutionis caligine orta; iste est non avorum sed patrum, rerum, temporum influxu, obcaecatorum, assensus, quem, si futurae generationi bene consulere volunt, emendare, et cito, operae praetium est.

Severiorem disciplinam, hominem totum occupantem, et a societatis illecebris, desidie, ludicris arcentem, reformidant novi magistri, institutores.

... antiqua aedificia diruendi, et ne diruta exsurgant impediendi, caeca et pertinax libido, ad praesentis, si eam nominare fas est, et futurarum generationum commodum, et veram, licet non omnimodam, quod impossibile, utilitatem, ut ministri Chaptal sollicitudo, curae, quaestiones Universitatum et Collegiorum, abusibus abrogatis, simpliciter instaurationem adducant, exoptandum.

Almae universatis Parisiensis alumno, matrem pio amore, desiderio prosequi liceat; viatori, mundo perlustrato, tutam patriae tramitam indicare; seni, si dicere fas est, experientia docto, votis ardentibus et ad Deum precibus, solum qui contribulibus suis conveniat, institutionis modum invocare.

In hoc sincero cordis affectu, fiduciam directori, cum veritatis probatione, agnoscent, eique applaudent Indi Brahmanes, praesertim [x] Pandetan urbis Benares discipuli.

Pag. 122, lin. 21-23: et patientem esse.... laetam.... liberalem.... actiones super seipsum faciliter capere.

Patientia mala cujuscunque generis, corpus vel animam spectantia, includit, proinde, injurias, bonorum jacturam etiam famae, animi labores, sollicitudines. Unde autem de tolerata lubenter, cum gaudio, etiam cum beneficentia, ut potis est; paupertate gloriaretur Stoicus vel Europaeus, vel Indus, cum sic sonet Epicureus poeta:

1 [Horat, Odar. lib. IV; od. 9.] Non possidentem multa, vocaveris
Recte beatum: rectius occupat
Nomen beati, qui Deorum
Muneribus sapienter uti,

DURAMQUE CALLET PAUPERIEM PATI,
Pejusque letho flagitium timet:
Non ille pro caris amicis,
Pro patria timidus perire.

Duram pauperiem, eam videlicet quae corpus angustia, et animum angit ridiculo. Vere beatus, semper dives, qui, re deficiente, defectum, non supplere, sed ferre scit viriliter:

Nil habet infelix paupertas durius in se,
Quam quod ridiculos homines facit1 [Juvenalis; Satyr, lib. I, v. 462, 463.].

Non hic agitur de modesto corporis habitu, simplici sed sufficienti vestitu, cultu, habitatione, cibo, quae luxurianti opum abusui opponat, vir sapiens parvo contentus.

Mirum autem in hoc convenire, scripta tam diverso spiritu composite. Li brum de imitatione Christi, ista de re audiamus.

2 [Lib. 3, cap. 23 (1727), p. 195.] Fili (inquit Dominus), nunc docebo te viam pacis, et veroe libertatis. Fac, Domine, quod dicis, quia hoc mihi gratum est audire.

Stude, fili, alterius potius facere voluntatem, quam tuam.  

Elige semper minus, quam plus habere.

Quoere semper inferiorem locum, et omnibus subesse.

Opta semper et ora, ut voluntas Dei integre in te fiat.

Ecce talis homo ingreditur fines pacis et quietis.

Hausto e rivulo veritatis potu divinum ipsum fontem adeamus.

Beati, ait Jesus3 [[x]. Matth. V, 3-11.] pauperes spiritu: quoniam ipsorum est regnum coelorum.

Beati mites: quoniam ipsi possidebunt terram.

Beati qui lugent: quoniam ipsi consolabuntur.

Beati qui esuriunt et sitiunt justitiam: quoniam ipsi saturabuntur.

Beati misericordes: quoniam ipsi misericordiam consequentur.

Beati mundo corde: quoniam ipsi Deum videbunt.

Beati pacifici: quoniam filii Dei vocabuntur.

Beati qui persecutionem patiuntur propter justitiam: quoniam ipsorum est regnum coelorum.

Observandum autem non ex abjecto vecordis, ignavae mentis, alii plerumque quaestus causa servientis affectu, humilitatem, mansuetudinem, subjectum animum praecipi, sed ex vera et demissa de se adversus Deum et homines ejus vicem, imaginem gerentes, opinione.

Quam longe distat a divini praeceptoris norma hujus temporis Christianorum vitae consuetudo! ludo, spectaculis, gula, nimio vestium, habitationum luxu, prohibito commercio, et id genus apertis vitiis, criminibus abstinent, plurimum, satis pro Deo se fecisse rati: corpori vero, sensibus, genio in omnibus ut dicunt permissis, indulgent; sub conditionis, status obtentu, necessarium quod lubet arbitrati; praesertim ne propriae necis aut dementiae causa ipsi sibi evadant. Et sic commode, molliter quidam, laute, opipare; hoc modo pauperes, opifices alunt; superfluum impendunt: nihil omnino in hoc mundo perpessi, ad aeternam quietem, beatitatem, in altero, iis qui pie in Christo Jesu vixerunt paratam, se perventuros, caeci, confidunt.

Pag. 123, lin. 2, 3, 5, 6, 7: Trium qualitatum.... crassum et subtile... opera ejus omne evanidum... tribus mundis....

Id est, isti maschghoul, meditanti, omne in natura ad nihilum reducitur, unus atma redditum.

Opera evanida: scilicet, nec mali, nec boni mentio, ratio;. Ente supremo solo praesente hominem totum possidente.

Sic magister ad Martham, ad eum digne recipiendum multum laborantem: bonum opus, procul dubio! dum Maria1 [[x]. Luc. Xl, 39-42.], sedens secus pedes Domini, audiebat verbum illius, et de sorore nihil agente, quaerentem:

Martha, Martha, sollicita es et turbaris erga plurima. Porro unum est necessarium. Maria optimam partem elegit, quoe non auferetur ab ea.

Pag. 123, lin. 9, 27, 28; pag. 124, lin. 1, 5, 9,10, 14, 20: Id (en)s est primum... (beatitudo)... et id dominus... justa temperatione ... non... productum... (per lumina)... non est.

Rursus Entis supremi, omne spirituale, simul et omne apparens seu materiale, complexa descriptio. Tribus qualitatibus, temporibus, superius dicitur. Nihil producit, a nullo producitur, per lumina diversi generis sese manifestat.

Lin. 23: Dans ductum (gratiam efficacem) operis meritorii est (dehendeh tofik tsavab ast).

Iterata super gratiae operum meritoriorum dono, observatione digna declaratio: meritum semper cum operatione efficaci conjunctum supponitur.

Pag. 124, lin. penultima; pag. 125, lin. 4: Quemadmodum aranea.... (residet).

Supra (T. I, N.° LXXX, p. 377), ut hic, rerum productio et destructio, exemplo araneae fila sua (ex parte Entis supremi, filum justoe temperationis trium qualitatum) e se educentis, super se convolventis, explicatur. Nullum ergo dubium quin Indorum emanatio extensiva, nihil extra, absolute, separatum, exertum, sed fila tantummodo producta, retracta, formas e subjecto exeuntes, in illud rursus ingredientes, id est, unicam substantiam accidentibus, modis, variatam ostendat.

Pag. 125, lin. 23, 26, 27, penultim. ultima: non lumen soils... e lumine ejus lumen sunt... djiw atmai... calor naturalis...

Entis primi lumen, astrorum, luminis opifex, quasi Deum summum referens. Estote ergo vos perfecti, inquit Christus1 [[x]. Matth. V, 48.], sicut et pater vester coelestis perfectus est. Idem ens, in homine, in aqua, calor naturalis; proinde, in aliis elementis, vitam cunctis (djiw atma) inserens.

Pag. 126, lin. 4, ultima: Ipsum illud.... sine cessatione est.

Semper Entis supremi essentiae expositio, unicam, in rerum universitate, cum qualitatibus oppositis, praebens substantiam.

Ibid. lin. 14, 15; pag. 127, lin. 3: qualitas ejus forma dzat (entis) ejus est.... purum est.

Quo significatur, qualitatem, et formam, et ens unum esse, sicut supra (p. 124). Unde liquet accidens et substantiam, modificationem et modificatum, producens et productum, etiam unum esse; sicut, cum accensus est ignis, usti ligni cinere remoto, ignis sine fumo, purus, apparet, restat.

Pag. 127, l. 11; quatuor modi [x] sanias (tschahar ttarik sanias).

Forte rectius, duo modi [x] sanias; scilicet, quorum infra (N.° CXLIV, p. 279, 285) descriptio. Homo istos gradus praetergressus, pram hens, magna anima, seu pram atma, ipsum Ens supremum, unicum, dicitur. Haec est perfectionis consummatio.

In margine, dele: supra, N.° LXXII, p. 368, 369.

Lin. 18, 20; Sed cordi cujuscunque.... cum filio....

Iteratum, hoc Oupnek’hat, vere secretum magnum tegendum, Entis supremi unicitatem, rerum universitatis in eo confusionem docens, nonnisi puro et sincero corde praeditis, cognitum tradendi, praeceptum: qua scientia, perfecta in Ens-Lumen pietate, et directori fiducia, comitante, homo Brahman magnus evadit, felicitatis culmen attingit.

***

PAGE 603 / 586

OUPNEK'HAT 14.[X], PORSCH.
N.° CXII.

Pag. 128, lin. 2, 4, 5; Porsch.... id est.... quoestio et responsum multum est.

Supra (T. I, N.° XXVII, XXXI, p. 155, 181), data est vocabuli porsch definitio. Hic e Persico poursidan, petere, interrogare, quaerere, deduci videtur, verbis, quoestio et responsum etc.: quod verisimiliter translatoris Persici commentarium.

Lin. 6, 7: Soukba, natus [x] Bhardoadj.... khindhi.

Aolad Bhardouadj, nati, proles [x] Bhardouadj; ad Soukba et forte sequentes pertinet.

Ejusdem aetatis semper sunt, quae in scenam adducuntur personae; quod sacrorum librorum, Athrban Beid etc., antiquitatem de novo adstruit.

Lin. 11: sine [x] (per) annum manducatu.

Id est, nihil fere comedens, sola aqua et folioram succo contentus; quod sub sole fervido, istis regionibus non adeo rarum.

Mirum est, autem, quando corpori duribus laboribus haud occupato, anima imperare consuevit, quam pauco vivi possit; scilicet, tantillo lacte, vel caseo, aqua et grano, vel pane. Nec inde mens debilior. Imo vaporibus quae e stomacho crassiori cibo laborante, sursum assurgunt (supra, T. I, Annotat. p. 516), capite libero, ad quaeque, etiam difficillima se convertere, animum addicere, sublimiora concipere, longa etiam et serena, vivida frui attentione, meditatione homo poterit sui ipsius absolute compos. Si qua initio difficultas, usu et firma, constanti praxi, brevi anima plenum tenebit imperium.

Verum, mera, ventri deditis, somnia; praesertim ubi solis corporis viribus, ut in revolutionum, motuum temporibus, exertis, solus eas cibi varietate et copia reficiendi modus cognoscitur.

Omnibus imperare volunt; sibi ipsis, frustulo carnis, eras vermium cibo, imperare nesciunt!

Miser, at quam multus, qui sensibus et praesenti momento vivit! felix, at quam rarus, qui animae, et in aeternum!

Pag. 128, lin. 20, 21: et mortificationem agatis... derelictionem omnium, voluptatum....

Nihil, vel saltem pauxillulum comedere, a voluptatibus abstinere, absolutae mortificationi se tradere, ad [x] Brahm naturam intelligendum via.

Alterum libri de imitatione Christi locum hic dare liceat, istam doctrinam enucleantem. Oportet igitur, inquit discipulus1 [Lib. 3, cap. 31, p. 216, 217.] omnem supertransire creaturam, et seipsum perfecte deserere, ac in excessu mentis stare, et videre, te omnium conditorem cum creaturis nihil simile habere.

Et nisi quis ab omnibus creaturis fuerit expeditus, non poterit libere intendere divinis....

Plures reperiuntur contemplationem desiderare: sed quae ad eam requiruntur, non student exercere.

Est magnum impedimentum, quia in signis et sensibilibus rebus statur, et parum de perfecta mortificatione habetur.

Pag. 129, lin. 10, 13, 14, 15, 20, 24, 25, penult.; pag. 130, lin. 12, 28; pag. 131, lin. 8: Pradjapat.... maschghouli.... soum,.... pran.... aftab.... edens omne aftab (sol)..... edulium mah (luna)..... ex oriente...., Beischvanr.... Haranguerbehah.... annus....

Vide supra, T. I, N.° LXXI, p. 333, 334.

Rerum productio per elementa novo modo exponitur.

Maschghouli in praecipuis 2.1 [ ] ordinis agentibus, Haranguerbehah (supra T. I, N.° XXIV, p. 122, 125), etiam in primo, supremo agente, ente (infra, N.° CXVIII, p. 157), est sui ipsius, sui operis, ejus finis, cum ratione ad ens superius, si de secundariis agentibus quaestio sit; ad seipsum, ut unicum omnium fontem, si de primo ente, et simul in opere complacentia, licet ejus nullitas probe cognoscatur, attenta consideratio, meditatio.

Subjectum est aqua vitae1 [Ab hiat, ab khiat. Forte, ab kia, guia, aqua herbae, relative ad Betl.], unde sperma, semen genitale, omnia animantia in soum, luna, contenta.

Agens pran est, spiritus vadens et rediens, halitus, cuilibet enti vitam, motum dans; qui quidem solem et ignem continet.

Ex duobus istis principiis omnes productiones.

Hic pran, sol, ignis, comedens dicitur; luna, et ex ea producta, edulium: id est, primus omnia tum absorbet, consumit, tum vivificat, et iis major, vividior efficitur; idem pran, sol, ignis, halitus, entia concoquit, intelligens, lux, immensitas, spatium, calor, orbis figura, termpus: secunda, luna, ejus perfectioni, actioni inservit; et etiam (p. 131, lin. 22, 23) operum merces in orbe lunae obtinetur.

Haec omnia, e Pradjapat, qui et Haranguerbehah est, scilicet ex elementis compositis et non compositis, unde mundus totus, oriuntur.

Allegorico isto loquendi genere entia sensibilia ex aqua et igne, seu aere, spiritu, duplici motu, actionis et reactionis, praedito, originem ducere satis plane edocetur.

Hic iterum cum [x] soum, [x] pran mentio fit; quo nova lux in locum (supra, T. I, N.° XXIII, p. 118) sat obscurum lumen quoddam suffunditur. Pravus pran per kia soum pulsus, erit, dum pravum spiritum, halitum, mala entium organicorum, ex aere habita, aqua vitae, rectus humorum fluxus, aequilibrium, pellit, valetudo restituta.

Pag. 130, lin. ultima: djat dida; id est, sciens et intelligens omne.  

Samskretice, Jyaoutischaha, astrologia.

Pag. 131, lin. 11, 15, penultima: duae viae.... cum luna .... quod sol....

Qui opera bona, solo Dei, non mercedis intuitu, exequitur, ad orbem perfectiorem, et agens (mokel), perfectius, via lucis (T. I, Annotat. p. 555) pergit; qui autem mercedem in oculis habet, ad minus perfectum, via tenebrarum.

Pag. 132, not. 1, lin. 2; adde: vide supra, T. I, Annotat. p. 612.

Pag. 133, lin. 1, 8; Pradjapat.... mundo animarum habet.

Supra (T. I, N.° XXV, p. 146): Luna, [x] Pradjapat forma dicitur.

Quod hic de eodem sidere, 15 defectus diebus, in mundo animarum vultum habente narratur, relligiosam reverentiam Indo ultima lunae die, animarum causa praescriptam, confirmat et elucidat.

Lin. 15, 18, 22; pag. 134, lin. 3, 13, 17, 24; pag. 135, lin. 1, 21; p. 135, lin. 3: Dies, quod edens est.... nocte cum uxore.... alimentum (nox).... nocte.... is propter voluptatem.... sanguis [x] Brahmni.... filius simul provenit... uxor ex alimento.... si mulier.... Bramtscheradj est.

Eadem allegoria continuatur. Sol, pran, edens: proinde, dies edens, pran est; et nox, luna, solis edulium. Inde ratione ad copulationis ordinem, effectum praecepta.

Sperma ad lunam, et sic ad noctem pertinet; inde nocte commercium cum uxore habendum. Noctes quoque mense indicantur; una, ad minus, quod mortificatio, riazzat, actus relligiosus, devotionis est; omissio, maximum crimen. Verum, quod attendendum, propter voluptatem, Indus, hanc actionem non facit, quin imo cum mandato Dei, cum proposito [x] productum facere filium, illam actionem facit. (Ou az barai lezat in kar namikonad balkeh be hokm khoda bekasd paeda kardan farzand inkar mikonad).

Forsitan in nulla alia relligione humana, aut theologia philosophica, verum et solum legitimum actionis carnalis scopum, plane, praecise eo modo expositum invenerint.

Quibus noctibus filius, vel filia, qua occasione natus impotens et hermaphrodytus gignentur, vel solummodo mola procreetur; quae in primo casu jussa uxori diaeta, his verbis Persice declaratur:

O dar djai diguer Beid madzkour ast ke schab schaschom ke eptedai heiss ast o schab dehom o schab douazdehom o schab tschahardehom o schab schanzdehom ke schabhai djoft ast agar peisch zan beravad peser bahammirasad o schab pandjom ke schab awel paki heiss ast o schab haftom o nohom o iazdehom o sizdehom o panzdehom agar bezan ssohabat bedarad dokhter motavallad mischavad o mokarrer ast ke dar in aiam dar schabhai ke peser motavallad mischavad baiad ke zan az ghedai meaatad tschizi kam bekhorad ke az kam khordan gheda nottfeh zan kam mischavad o nottfeh mard ke ziadeh baschad peser motavallad mikardad agar dar schabhai ke mokarrar ast ke peser schavad o zan tschiz betsiar khordeh baschad tschoun nottfeh zan ziadeh az nottfeh mard djamee mischavad an peser ssourat o sirat zananeh baham mirasanad ve agar dar schabhai ke paedaesch dokhter dar zan mokarrer ast o nottfeh mard ziadah baschadaz nottfeh zan dokhter paedah schavad keh ssourat o sirat mardaneh daschtah baschad ve agar har dou nottfeh dar schabhai ttak ke mokarrer ast dokhter schavad ia schabhai djoft ke mokarrer ast peser schavad beraber baschad farzand kheir o mekhenats schavad agar dar schabhai djoft ast mekhenats mard noma ve agar dar schabhai ttak ast mekhenats zan noma schavad ve agar zan dar aiami ke schabhai djoft berai peser schodan mokarrer schodeh o schabha'i ttak berai dokhter schodan mokarrer gaschteh biankeh schoher baou ssohabat bedarad dar khab behbinad ke baschoher khod ssohabat daschtah baschad ve anzal schodeh ast agar ahianah zanra schekem bemanad o bezaiad partscheh goscht bidjani paeda schavad ve agar nazaiad dar schekem mimanad o schekem ou beland mischavad ta an partscheh goscht az schekem an zan bedarnaiaiad farzand diguer nazaiad.

Indicam filiorum vel filiarum procreandorum artem deridebunt Europaei anatomici, physiologi, qui tamen opera in eandem rationem scripta serio legunt. Hac de re audiamus diarium Defens de la patr. 5 pluv. an 9 (1801), feuillet p. 2.

"Le citoyen Millot, inquit redactor, tres-connu par la pratitique des accouchemens, dans son ouvrage qui a pour titre, l'art de crier les sexes a volonte (1801), remonte a l'origine de la creation humaine. Il prouve que le systeme des ovaires, connu des la fin du septieme siecle, et adopte presque generalement dans le huitieme, est le seul sur lequel on puisse baser la science de la generation, malgre l'opinion des plus celebres naturalistes, qui ont voulu le renverser.

"Par ce systeme il explique les differens mysteres de la generation; ce qui ne peut avoir lieu par aucun des autres. Apres avoir souleve le voile dont la nature enveloppe le mystere de la fecondation, il analyse les systemes qui ont ete publies avant le sien; il fait connoitre par ou ils pechent; il prouve que dans les ovaires sont les vesicules des oeufs, qui contiennent les rudimens de la creature; et, par la fecondation, il demontre que les sexes sont separement etablis dans ces oeufs, qu’ils preexistent avant la fecondation; que consequemment il n’y aura jamais d'hermaphrodytes, et que ce n'est pas l'homme qui procure les sexes, comme le croient les auteurs qui l'ont precede1 [Leibnitz; Theodic. T. 2, causa Dei asserta etc. p. 363.].

"Le citoyen Millot, apres avoir pris connoissance de tout ce qui a ete ecrit sur cette matiere chez une partie des nations etrangeres, ainsi que chez la notre, depuis 1100 ans, rapporte les observations de ces auteurs: il appuie son sentiment de ceux des hommes celebres qui ont traite les memes objets que lui, et dans les cas ou la nouveaute lui est reservee, il prouve la force de son opinion par les operations de la nature.

"Enfin, par des recherches et observations sur les ovaires, ce citoyen s'est convaincu que la generation cesse d'etre [pour les hommes qui voudront s'instruire] un metier d'aveugle, et que l'homme peut procreer le sexe qu’il desire2 [Vide super generatione, Tables anatomiq. de Culm (1734), 26.e tab. not. p. 200-202. — Dissertation sur la generation, sur les animalcules spermatiques et sur ceux d'infusion etc. trad. de l'allemand, par M. le Baron de Gleichen. Par. an 7 (1798), p. 57, 69 etc.]."

Huic operi alterum jungendum, scilicet, Essai sur la MEGALANTHROPOGENESIE, ou l'art de faire des enfans d’esprit, qui deviennent de grands hommes; suivi des traits physionomoniques propres a les faire reconnoitre, decrits par Lavater, et du meilleur mode de generation; dedie aux membres de l'institut national de France, par Robert le jeune (des Basses Alpes), avec cette epigraphe: les esprits superficiels de mon siecle m’appelleront peut-etre fou; mais je n’ambitionne de recueillir dans la posterite que la voix du sage.

Sic quisque palmam arripit. Journ. des defens, de la patrie, 18 vendem. an 10 (10 octob. 1801 feuillet).

"Ainsi, ait diariarius, dans la meme annee, la France aura vu sortir de ses presses deux ouvrages a titres plaisans, etc., celui de procreer les sexes a volonte, et celui etc."

Titulos, risum moventes, auctores suam opinionem serio et bond fide proponere supponens, arguit redactor; tum addit:

"Le systeme du citoyen Robert repose sur l'experience du bon ou mauvais resultat des croisemens de races. Il en induit qu’avec une attention rigoureuse, elles se perfectionnent; il veut donc que l'on allie constamment l'esprit a la beaute; il indique le mode a suivre, les precautions a prendre, les signes auxquels on peut reconnoitre les sujets que l'on doit unir, et la science de Lavater1 [ ] le guide dans cette espece de reconnoissance."

1. Essai sur la physiognomonie, destine a faire connoitre l'homme el a le faire aimer, par Jean-Gasp. Lavater (1781-1786), 3 vol. in - 4.° fig.

"Voulez-vous, inquit M. Cambry (Voyage pittoresque en Suisse et en Italie, par le cit. Cambry, Prefet du departement de l'Oise [1801], extr. du Moniteur, 8 fruct. an 9, p. 1393), entendre le physionomane Lavater, et presque recueillir les aveux de ses meditations instructives.....

"Ils’occupoit alors (quo tempore eum viator adiit) d’un instrument propre a mesurer exactement, physiquement, l'intelligence humaine. Voici ses apercus, ses raisonnemens et ses moyens. La physionomie de l'esprit, de tous les esprits, doit etre entre celle d’un Dieu, et celle du plus stupide des animaux. Le plus stupide des animaux est la carpe; la plus belle des tetes est celle de J. C, peinte par Raphael.

"La grandeur de la bouche et le rapprochement des yeux sont les traits marquans chez la carpe. Prenons donc avec un instrument, un double compas applique sur l'extremite du nez, les angles formes par les yeux et la bouche de la carpe, et nous aurons les angles de la stupidite.

"Appliquons le meme instrument, suivons le meme procede, sur la tete de J. C., et nous aurons les angles du genie.

"Tous les milieux sont entre les deux extremes.

"Nous pouvons done par lignes, demi - lignes, centiemes de lignes, etablir avec la derniere precision, la grandeur, les rapports, la foiblesse d’intelligence que l'Eternel dispense a chaque individu.

"C’est d’apres ce calcul profond que Lavater a fait graver une tete de grenouille, dont les gros yeux, la large bouche, et le front plat, sont la forme de la betise. Par quelques legers changemens, en rentrant les yeux et elevant le front, en rapprochant les extremites de la bouche, il passe au second numero. En continuant ce travail singulier, il reproduit enfin sa tete cherie, embleme de la beaute, de la vertu, de la conception celeste, la tete enfin de J. C., a la douzieme metamorphose. Je possede, inquit D. Cambry, un exemplaire de cette gravure originale."

Moniteur, 4.e jour complem. an 9, p. 1502, au redacteur, sur cet article.

"J’ai parfaitement retenu, inquit D. Bottin, toutes les circonstances d’une conversation que j’ai eue avec ce dernier. (Lavater), quelques mois avant sa mort; et je sais que, dans ce moment, il paroissoit peu dispose a s’enthousiasmer de cette production assez etonnante (son ouvrage principal, ou systeme fameux de commensuration de l'intelligence humaine).

"Ce fut au mois de germinal, an 8, que je le visitai chez lui, a Zurich. Je trouvai le vieillard sous le poids de douleurs presque continuelles, suite du coup de feu qu’il avoit recu dans une des rues de Zurich. Chaque deux ou trois minutes il eprouvoit des especes de convulsions, qui duroient bien autant de temps, et dans l'intervalle desquelles il reprenoit tranquillement la conversation.

"J’avoue que, jusque sur son lit de douleur, j’ai trouve en lui une teinte d’originalite, a laquelle je n’ai pu me defendre de soupconner l'alliage d’un peu d’orgueil.

"Il avoit, lorsque je l'ai vu, un porte-feuille sur ses genoux, dans son lit, muni d’un encrier immobile; il paroit que cela lui etoit habituel. De petits papiers coupes en carre, d’un demi-centimetre (un pouce) environ, etoient parsemes autour de lui. C’etoit sur ces papiers qu’il ecrivoit: plusieurs etoient deja remplis, et empiles sur une petite table a cote de son lit. Je n’osai lui demander le motif qui lui faisoit adopter ce format pour ses manuscrits: mais mon imagination s’arreta a l'idee que peut-etre il isoloit ainsi ses pensees pour pouvoir les classer ensuite avec moins de peine......

"Tout ce que je pus entrevoir, c’est que le pieux controversiste s’occupoit dans ce moment de compositions ascetiques. On lui apporta devant moi une epreuve a revoir.

"J’etois impatient de l'entendre parler de son livre de physiologie: j’en saisis le moment qui me parut le plus favorable. Je croyois vraiment flatter l'amour propre du vieillard: mais quelle fut ma surprise de le voir, au premier mot que je lui en touchai, lever les yeux au ciel d’un air comme de repentance, et me prier de ne plus lui parler de cette production, dont il eut l'air de me faire entendre qu’il rougissoit.

"Je me rappelai alors que la veille meme l'imprimeur de Zurich m’avoit confie qu’il desiroit vivement de pouvoir donner une seconde edition de cet ouvrage, dont la premiere est epuisee, mais que Lavater s’obstinoit opiniatrement a le lui refuser.  

"Maintenant quelle peut etre la cause de cette disgrace d’un livre qui fut longtemps le favori de son auteur, et qu’un succes complet devoit d’ailleurs lui rendre cher? Etoit-ce le regret d’avoir hasarde un systeme qui est neuf et original, reproche si rare a faire aux productions d'aujourd’hui? ou bien n’a-ce pas plutot ete une espece d’amende honorable de la part d’un ministre evangelique mourant, qui se reproche d’avoir sacrilegement etabli des rapprochemens entre la tete dc la carpe, le plus stupide des animaux, et la plus belle des tetes, celle de J. C. peinte par Raphael?

"Cette enigme n’en sera peut-etre pas une pour ceux qui, ayant habite Zurich, savent que le ministre Lavater avoit tellement monte la tete aux calvinistes frequentant son eglise, qui etoit la principale de la ville, que cette assemblee paroissoit etre plutot une reunion d'illumines, que de philosophes protestans, et qu’en ville, dans le commerce ordinaire de la societe, on peut dire encore aujourd’hui: voila un des habitues de l'eglise de Lavater, en voila un autre qui ne l'a pas frequentre.

"Quelle qu’ait ete au reste la cause des affections de Lavater dans ses derniers momens, je n’en reste pas moins convaincu que son ouvrage de physiologie fait epoque dans l'histoire des progres des connoissances humaines.

" Ce n’est pas le seul titre qu’il ait au souvenir de ses contemporains: Lavater avoit aussi les qualites du coeur; son visage s’enflammoit tomes les fois que l'on parloit devant lui de bienfaisance.

"Il avoit toujours un registre sur sa table, ou il prioit ceux qui le visitoient, de s'inscrire, et surtout de ne pas omettre leurs surnoms, qualites, dignites. Il faut crone que son amour propre se plaisoit a feuilleter souvent ce repertoire, qui formoit une serie de plusieurs volumes dans ses archives. Cet usage est assez general en Allemagne..... Signe Bottin."

His addamus quae de Angulo faciali leguntur in opere, quod profundae cogitationis virum indicat, licet novarum vocum usus, priscarum nova acceptio, et quandoque incondita phrase [x] constructio, materiae per se conceptu difficili tenebras obducant.

"Dans les ecoles modernes de physiologie et d’anatomie, inquit D. de Bonnal, on enseigne publiquement et textuellement, que les seuls caracteres qui distinguent d'une maniere absolue l'homme de la bete, sont la station bipede et directe, et l'angle facial. La station bipede paroit renouvelee des Grecs, de qui nous avons deja, depuis dix ans, renouvele tant de chases, puisqu’un de leurs sages definissoit l'homme, un animal a deux pieds, sans plumes: mais l'angle facial est une sottise moderne, dont nous dirons un mot ailleurs."

Essai analytique sur les lois naturelles de l'ordre social (1800); dissertation, p. 229.

Infra,

"Au reste on doit savoir gre a Condorcet d’assigner, pour difference (seule) entre l'homme en etat sauvage et la brute, quelques idees morales et un commencement (d'ordre social, lorsque les physiologistes modernes enseignent dans leurs cours publics, les seuls qui soient suivis aujourd'hui, que l'unique caractere qui distingue d'une maniere absolue l'homme de l'animal, est la station bipede directe, et l'ouverture de l'angle facial. Il faut apprendre au grand nombre de nos lecteurs que deux lignes, dont l'une tombe du front, l'autre venant de l'occiput passe par l'extremite inferieure de l'oreille, forment par leur rencontre, a la levre superieure, un angle appele angle facial, dont le plus ou le moins d'acuite sert a mesurer les divers degres d’intelligence entre les etres, depuis un etre huitre jusqu’a un etre homme; car, entre ces diverges especes il n’y a que du plus et du moins; en sorte qu’on peut mesurer geometriquement l'etendue de l'esprit, comme on mesure l'elevation du pole. Ces faceties, debitees gravement et en beaux termes, pour l'instruction ou plutot pour l'amusement d’une jeunesse sans connoissances et dans l'age des passions, ne font pas meme des medecins, et l'art de guerir perira, comme l'art de vivre ou la morale etouffe par ces reveries soi-disant metaphysiques de gens qui croient que dissequer un cadavre, c’est etudier l'homme, et qu’ils connoissent l'ensemble parce qu’ils nomment des parties. L’homme, dit la divine sagesse, n’a pas compris la dignite a laquelle il a ete eleve; et en se comparant aux animaux sans raison, il est devenu semblable a eux." )Psalm XLVIII, v. 13, 21.) Ibid. Dissertat. p. 239, 240.

Ubi mentis humanae natura quaeritur, exponitur, bonum et malum, rectum et pravum, facetum et infacetum, sapiens et stolidum, grave et leve, intima animi, externa velut facies, omnia fideliter, pensanda, referenda. Orbem jugiter peragrat stultitia: et qui prudentem se nuncupat, eam plerumque humeris suis non sentit incumbentem.

A vituperio et laude abstinet diariarius: experimenter rem tradit.

"Quant au style, inquit, la citation suivante donnera une idee de la maniere dont cet ouvrage est ecrit:

"D’apres les experiences de Camper, il est reconnu que dans l'homme l'intelligence augmente, et est d’autant plus parfaite que l'angle facial approche plus de 90 degres (ad angulum rectum accedit). Cuvier a demontre que plus la moelle allongee est volumineuse dans un animal, plus son intelligence est exquise, et vice versa. Suivant Lavater, la partie osseuse du front, sa forme, sa hauteur, sa voute, sa proportion, sa regularite ou son irregularite, marquent la disposition et la mesure de nos facultes, notre facon de penser et de sentir: la peau du front, sa position, sa couleur, sa tension ou sa relaxation, font connoitre les passions de l'ame, l'etat actuel de notre esprit. La forme, la couleur, la coupe des yeux, leur contour sont encore, d'apres Buffon et Vinckelmann, la lumiere de la pensee, et le miroir de l'intelligence humaine. Souvent aussi les sourcils seuls deviennent l'expression positive du caractere de l'homme; temoins les portraits du Tasse, d'Alberti, de Boileau, de Turenne, de Clarke, de Newton. Ce trait seul caracterise, chez les Anglois, le penseur. Enfin, un beau nez, dont l'epine surtout est large, annonce toujours des facultes superieures: ce trait est distinctif en Italie, et est absolument caracteristique pour les hommes celebres de la France, ainsi qu’on s'en peut convaincre par la galerie de Perrault et de Morin.

"Ce sont la tout autant de caracteres qui constituent le facies propria des grands hommes, et qui, se trouvant reunis a une forme du cerveau particuliere au genie de chaque individu, peuvent et doivent necessairement se transmettre dans la generation. Nier ici la consequence de ce principe, ce seroit contester l'existence du soleil. La pulpe cerebrane est regardee par les physiologistes modernes, comme l'organe secretoire de la pensee, qui est plus ou moins rapidement concue, plus ou moins eloquemment exprimee, selon que l'organe qui lui sert de filtre, est plus ou moins fortement elastique, vibrant et expansif. Le jeu et les ressorts de ce mecanisme sont tres-sensibles; mais le principe moteur nous est encore inconnu, et vraisemblablement il le sera pour tous les siecles. Cela pose, je dis qu’on herite du cerveau de son pere, comme on herite de son teint, de sa couleur, et de sa stature. Un Europeen en Afrique n’engendre jamais un noir; ni un Africain en Europe, un blanc.... Quiconque connoit un peu les lois de la physique animale, sait l'influence qu’exerce sur la generation le melange de races etrangbres: il en resulte toujours un fruit abatardi, et qui devient le prototype d’une nouvelle espece. Dans la physique vegetale, la fecondation des pistils par les etamines disparates, produit des monstres en botanique, dont le jardinier et le fleuriste savent tirer un bon parti. Pourquoi donc l'homme, qui vit comme les plantes, qui nait, croit et se multiplie comme les animaux, ne degenereroit-il pas par un entre-croisement defectueux? Mais c’est trop s’appesantir sur un principe qui est d'une demonstration mathematique; et s’il y a quelque chose d'etonnant dans le monde, c’est que l'idee de la megalanthropogenesie ait echappe a tant de grands hommes, et que sa decouverte, ou du moins sa publication, ait reservee au dix-neuvieme siecle."

Lepidum sane quo deveniat, recta factorum peritia, strictis critices regulis privata, vis hominis imaginativa. Indi, qui in homine substantiam a materia diversam agnoscunt, ubi de generatione agitur, corpora tantum in medium proferunt: Europaei recentiores, quibus in mundo nihil nisi materia, natum a patre corpus simul et animam, seu instrumenta1 [Vide Introduction a l'analyse des sciences, ou de la generation des fondemens et des instrumens de nos connoissances, par P. F. Lancelin, ingenieur-constructeur de la marine francoise.... (1801).], organa sensitiva, et cogitativa habere, et modo erga pecora, bruta animalia, adhibito, mentium, scilicet dictorum organorum mistura, novas animarum species produci posse, aperte profitentur. Indis, qui generaliter vultus forma Europaeis similes, anguli facialis idaea haud displicebit. Tartaris, ipsis Sinis, quorum angulus facialis a 90 gradibus multum recedit, quibus frons, oculi, nasus, os, a datis conditionibus discrepant, pecorini, bestiales isti conceptus non arridebunt.

Pag. 134, lin. 21; quoe, lege: quae.

Pag. 136, lin. 5, 6: Si in illis quinque locis mendacium etiam dicit, dixeris: recte (vere) locutus est (Agar dar an pandj dja dorough ham begouiad gouia rast gofteh ast.)

Hic in culpa est auctor [x] Oupnek’hat, aliunde rectitudinis assiduus praeco, tortuosae viae apertus vituperator (infra, p. 137, lin. 1, 3), et, sicut observavi in nota, Indicae moralis systemati ejus divisio, decisio adversatur. Verum, nihil sub sole perfectum. Saltem benignae indolis, benefici sui ingenii, etiam errando, specimen praebent Indi doctores.

At in omnibus inconcussa teneri debent naturalis et divini juris, mendacium, sub quocunque respectu prohibentis, principia. Equidem quaelibet, quolibet tempore, non est dicenda veritas. Nunquam vero, vel maximi boni adipiscendi, vel maximi mali fugiendi, repellendi causa, veritati contradicere, mendacium proferre permissum.

Veritate innititur humana societas. Propter quod deponentes mendacium, inquit Apostolus1 [[x]. EPHES. IV, 25.], cum Propheta conveniens2 [Zachar. VIII, 16.], loquimini veritatem unusquisque cum proximo suo: QUONIAM SUMUS INVICEM MEMBRA.

Veritatem, scilicet, simplicem, absque jurejurando. Ego autem dico vobis, ait Christus3 [[x].... [x]. MATTH. V, 34, 37.], non jurare omnino .... sit autem sermo vester, est, est, non, non: quod autem his abundantius est, e malo est.

Jusjurandum aucupis rete, quod alaudam capit, accipitrem non retinet: erga veracem, inutile; erga mendacem, imbelle.

[admin]

Part 8 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version by Google Translate]

I.

"1 [Decade philosoph. litter. et politiq. an IX (1801), 3 quarter. 10 germin. Politiq. p. 63, 64.] Circular from the Minister of the Interior, to the Prefects of the departments, relating to instruction public.

“One central school per department is not enough for education. For ten years there have been calls from all sides for the re-establishment of these flourishing colleges where a large number of young people found easy and sufficient education.

But I tell you, do not swear an oath at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one.

“It is at the moment when continental peace draws the attention of the Government to all the types of improvements of which our institutions are susceptible, that it must turn its attention to the first and most powerful of all, public education .

"But, in order to no longer give anything to the misleading theory of illusions, and to ensure both French youth a suitable education, and yet appropriate to the needs, conveniences, localities, I invite you to provide me with a prompt and correct to the following questions.

"You will take advantage of the current session of the district councils to obtain the information I need.

"1.° What was the number of public education establishments in the district before the revolution?

"2.° What was the number of teachers and students for each?

"3.° What was the type of instruction given there?

"4.° What were the resources and income of each establishment?

"5.° Are buildings formerly dedicated to public education still available or not alienated, and what is their cost?

"6.° Is there still income allocated to these establishments?

"7.° Do the former professors or teaching masters still live, and what is their current state?

"8.° What is the opinion of the district council on the advantages of these educational centers?

"9.° What resources does it offer to facilitate recovery?

"As soon as each district council has made its opinion known to you, you will transmit it to me as soon as possible, with your reasoned opinion.

"Hail. Chaptal sign."

II

“It is obvious,” adds the newspaper, “that this circular is written with the best intentions, and that it aims to achieve essential improvements.

“However, we do not know whether there have been calls from all sides for ten years for the re-establishment of these flourishing colleges.

The author of this article can be ignorant of this fact, which was not unknown to an expert and well-intentioned minister, as he says.

“But what we know well, and what the minister must know much better than us, is that the education that was given in the colleges was not easy, since we devoted eight or nine years to it. learn only Latin;

The author is not educated in the good arts in the colleges of the universities; if it was, the discipline of those academies, the order of studies, has fallen out of his memory.

From the ninth year of age to the fourteenth commonly, that is, for five years (not 8 or 9), namely, in the sixth grade (school), fifth, fourth, third and second, the children were imbued with the Latin and Greek languages; that certainly, whatever method had been used, with the study and use of the vernacular language, it could not have been easy in itself.

"nor sufficient, since we only learned Latin, and nothing else. We showed neither history, nor geography, nor drawing, nor mathematics, nor physics1 ["From the two years of philosophy, one was lost in the dreams of an obscure metaphysics, and what was taught in the other of mathematics and physics, was very insufficient."], nor chemistry, etc."

It was enough. 1. At that age the mind of a child can scarcely be capable of two or even three idioms.

But the Latin language, considered under a double respect, has the greatest advantage.

1. The language is pressed, concise, rich, elegant, composed for literature and science as well as for business2 . Greek 1548), the adversaries of Turnebi, Vossii, Sanctii with the acquaintances of Perisonii, Sciopii and Dausquii, not enough, it must be admitted, well-worn by the hands of the masters of the universities, written very learnedly, is worth the effort.] it is properly a general language, in the middle of which with all the peoples of Europe, and many other parts of the world, without Ludovici, Wilkinsi, Leibnitzi, or the alphabet, or the philosophic languages ​​[Theodic. T. 1, vie de Leibnitz, p. 88-90.], without polygraphy, the language of one conjugation, the method of the deaf and dumb, communication is clear.

2. With his help, Roman, Greek, and sacred history, as well as the geography of the ancient world, were learned. Well-known books, read in the schools of the University of Paris, explained: Histories selected from the Old Testament, from profane authors; Valerius Maximus, Cornelius Nepos, Quintus Curtius, Sallustius, Coesar, Titus Livius, Tacitus, Cicero (from the sixth, to rhetoric), Terentius, Phaedrus, Ovidius, Virgilius, Persius, Horace... etc.: among the Greeks, Lucian, Xenophos , Plutarch, Isocrates, Demosthenes, Homer, etc.

Thus the rudiments handed down to the tender minds of the best authors of both languages, remained deeply ingrained; and with the data of the speech, the expertise, the versions and the themes (from French into Latin) confirmed2 [Supra, T. I, Animadvertenda etc. p. 723. "A child who makes a theme has ideas for which he looks for words, and one who makes a version has words for which he looks for ideas. The first goes from the known idea to the unknown word, the second from known word or sound to the unknown idea. Thus, the child who finds in his theme the word ravage, has an idea; and the French-Latin dictionary which he consults, indicates to him the word populari for the word sought. The one who in his version finds the word obedire, has a word without an idea, or rather a sound; and the Latin-French dictionary gives him obeir for the idea he was looking for, and which corresponds to this sound: so that the dictionary is for one a collection of ideas, and for the other a collection of words. This double exercise is also useful for the acquisition of words, and the development of ideas, reason for which it was practiced in the old system of education, and cannot be replaced by any other. The child who shows the most intelligence, that is to say, ease in developing his ideas and grasping their relationships, must therefore succeed in the version better than in the theme; and this is also what almost always happens." Analytical essay on the natural laws of the social order (1800); Dissertat. p. 222, 223.] of peoples, kingdoms, manners, opinions, style and composition, elaborated in the form of the most eminent authors, they gave knowledge, which was easier and more useful to repeat at an advanced age.

Intended for rhetoric, eloquence, poetry and the more difficult composition of prose and verse, it included the study of Latin and Greek, the vernacular (French): which, indeed, the ancient authors were read and compared with the printed versions, as well as the proofs and, as it were, of the classic French writers, Pascal, Racine, Despeeaux.

To these must be added, from the third class up to rhetoric, public exercises, in which, one or two students, accompanying and directing the class professor, in the presence of other teachers, the president of the gymnasium, the principal of the college, before a select group of listeners, on what he had been taught during the course of the year. they answered for two or three hours.

No art of drawing, painting, music, dancing, gymnastics, teachers; indeed, things of another kind, and speaking only to the senses and imagination. Indeed, what does this have to do with moral, political, and civil education? young men of 16, 17 years of age, fit for the world in body, weak in spirit, of no firm or difficult purpose, of arduous purpose, that of dishonorable labour; whether it requires vast or profound knowledge, they are capable of exhibiting it: hence the old and the young.

In logic, in the first class of philosophy, the art of reasoning, and as much metaphysics as a fifteen or sixteen-year-old can understand, was taught in Latin as well as in French; May he be well born!

In the same way, in the second philosophy class, physics, forces, movement principles and laws, mechanics, mathematical elements of the most famous philosophers, Descartes, Newton's systems, and in French under a special professor, computation, differential calculus, equations 2.1 [ ] degrees, conic sections, art ichnographic, practical, in the field, field, etc.; the youth were educated in all things, proportioned as much as possible to their age: and the principles of anatomy, chemistry, and experiments (I speak of the College of the Four Nations of Mazarin) made by selected demonstrators.

It must be admitted, however, that there are unheard-of theatrical courses, in which a skilled operator is said to demonstrate any art to spectators, listeners, men and women, young and old, for a fixed amount of money, in the space of twelve lessons. The training of the young requires a true skill of the teacher, not a skilful game of agyrt.

In the college of France (region), in the schools of law, medicine, and surgery, in the garden of the region, young people, from the 17th and 18th years and above, were taught the more perfect, arduous, and abstruse forms of literature, science, and art; Eastern languages, Hebrew, Syriac, and Arabic, were learned; The principles of anatomy, botany, mineralogy, metallurgy, and zoology were given, and demonstrations were given of the objects themselves.

The education of children properly so-called, the faculty of the arts, from which alone, certainly by abuse, the rector looked upon: that more deeply, and more difficult, the faculties of theology, law, medicine, the royal college, all, under the government of the university; and the royal garden, subject to the minister of the royal house.

Now let him say whether the institution of his manner may be called insufficient, a fair estimator of things.

“Add that this education,” pergit redactor, “directed almost everywhere by priests, seemed to have the main aim of making monks, abbots, devotees, but not citizens. It is therefore not to be regretted.”

As if the same man could not be a monk, an abbot, a religious, and a citizen at the same time? The main part of recent training [Report on the situation of the Polytechnic School, presented to the Minister of the Interior, by the improvement council established in execution of the law of 25 Frimaire, Year VIII, in Floreal, Year IX (June 1801); a didactic and lucid work.], the land and the sea endeavor to form warriors, that is, men, if not enemies of the human race, at least armed with instruments of destruction, always armed with direct skill, equally feared by distant and neighboring countries. Will the name of the citizens therefore be denied to teachers and students?

Although the principles of religion had been set forth in the colleges, what evil, or rather what not good, could arise from it? that if the protection of good government was an ancient institution, it must surely be in the desire of the righteous. Above (Annotat. p. 519), we have seen, juxtaposed to the philosopher and true politician (Cicero), that piety against the Gods was raised, faith, the society of the human race, and justice were taken away.

What society is based on, can it be too quickly implanted in the mind?

But it is true that in the colleges of the University of Paris the pensioners were indeed taught privately by catechisms, lectures, and religion, but not by the foreign recruits in the schools by the professors.

The exercise of the class began and ended with a prayer to the supreme author and rewarder of good works. On the holy morning all were present in the chapel of the college; Every year on the eve of the solemn feast, a half-hour's discourse, an exhortation, was said on the feast or the religious morals. It was considered that children had previously received the principles of religion either from their parents, or from private teachers, or from the ecclesiastical ministers of the parish. In the theological schools alone, lectures were given on this matter to the young people of the upper grades; but, alas! Read the Roman constitutions, often fasting, lest, in the most important points, they oppose the councils, the fathers, and the old theologians; yet in the body, if it may be said, of religion, a continuous series of tradition, always untouched and whole.

“The central schools need to be improved.

“Primary schools, which are even more necessary, barely exist; they would, so to speak, have to be created.

“We could establish intermediate schools between the primary schools and the central ones; and this was the project of the minister himself.

"But to return quite simply to these colleges, of which Moliere says ironically, and as if an untruth: live the colleges from which one comes out so learned!.... that would be doing a mediocre service to the generation which is pupil."

It is not a very amusing thing to play, to bring a comic against the institution, from which arose so many distinguished magistrates, administrators, politicians, warriors, generals, and all the sciences, the useful arts, agriculture, handicrafts, commerce, and naval affairs, the sculptors and perfecters, famous professors and teachers Rollin, Gibert, Crevier, Lebeau, Lacaille, etc. If there is anything in the revolution of the good (let it be said pardon), it was drawn there, thence impromptu, but adulterated.

To slander, to beat, a terrible child his mother; to have killed, strange, parricide.

The university may be reproached with corruption, with the perversity of the times, with the plague of philosophism and Freemasonry, injected into a healthy and excellent body, the truth of aging; namely, the weakening of the former discipline, severity, gravity, simplicity, forgetfulness, relaxing the mind from the usual tension, laziness (such as the Cantor of the great cathedral church, on which depended the weaker, more feeble inspectors of the lower grades of the city [maitres de pension]), sports, just worship cleaner, banquets, too frequent vacations: true, even with these defects, that body has always been and will still be the most venerable body, if a suitable head could be found, the cradle and fuel of moral and political education.

III.

1. When it is a question of informing and educating children, what is to be taught is not particularly to be considered; but their tender minds, like the virgin earth, are more deeply cultivated by night and day by hand, by scattering the seed, according to the nature of the soil, and the fertilizing water, as far as it may bear fruit: so that, in this way, the mind is immediately awakened, exercised, to the difficult and momentous things which in the year 18 .°, 19.°etc. it will be necessary to learn, to be made fitter, to be found.

2. In the first place, attention must be paid to the training of the teachers themselves, which, when properly perfected, is easy for the children.

Both in the government of the university. It is a fixed, uniform, permanent interest, and, in order to create a rivalry, by adding to the spirits, it is equal, rough, surpassing the common capture of children.

The different degrees of teachers: bachelors, licentiates, doctors, professors, under whom the lower pedagogues, all succeeding in order; these sub-masters, first appointed by election or concurrence, whose manners, faculties, talents, learning, having been learned by the first inquiry, were certain and approved by their parents, administration, | They offered a set of documents.

IV.

whatever whispers1 [ ]

L. Observations on the current system of public education; by the Cit. Destutt*-Tracy, member of the Conservative Senate, and associate member of the National Institute (1801), p. 14; Monitor, 21 thermid. year IX (1801), p. 1326, Prytan. Franc. "We have noticed for several years that these distributions of college prices, which previously aroused little interest, are today followed with pleasure by citizens of all conditions. The attention that the government pays to the public education, teaching methods which are being perfected, and education placed more within reach of the needs of society; the more marked progress of students in several areas of essential teaching, such as the French language, geography, history, mathematics, drawing etc., have brought about this change. We have been interested in studies whose results are obviously useful, and which are recognized by the opinion and assent of the wise fathers of family."

1. He who wrote these things was not present at the distribution of the prizes of the University of Paris, especially of the College of Masarina. That famous and august assembly, every year, in the great hall of the Mathurines (Monit. 11 fruct. an 9, p. 407, col. 3, Instruct. publ.), a meeting where, after the general composition of the colleges of the university, with the supreme court present, he himself was the first president, the first prize, the most illustrious, the gathering of all the citizens and with applause, he contributed with his own hand, he did not have it in his memory.

2. The training and skills of the Oratory of St. Genovese, the institution of the provincial colleges, which are mentioned in the diary, relate. Nothing about the Latin or Greek language, nothing about the study of those ancient authors who, after twenty centuries, still leave us the sources of all knowledge. An opinion is brought into the middle, agreed upon by the wise fathers of the family: and this is an opinion, arising out of the darkness of the revolution; this is the consent, not of the grandfathers, but of the fathers, blinded by the influence of things and the times, which, if they wish to advise the future generation well, it is worth the effort to correct it, and quickly.

A stricter discipline, occupying the whole man, and keeping him away from the temptations of society, laziness, and games, was to be reformed by the new teachers, the instituters.

... to destroy the ancient buildings, and to prevent them from rising again, a blind and obstinate lust, for the present, if it is right to call it so, and the benefit of future generations, and the true, though not all, which is impossible, benefit, as the minister of Chaptal's anxiety, concern , the questions of Universities and Colleges, abrogated by abuses, simply lead to the establishment, to be desired.

A student of Alma Universidad de Paris, may he pursue his mother with pious love and longing; to the traveller, surveying the world, to indicate the safe passage of the country; the old man, if it is right to say, learned by experience, with fervent vows and prayers to God, only he who meets his fellow citizens, invokes the method of instruction.

In this sincere feeling of the heart, the confidence of the director, with the proof of the truth, will be recognized, and the Indian Brahmins, especially [x] Pandetan students of the city of Benares, will applaud him.

Pag. 122, lin. 21-23: and to be patient... cheerful... generous... taking actions on oneself easily.

The endurance of evils of any kind, concerning the body or the soul, includes, therefore, injuries, the loss of goods, even reputation, mental toils, and anxieties. Whence, however, it is tolerated willingly, with joy, even with beneficence, as you can; A Stoic or a European or an Indian would boast of poverty, when the Epicurean poet sounds like this:

1 [Horat, Odar. book IV; od. 9.] You call him who does not possess much
Rightly happy: rightly occupies
Blessed is the name of the Gods
To use the gifts wisely,

FOREVER HE SHOULD SUFFER POVERTY,
He fears a worse crime:
He is not for dear friends,
He was afraid to perish for his country.

Hard poverty, that is to say, that which distresses the body, and torments the mind to a ridiculous degree. Truly blessed, ever rich, is he who, when things fail, knows not to supply the deficiency, but to bear it manfully:

Cheerless poverty has no harder trial than this, that it makes men the subject of ridicule.1 [Juvenal; Satyr, lib. 1, v. 462, 463.].

It is not a question here of a modest physical habit, of simple but adequate clothing, worship, housing, and food, which opposes the luxuriant abuse of wealth, the wise man being content with little.

And it is surprising to meet in this, writings composed in such a different spirit. Let us hear about the imitation of Christ.

2 [Lib. 3, chap. 23 (1727), p. 195.] Son (says the Lord), now I will teach you the way of peace and true freedom. Do, Lord, what you say, for I am pleased to hear this.

Try, my son, to do another's will rather than your own.

Always choose less, rather than have more.

Seek always a lower place, and be subject to all.

Always hope and pray that the will of God may be fully done in you.

Behold, such a man enters the borders of peace and rest.

Let us drink from the stream of truth and go to the divine fountain itself.

Blessed are they, said Jesus [[x]. Matt. 5, 3-11.] poor in spirit: for theirs is the kingdom of heaven.

Blessed are the meek: for they shall inherit the earth.

Blessed are they that mourn: for they themselves shall be comforted.

Blessed are those who hunger and thirst for righteousness, for they themselves will be satisfied.

Blessed are the merciful: for they themselves shall receive mercy.

Blessed are the pure in heart: for they shall see God.

Blessed are the peacemakers: for they shall be called children of God.

Blessed are those who suffer persecution for righteousness' sake: for theirs is the kingdom of heaven.

And it is to be observed, not out of a cast off spirit, of a cowardly mind, as others generally gain, with the feeling of a servant, humility, meekness, and a submissive spirit, but from a true and humble opinion of himself against God and his men, bearing his image.

How far is the standard of life of the Christians of this time from the divine teacher! They abstain from games, spectacles, gluttony, excessive clothing, luxury of dwellings, prohibited intercourse, and that kind of open vices, crimes, for the most part, considering that they have done enough for God; under the condition, having obtained the state, necessary that which pleases the arbitrator; above all, that they should not escape by reason of their own murder or insanity. And so some comfortably, softly, loudly, oppress; in this way they feed the poor, the workers; they spend superfluous things: they have endured nothing at all in this world, they blindly trust that they will reach eternal rest, bliss, in the next, prepared for those who have lived piously in Christ Jesus.

Pag. 123, lin. 2, 3, 5, 6, 7: Of three qualities... coarse and fine... his works all vanish... in three worlds...

That is, these maschghouls, meditating, everything in nature is reduced to nothing, the one atma rendered.

Vanished works: of course, there is no mention of evil, nor of good. Being the supreme being alone present possessing the whole of man.

Thus the teacher to Martha, who labored a lot to receive him with dignity: a good work, without a doubt! while Maria1 [[x]. Luke Xl, 39-42.], sitting at the feet of the Lord, he listened to his word, and doing nothing about his sister, asking:

Martha, Martha, you are worried and troubled about many things. One more thing is necessary. Mary chose the best part, so that it would not be taken away from her.

Pag. 123, lin. 9, 27, 28; page 124, lin. 1, 5, 9,10, 14, 20: It is the first... )... It is not.

Again, a complex description of the Supreme Being, everything spiritual, at the same time everything apparent or material. It is said above in three qualities, times. It produces nothing, it is produced by nothing, it manifests itself through lights of a different kind.

Lin. 23: Giving guidance (effective grace) is a meritorious work (dehendeh tofik tsavab ast).

Repeatedly on the gift of grace for meritorious works, a declaration worthy of observation: merit is always supposed to be combined with effective operation.

Pag. 124, lin. penultimate; page 125, lin. 4: Like a spider... (resides).

Above (T. I, No. 80, p. 377), as here, the production and destruction of things is explained by the example of a spider's thread (on the part of the Supreme Being, the thread of the just moderation of the three qualities) leading out of itself, coiling over itself. There is no doubt, then, that the extensive emanation of the Indians shows nothing outside, absolutely, separate, projecting, but only threads produced, retracted, forms coming out of the subject, re-entering it, that is, showing a single substance, varied by accidents and modes.

Pag. 125, lin. 23, 26, 27, shortly. the last one: not the light of the soils... they are light from its light... djiw atmai... natural heat...

Being the light of the first being, the maker of the stars, the light, referring as it were to the supreme God. Be ye therefore perfect, saith Christ [[x]. Matt. 5, 48], just as your heavenly father is perfect. The same being, in man, in water, natural heat; therefore, in the other elements, infusing life into all (djiw atma).

Pag. 126, lin. 4, the last: That very thing... is without cessation.

Always the exposition of the supreme essence of Being, providing a unique substance in the universe of things, with opposite qualities.

Ibid. lin. 14, 15; page 127, lin. 3: its quality is the form of its dzat (being)... it is pure.

By which is signified, that quality, and form, and being are one, as above (p. 124). Hence it is clear that accident and substance, modification and modified, producer and product, are also one; as, when a fire is kindled, and the ashes of the burnt wood are removed, the fire without smoke, appears pure, and remains.

Pag. 127, l. 11; four ways [x] sanias (tschahar ttarik sanias).

Perhaps more correctly, there are two ways [x] of sanity; namely, a description of which is given below (No. 144, p. 279, 285). A man having passed these steps, he is called pram hen, great soul, or pram atma, the supreme Being himself, unique. This is the consummation of perfection.

In the margin, delete: above, No. 72, p. 368, 369.

Lin. 18, 20; But anyone's heart... with a child...

Repeatedly, this Oupnek'hat, truly a great secret to be covered, teaching the unity of the supreme being, the confusion of the universe of things in him, only to those endowed with a pure and sincere heart, to transmit knowledge, a precept: with which knowledge, perfected in the Being-Light, piety, and confidence in the director, accompanying , the man becomes a great Brahman, attains the pinnacle of happiness.

***

OUPNEK'HAT 14.[X], PORSCH.
No. 112

Pag. 128, lin. 2, 4, 5; Porsch... that is... a lot of questions and answers.

Above (T. I, No. XXVII, XXXI, p. 155, 181), the definition of the term porsch is given. Here it seems to be derived from the Persian poursidan, to ask, to ask, to ask, to ask, to ask, and to answer, etc.: which is probably the commentary of the Persian translator.

Lin. 6, 7: Soukba, born [x] Bhardoadj.... khindhi.

Aolad Bhardouadj, born, children [x] Bhardouadj; It belongs to Soukba and possibly the following.

The persons who are brought on the stage are always of the same age; which re-established the antiquity of the sacred books, Athrban Beid, etc.

Lin. 11: do not eat without [x] (for) a year.

That is, eating almost nothing, content only with water and leafy juice; which under the hot sun is not so rare in these regions.

It is surprising, however, when the body is not occupied with hard labors, the soul is accustomed to rule, how little it can live; namely, a little milk, or cheese, water and grain, or bread. Nor does the mind become weaker because of this. Nay, by the vapors which labor from the stomach with coarser food, they rise up (above, T. I, Annotat. p. 516), with a free head, to which, even the most difficult to turn, to train the mind, to conceive more sublime things, even long and serene, to enjoy lively attention , by meditation man will be able to control himself absolutely. If at first there is difficulty, by practice and firmness, by constant practice, the soul will soon hold full control.

True, mere dreams given to the belly; especially where the strength of the body alone, as in times of revolutions and movements, is exerted, the only way to restore them is by the variety and abundance of food.

They want to rule over everyone; to themselves, a piece of flesh, you were food for worms, they do not know how to command!

Alas, how many who live by the senses and the present moment! happy, but how rare, who is of the soul, and for eternity!

Pag. 128, lin. 20, 21: and you practice mortification... abandonment of all pleasures...

To eat nothing, or at least a little, to abstain from pleasures, to surrender oneself to absolute mortification, is the way to [x] understanding the nature of Brahm.

It is permissible to give another place in the book on the imitation of Christ, developing this doctrine. It is therefore necessary, says the disciple [Lib. 3, chap. 31, p. 216, 217.] to transcend every creature, and to abandon oneself completely, and to stand in the excess of the mind, and to see that you, the founder of all things, have nothing in common with creatures.

And unless someone is prepared by all creatures, he will not be able to freely contemplate the divine....

Many are found to desire contemplation: but they do not study to practice what is required for it.

It is a great hindrance, because it is based on signs and sensible things, and little is said of perfect mortification.

Pag. 129, lin. 10, 13, 14, 15, 20, 24, 25, penult.; page 130, lin. 12, 28; page 131, lin. 8: Pradjapat.... maschghouli.... soum,.... pran.... aftab.... eating every aftab (sun)..... food mah (moon)..... from east...., Beischvanr.... Haranguerbehah.... year....

See above, T. I, No. 71, p. 333, 334

The production of things through the elements is explained in a new way.

Maschghouli is among the principal agents of the 2.1 [ ] order, Haranguerbehah (above T. I, No. XXIV, p. 122, 125), also in the first, supreme agent, being (below, No. 118, p. 157) of himself, of his work, his end, with reference to a being above, if there is a question of secondary agents; to himself, as the sole source of all things, if from the first being, and at the same time complacency in the work, although its nothingness is well known, attentive consideration, meditation.

The subject is the water of life. Perhaps, from kia, guide, the water of a plant, relative to Betl.], whence the sperm, the genital seed, all living things contained in the soum, the moon.

Prana is the agent, the spirit going and returning, the breath, giving life and motion to every being; which indeed contains the sun and fire.

From these two principles all productions.

Here pran, the sun, the fire, the eater is called; the moon, and the food produced from it: that is, the first absorbs and consumes all things, and then vivifies them, and becomes greater and more lively by them; the same bread, sun, fire, breath, digests beings, intelligence, light, immensity, space, heat, the shape of the world, temperature: the second, the moon, serves its perfection, its action; and also (p. 131, lines 22, 23) the reward of works is obtained in the orb of the moon.

All these things arise from Pradjapat, who is also Haranguerbehah, that is, from the elements composed and not composed, whence the whole world.

By this allegorical manner of speaking, it is quite clearly taught that sensible beings originate from water and fire, or from air and spirit, endowed with a double motion, action and reaction.

Here again, with [x] soum, [x] pran is mentioned; by which a new light is poured into the place (above, T. I, No. XXIII, p. 118) of a certain dark light. The evil pran driven by the kia soum will be, while the evil spirit, the breath, the evils of the organic beings, taken from the air, the water of life, the right flow of the fluids, the equilibrium, driven away, health restored.

Pag. 130, lin. last: djat dida; that is, knowing and understanding everything.

Samskretice, Jyaoutishaha, astrology.

Pag. 131, lin. 11, 15, penultimate: two ways... with the moon... and the sun...

He who carries out good works, solely by God, and not with a view to reward, to a more perfect world, and the agent (mokel), more perfectly, continues the way of light (T. I, Annotat. p. 555); but he who has the reward in his eyes, is at least perfect, the way of darkness.

Pag. 132, no. 1, lin. 2; add: see above, T. I, Annotat. p. 612

Pag. 133, lin. 1, 8; Pradjapat... has the world of souls.

Above (T. I, No. 25, p. 146): The moon, [x] is called Pradjapat form.

What is said here about the same star, having 15 missing days, having a face in the world of souls, confirms and elucidates the Indian religious reverence for the last day of the moon, prescribed for the sake of souls.

Lin. 15, 18, 22; page 134, lin. 3, 13, 17, 24; page 135, lin. 1, 21; p. 135, lin. 3: The day when he is eating... at night with his wife... food (at night). ... a wife from food.... if a woman... is Bramtscheradj.

The same allegory is continued. The sun, eating bread: therefore, the day eating, is bread; and the night, the moon, the food of the sun. Then, according to the order of coupling, the commandments are effected.

The sperm belongs to the moon, and so to the night; from that night intercourse with his wife was to be had. The nights are also indicated in the month; one, at least, that mortification, riazzat, is a religious act of devotion; omission, the greatest crime. It is true that it should be noted that, for the sake of pleasure, the Indian does not do this action, but rather with the command of God, with the purpose [x] of producing a son, he does that action. (Ou az barai lezat in kar namikonad balkeh be hokm khoda bekasd paeda kardan farzand inkar mikonad).

Perhaps in no other human religion, or philosophical theology, have they found the true and only legitimate goal of carnal activity, clearly and precisely set forth in that way.

On these nights a son or a daughter, on which occasion an impotent and hermaphrodite child is born, or only a mole will procreate; which in the first case was ordered to the wife, is explained in these words in Persian:

[UNABLE TO DETECT LANGUAGE]

Quibus noctibus filius, vel filia, qua occasione natus impotens et hermaphrodytus gignentur, vel solummodo mola procreetur; quae in primo casu jussa uxori diaeta, his verbis Persice declaratur:

O dar djai diguer Beid madzkour ast ke schab schaschom ke eptedai heiss ast o schab dehom o schab douazdehom o schab tschahardehom o schab schanzdehom ke schabhai djoft ast agar peisch zan beravad peser bahammirasad o schab pandjom ke schab awel paki heiss ast o schab haftom o nohom o iazdehom o sizdehom o panzdehom agar bezan ssohabat bedarad dokhter motavallad mischavad o mokarrer ast ke dar in aiam dar schabhai ke peser motavallad mischavad baiad ke zan az ghedai meaatad tschizi kam bekhorad ke az kam khordan gheda nottfeh zan kam mischavad o nottfeh mard ke ziadeh baschad peser motavallad mikardad agar dar schabhai ke mokarrar ast ke peser schavad o zan tschiz betsiar khordeh baschad tschoun nottfeh zan ziadeh az nottfeh mard djamee mischavad an peser ssourat o sirat zananeh baham mirasanad ve agar dar schabhai ke paedaesch dokhter dar zan mokarrer ast o nottfeh mard ziadah baschadaz nottfeh zan dokhter paedah schavad keh ssourat o sirat mardaneh daschtah baschad ve agar har dou nottfeh dar schabhai ttak ke mokarrer ast dokhter schavad ia schabhai djoft ke mokarrer ast peser schavad beraber baschad farzand kheir o mekhenats schavad agar dar schabhai djoft ast mekhenats mard noma ve agar dar schabhai ttak ast mekhenats zan noma schavad ve agar zan dar aiami ke schabhai djoft berai peser schodan mokarrer schodeh o schabha'i ttak berai dokhter schodan mokarrer gaschteh biankeh schoher baou ssohabat bedarad dar khab behbinad ke baschoher khod ssohabat daschtah baschad ve anzal schodeh ast agar ahianah zanra schekem bemanad o bezaiad partscheh goscht bidjani paeda schavad ve agar nazaiad dar schekem mimanad o schekem ou beland mischavad ta an partscheh goscht az schekem an zan bedarnaiaiad farzand diguer nazaiad.

The Indian art of procreating sons or daughters will be ridiculed by European anatomists and physiologists, who nevertheless seriously read works written on the same subject. On this matter let us hear the diary Defens de la patr. 5 rain an 9 (1801), leaf p. 2.

"Citizen Millot, concerned editor, well-known for the practice of childbirth, in his work which has the title, the art of calling the sexes at will (1801), goes back to the origin of human creation. He proves that the system of the ovaries, known at the end of the seventh century, and almost generally adopted in the eighth, is the only one on which we can base the science of generation, despite the opinion of the most famous naturalists, who wanted to overthrow it .

"By this system he explains the different mysteries of generation; which cannot take place by any of the others. After having lifted the veil whose nature shrouds the mystery of fertilization, he analyzes the systems which were published before his own ; he makes known where they sin; he proves that in the ovaries are the vesicles of the eggs, which contain the rudiments of the creature; and, by fertilization, he demonstrates that the sexes are separately established in these eggs, that they preexist before fertilization; that consequently there will never be hermaphrodytes, and that it is not man who provides the sexes, as the authors who preceded him believe1 [Leibnitz; Theodic. T. 2 , causa Dei asserta etc. p. 363.].

"Citizen Millot, after having become acquainted with everything that has been written on this subject among some foreign nations, as well as among ours, for 1100 years, reports the observations of these authors: he supports his sentiment with those of the famous men who have treated the same objects as him, and in cases where novelty is reserved for him, he proves the force of his opinion by the operations of nature.

"Finally, through research and observations on the ovaries, this citizen convinced himself that generation ceases to be [for men who want to educate themselves] a blind profession, and that man can procreate the sex that he desires2 [See on generation, Tables anatomiq de Culm (1734), 26.e tab. not p. 200-202. Dissertation on generation, on spermatic animalcules and on those of infusion etc. transl. from German, by Mr. Baron de Gleichen. By. year 7 (1798), p. 57, 69 etc.]."

To this work another must be joined, namely, Essay on MEGALANTHROPOGENESY, or the art of creating intelligent children who become great men; followed by the physiognomic traits suitable for recognizing them, described by Lavater, and the best mode of generation; dedicated to the members of the National Institute of France, by Robert the Younger (of Basses Alpes), with this epigraph: the superficial minds of my century will perhaps call me crazy; but I only aspire to collect in posterity the voice of the wise man.

So each one takes a palm. Journal I will sell the defense of the country. an 10 (10 October 1801 feuillet).

"Thus, says the diarist, giving the same year, France will have seen two works come out of its presses with pleasant titles, etc., that of procreating the sexes at will, and that etc."

The editor, arguing that the titles, moving to laughter, supposing the authors to propose their opinion seriously and in good faith; then adds:

"Citizen Robert's system is based on the experience of the good or bad results of crossbreeding of breeds. He infers that with rigorous attention, they are perfected; he therefore wants us to constantly combine spirit with beauty ; it indicates the method to follow, the precautions to take, the signs by which we can recognize the subjects that we must unite, and the science of Lavater1 [ ] guides him in this type of recognition."

1. Essay on physiognomy, intended to make man known and to make him loved, by Jean-Gasp. Lavater (1781-1786), 3 vols. in - 4.° fig.

“Do you want, asked Mr. Cambry (Picturesque journey in Switzerland and Italy, by the cit. Cambry, Prefect of the department of Oise [1801], extr. of the Moniteur, 8 fruct. year 9, p. 1393) , hear the physiognomist Lavater, and almost collect the confessions of his instructive meditations.....

"He was then concerned (quo tempore eum viator adiit) with an instrument capable of measuring exactly, physically, human intelligence. Here are his insights, his reasonings and his means. The physiognomy of the mind, of all minds, must be between that of a God, and that of the stupidest of animals. The stupidest of animals is the carp; the most beautiful of heads is that of J. C, painted by Raphael.

"The size of the mouth and the proximity of the eyes are the striking features of the carp. Let us therefore take with an instrument, a double compass applied to the end of the nose, the angles formed by the eyes and the mouth of the carp, and we will have the angles of stupidity.

“Let us apply the same instrument, let us follow the same process, on the head of J. C., and we will have the angles of genius.

“All environments are between the two extremes.

"We can therefore by lines, half lines, hundredths of lines, establish with the utmost precision, the size, the relationships, the weakness of intelligence that the Eternal provides to each individual.

"It is according to this profound calculation that Lavater had a frog's head engraved, whose big eyes, wide mouth, and flat forehead, are the shape of stupidity. By a few slight changes, by bringing in the eyes and raising his forehead, bringing together the extremities of the mouth, he passes to the second number. Continuing this singular work, he finally reproduces his beloved head, emblem of beauty, of virtue, of the celestial conception, the head finally of J. C., at the twelfth metamorphosis. I have, inquired D. Cambry, a copy of this original engraving."

Monitor, 4th full day year 9, p. 1502, to the editor, on this article.

“I have perfectly remembered,” inquired D. Bottin, “all the circumstances of a conversation I had with the latter. (Lavater), a few months before his death; and I know that, at that moment, he seemed little disposes to be enthusiastic about this rather astonishing production (his main work, or famous system of commensuration of human intelligence).

"It was in the month of Germinal, year 8, that I visited him at his home in Zurich. I found the old man in almost continuous pain, following the gunshot he had received in one of the streets of Zurich. Every two or three minutes he experienced some sort of convulsions, which lasted just as long, and in the intervals of which he calmly resumed the conversation.

"I admit that, even on his bed of pain, I found in him a tinge of originality, in which I could not help but suspect the alloy of a little pride.

"He had, when I saw him, a portfolio on his knees, in his bed, equipped with a stationary inkwell; it seems that this was usual for him. Small papers cut into squares, half a about centimeter (one inch), were scattered around him. It was on these papers that he wrote: several were already filled, and stacked on a small table next to his bed. I did not dare ask him the reason which made him adopt this format for his manuscripts: but my imagination stopped at the idea that perhaps he isolated his thoughts in this way to be able to classify them afterwards with less difficulty......

"All I could see was that the pious controversialist was busy at that moment with ascetic compositions. A proof was brought before me to review.

"I was impatient to hear him talk about his book on physiology: I seized the moment which seemed most favorable to me. I really thought I was flattering the old man's self-esteem: but what was my surprise to see him, at The first word I said to him about it was to raise his eyes to heaven as if in repentance, and beg me not to speak to him again about this production, for which he seemed to make me understand that he was blushing.

"I then remembered that the very day before the Zurich printer had confided to me that he very much wanted to be able to give a second edition of this work, the first of which was out of print, but that Lavater stubbornly persisted in refusing it to him.

"Now what can be the cause of this disgrace of a book which was for a long time the favorite of its author, and which a complete success must have made him dear? Was it the regret of having risked a system which is new and original, a reproach so rare to make of today's productions? or was it not rather a kind of honorable amends on the part of a dying evangelical minister, who reproaches himself for having sacrilegiously established connections between the head of the carp, the stupidest of animals, and the most beautiful of heads, that of J. C. painted by Raphael?

"This enigma will perhaps not be one for those who, having lived in Zurich, know that Minister Lavater had so upset the Calvinists attending his church, which was the main one in the city, that this assembly appeared to be rather a meeting of enlightened people, that of Protestant philosophers, and that in town, in the ordinary commerce of society, we can still say today: here is one of the regulars of the church of Lavater, here is another who does not didn't frequent him.

"Whatever the cause of Lavater's illnesses in his last moments, I remain nevertheless convinced that his work on physiology is an epoch-making one in the history of the progress of human knowledge.

"This is not the only title he has in the memory of his contemporaries: Lavater also had qualities of heart; his face lit up every time people spoke to him about charity.

"He always had a register on his table, where he asked those who visited him to register, and above all not to omit their nicknames, qualities, dignities. It must be believed that his self-esteem took pleasure in often leafing through this directory , which formed a series of several volumes in its archives. This usage is quite general in Germany..... Signe Bottin."

Let us add to these what we read about the facial angle in the work, which indicates a man of deep thought, although the use of new words, the new reception of old ones, and sometimes the awkward construction of a phrase [x], cover the darkness of the difficult concept of the material itself.

“In modern schools of physiology and anatomy,” inquired D. de Bonnal, “we teach publicly and textually that the only characteristics which absolutely distinguish man from beasts are the bipedal and direct station, and the facial angle. The bipedal station seems renewed from the Greeks, from whom we have already, for ten years, renewed so many chases, since one of their wise men defined man, an animal with two feet, without feathers: but the "Facial angle is a modern stupidity, about which we will say a word elsewhere."

Analytical essay on the natural laws of social order (1800); dissertation, p. 229.

Infra,

"Besides, we must be grateful to Condorcet for assigning, as the difference (only) between man in the wild and the brute, some moral ideas and a beginning (of a social order, when modern physiologists teach in their public courses , the only ones which are followed today, that the only character which absolutely distinguishes man from the animal, is the direct bipedal station, and the opening of the facial angle. We must learn to many of our readers that two lines, one of which falls from the forehead, the other coming from the occiput passing through the lower extremity of the ear, form by their meeting, at the upper lip, an angle called angle facial, the more or less acuity of which serves to measure the various degrees of intelligence between beings, from an oyster being to a man; because, between these different species there is only more and at least; so that we can measure the extent of the mind geometrically, as we measure the elevation of the pole. These jokes, told gravely and in fine terms, for the instruction or rather for the amusement of a youth without knowledge and in the age of passions, do not even make doctors, and the art of healing will perish, like the art of living where morality is stifled by these so-called metaphysical reveries of people who believe that to dissect a corpse is to study man, and that they know the whole because they name the parts. Man, says divine wisdom, has not understood the dignity to which he has been raised; and comparing himself to animals without reason, he became like them." )Psalm XLVIII, v. 13, 21.) Ibid. Dissertation. p. 239, 240.

Where the nature of the human mind is inquired into, it is set forth, good and bad, right and wrong, witty and unseemly, wise and foolish, heavy and light, the inmost of the soul, the outward as faces, all faithfully to be weighed and reported. Folly pervades the world constantly: and he who calls himself prudent does not generally feel it resting on his shoulders.

The diarist abstains from reproach and praise: he conveys the matter experimentally.

"As for the style, the following quotation will give an idea of ​​the way in which this work is written:

"According to Camper's experiments, it is recognized that in man intelligence increases, and is all the more perfect as the facial angle approaches more than 90 degrees (ad angulum rectum accedit). Cuvier demonstrated that the larger the medulla oblongata in an animal, the more exquisite its intelligence, and vice versa. According to Lavater, the bony part of the forehead, its shape, its height, its arch, its proportion, its regularity or its irregularity, mark the disposition and the measure of our faculties, our way of thinking and feeling: the skin of the forehead, its position, its color, its tension or its relaxation, make known the passions of the soul, the current state of our mind. shape, color, cut of the eyes, their contour are still, according to Buffon and Vinckelmann, the light of thought, and the mirror of human intelligence. Often also the eyebrows alone become the positive expression of the character of man; witness the portraits of Tasso, Alberti, Boileau, Turenne, Clarke, Newton. This trait alone characterizes, among the English, the thinker. Finally, a beautiful nose, whose spine especially is broad, always announces superior faculties: this feature is distinctive in Italy, and is absolutely characteristic for famous men of France, as we can be convinced by the gallery of Perrault and Morin.

“These are just as many characters which constitute the facies propria of great men, and which, finding themselves united with a form of the brain particular to the genius of each individual, can and must necessarily be transmitted in the generation. Deny here the consequence of This principle would be to contest the existence of the sun. The cerebral pulp is regarded by modern physiologists as the secretory organ of thought, which is more or less quickly conceived, more or less eloquently expressed, depending on whether the organ which serves as a filter, is more or less highly elastic, vibrating and expansive. The play and springs of this mechanism are very sensitive; but the driving principle is still unknown to us, and probably will be so for all centuries. pose, I say that one inherits the brain of one's father, as one inherits one's complexion, one's color, and one's stature. A European in Africa never begets a black person; nor an African in Europe, a white one. ... Anyone who knows a little about the laws of animal physics knows the influence that the mixture of foreign races exerts on generation: the result is always a debased fruit, which becomes the prototype of a new species. In plant physics, the fertilization of pistils by disparate stamens produces monsters in botany, from which the gardener and the florist know how to take good advantage. Why then should man, who lives like plants, who is born, grows and multiplies like animals, not degenerate through defective intercrossing? But it is too much to dwell on a principle which is a mathematical demonstration; and if there is anything astonishing in the world, it is that the idea of ​​megaanthropogenesis has escaped so many great men, and that its discovery, or at least its publication, was reserved for the nineteenth century."

Of course it's nice where it ends up, the correct skill of the facts, the strict critical rules private, the imaginative power of man. The Indians, who recognize in man a substance different from matter, where generation is a question, bring bodies only into the medium: the more modern Europeans, to whom there is nothing in the world but matter, the body born from the father at the same time as the soul, or instruments1 [Empty Introduction to the analysis of sciences, or the generation of the foundations and instruments of our knowledge, by P. F. Lancelin, engineer-builder of the French navy.... (1801).], that they have sensitive and thinking organs, and that only in the case of cattle, brute animals, by the use of their minds, that is to say, by a mixture of the said organs, new species of souls can be produced. Indians, who generally resemble Europeans in facial form, will not be displeased with the facial angle. The Tartars, the Chinese themselves, whose facial angle recedes a great deal from 90 degrees, whose forehead, eyes, nose, mouth, differ from the given conditions, pecorino, beasts will not laugh at these concepts.

Pag. 134, lin. 21; which, read: which.

Pag. 136, lin. 5, 6: If he also tells a lie in those five places, you will say: he has spoken correctly (truly) (Agar dar an pandj dja dorough ham begouiad gouia rast gofteh ast.)

Here the author [x] Oupnek'hat is at fault, on the other hand a constant preacher of rectitude, an open accuser of crooked ways (below, p. 137, lines 1, 3), and, as I observed in the note, the division of the Indian moral system, his decision is opposed . True, nothing under the sun is perfect. At least the good nature, the benefits of their own character, even when they make mistakes, provide an ideal for Indian doctors.

But in all things the principles of natural and divine law must be kept unshakable, the principles of forbidding lying, under whatever respect. Indeed, the truth is not to be told at any time. Never, indeed, either to obtain the greatest good, or to flee from the greatest evil, for the sake of repulsion, to contradict the truth, to utter a lie.

Human society is based on truth. Because of this they put down the lie, says the Apostle [[x]. LEPHES. 4, 25.], with the Prophet convenien2 [Zachar. 8, 16.], speak the truth each one with his neighbor: FOR WE ARE INDIGENOUS MEMBERS.

The truth, of course, simple, without swearing. But I say unto you, said Christ [[x].... [x]. MATTHEW 5, 34, 37.], not to swear at all ... but let your speech be, it is, it is, no, no: but what is more abundant than these, is from evil.

But I tell you, do not swear an oath at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one.

-- New International Version

To be sworn by the fowler's net, which catches the lark, does not retain the hawk: towards the truthful, it is useless; towards a liar, a wretch.

[admin]

Part 9 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[Latin Version]

N.° CXIII.

Pag. 137, lin. 10; Bhar kour.

Hoc nomen non apparet initio [x] Oupnek’hat. Supra, N.° CXII, p. 128, lin. 6, 7.

Lin. 15, 17, 21; pag. 138, lin. 21; pag. 139, lin. 6, 8; pag. 140, lin. 3: Akasch, et ventus.... et loquela.... ego quinque elementa.... Pradjapat.... Roudr.... Beschn .... humilis submissio.

Nova contentionis inter pran et sensus narratio. Disputantium numero quinque elementa habentur; et se quinque elementa et quinque sensus factum pran dicit. Inde sublime exsurgit [x] pran, supremi halitus, naturam omnem constituentis, qui simul eam movet, et ea ipsa mota est, elogium.

Pag. 140, lin. 16, 21, 24; pag. 141, lin. 1, 8, 9, 18; p. 142, lin. 2, 3, ultima; p. 143, lin. 5, 9: pran ex atma ... corpus intrat ... principium ... omnes sensus ... coctum feci t... corpus subtile ... vena ... cerebrum ... ex illa via ... pran [x] extra ... fecit pervenire. Quinque qualitates ... sine cessatione fit.

Origo, natura, ingressus [x] pran in corpus; ibi ejus actio, ad sensus, corpus subtile, venas, ratio; e corpore, per cerebrum, ad puros vel impuros mundos, juxta operum meritum egressus; tum externorum pran, seu solis et elementorum [x] pran internorum mokelan, cum iisdem, cujusque elementi et sensus naturae conveniens correlatio, in eos actio; et horum, tempore mortis (supra, T. I, N.° XLIII, p. 247, 248), in corde collectorum, tertio corpore subtili sumpto, ad mundos cordis volitioni congruos, itio. Perennitatis supremae felicitatis in homine fons perpetuus, quinque [x] pran qualitatum cognitio.

***

N.° CXIV.

Pag. 143, lin. 13, 14; pag. 144, lin. 6, 15, 16, 25, penultima, ultima; pag. 145, lin. 12, 24, ultima; pag. 146, lin. 12, 13: venae somnum faciunt .... vigilia .... apan .... Brahm ... porschi ... djiw atma ... portat ... bilis generata .... terra non composita ... tschat ... atmai magnus ... omne fit.

De somno, somnio, somno cum quiete, id est somnii immune, seu sak’hepat, in quo [x] Brahm corde fit perceptio, vide supra, T. I, N.° XLIII, p. 235, 234-242; Annotat. p. 529-537.

Djiw atma, semper atma, atma magnus, somni tempore hominis operationes perficit.

Pag. 144, lin. 1, Tsavap.

Samskretice, savaha, lectum petere, dormire.

Lin. penultima, portat.

Samskretice, poulti karanam, replere, cumulare, satiare.

Organo bilis obturato, proindeque vaporibus, nec volitionibus, phantasiis sursum ascendentibus, homo somno perfecto, nempe somnii expers, fruitur. Eo durante, tum materiales, tum spirituales potentiae, facultates, quidquid positivum, negativum, agens, actum, objectum, in atma magno quiescunt: ipse ille atma sensuum, intelligentiae operationes exequitur, inmensus, ubique, simul et materiae, corporis qualitatum immunis.

In margine, lin. 3; 333, 334, lege: 233, 234, 244.

Pag. 145, lin. 24: Tschat.

Vide supra, T. I, N.° XVIII, p. 68, [x] Tschat expositionem.

***

N.° CXV.

Pag. 146, lin. 21: Pra Brahm et Apra Brahm.

Samskretice, pra, per, prae, particula excellentiam, intensionem denotans: apra, cum a privativo, oppositum [x] per, proe.

Ibid, lin, 26; p. 147, lin. 1; p. 148, lin. 3, 21: Hoc nomen (pranou) tria (matra) et medietatem [x] matra habet .... Rak Beid .... tres divisiones .... (ad ens) pervenit, quod senectutem non habet ...

Nominis oum (pranou) cujus unaquaeque littera, uni ex quatuor Beid respondet, cum una tantum littera, vel duabus, tribus, quatuor, simul pronunciationis modus et merces in hoc et altero mundo; maxima, ens incessabile, pra universale fieri. Mente, corde, absque linguae motu, [x] oum pronunciare, optima precandi ratio.

***

N.° CXVI.

Lin. penultima: Soukia (vel Soukba, ut initio [x] Oupnek’hat; supra, N.° CXII, p. 128).

Pag. 149, lin. 1; nanhatsch, lege: nanhatseh.

Ati, supra (p. 128) memoratus, nullam quaestionem affert.

Pag. 149, lin. 2: o Bhardouadj!

Erroris vel confusionis fontem observa: Soukba natus (e natis [x] Bhardouadj; supra, p. 128), Bhardouadj ipse appellatur.

Ibid. lin. 2; pag. 151, lin. 4: porschi, quod-sexdecim kala ... non est futurus.

Rerum universalitas, sub porschi, 16 partibus, nempe 10 sensibus, corde et quinque elementis constantis, nomine, et varia entia, pran (p. 149, lin. 19), qualitates spirituales, fidem (eeetekad, lin. 21) etc., omnia quasi ex se successive educentis, ultimo retrahentis: quo postremo actu djiw atma vere atma est.

Aer, sub nomine [x] pran, qui Haranguerbehah (lin. 20); et ex quo, per fidem, Bhout akasch exit (lin. 22, 23), primus omnium fons apparet.

Mortificatio (riazzat, p. 150, lin. 1), e spermate producta, ad id quod supra (N.° CXIV, p. 1 34) de commercio carnali una vice quoque mense, pietatis, mortificationis actu, dicitur, rationem habet.

Pag. 150, lin. 24: bedeheh makt, id est, liberationem a corpore non obtinet. Infra (N.° CLIV, pag. 324): madbeheh makt, sine corpore, liberatus.

Samskretice, bedanam, secare.

Lin. 26; oi Djioun (Djenian) makt (beati vel non beati) fiunt; lege: Djioun makt (beati) fiunt.

Dele not. margin. Supra, T. I, N.° XX, p. 89.

***

OUPNEK’HAT 15.[x], DEHIAN BAND.
N.° CXVII.

Pag. 152, lin. 2, 10, 11, 12, 19, 22, ultima; p. 153, lin. 7: Dehian band ... akar, et aokar, et makar ... punctum ... nad .... (sine sono) .... cuspidem unius capilli ... in omni sit.

Samskretice, dehi, vocalis; id est, vocalium ligamen.

Quod quidem isti Oupnek'hat, nominis oum, quatuor signis, a, ao, m, puncto, ligaminis modo, veluti lineola superposito, voce et sono constantis, ut et ejus pronunciationis meritum explicanti, satis apte convenit.

Haec omnia Brahm, sine sono, [x] anahed excelsior; ejus subtilitas infinita.

Pag. 153, lin. 17, 18: djiw atma .... bhout atma.

Iterum, umbrae rerum universitas comparata. Atma, verum ens; djiw atma, ens subtile; Bhout atma, corpus crassum, ejus umbra, ens falsum.

Ibid. lin. 20, 25, penultima; pag. 154, lin. 4, 8, 16, 18, 22, 23, 24; pag. 155, lin. 1; pag. 156, lin. 17; Pranaianam .... Beschn .... Brahma .... Maha diw .... cor nilouferi .... solem .... sursum tendens ... unum efficiat. Djiw atma ... Brahm .... tres litteras .... duo supercilia ....

Supra (T. I, N.° II, p. 11), verbum pranaiam, actio respirationis, a pran, halitu, formatum.

Entis supremi et unici essentiae sublimis et diffusa expositio, per tria. 1.° Halitus loca, umbilicum, cor, cerebrum, ubi djiw atma et Brahm habitant; ejusdem motus, scilicet, aspirationis, suspensionis, expirationis.

2.° Per tria praecipua secundi ordinis agentia: 1.[x] Beschn, conservatorem cum 4 brachiis, ut in Baldaeo, libro cit. Abgoetterey and. Theil, cap. 1, p. 467 etc.; igneo colore, sedentem in umbilico, ubi ignis Beschvanr, qui digestionem in stomacho perficit (supra, T. I, N.° liv, p. 274); 2.[x] Brahma, creatorem, quatuor ora habentem (Baldaeus, lib. cit. cap. II, p. 556), colore albo et rubro, patrem patrum, flori (corde) nilouferi insidentem. 3.[x] Maha diw, tribus (Baldaeus, lib. cit. erst. Theil, cap. 3, p. 438) purissimis oculis instructum, procul pellentem peccata, formam scientiae; in frontis medio, ubi intelligentia, residentem.

3.° Tria niloufer, easdem sedes occupantia.

4.° Solem in tertio nilouferi, edentem (supra, N.° CXII, p. 129) lunam, alimentum; ignem: qui alimentum concoquit. (Supra, T. I, N.° Liv, p. 274.)

5.° Tree litteras vocis oum (pranou), cum dimidiata, quae mera est nazalis prolongatio, et Brahm ipsum efficit.

Haec omnia, tria [x] nilouferi ora sursum tendentia, cerebrum versus, inter duo supercilia, quae via [x] pran, halitus, et vitae; simul, tria agentia, solem, lunam, ignem, ut unum qui sibi repraesentat, vere [x] Brahm obtinet, ipse Brahm evadit.

Pag. 154, lin. 26, ultima: et Brahm .... Maka diw (o Brahm se (3) kasm dar ou mimanad dar naf be ssourat Beschn o dar del be ssourat Brahma o dar sar be ssourat Maha diw).

Inde concludi potest, [x] Brahm, Ens supremum et unicum, pari ratione sub aliorum secundi et tertii ordinis agentium, forma, nomine, sese manifestare; et, ut jam dictum est, totam illam potentiarum intermediarum, tum spiritualium, cum materialium, structuram, nihil aliud esse, quam unicam substantiam, sese diverso modo, secundum actiones, effectus quos producere interndit, expandentem, explicantem, in partes divisam, aut saltem menti et oculis, [x] maia seductione, istas apparentias ostendentem.

Pag. 155, lin. penultima; pag. 156, lin. 2: Et corpus suum lignum [x] infra .... (intueatur).

Hic, et lin. 16 (pranou, arcum ut fecit ....), idonea comparatione maschghouli exequendi modus datur; scilicet ignem e duobus lignis, uno cum altero, fricatis, eliciendo.

***

OUPNEK’HAT 16.um, MAHA OUPNEK’HAT.
N.° CXVIII.

Pag. 157, lin. 2: Maha Oupnek’hat.

Id est, samskretice, magnum Oupnek’hat.

Lin. 5, 6, 7, 8, 11, 16, 20: Narain ... Beschn ... Brahma... Mahadiw... ab (aqua)... sine quiete... (liber) Beid.... quatuordecim homines....

Novus creationis modus et ordo. Entia abstracts, facultates, membra, spirituales affectus, halitus vivificus, djiw atma primum prodeunt; tum ex iis elementa; quae quidem omnia perfectam unam personam conficiunt, in quam [x] djiw atma supremus porsch infert. Ex hac persona, id est, rerum universitate, tempus ortum ducit.

Priscam philosophorum doctrinam indicare potest haec distributio, quae animas et facultates, accidentia, modalitates, in se prius, quam entia, quibus aptari debebant, producerentur, existentia, saltem rerum spiritualium, intellectualium ante materialia, elementa, apparentiam, et earum ab iisdem distinctionem, iisdem praestantiam, aperte demonstrat.

Pag. 158, lin. 16, 17, 18; persona... tres oculos... tarsoul.

Secunda productionis rerum epocha. Roudr, seu Maha diw (de quo supra, N.° CXVII, p. 154), oritur, cum tribus oculis, tridenti (in Baldaeo, lib. cit. p. 438, Dreyzahn), et attributis lucem, sanctitatem, cordis puritatem annunciantibus, cum magno Dei nomine, unificationis vocabulo, quatuor Beid: nihil de destructionis caractere dictum: primus producitur, unitatem prae se ferens: quo confirmatur quod supra (T. I, Annotat. p. 589, 641, 642) expositum.

Lin. 23, biakerat, quod kalmeh (vocabulum) unificationis est.

Samskretice, bikher, qui [x] djan multiplicatum, entium diversitatem credit. Proinde biakher, cum a privativo, qui [x] djan, animam, atma unicum agnoscit. Vel akaraha, forma, imago: biakaraha sine forma.

Akharah, scientia magni momenti.

Pag. 159, lin. 2, 4, 19, 20; pag. 160, lin. 3, 4: aqua producta.... ovum.... Brahmai.... pronunciavit.... niloufer, parvum est, tamen e mari circumdanti majus est....

Tertia productionis epocha. Aqua, ovum, Brahma in ovi luteo, vitello; cujus e quatuor oribus, unumquodque, ad unam e quatuor mundi partibus, unam [x] pranou litteram et unum Beid, [x] Brahm attributa meditans, enarrans, pronunciat.

Brahma post Maha diw apparet: nulla [x] Beschn mentio; quoniam, videlicet (infra, N.° CXX, p. 163), Narain ipse Beschn nutritor (servator) est. Quemadmodum tria tridentis [x] Roudr capita, ad tres ejus oculos, ad tria agentium, quorum primum est, attributa; sic quatuor [x] Brahma ora ad quatuor orbis ab eo creati latera rationem habent. Sic omnia modo allegorico dicta.

***

N.° CXIX.

Lin. 14: [merces [x] Oupnek'hat memorati].

In omnibus relligionibus quaedam praxes ceremoniae, extra communem regulam, quarum observatio toti, si dici potest, relligionis corpori praestare perhibetur, omnes defectus supplet, omnia merita includit, falso perfectionis zelo, viae extraordinariae studio, a doctoribus, directoribus, oratoribus, qui synchretismum affectant, perscribuntur: eaque est humana indoles, ut iis libentius et fidelius homo, spiritualitatis novitatis amore vel oblato pretio illectus, quam solitis, quibus fidem suam obligaverat, relligiosis institutis, etiam necessaria omittendo, se submittat.

***

OUPNEK’HAT 17.um, ATMA PRA BOUDEH.

N.° CXX.

Pag. 162, lin. 2: Atma pra boudeh.

Samskretice, pra, multum, magnum; bouddhihi, intelligentia: id est, [x] atma magnus intellectus.

Lin. 5, 8, 17, 22, ultima: Atma... pranou.... Naraieni .... cor nilouferi.... unum est.

Novum [x] atma encomium. Nomen pranou ejus figura. Naraieni Ens supremum est; in corde hominis, seu corde nilouferi, sicut in sole, qui cum figura aurei nilouferi, habitat. Utrumque niloufer unum, sol, cor coeli, quemadmodum cor, humani corporis.

Lin. 15, 16: Naraieni.... quod habens [x] schank’heh, et tschekr, et kada, et padam est....

Id est, quem quatuor istis modis honorant, colunt.

Ex Oupnek'hat, quod djog sank’ha nomen habet, et ubi (infra, N.° CXXVI, p. 197) [x] padam asn, sessionis quatuor genibus, in secessu, mentio fit, concludi potest, [x] schank'heh hic ad [x] djog ceremonias, ut et tres voces quae sequuntur, rationem habere.

Schank’heh erit secessus, secretum, recessus: samskretice, schamkouhou, secretum: schekr, tscheherk, djan, custos vitae: kada, quis, quantus. Vel corpus rectum (infra, N.° CXXXI, p. 166): padam, pes.

Lin. 17: dominus harum trium qualitatum.

Tres istae qualitates sunt, sat, radj, tam; creatio, conservatio, destructio.

Lin. 18: bagbanthed, quod fardus (lege: fardous).

Samskretice, baga, pars: bandhanam, ligandi actus, id est, partes ligatae; unus, sine partibus.

In margine, ad calcem; Supra, N.° LXVIII, lege: Supra, T. I, N.° LXVIII.

Pag. 163, lin. 1, 8, 10, 13, 15, 17, 18, 21, 22; Atma... Kesch, filius [x] (lege: [x]) Diwgui.... doctus factus, et doctos amicos habebat... pran (lege: pram) Brahm... Beschn, id est, nutritore.... omnes molestiae e dualitate est.... quicunque unum ens separatum (alterum) scit, et videt, ei in omnibus mundis, e manu mortis liberatio non est. (Hameh azarha az douganegui ast.... har kek iekdzatra djoudai danad o mibinad oura dar hameh aalemha az dast marg khalassi nist.)

[x] Beschn occasione, Keschn, octava ejus manifestatio (Baldoeus, lib. cit. Abgoetterey, cap. 5, p. 512 etc.) memoratur, cum attributo babulci, id est, pastoris, boum greges agentis, homines erudientis, iis verum nutritionis, valetudinis medium, alimentum, lac, et granum, quod boum labore e terra educitur, praebentis.

Unitas entium absoluta, seu unum omnino, solummodo Ens in natura, expresse declaratur. Dogmatis hujus primarii, sub gravissima poena, fides injungitur.

Pag. 164, lin. 16: duobus g’heri.

Id est, 48 minutis.

Lin. 20: Pra Boudeh; lege: pra boudeh.

***

OUPNEK'HAT 18.um, KIOUL.

N.° CXXI.

Pag. 165, lin. 2, Kioul.

Samskretice (kioul, perfectum, purum); kioul hati, perfectus solo kian (cognitionis ope); kioul Barmah, purus Barmah, sine figura (Brahm).

Pag. 165, lin. 5, 10, 11; pag. 166, lin. 6: Brahm badia.... fide recta et servitio directori.... retentionis sensuum.... imaginando sibi repraesentationem entis....

Eadem semper ad [x] Brahm intelligentiam perveniendi via, fides recta, directoris disciplina, et sensuum firma retentio, meditationis praxi, speciatim descriptae, innixa.

Lin. penultima: sank’heh asn.

Samskretice, schank'heh (supra, N.° CXX, p. 162), in secessu; asn, asanam, onus: infra, N.° CXXVI, p. 19 7, padam asn, pede (in) anu.

Pag. 166, lin. 10, 16, 18, 25, 28, ultima; p. 167, lin. 6: figuris sine fine... Maha diw... Parbati... Brahma... Beschn.... non est.

In Entis supremi descriptione observandum, 1.° illud semper figuris sine fine sese manifestare; quod substantiae unicae diversas apparentias indicat. 2.° Vice Parbati, [x] Maha diw uxoris, ejus esse qualitates: scilicet agentium uxores, eorum esse attributa, ut antea notatum. 3.° Tres [x] Maha diw oculos, esse tres qualitates, creationem, conservationem, destructionem, quibus sese ostendit orbis universi artifex. 4.° Eum, in eo, omnia esse agentia, elementa, quidquid fuit, est, futurum est; aeternum.

Pag. 167, lin. 12, 15, 18, 20, 27, 29, penultima; p. 168, lin. 5: maia.... edulii.... somni.... sak'hepat.... djiw atma, in his tribus temporibus.... corpus crassum et corpus subtile, et corpus [x] (lege: [x]) aoudia.... efficitur.

Satis accurata [x] atma, per maia djiw atma effecti, et tandem post varias revolutiones, atma restituti, descriptio: scilicet, quomodo, in tribus hominis statibus; nempe vigilia, somno, et somno absque somnio, sive perfectae quietis, versetur; rebus mundi primum, in corpore crasso, satiatus, deinde, corpore subtili, ex seipso eas exerens; in tertio statu, corpore erroris, nihil omnino sentiens factus; postquam autem in his tribus corporibus ludum egit, iis in atma deletis, ipse atma efficiatur.

In margine, Supra, N.° XLIII; lege: supra, T. I, N.° XLIII.

Pag. 168, lin. 6, 13, 20; Et pran.... est.... liberatus est.

Atma omnium causam, semper in ente suo subsistentem; seipsum eundem atma; tres hominis status, simplicem apparentiam, atma solo manente: id scire, verae liberationis fons.

Lin. 14: Tu is.... et is tu (tou oui o ou toui).

Unicitatem pressius exprimendi modus: primo objectum phrasim terminat. 2.° Idem phrasim incipit.

Lin. 21, 22; pag. 169, lin. 3, 24, ultima: Tres domus sunt .... quidquid voluptas est.... ille Brahmi.... Bhout akasch sum.... pervenit.

Hominem cum atma unum quid et idem esse ostenditur. Enumeratio qualitatum tum positivarum, cum negativarum, etc., illius summi et unici Entis, quibus se praeditum homo professus, lucem veram assequitur.

Lin. penultima, ultima; pag. 169, lin. 27, 28: et testificans, et testis horum quorumque trium statuum.... testis omnis (entis) est (o gavah o schahed in har seh halat.... o schahed hameh ast).

Id est, suo ente, tres status hominis, omne ens esse hoc modo testis est, ostendit; ejus sola existentia cuncta esse probantur, quoniam illa ipse est, ea ille ipse sunt, et nihil aliud ultra, extra.

Pag. 170, lin. 6: vinum bibere.... peccatum est.

Vinum, id est, quidquid inebriat, Brahmani interdictum.

Lin. 14, 16, 18, 21, 22; Benares.... intra medium duorum superciliorum.... cum illo loco.... Benares.... intra medium superciliorum....

Quemadmodum in urbe Benares, ad ripam Gangoe, animam exhalare summa felicitas (huc pertinet nota marginalis T. I, Annotat. p. 432); sic, cum per venam sak’hemna, intra medium superciliorum pran perveniens, e cerebro, momento mortis exitum capit: et ea ratione Benares, in corpore humano, est illud superciliorum medium.

Lin. 20, 28; quicunque kioul.... obtinet.

Vide Annotat. ad pagin. 119, lin. 14.

***

OUPNEK'HAT 19.um, SCHAT ROUDRI.

N.° CXXII.

Pag. 171, lin. 2: Schat Roudri.

Samskretice, schat, centum: roudite, lacrimas fundam, lugeam; rouditum, iracundia commoveri: quae ad destructivum [x] Maha diw, lacrimas cientis, attributum rationem habent.

[x] Roudr, non autem Brahma aut Beschn, centum nomina dantur, propter illius agentis praestantiam, et veram cum Ente supremo unicitatem, ut supra (T. I, Annotat. p. 642) ostensum est.

Quidquid de armis et aliis attributis [x] Roudr dicitur, cum Baldaei descriptione concordat, et conferri meretur1 ["Ixora (Isvaren, Roudr), inquit Batavus viator, hat 16 Hande, worin er diese nachfolgende Dinge halt, ein Hertz, ein Kette, ein Geige, ein Glocklein, ein Geschirr gleich einer Porzellan Schaale, capala, das ist Brammas Haupt, ein Dreyzahn, ein Seil, Beil, Feur, Geld, Trummel, ein Gebethschnur, ein Stab, ein eisern Rad, ein Schlange, und auf seinem Haupt einen zweyhornichten Mond. Er ist gekleidet mit einer Tigerhaut, und decket sich mit Schlangen anstatt der Kleider; hat um seinen Hals ein Halsband von dem Leder eines Thiers Mandega genannt, daran ein Glocklein oder Schelle hanget, eben wie die Kuhe, Ochsen und Buffel umzubaben pflegen." Baldaeus, lib. cit. Abgotterey, p. 438.].

Hoc Oupnek’hat jam Gallice reddidi in meis Historicis et geographicis de India disquisitionibus (2.e part. p. 323-344). Qualemcunque ejusdem Oupnek’hat versionem Anglicam (supra, T. I, p. Monit. p. VI, not. 2), ut orbi erudito, quae fides quibusdam professoribus externa monumenta tradentibus habenda sit, innotescat, lectori critico et veritatis amanti hic praebere operae pretium duco. Sic autem se habet in Institutes political and military ... by the great Timour... ad calcem: Specimens of composition, in the Persian language, p. XLV-XLVIII.

***

A Prayer directed by the Brahmins to be offered up to the supreme Being; written originally in the Shanscrit language, and translated by C. W. Boughton Rouse, esq; from a Persic version of Dara Sheko, a son of Schah Jehan, Emperor of Hindostan.

"O Ruder, I reverence thee in thy majesty and in thy displeasure. I reverence thy arrows, which convey destruction; and thy bow, thy quiver, and thy arms, which are the givers of victory. Look toward me with that countenance of benignity mild like the face of the moon, by which thou bestowest joy t and doest away all sins.

"O thou, who art the Lord of mighty mountains, dispel the pains of all mankind; make them joyful and defend them from harm: and grant that I may remain secure under thy guardianship and protection. Thou art the great Physician of physicians! heal thou my infirmities; disperse my vicious and malevolent inclinations, which lead me into the road of evil.

"I reverence thee in the sun, which is thy image, whilst it scatters a hundred thousand vivifying rays over the universe; whilst in meridian bryghtness it diffuses gladness; nor less when at morn or eve its flaming countenance denotes thy anger. Turn avay that anger from me. I reverence him who is the source of joy to living creatures, whose nature is exempt from decay, and knows not the increase of age. — To him and all that springs from him I ow reverence and honour.

"O Ruder, string thy bow to defend me from all my open or secret enemies. Shoot the arrows of thy quiver to destroy them. When thou hast destroyed my enemies and unstrung thy bow, and taken off the points of thy arrows, and art rejoiced; then grant that I likewise may rejoice. But thy bow is not like other bows, nor thy arrows like other arrows. Thou needest not to string the bow, nor to sharpen the points of arrows. Thou needest not the sword, like other swords, to accomplish thy purposes. O thou who canst fulfil desires, whose designs no enemy can baffle, guard and protect me on every side, and drive my enemies far from me.

"O Ruder, thy arm is like shining gold. Thou art the Lord off all armies. All causes of things have their origine in thee. Thou art the cause of causes. Thou ast space. The verdure of the fields is thine. Thou art Lord of all the beasts, and the birds, and other living creatures. Thou art the guide: every light that shines is thy light. Thou enterest into all: thou sustainest all.

"O punisher of those who go astray, o Lord of life, o purest of beings! terrify not thy creatures, strike them not, destroy them not: not let even one of them suffer pain from thee. O thou, who givest strength to the feeble, and medecines to the sick; grant me thy support, that I may enjoy health and live. O Ruder, turn my understanding toward thee, for thou art the Lord of power. I beseech thee to keep all creatures which belong to me, wheter man or beast, in quiet and security. Preserve all the inhabitants of this city. Afflict them not with sickness: do thou, Ruder, give them health, and drive diseases far from them. We all come before thee in supplication: grant unto us all those blessings, which our fathers asked of thee for us, when they were desirous of bringing us into existence. Old men, and young children, and infants yet unborn, all join in sacrifice and prayer unto thee. O thou, who art ever young and mighty, thou source of joy, be gracious toward me. O thou, who wantest nothing, who art worthy of adoration, reverence thee. O thou, who employest thy arms for my security, who hast thousands of thousands of weapons, scatter my enemies, and destroy them: for thou, Ruder, art supreme in every part of nature. Exert for my protection thy powers, which are over the earth, the air, and the heavens, and under the earth: which show themselves in the plains, in the vegetation of the trees, in the various species of living creatures, in the waters, and in food, provided for the support of life. Thou, who destroyest all which eat the food and drink the waters; who art amidst the guardians of the highways, and in the place of worship: in all thou art the infinite Ruder; in every one I implore thee to protect me, and to disarme my enemies. To thee, and all they other various powers and attributes not here enumerated, I offer reverence. Ten times toward the east, ten times toward the south, ten times toward the west, and ten times toward the north, I bow myself before thy earthly powers, and invoke their aid that I may enjoy health and see the destruction of my enemies. Ten times toward the east, ten times toward the south, ten times toward the west, ten times toward the north, and ten times with my eyes on heaven above, I bow myself before thy aerial and heavenly powers, whose arrows are the wind and rain: I invoke their aid, that I may enjoy health, and see the destruction of my enemies. Every one of these is Ruder, whose infinite power I reverence: [Supra, N.° CXXV, p. 196.] Ruder, whose fullness is in all. All that has been, it is he. All that is, it is he. All that shall be, it is he."

Admirabilis e Persica in Anglicam linguam convertendi methodus! viginti sex paginae ad duas redactae! et haec est ipsissima Indorum primum samskretico idiomate scripta precatio!

Pag. 171, lin. 8, 10, 18, 19, penultima; pag. 172, lin. 1, 13, 15, 19, 26: magnificentiae... sagittis... qualitas pulchritudo.... magnificentia.... procul faciens omnia peccata,... custoditos habens montes.... medicus.... sol....

[Abr. Roger; Moeurs des Bram. p. 205.] Supra, N.° CXVII, p. 154: Maha diw, qui Roudr, tres oculos habet similes crystallo; supremo gradu purus, lumen, sine defectu est, longe faciens peccata.

N.° CXXI, p. 166: Maha diw ab omni luminosior, seu lumine omnia praecellens.

Quidquid ergo de Roudr, ejus oculis sine fine (p. 173), de ejus magnificentia, splendore, de istius agentis armis, potentia, protectione, vi, ira, medendi virtute, sensuum correctione, cum sole similitudine dicitur, omne ad statum mundi, hominis tum materialis, tum spiritualis, conservandum, perficiendum, in melius mutandum, debet referri.

Ibid. lin. 27; p. 173, lin. 1, 2, 4, 6: quisque iens... errore ... (pastor).... ego: dicit.... ego: dicit....

Istius loci sensus. Errore, ignorantia, quasi pastor, bubulcus, laborant qui dicunt: ego, ego, ipse ago; cum Roudr vere solus in iis agat, ejus actionem rudes sibi attribuunt. Alii, scientia donati, [x] Roudr probe noscentes, dicunt: ego; sed actiones suas ad istud agens referant. Roudr, in utroque: ego, dicit (man migouiad). Utrique ergo, nempe [x] Roudr eos moventi, reverentia, cultus debitus. Ardua et difficilis ratiocinatio.

Pag. 173, lin. 8; Roudri, quod nil kanteh.

Samskretice, nilam, niger, caeruleus: kantaha, guttur, collum.  
Nota veneni kalecote wissiam (samskretice, kala kouta jouala, vis veneni; vassoun, serpens, rex inferni: id est, venenum serpentis. Abr. Roger; Moeurs des Bram. p. 52, 227) historia, quod, dum amortam, aquam vitae, producendi causa (infra, N.° CXXV, p. 192), montem Merou, cum serpentis Sesja pelle, chordae vice in mari, Deioutai et Schaitan, torquebant, apparuit, et toti mundo perniciem, cladem magnam invexit. Roudr, inquiunt, ab orbis incolis exoratus, venenum exhausit, quod ejus gutturi inhaerens, collo nigrum colorem impressit; unde nil kanteh, id est, caeruleum, nigrum collum appellatus. Serpentis veneno sumpto, Roudr evanuerat: at, [x] Deioutai jussu, cum die ista jejunio et [x] Roudr meditationi orbis habitatores vacassent, ad mentem reversus est.

In Oupnek’hat [x] Roudri mortis venenum in sua potentia custodire sensu allegorico hoc significat: et verba Genesis, post peccatum primorum parentum, quod secuta est, e paradiso, ubi lignum vitae, expulsio, serpentis calliditate, captione productum, pronunciata: 1 [Ve eibah aschit beineka ou ban haischa ou bein zaraaka ou bein zaraah hou ieschoufeka rosch ve attah teschoufennou aakeb. Genes. III, 15.] Inimicitias ponam inter te (serpentem) et mulierem, et semen tuum et semen illius; ipsa conteret caput tuum, et tu insidiaberis calcaneo ejus: haec verba qui attente perpenderit, forsitan antiquum effatum forma mythologica expressum, deprehendet.

Lin. 23, penultima: Arcubus.... facit.

Nova omnipotentiae descriptio. Arcus efficaciter agens, absque fune, et cuspide, sagitta, vel sagitta fracta; sicut et vagina sola, ense destituta.

***

N.° CXXIV.

Pag. 177, lin. 27: forma omnium causarum agentium estis (aain hameh sabab kardendehha iid).

Roudr, forma omnium causarum, illae ipsae causae, omnia agentia; quod soli end supremo et unico convenit.

Pag. 178, lin. 1; destarbandan, lege: destar banden.

Pag. 184, lin. 9: super aquam estis....

Hucusque cuncta entia, cuncta agentium primi, secundi ordinis qualitates, attributa, de Roudri dicta sunt. Hoc versiculo super aquam estis, quod [x] Brahma, folio nilouferi insidentis (supra, T. I, N.° II, p. 8, not. 1), proprium est, illud [x] Roudr, omnia attributa includenti, tribuitur.

Pag. 185, lin. 27; anahed schabd.... vox universalis.

Samskretice, schabdaha. Stridor, sonus, vocabulum.

***

N.° CXXV.

Pag. 192, lin. 10: o domine aquae vitae....

Ad nil kanteh, supra, p. 622, explicatum, cui [x] amortam, aquae vitae, productio, occasionem dedit, radonem habet istud attributum.

Pag. 194, lin. 7; plures.... in gutture.

Diversi Roudri, cum colore ei proprio, aut alio, etiam in gutture.

Pag. 196, lin. 10: Schat Roudri.

Hoc in Oupnek’hat 292 humilis submissio (tawazzoo), cum attributo singulari. Proinde, non proprie sed generaliter centum intelligendum.  

Vera Litania, quae Mohammedanorum Orientalium et Occidentalium ejusdem generis precibus, et inde Europaeorum occasionem dederit.

Quidquid fuit, est, futurum est, possibile, non ens, agens, materiale, extra hominem, per partes enumeratur, [x] Roudri esse dicitur: ei formatio, protectio, destructio naturae, bona, mala tribuuntur. Unus ergo Roudri, Ens universale, absolutum, ut et particulare.

Hoc Oupnek’hat formula precatoria systematis Indici recte dici queat.

***

OUPNEK’HAT 20.um, DJOG SANK’HA.

N.° CXXVI.

Pag. 197, lin. 2; Djogsank’ha.

Samskretice, djog, e duobus unum efficere (supra, T. I, N.° II, p. 12): sank'ha (supra, N.° CXX, p. 162): recessus, secessus in secreto.

Lin. 13: padam asn.

Id est, pede (talo) in anu (posito); quod fit, quando (arbee) quatuor genibus, id est, super duo genua, et podice duobus innixo, homo sedet, altae Entis supremi meditationi deditus.

Lin. 16; extremitatem nasi....

Praxis illa [x] Anbert kand, versione Arabica, a doctissimo De Guignes 1 [Vide infra, Supplementum, N.° III.], in Memoires de l'Acad. royale des inscript. et bell. lettres (T. XXVI [1759], p. 793), sic refertur:

"Celui qui regarde attentivement, de ses deux yeux, l'extremite de son nez, en prononcant ces mots, Dieu est puissant, ne peut etre detruit par aucune chose, et parvient a voir la divinite. Bernier, dans ses lettres sur l'Indoustan1

1. Ipsa celeberrimi viatoris verba lectori similitudines comparare studenti hic offeram. De perfectis Jauguis loquens, "Ce sont gens, inquit Bernier (lib. cit. T. 2, p. 126-128), qui ont entierement abandonne le monde, et qui se retirent d’ordinaire a l'ecart dans quelque jardin fort eloigne, comme des hermites, sans jamais venir a la ville. Si on leur porte a manger, ils le recoivent; sinon, on dit qu’ils s’en passent, et on croit qu’ils vivent de la grace de Dieu dans les jeunes et dans les austerites perpetuelles, et surtout abymes dans la meditation: je dis abymes, car ils se poussent si avant la-dedans, qu’ils passent des heures entieres, ravis en extase, leurs sens externes sans aucune fonction, et (ce qui seroit admirable, s’il etoit vrai), voyant Dieu meme comme une certaine lumiere tresblanche, tres-vive et inexplicable, avec une joie et une satisfaction non moins inexprimables, suivies d’un mepris et d’un detachement entier du monde, s’il est vrai ce qu’un d’eux, qui pretendoit pouvoir entrer dans cette extase et y avoir entre plusieurs fois, m’en disoit..... Ils prescrivent des regles pour se lier peu a peu les sens; car ils disent, par exemple, qu’apres avoir jeune plusieurs jours au pain et a l'eau, il faut premierement se tenir seul dans un lieu retire, les yeux fiches en haut quelque temps sans branler aucunement, puis les ramener doucement en bas, et les fixer tous deux a regarder en meme temps le bout de son nez, egalement et autant d’un cote que de l'autre (ce qui est assez difficile), et se tenir la, ainsi bandes et attentifs sur le bout du nez, jusqu'a ce que cette lumiere vienne.........."

Equidem eum qui nasi cuspidem, duobus oculis simul collineantibus, longo tempore intuetur, quasi amentem evadere, et aliquid luminosum, volitans se videre, agentibus imaginatione et visus organo, arbitrari verum est.

Quidquid sit de istius praxis modo et effectu, eam, et similia, a materia, in qua nimium Europaei immerguntur, Indos certum est amovere. Diutius, heu! corpori, rebus sensibilibus servitum; ad spiritualia, si brutis anteire cupimus, redire jam tandem tempus est. Externa quaedam oculos percellent, sed quam vacua, vana, futilia! Sic, verbi gratia, in republica, non ille primus, qui omnium caput populi suffragio electus, muneribus onustus, cum magna bellicae et politicae virtutis laude, caeterorum dominus et servus, humanorum affectuum motu agitatus, cuncta possidens et semper egens, procelloso publicorum eventuum mari invectus, fortuna, hominum fide dubia, in perpetuo rerum temporalium turbine, vix mentis unico momento compos, inter spem et timorem, gaudia et luctus, proximis, amicis haud tute fidens, nec dormiens nec vigilans, incertos et nebulosos dies ducere cogitur. Primas tenet qui sui juris, politico nullus, omnibus immunis, mente libera, corpore subacto, sensibus subjugatis, hominum stultitiae spectaculo fruitur, et, ab eorum aggressione, fortunae ictibus nihil formidans, in secessu, spiritualium, coelestium rerum meditationi intentus, solus, parvo contentus, placide vitam agit.],

a rapporte cette pratique, et il ajoute qu’il faut s'y preparer par un jeune austere, et se renfermer dans un lieu ecarte (le schank’ha de l'Oupnek’hat)."

Quod si liber Anbert kind, qui, ut mihi dixit D. de Guignes, 20 fol. constat et cum opere Persico bibliothecae regiae compactus est, in manus meas incideret, totum latine versum, lectori offerrem. Interim epitome a D. de Guignes diligenter et accurate factum, attente legenti, operis cum [x] Oupnek'hat conformitas apparebit.

Verba (p. 798-800) relata, sunt Samskretica: Oum, nomen Dei; Rahin, Narain; Berin tesrin, Beschn, Roudr, vel, tisraha, tertius; ai, aischan, dominus; yarm (kian), doctus, scientia; hanscha, manscha, hens, anima, manscha, hominis. Hoc merum est kalmeh unificationis, quemadmodum illud quod N.° CLXII, p. 355-357, traditur et exponitur.

Pag. 198, lin. 4, 5:[os] (spina)... sak’hemna.

Hic vena sak'hemna est medulla spinalis, quae, per dorsi vertebras, a capite ad infimum corporis, os sacrum, protenditur.

Lin. 12, 13, 19, 20, 21, 22; discum solis.... in disco solis foramen....vena sak'hemna.... cerebrum.... Djibril (Gabriel).

Supra, N.° CXVII, p. 154: sol in medio est nilouferi, quod in capite. Ex eo [x] pran, via sakhemena, per cerebrum exeunte, homo, qui corpus veluti domum considerans, de ea meditatus, lumen cordis, interius, formam Lucis-Entis sciens, beatus effectus est, ad Brahm lok, locum Gabrielis ab interprete Persico redditum, pervenit.

Hac domus metaphora corpus hominis merum esse instrumentum, merum animae, entis supremi habitaculum, expresse statuitur.

Pag. 199, lin. 1, 3: Pradjapat dicit... hujus schoghl.... perveni.  

Vide supra, T. I, N.° XXXIX, p. 122: Haranguerbehah maschghouli virtute djiw, deiouta, factum.

***

OUPNEK’HAT 21.um, DJOGTAT.

N.° CXXVII.

Pag. 200, lin. 2: Djogtat.

Samskretice, tatt, res, ens, materia; id est, res principalis, substantia [x] selouk, unionis (djog).

Ibid. lin. 10, 13, 16, ultima; pag. 201, lin. 2, 4, 5, 6, 7; Djogui Beschn... maia... magna est... lux, Beschn est... rursus... intrare in illam januam... matrem... uxorem... filium.... filium patris.... pater filii.... hydriae....

Novus entium unitatem exprimendi modus. Beschn, unicus, lux magna hominis, errore [x] maia, producere creditur. Homo, e ventre egressus, quando cum uxore coit, cum matre rem habet: filius, pater patris; pater, filii filius est: omnia, ut situla gyrant, permutari videntur, et revera idem sunt.

Pag. 201, lin. 15, 16, ultima: ipsis his tribus litteris.... quod Oum.... tribus litteris (hoc) est.

Omnia, in mundo, quae numero tria, tribus [x] Oum litteris comprehensa.

Pag. 202: lin. 4: pram pad.

Samskretice, pram, magnus; pad, casus.

Lin. 15, 26: Et e [x] dicere litteram primam.... solis est.

Pronunciationis nominis Oum, per tres litteras, gradatim, successive effectus major. 1.° Corpurum. 2.° Idem expansum. 3.° Sonus interior promit. 4.° Corde destructo, homo fit ipsa lucis forma.

Pag. 202, lin. ultima; pag. 203, lin. 1, 15, 17; in corde non potest facere, in medio cerebri.... cor, et pran, et djiw atma unum.... inter duo supercilia....

In corde, vel cerebro inter duo supercilia, ens lucidum sibi repraesentare, nempe, cor, pran et djiw atma, summum bonum, omnis felicitatis fons et origo. Pran, in cerebro, ut et in corde, quemadmodum supra (N.° XCVIII, p. 40) dictum.

Pag. 203, lin. 2; novem portas ....

Altera praxis corporea, sensuum retentione profundae meditationi auxilium praestans: omnes corporis exitus obturare, non respirare, quasi non existere.

Lin. 8; Khing magnum est.

Samskretice, kin, quid (quid magnum).

***

OUPNEK’HAT 22.um, SCHIW SANKLAP.

N.° CXXVIII.

Pag. 204, lin. 2: Schiw sanklap.

Samskretice: schiw, Roudr, destructor; lingam, cognitio; Sanklap (T. I, N.° II, p. 12), aggressio operis, firmum propositum.

Lin. 4, 5, 7, 8, 9, 10, 12, penultima; pag. 206, lin. 1, 5: Cor, in tempore vigiliae .... sensus.... non perveniunt ..... lumen magnum ... tempore somni ... lumen faciens ... sensibus ... principium omnium sensuum est... hujusmodi cor ... sciens compendiatum ... in medio pectoris ... senex non fit ...

Cordis elogium in forma litanioe. Ejus operationes; omnes sensus illuminat, eorum est principium; in vigilia et somno, quo sensus non vadunt, pergit; lux fit, semper nova; principium, causa omnium, mentis, corporis, mundi operum, in medio pectoris residens: cuncta, in eo, cessant; ipsum sine cessatione.

Pag. 205, marg. N.° XXXII, lege, T. I, N.° XXXII.

***

OUPNEK’HAT 23.um, ABRAT (ATHRB) SAK’HA.

N.° CXXIX.

Pag. 207, lin. 2: Athrb sak'ha.

Samskretice, [x] Athriai sak'ha, [x] athriai amicus. Vel, schamkouhou, secretum.

Lin. 4, 6, 14; pag. 208, lin. 27; pag. 209, lin. 5, 8: Pilad, et Ankra, et Santkamar (supra, T. I, N.° XVIII, p. 65)... maschghouli... pedes habet... narandji (citrini colons)... et [x] nim matrai quartum... omnibus coloribus... [x] porschi... omni loco plenus est... sciat.

Nominis oum, primum ab omnipotente pronunciati, per quatuor pedes, seu litteras, et diversa entia, varios colores etc. fusa expositio.

Pag. 208, lin. 22, 24, 25: Brahma.... Djibril.... in eo delete sint.... vrath.

Rursus Djibril, Mikail, Asrafil, ab interprete Mohammidano, quasi Brahma, Beschn et Mehisch, praecipui Indici systematis Deioutai adhibiti; haec tria agentia, in quarto [x] Oum pede annihilata. Mensura, ibi memorata, vrath, persona universalis (supra, T. I, N.° II, p. 9).

E mystica ista explicatione sequitur, [x] pram atma, porschi esse, omnia loca implentem, omnibus coloribus praeditum, in quo tria pluries laudata agentia confunduntur. Indus ibi, quid de Oum meditando, sibi animo repraesentare debeat, perspicue edocetur.

Lin. 11, 12, 18: et modus [x] pronunciare oum ... matra ... mad... adhuc venit. (O ravesch khandan oum ke be se (3) matrast iaani se (3) mad [bedin ast] modi ke dar ou iek mad tamam mischavad matrast o moddat mad awelra kemokarrer sazad iaani be dou mad bekhanad dou matrast ve iek mad diguer ke baran biafzaiad se (3) matra tamam mischavad o dar zzamen in se (3) [mad o] matra tschaharoum niz darmiaiad.)

Hic expresse et lucide mad a matra distinguitur; et tamen matra dicitur; quoniam, unum, duo, tria tempora, quasi tres voces, tres litterae breves aut longae concipi possunt; quod in nominis Oum pronunciatione locum habet.

Quod hac de re in eruditi Halhed Code’s of Gentoo laws preface legitur (p. XXIV), hic juvat apponere.

"In the four Beids (the original and sacred text of the great Creator and legislator Brihma), the length of the vowels is determined and pointed out by a musical note or signe, called matrang (implying an whole tone), which is placed over every word; and in reading the Beids these distinctions of tone and time must be nicely observed: the account of this modulation, as given in the Shanscrit grammar, called sara sootee, is here translated.

"The vowels are of three sorts, short, long, and continued (or, to use a more musical term, holding). The chash (small bird, peculiar to Hindostan) utters one matrang; the crow, two matrangs, and the peacock, three matrangs; the mouse, half a matrang. One matrang is the short vowel, two matrangs, the long vowel, and three matrangs, the continued: a consonant without a vowel has the half matrang. These vowels are again to be distinguished by a high note for the one matrang, a low note, for the two matrangs, and an intermediate or tenor, for the three matrangs, either with nasals or gutturals. Ee, ei, o, ou, are diphtongs, and cannot be short; but these four, together with the other five, e, ee, oo, ree, lee, are to be taken as vowels."

Matrang (matra), de quo hic agitur, nihil aliud est quam mad [x] Oupnek’hat.

Pag. 209; lin. 22, 24, 26, penultima, ultima: [x] pran... pranou...... (annihilans)....

Sequitur diversorum [x] Oum nominum explicatio.

Observandum autem, nomini tetragrammato Jehova, quatuor litteris constanti, quidquid hic de Oum variis denominationibus, Angelis, et aliis rebus Indicae relligioni propriis dicitur, aeque posse convenire.

Pag. 210, lin. 9: tschetordha.

Samskretice, tschouete, quatuor latera.

Lin. 10: nomine nomine magno; lege: nomine magno.

Lin. 11, 12, 13, 14: et tres Fereschteha... tres qualitates... Brahma.... Brahm.... sunt.

(O se (3) Fereschtehhai bezorg [ke] mazzher seh (3) sefet bezorg and keh Brahma o Beschn o Mehisch baschand ba Brahm ke paeda konendeh hameh ast dar in and).

Hoc in textu tria prima secundi ordinis agentia simplices qualitates (sefet) declarantur.

Pag. 211, lin. 11, 12; Et illud, quod in quibusque quatuor litteris est, et in una littera etiam illarum quatuor est. (Ve antscheh dar har tschahar haraf ast dar iek haraf ham an tschahar ast.)

Unitas in quaternitate, quaternitas in unitate.

Lin. 21: Haranguerbehah, quod collecti omnes pranha est.

Supra (T. I, N.° II, p. 9): Haranguerbehah collectio est elementorum simplicium; hic, ipsi pranha: proinde elementa simplicia et pranha unum sunt.

Ibid. lin. 24, 25, ultima; pag. 212; lin. 3, 5, 6: in principio nad.... in anahed deletum.... Brahma.... productum faciens.... aschir.... efficiatur.

Nad, sonus ghouneh (supra, N.° CXXVII, p. 202), in quo, ut in anahed, gaudio magno, Ente supremo, omnia annihilantur. Supra (p. 208), per illud, homo Ens unicum, unde ortus est, tria agentia primaria, cuncti Deioutai, factum, faciens, dominus omnis rei est.

Pag. 212, lin. 5: aschir.

Samskretice, ascharyaha, magister in quacunque professione: ascharyam, pater, vocabulum honoris. Schir, caput.

***

OUPNEK’HAT 24.um, ATMA.

N.° CXXX.

Pag. 213, lin. 2: atma.

Samskretice, atma, vel kschitragnaha, anima sensitiva, anima spiritualis, vita, ens vivens.

Ibid. lin. 4: Ankrai.

Idem, qui Ankra (supra, T. I, N.° LXXX, p. 375; supra, N.° CXXIX, p. 207): et sic eadem semper doctrinae Indicae per eosdem et solos doctores, a primis temporibus, constans traditio.

Ibid. lin. 5, 6, 8, 15; pag. 214, lin. 5, 14, 16, 20, 21; pag. 215, lin. penultima: porsch.... atma.... atmai [x] extra .... atmai [x] intra.... Pram atma.... obtentum non fit.... non potestas videt.... pedem non habet.... atma illud dicunt.

Sub atma nomine natura omnis speciatim per partes exhibetur.

Atma externus, quidquid in corpore est, illud constituit, e quo constat: atma internus, quinque elementa, quod in corpore agit; sentit, animae actiones corporeae, spirituals: Pram atma, Ens supremum, quod sola duorum atma cognitione, obtentum: ejus essentia, qualitates infinitae, quae corpore cognosci nequeunt.

Pag. 214, lin. 6: octo rang.... [x] djog.  

Supra (N.° CX, p. 106), octo [x] selouk partes, conditiones numerantur, quae revera ad sex reducendae (supra, T. I, N.° LXXII, p. 338). Djog, de quo hic agitur, a selouk diversum non videtur.

Pag. 215, lin. 7, 8, 9, 20, ultima; pag. 216, lin. 13: vasis terreis.... aureis.... frustis (panni) unum filum.... tu et id.... maia.... ostendit.

Lucidius emanatio exprimi, declarari non potest. Ex una materia diversa vasa conficiuntur; quae, iis fractis, non fractis, eadem semper est, remanet. Et reapse vasa illa, licet forma differant, singulatim appareant, nihil aliud sunt quam ista materia diverse configurata. Idem de atma universali dicendum, sese per atma particulares exerente, monstrante, varias formas ostendente, sed subtantialiter, in se, uno ente, cujus entia ista apparentia, isti atma, sunt modi, accidentia, figurae. Error e maia oritur: quo pulso, differentia inter hominem et atma evanescit. Homo seipsum akasch scit, et vere tunc atma efficitur, evadit.

Huic materiae diutius immorari, nihil rei luminis afferret. Meditatione sola (si unquam!) potest apprehendi: dummodo mens, absoluta unitate territa, quasi fatiscens, cum entia singularia oculis videt, sensibus instructa percipit, ad concludendum e perceptione externa actum externum, ex actu perceptionem, vel ad omnia ista mera animi figmenta reputanda non feratur.

Rebus externis, sensibilibus, quasi existentibus, vita hominis, entium ratione praeditorum, his in terris, societas innititur. Quidquid sit, ad hujus opinionis normam agendum est; quemadmodum, Deo supremo omnia providentiae nutu dirigente, homo nihilominus, tanquam si solus, a se, operaretur, debet se gerere.

Im materiis istis speculari et agere sunt valde diversa. Unum alterius normam credere, orbis ordinem esset intervertere.

Sic ratiocinatur (recte an false?) sapiens Indus.

In quo leges, mores, consuetudines ad apparentias rationem habent, quisque, societatis vinculo obstrictus, parere tenetur. Nullum ergo ex his conceptibus, in mente sana periculum, quamvis communibus, rudibus hominum ingeniis, Oupnek’hat, scilicet secretum abscondendum revera sit.

***

OUPNEK'HAT 25.um, BRAHM BADIA.

N.° CXXXI.

Pag. 217, lin. 2: Brahm badia.

Id est, [x] Brahm cognitio. Samskretice, badia, scientia.

Lin. 6, 7, 10, 13, 23, 24; pag. 218, lin. 4: Brahm badia... Brahma, et Beschn, et Mehisch ..... tu id fis, Pram Brahm (illud) dicunt.... quod Oum sit.

Entis supremi, unici, in quo tria prima agentia prodierunt, in quo annihilantur, cognitione, quae [x] Oum cognitio est, homo atma ipse evadit, distinctio inter creaturam et Creatorem tollitur. Seipsum atma scire, systematis Indici fundamentum mille modis in Oupnek’hat exhibitum.

Pag. 218, lin. 10, 11; pag. 220: (hoc nomen) est (idem cum nominato).

Nomen Dei; litterae tres, quae hujus nominis corpus; haec eadem ac Deus ipse. Magni illius nominis elementa; diversae universi partes ad quas referuntur; locus [x] nim matrai, in corpore hominis; quomodo nomen illud, a sono alto ad gravem sensim descendendo, pronuncietur; hoc nomen e Brahm egressum, in eum ingressum, in eo annihilatum; illius Brahm cognitio hominem sine cessatione efficiens: haec omnia, distincte et clare enunciata, meditationi Indi commendantur, et eum cum universi natura, tribus primariis agentibus, elementis, coelis, libris Beid coadunant. Magnum spiritualitatis Asiaticae mysterium; unde ultimo exsurgit totum istud agentium, elementorum etc. aedificium, esse ipsum primum unicum ens, ad illud ducere, et ob illud tantum excogitatum. Deus, ens universale: nihil extra, nihil ultra. En verum mysticitatis Indicae, omni modo versatae, systema; cujus expositio, licet quandoque modo abstrusiore tradita; at figuris, comparationibus illustrata, a remotissimis temporibus pii et eruditi Indi spiritualitati novum semper praebet alimentum.

***

OUPNEK’HAT 26.um, ANBRAT BANDEH.
N.° CXXXII.

Pag. 221; lin. 2: Si legitur amrat bandeh, levi litterae mutatione,  erit, samskretice, immortalitatis vinculum, quod respondet [x] gutta aquoe vitoe (kattreh ab hiat), Vel bandhana, viscositas.

Ibid. lin. 11: Volitio cordis, causa capturae est; et [x] deesse volitionem cordis, causa liberationis (Khaesch del sabab guereftar ist ve aadam khahesch del baeets restegari): sublimis Indorum doctrina, solatium animae moerenti offerens!

Dum sub extraneorum Mogols, Soubahs, Nababs etc. militari et fiscali imperio, munia obeuntium numero, stipendio, fastu misere vexatus gemit indigena; dum sequestrationes proscriptionum obtentu, proscriptiones sequestrationum causa prolongantur; dum novi Verres amicorum, sociorum, etiam civium spolia, sicut ex hoste sumpta, urbium, hortorum ornamenta vi capta coacervant, fastuose ostentant; dum a civibus, quasi hostibus debellatis, gravissima, in bello, in pace, sub executionum militarium poena exiguntur, earumdem metu invite solvuntur vectigalia; dum relligionis dissentionum sedendarum praetextu, novum Zenonis Henoticum, nova Heraclii Ektesis cum generali et saeva reluctantium insectatione, oppressione, publicatur; dum probi et graves senes tenui vestitu, habitu a protervis excubiis e locis, hortis publicis probrose ejiciuntur, expelluntur; dum operosa et histrionica, absque ulla Dei, relligionis, et sanae moralis mentione, puerorum adhibetur institutio; dum rupto conjugali nexu parentum tranquillitas, felicitas, liberorum, familiae securitas tollitur, evanescit; dum bellica in aeternum juventutis conscriptione, ejusque arbitrariae executionis formidine, artium, scientiarum studium impeditur, labefactatur; dum agricultura, artis opificia, commercium, res navalis, coloniae negliguntur, et imperii reditus ad militares sumptus, exercitia, ad festa, ludos, illuminationes, convivia, annona gravi, erogantur; dum tute, secure, praetensis conspirationibus detentionis ansas dantibus, vitam agere vix licet: in hac omnium principiorum, ordinis civilis, humanae societatis subversione, alii, vitae taedio, aut liberorum educandorum, familiae alendae difficultate territi mortem sibi consciscunt; alii sub ferreo et arbitrario regimine collum incurvantes, vili, abjecto animo, munera ambiunt, aerarium publicum petitionibus obsident, soli quaestui vivendi studio, ventres, nomine et re, attenti: Indus autem sapiens, cor volitionum expers tenere a tenera aetate edoctus, bonam et malam coeli temperiem aequo animo ferre novit, duobus aut tribus oryzae pugillis vitam sustentans; et ad nihilum, Entis snpremi profunda meditatione, solo intuitu, quasi redactus, mortem, si necesse est, perfectae liberationis metam, quemadmodum longa tempestate actus salutis portum, placide operiri, infirmitatis humanae solidum ducit adjumentum et sustentaculum.

Pag. 222, lin. 3, 4, 6; pag. 223, lin. 14, 16, 19, 20, 21: atma cum cognitione (in cognitionem) non intrat;.... e cogitatione superior.... est, quod cum cogitatione non intret;... resurrectio.... productio..... perire (destructio) non est... liberatio etiam non est.... apertio.... unificationis, ipsum hoc est.

Verum unificationis initium, nihil de ulla re affirmare, negare: nec, est, vel tale, vel non, dicere; utrinque enim probationis, negationis argumenta. In ista perplexitate, ipsa unitas: ubi enim omne est, cum adversantia, quae sese excludunt, sint, nihil etiam est; et ubi nihil, ens etiam est. Subtilis ratiocinatio, sed, si attente perpendatur, certa.

Pag. 222, lin. 12, 13: Illum atma talem (homo) sciat, quod ratio (relatio) ejus cum omni aequalis est: et in culice et elephante aequalis est. (An atmara tschenan danad ke nesbat ou be hameh masavist dar pescheh o fil masavist.)

Clarius aequalis in omni ente [x] atma participatio, diffusio exprimi non poterat. In culice, in elephante, atma, vita, ens aequale, quoniam nihil extra atma: elephas et culex simplices apparentiae.

***

N.° CXXXIII.

Pag. 223, lin. 24, 25; pag. 224, lin. 15, 16, 19, 20, penultima, ultima: atma.... (in) uno statu est.... atma.... lunae, quod una est.... (aer).... omnibus lagenis plenus est .... separatum quid esse lagenas.... frangere....

Novus [x] atma unicitatis probandae modus. In quatuor statibus hominis, unus, quemadmodum una luna, etsi multiplex in vasis plurimis videatur. Aer lagenas replens, e loco lagenis motis, separatis, fractis, ipse unus non movetur, non frangitur, idem omnino est.

Pag. 224, lin. 13, 14: in omnibus corporibus subtilibus et crassis, (et) omnibus animantibus (vel, crassis omnium animantium), ipse ille unus atma est; id est, una anima est. (Dar djamiee badanha lattif o kasif djamiee djandaran haman iek atmast iaani iek djan ast.)

Una anima in omnibus corporibus, animantibus, iis vitam dat, ea movet, ea ipsa est. Omnia unum, etsi separata appareant. Animae universalis clara et lucida declaratio.

Pag. 225, lin. 10; ipso hoc, lege: ipsa hac.

Ibid. lin. 10, 11: maia .... nomen et figura est.

Maia nomen rerum et figura; id est, apparentiae, formae, cum praeter unum ens in se nihil vere sit.

Lin. penultima, ultima: hoc vocabulum preterit... et sensum hujus vocabuli sumit, Brahm fit.

Magni Dei nominis meditatione, inprimis mente, nihil pronunciando, homo Brahm ipse efficitur. Equidem, quando sensibus silentibus, mens in profundi Entis supremi cogitatione absorpta, absque vocis, verborum medio, ejus essentiam placido intuitu contemplatur, quasi extra se exiens, ad superiorem regionem elata, nihil jam patiens humani, in Creatoris sinu quiescens, novam naturam veluti induit, in objectum suum transfunditur, humanis exuviis relictis, divinum quid evadit, cum facultatis et actus spiritualis ad objectum ratio aliquam naturae identitatem supponat.1 [Va iomer Elohim naaseh adam betsalmenou kedmoutenou.... Va ibra Elohim et haadam betsalmo betshelem Elohim bora oto. Genes. I, 26, 27.] Faciamus hominem, ait ipse Deus, ad imaginem et similitudinem nostram....

Et creavit Deus hominem ad imaginem suam: ad imaginem Dei creavit illum.

Pag. 226, lin. 14, 15: Via magna illa est, quod mentionem faciens et mentio, et memoratum unum fiat, et separatio (differentia) e medio surgat (evanescat), purus (solus) Brahm remaneat. (Rah kalan an ast ke dzakr a dzekr a madzkour ieki schavod o djoudai az mian barkheizad mahazz Brahm bemanad.)

Homo, sui ipsius oblitus, mentis actui, in meditatione, non attentus, ens unicum puro et fixo spirituali oculo tranquillo considerans, eo immersus, illud ens fit, ut jam dixi, tribus, scilicet, meditante, meditatione, meditationis objecto, unum effectis.

Sublimis conceptus, tranquillis, et corporis cura liberis Brahmanum ingeniis apprime conveniens; at Europae vel sensibilium luto infixae, vel perpeti rerum turbine abreptae judicio, delirans plane et fanatica imaginatio.

Sic quisque, pro captu, quod nescit aut scire non valet, aspernatur vel laudat, damnat vel approbat; et sententia lata, quasi solum jure sibi proprium possidens, nemo retrorsum vult regredi, ad se redire, in se descendere, et praejudicatis opinionibus silentium imponens, rem denuo tentat expendere.

***

N.° CXXXIV.

Pag. 226, lin. 20, 22, penultima, ultima; pag. 227, lin. 1; 2, 3, 4: aiat unificationis et secretum tegendum est; iterata (vice) cum intelligentia acri, et cautione (attentione) absolutea (homo) videat, et intelligat; et cum probatione.... ingeniosa .... et narrata.... certam scientiam ut ostendit, sciat, quod ego Brahm sum, et omne Brahm est. Hoc ut scivit, et hanc [cognitionem] acquisitam ostendit, omnes libros, omnia opera derelinquat. (Aiat tohid o sar poschidani ast mokarrer beh fehem teiz ve hoschiari tamam bebinad o befahmad o bedelail aakelio nakeli iekin namoudeh bedanad ke man Brahm o hameh Brahm ast inra danesteh ve inra hassel namoudeh hameh kitabha ve hameh aamelha begoudzarad.)

Indi fidem, etiam in mysterio, quod mentis captum videtur superare, spissa caligine tecto, intelligentia, critica, judicio, expositione nixa, certa scientia comitatur: quippe quae recte pensata, suo loco adhibita, limitibus quae iis conveniunt restricta, nedum sibi invicem adversentur, mutuum sibi praebent auxilium, mutuam lucem afferunt. Audito S. Paulo, urbis Beroeoe Christiani sedulo scripturas evolvunt, scrutantur, novum inde lumen; quo eorum fides magis stabiliatur, bausturi.

1 [[x] Act. Apost. XVII, 11.] Hi (Judaei Beroenses) erant nobiliores eorum qui sunt Thessalonicoe: qui susceperunt verbum cum omni aviditate, quotidie scrutantes scripturas, si hoec ita se haberent.

Sapiens Indus scientiam perfectam adeptus, id est, qui se Ens supremum esse indubitanter, apprime novit, libros et opera missa faciens, uni suae cognitionis objecto, unico, incessabili mentis actu, astrictus, devinctus haeret. Hoc perfectionis culmen attingere possunt pauci spirituales: unde nihil de praecepto, de praxi in se sub periculosa metuendum.

Pag. 228, lin. 7, 8: Bas diw ego sum.... magnus [x] Fereschtegan ....

In Mahabar. 12 Porb. part. 2, fol. 538 recto: Basou, Creator; Id. fol. 560 v. Basdiw, rex mundi.

Hoc ens a Bas diw, [x] Keschn patre (supra, T. I, N.° LXXVI, p. 361, not. 1), distinguendum.

***

OUPNEK’HAT 27.um,, TIDJ BANDEH.
N.° CXXXV.

Pag. 229, lin. 2: Tidj Bandeh.

Samskretice, tejorrva, homo lucidus, illustris, clarus.

Pag. 229, lin. 5, 6, maschghouli, ens est.

Maschghouti est ipsum Ens supremum, et maschghouli (meditatio) de illo ente.

Ibid. lin. 15, 23, 24: Primum.... super [x] comedere escam .... (aliud) a beneplacito et servitio directoris petitum.... non sit.

Indi, qui cum fructu de Ente supremo meditari vult, qualitates, virtutes, debita submissione directori terminatae.

Lin. 25, 27: tres portae.... derelictio.... conatus.... fides cum.... directore.

Derelictio est proprie status, gradus [x] Saniasi; conatus, gradus [x] Vanperest, [x] Guerhest; fiducia in directore, gradus [x] Bramtschari: verum in quatuor statibus tres istae portae pio Indo viam coeli aperiunt.

Pag. 230, lin. 1, 6, 9, 25, ultima; pag. 231, lin. 17; Djiw atmai, quod hens.... praesens et nutriens.... Beschn, is est, et tres (3) oculos habet.... Brahm est.... atma is est, et maha akasch.... sciat.

[x] djiw atma hens, qui vere atma, Beschn, tres oculos habentis, proinde Roudr (supra, N.° CXVII, p. 154), Brahm, Maha akasch, omnibus Entis supremi positivis et negativis qualitatibus, attributis, descriptio.

Pag. 231, lin. 18, 25; Cuicunque cupiditas non sit... illum Brahm magnum obtinet.

Ad obtinendum Ens supremum dispositiones requigitae, absolutam includunt animae et corporis subactionem, cunctorum affectuum, quibus homo, percipiendo, volendo, sentiendo, moveri solet, perfectam liberationem.

[admin]

Part 1 of 2

Part 9 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version by Google Translate]

No. 113

Pag. 137, lin. 10; Bhar kour.

This name does not appear at the beginning [x] Oupnek'hat. Above, No. 112, p. 128, lin. 6, 7

Lin. 15, 17, 21; page 138, lin. 21; page 139, lin. 6, 8; page 140, lin. 3: Akasch, and wind... and speech... I am the five elements.... Pradjapat.... Roudr.... Beschn.... humble submission.

A new account of the conflict between prana and sensa. There are five elements in the number of disputants; and he says that he is made of the five elements and the five senses. Thence rises from above [x] pran, the supreme breath, the constituent of all nature, who at the same time moves it, and it itself is moved, praise.

Pag. 140, lin. 16, 21, 24; page 141, lin. 1, 8, 9, 18; p. 142, lin. 2, 3, last; p. 143, lin. 5, 9: pran from the atma ... the body enters ... the principle ... all the senses ... I made the body subtly ... the vein ... the brain ... from that way ... pran [x] outside ... he made it reach. The five qualities ... it happens without ceasing.

Origin, nature, entry [x] prana into the body; there his action, to the senses, the subtle body, the veins, the reason; He went forth from the body, through the brain, to the pure or impure worlds, according to the merit of his works; then the mokelan of the external pran, or of the internal pran of the sun and the elements [x], with the same, the appropriate correlation of each element and the sense of nature, the action upon them; and of these, at the time of death (above, T. I, No. 43, p. 247, 248), in the heart of those gathered, taken in a third subtle body, to the worlds suitable to the volition of the heart, i.e. The eternal source of eternal supreme happiness in man, the knowledge of the five [x] pran qualities.

***

No. 114

Pag. 143, lin. 13, 14; page 144, lin. 6, 15, 16, 25, penultimate, last; page 145, lin. 12, 24, last; page 146, lin. 12, 13: veins make sleep .... vigilia ... apan .... Brahm ... porschi ... djiw atma ... carries ... bile generated .... earth not composed ... tschat ... atmai big ... everything happens.

On sleep, sleep, sleep with rest, that is, immune to sleep, or sak'hepat, in which [x] Brahm is perceived by the heart, see above, T. I, No. 43, p. 235, 234-242; He notes. p. 529-537.

Djiw atma, the eternal atma, the great atma, performs the activities of man during sleep.

Pag. 144, lin. 1, Tsavap.

Samskretice, savaha, to make bed, to sleep.

Lin. penultimate, carries

In Samskretice, poulti karanam, to fill, accumulate, satiate.

With the organ of bile blocked, and consequently with vapors and no volitions and fantasies ascending upwards, man enjoys a perfect sleep, that is to say, a deep dream. During that time, both material and spiritual powers, faculties, whatever positive, negative, agent, act, object, rest in the great atma: the same atma carries out the operations of the senses, of intelligence, immeasurable, everywhere, at the same time immune to the qualities of matter and body.

In the margin, lin. 3; 333, 334, read: 233, 234, 244.

Pag. 145, lin. 24: Tchat.

See above, T. I, No. 18, p. 68, [x] Tschat exposition.

***

No. 115

Pag. 146, lin. 21: Pra Brahm and Apra Brahm.

Samskretice, pra, per, pre, a particle denoting excellence, intensity: apra, with a privative, opposite [x] per, proe.

Ibid, lin, 26; p. 147, lin. 1; p. 148, lin. 3, 21: This name (pranou) has three (matra) and a half [x] matra .... Rak Beid .... three divisions ... (to the being) reached, which does not have old age ...

Of the name oum (pranou), each letter of which corresponds to one of the four Beid, with only one letter, or two, three, four, at the same time the manner of pronunciation and the reward in this world and the next; the greatest, being incessant, to become universal. [x] Pronouncing the word with the mind and heart, without moving the tongue, is the best way to pray.

***

No. 116

Lin. penultimate: Soukia (or Soukba, as at the beginning [x] Oupnek'hat; above, No. 112, p. 128).

Pag. 149, lin. 1; nanhatsch, read: nanhatseh.

Ati, mentioned above (p. 128), raises no question.

Pag. 149, lin. 2: O Bhardouadj!

Note the source of the error or confusion: born in Soukba (from born [x] Bhardouadj; above, p. 128), he is called Bhardouadj himself.

Ibid. lin. 2; page 151, lin. 4: porschi, what-sixteen kala ... is not going to be.

The universality of things, under porschi, 16 parts, namely 10 senses, the heart and the five constant elements, the name, and various entities, pran (p. 149, line 19), spiritual qualities, faith (eeetekad, line 21) etc. as if bringing forth everything from itself successively, and finally withdrawing it: in the last act djiw atma is really atma.

Air, under the name [x] pran, which Haranguerbehah (line. 20); and from which, by faith, Bhout akasch proceeds (lines 22, 23), the first source of all appears.

Mortification (riazzat, p. 150, line 1), produced from sperm, has a reason for what is said above (No. 114, p. 1 34) about carnal intercourse once every month, an act of piety, of mortification.

Pag. 150, line. 24: bedeheh makt, that is, he does not obtain liberation from the body. Below (No. 44, p. 324): madbeheh makt, without a body, freed.

Samskretice, bedan, to cut.

Lin. 26; oi Djioun (Djenian) makt (blessed or not blessed) they become; read: They become Djoun makt (blessed).

Do not delete edge Above, T. I, No. 20, p. 89.

***

OUPNEK'HAT 15.[x], DEHIAN BAND.
No. 117

Pag. 152, lin. 2, 10, 11, 12, 19, 22, the last; p. 153, lin. 7: Dehian band ... akar, and aokar, and makar ... a point ... nad .... (without a sound) .... the point of one hair ... be in all.

Samskretic, dehi, vowel; that is, the bond of the vowels.

The fact that these Oupnek'hat, of the name oum, four characters, a, ao, m, dot, in the manner of a connection, like a line superimposed, consistent with voice and sound, as well as explaining the merit of its pronunciation, fits quite well.

All these Brahm, without sound, [x] anahed higher; its subtlety is infinite.

Pag. 153, lin. 17, 18: djiw atma .... bhout atma.

Again, the shadow of things compared to the universe. Atma, the true being; djiw atma, subtle being; Bhout atma, the gross body, its shadow, a false being.

Ibid. lin. 20, 25, penultimate; page 154, lin. 4, 8, 16, 18, 22, 23, 24; page 155, lin. 1; page 156, lin. 17; Pranaianam ... Beschn ... Brahma ... Maha diw .... the heart of the niloufer ... the sun ... stretching upwards ... make one. Djiw atma ... Brahm .... three letters .... two eyebrows ....

Above (T. I, No. II, p. 11), the word pranayam, the act of breathing, is formed from pran, breath.

Exposition of the sublime and diffused essence of the supreme and unique being, in three ways. 1. The breath places, the navel, the heart, the brain, where djiw atma and Brahm dwell; the same movement, viz., of aspiration, suspension, and expiration.

2. Through the three principal agents of the second order: 1. Abgoetterey and. Theil, ch. 1, p. 467 etc.; with a fiery color, sitting in the navel, where the Beschvanr fire completes the digestion in the stomach (above, T. I, No. liv, p. 274); 2.[x] Brahma, the creator, having four mouths (Baldaeus, lib. cit. ch. II, p. 556), white and red in color, the father of the father, seated on the flower (heart) of the lotus flower. 3. [x] Maha diw, three (Baldaeus, lib. cit. erst. Theil, ch. 3, p. 438) equipped with the purest eyes, driving sins far away, the form of knowledge; in the middle of the front, where intelligence resides.

3. Three niloufers, occupying the same seats.

4. The sun in the third niloufer, eating (above, No. 112, p. 129) the moon, food; fire: which digests food. (Above, T. I, No. Liv, p. 274.)

5. The three letters of the word oum (pranou), with half, which is a mere prolongation of the nasal, and makes Brahm himself.

All these, the three [x] mouths of the niloufer tending upwards, towards the brain, between the two eyebrows, which are the way [x] of food, breath, and life; at the same time, the three agents, the sun, the moon, and the fire, so that one who represents to himself, really obtains [x] Brahm, Brahm himself escapes.

Pag. 154, lin. 26, last: and Brahm ... Maka diw (o Brahm se (3) kasm dar ou mimanad dar naf be ssourat Beschn o dar del be ssourat Brahma o dar sar be ssourat Maha diw).

From this it can be concluded, [x] Brahm, the supreme and unique being, manifests himself in equal measure under other agents of the second and third order, in form and name; and, as has already been said, that whole structure of intermediate powers, both spiritual and material, is nothing else than a single substance, itself in different ways, according to the actions and effects which it produces, expanding, unfolding, divided into parts, or at least mind and eyes, [x] by the seduction of the Maya, showing these appearances.

Pag. 155, lin. penultimate; page 156, lin. 2: And his body should be looked at the tree [x] below...

Here, and lin. 16 (pranou, the bow as he did...), a suitable comparison is given of the manner of executing the maschghouli; that is to say, making fire from two pieces of wood, rubbing one against the other.

***

OUPNEK'HAT 16.um, MAHA OUPNEK'HAT.
No. 118

Pag. 157, lin. 2: Maha Oupnek'hat.

That is, in Samskretic, the great Oupnek'hat.

Lin. 5, 6, 7, 8, 11, 16, 20: Narain ... Beschn ... Brahma ... Mahadiw ... from (water) ... without rest ... (book) Beid ... fourteen people...

A new way of creation and order. Abstract beings, faculties, members, spiritual affections, life-giving breath, djiw atma, first come forth; and from them the elements; all of which, indeed, make up one perfect person, into whom [x] djiw atma the highest porsch brings. From this person, that is, the universe of things, time leads to the rise.

This distribution may indicate the ancient teaching of the philosophers, that souls and faculties, accidents, modes, were produced in themselves before the beings to which they were to be adapted, the existence, at least, of spiritual and intellectual things before the material, elements, appearance, and their distinction from the same. He clearly shows the superiority of the same.

Pag. 158, lin. 16, 17, 18; person... three eyes... tarsoul.

The second epoch of the production of things. Roudr, or Maha diw (of whom above, No. 117, p. 154), arises with three eyes, a trident (in Baldaeus, lib. cit. p. 438, Dreyzahn), and attributes light, sanctity, and purity of heart announcing, with the great name of God, the word of unification, four Beid: nothing was said about the character of destruction: he is the first to be produced, bringing unity before himself: which confirms what was set forth above (T. I, Annotat. p. 589, 641, 642).

Lin. 23, biakerat, which is the kalmeh (word) of unification.

In Samskretice, a bikher who [x] djan multiplies, believes in the diversity of beings. Accordingly, biakher, with a privative, which [x] djan, recognizes the soul, the unique atma. Or akaraha, form, image: biakaraha without form.

Akharah, important knowledge.

Pag. 159, lin. 2, 4, 19, 20; page 160, lin. 3, 4: the water produced... the egg... of Brahma... pronounced... the niloufer is small, yet it is greater than the surrounding sea...

The third epoch of production. Water, the egg, Brahma in the yolk of the egg; from whose four mouths, each one, to one of the four parts of the world, pronounces one [x] pranou letter and one Beid, [x] meditating, recounting, the attributes of Brahm.

Brahma appears after Maha diw: no [x] mention of Beschn; since, to wit (below, No. 100, p. 163), Narain himself is the nurturer (keeper) of Beschn. Just as the three heads of three hundred [x] Roudr, attributed to his three eyes, to the three agents, of which he is the first; thus the four [x] mouths of Brahma correspond to the sides of the four worlds created by him. Thus all things are said allegorically.

***

No. 119

Lin. 14: [merces [x] Oupnek'hat mentioned].

In all religions certain practices of ceremony, outside the common rule, the observance of which is required to be performed by the whole, so to speak, body of the religion, supplies all deficiencies, includes all merits, false zeal for perfection, the pursuit of extraordinary ways, by teachers, directors, orators who affect syncretism , are written down: and such is the human nature, that a man, attracted by the love of the novelty of spirituality or by the price offered, submits to them more willingly and faithfully than to the usual religious institutions, to which he had pledged his faith, even omitting the necessities.

***

OUPNEK'HAT 17.um, ATMA PRA BOUDEH.

No. 120

Pag. 162, lin. 2: Atma pra boudeh.

Samskretice, pra, much, great; bouddhihi, intelligence: that is, [x] atma great understanding.

Lin. 5, 8, 17, 22, the last: Atma... pranou... Narayeni... the heart of Nilouferi... is one.

A new [x] atma encomium. The name pranou is its shape. The Being of Narayen is supreme; in the heart of man, or in the heart of the niloufer, as in the sun, which dwells with the figure of the golden niloufer. Both are one niloufer, the sun, the heart of heaven, just as the heart of the human body.

Lin. 15, 16: Narayeni... that having [x] schank'heh, and tschekr, and kada, and padam is...

That is, whom the four honor and worship in these ways.

From Oupnek'hat, which has the name djog sank'ha, and where (below, No. 266, p. 197) [x] padam asn, a session with four knees, in retirement, is mentioned, it can be concluded, [x] schank 'heh here to [x] djog ceremonies, as well as the three voices that follow, to have reason.

Schank'heh will be retirement, secret, retreat: samskretice, schamkouhou, secret: schekr, tscheherk, djan, guardian of life: kada, who, how much. Or the straight body (below, No. 321, p. 166): padam, foot.

Lin. 17: the master of these three qualities.

These three qualities are sat, radj, tam; creation, preservation, destruction.

Lin. 18: bagbanthed, which is fardous (read: fardous).

Samskretice, baga, a part: bandhanam, the act of binding, that is, the parts bound together; one, without parts.

On the edge, at the heel; Above, No. 68, read: Above, T. I, No. 68

Pag. 163, lin. 1, 8, 10, 13, 15, 17, 18, 21, 22; Atma... Kesch, the son of [x] (read: [x]) Diwgui... became learned, and had learned friends... pran (read: pram) Brahm... Beschn, that is, the nurturer.. .. all trouble is from duality.... whoever knows and sees one separate being (the other), for him in all worlds, there is no deliverance from the hand of death. (Hameh azarha az douganegui ast.... har kek iekdzatra djoudai danad o mibinad oura dar hameh aalemha az dast marg khalassi nist.)

[x] Beschn occasion, Keschn, his eighth manifestation (Baldoeus, lib. cit. Abgoetterey, ch. 5, p. 512 etc.) is mentioned, with the attribute of a babulci, that is, of a shepherd, driving herds of oxen, educating men, to them the truth the means of nutrition, of health, providing food, milk, and grain, which is brought out of the earth by the labor of oxen.

The absolute unity of beings, or oneness at all, is expressly declared only as Being in nature. Faith is enjoined under the most severe penalty of this primary dogma.

Pag. 164, lin. 16: two days ago

That is, 48 ​​minutes.

Lin. 20: Pra Boudeh; read: pra boudeh

***

OUPNEK'HAT 18.um, KIOUL.

No. 111

Pag. 165, lin. 2, Kioul.

Samskretice (kioul, perfect, pure); kioul hati, perfect alone kian (with the help of knowledge); kioul Barmah, pure Barmah, without form (Brahm).

Pag. 165, lin. 5, 10, 11; page 166, lin. 6: Brahm badia....right faith and service to the director...retention of the senses...imagining to himself the representation of the being...

The same way of reaching [x] Brahm's understanding is always based on the right faith, the training of the director, and the firm restraint of the senses, based on the practice of meditation, specifically described.

Lin. penultimate: sank'heh asn.

Samskretice, schank'heh (above, No. 120, p. 162), in retirement; asn, asanam, burden: below, No. 126, p. 19 7, padam asn, foot (in) anu.

Pag. 166, lin. 10, 16, 18, 25, 28, the last; p. 167, lin. 6: figures without end... Maha diw... Parbati... Brahma... Beschn... is not

In the description of the supreme being, it is to be observed, 1. That it always manifests itself in endless figures; which indicates the different appearances of a single substance. 2. Vice Parbati, [x] Maha diw's wife, being her qualities: namely, the wives of agents, being their attributes, as previously noted. 3.° The three [x] eyes of Maha diw, being the three qualities, creation, preservation, destruction, by which the artist of the universe shows himself. 4. He, in him, are all agents, elements, whatever was, is, and will be; eternal

Pag. 167, lin. 12, 15, 18, 20, 27, 29, penultimate; p. 168, lin. 5: maya. x]) aaudia... is made

A fairly accurate [x] description of the atma, the atma produced by the Maya djiw, and finally, after various revolutions, the atma restored: namely, how, in the three states of man; that is to say, he shall attend to waking, to sleep, and to sleep without sleep, or to perfect rest; First, in the gross body, being satisfied with the things of the world, then, in the subtle body, producing them from himself; in the third state, the body of error, he became sentient at all; but after he has played the game in these three bodies, by destroying them in the atma, he himself becomes the atma.

In the margin, Above, No. 43; read: above, T. I, No. 43

Pag. 168, lin. 6, 13, 20; And pran... is... he was delivered.

Atma is the cause of all things, always subsisting in its being; himself the same atma; the three states of man, the simple appearance, the atma remaining alone: ​​to know this is the source of true liberation.

Lin. 14: You are... and you are (tou oui o ou toui).

A more precise way of expressing uniqueness: the first object ends the sentence. 2. The same phrase begins.

Lin. 21, 22; page 169, lin. 3, 24, last: There are three houses ... whatever pleasure is ... that Brahmi ... Bhout I am akasch ... reached.

Man and atma are shown to be one and the same. The enumeration of the qualities, both positive and negative, etc., of that supreme and unique Being, with which a man who professes to be endowed, attains true light.

Lin. penultimate, last; page 169, lin. 27, 28: and testifying, and the witness of these three states.... he is the witness of every (being) (o gavah o schahed in har seh halat... o schahed hameh ast).

That is, in his own being, he shows the three states of man; His sole existence is proved to be all things, since he is himself, they are he himself, and nothing else beyond, outside.

Pag. 170, lin. 6: to drink wine... is a sin.

Wine, that is, whatever intoxicates, is forbidden to a Brahman.

Lin. 14, 16, 18, 21, 22; Benares... within the middle of the two eyebrows... with that place... Benares... within the middle of the eyebrows...

Just as in the city of Benares, on the bank of the Ganges, the soul breathes out the highest happiness (to this belongs the marginal note T. I, Annotat. p. 432); thus, when through the sak'hemna vein, reaching within the middle of the eyebrows, the pran takes its exit from the brain, at the moment of death: and for that reason Benares, in the human body, is that middle of the eyebrows.

Lin. 20, 28; whoever kioul... obtains

See Notes. to the page 119, lin. 14.

***

OUPNEK'HAT 19.um, SCHAT ROUDRI.

No. 122

Pag. 171, lin. 2: Treasure of Roudri.

Samskretice, schat, a hundred: roudite, I will shed tears, I will mourn; to be moved by anger, which are attributed to the destructive [x] Maha diw, the tears of a hundred.

[x] Roudr, but not Brahma or Beschn, a hundred names are given, because of the excellence of that agent, and the true oneness with the Supreme Being, as was shown above (T. I, Annotat. p. 642).

Whatever is said about the arms and other attributes [x] of Roudr, agrees with the description of Baldaeus, and deserves to be reported. ein Geige, ein Glocklein, ein Geschirr gleich einer Porzellan Schaale, capala, das ist Brammas Haupt, ein Dreyzahn, ein Seil, Beil, Feur, Geld, Trummel, ein Gebethschnur, ein Stab, ein eisern Rad, ein Schlange, und auf seinem Haupt einen zweyhornichten Mond. Er ist gekleidet mit einer Tigerhaut, und decket sich mit Schlangen instead der Kleider; hat um seinen Hals ein Halsband von dem Leder eines Thiers Mandega genannt, daran ein Glocklein oder Schelle hanget, eben wie die Kuhe, Ochsen und Buffel umzubaben pflegen." Baldaeus, lib. city Abgotterey, p. 438.].

I have already rendered this Oupnek'hat in French in my Historical and Geographical Studies on India (2.e part. p. 323-344). Whatever Oupnek'hat English version of the same (above, T. 1, p. Monit. p. 6, note. 2), so that the learned world, which faith is to be held in certain professors who deliver external records, may become known, here provide the critical reader and lover of truth I am worth the effort. And so it is in Institutes political and military ... by the great Timour ... ad calem: Specimens of composition, in the Persian language, p. 45-48

***

A Prayer directed by the Brahmins to be offered up to the supreme Being; written originally in the Shanscrit language, and translated by C. W. Boughton Rouse, esq; from a Persic version of Dara Sheko, a son of Schah Jehan, Emperor of Hindostan.

"O Ruder, I reverence thee in thy majesty and in thy displeasure. I reverence thy arrows, which convey destruction; and thy bow, thy quiver, and thy arms, which are the givers of victory. Look toward me with that countenance of benignity mild like the face of the moon, by which thou bestowest joy t and doest away all sins.

"O thou, who art the Lord of mighty mountains, dispel the pains of all mankind; make them joyful and defend them from harm: and grant that I may remain secure under thy guardianship and protection. Thou art the great Physician of physicians! heal thou my infirmities; disperse my vicious and malevolent inclinations, which lead me into the road of evil.

"I reverence thee in the sun, which is thy image, whilst it scatters a hundred thousand vivifying rays over the universe; whilst in meridian bryghtness it diffuses gladness; nor less when at morn or eve its flaming countenance denotes thy anger. Turn avay that anger from me. I reverence him who is the source of joy to living creatures, whose nature is exempt from decay, and knows not the increase of age. — To him and all that springs from him I ow reverence and honour.

"O Ruder, string thy bow to defend me from all my open or secret enemies. Shoot the arrows of thy quiver to destroy them. When thou hast destroyed my enemies and unstrung thy bow, and taken off the points of thy arrows, and art rejoiced; then grant that I likewise may rejoice. But thy bow is not like other bows, nor thy arrows like other arrows. Thou needest not to string the bow, nor to sharpen the points of arrows. Thou needest not the sword, like other swords, to accomplish thy purposes. O thou who canst fulfil desires, whose designs no enemy can baffle, guard and protect me on every side, and drive my enemies far from me.

"O Ruder, thy arm is like shining gold. Thou art the Lord off all armies. All causes of things have their origine in thee. Thou art the cause of causes. Thou ast space. The verdure of the fields is thine. Thou art Lord of all the beasts, and the birds, and other living creatures. Thou art the guide: every light that shines is thy light. Thou enterest into all: thou sustainest all.

"O punisher of those who go astray, o Lord of life, o purest of beings! terrify not thy creatures, strike them not, destroy them not: not let even one of them suffer pain from thee. O thou, who givest strength to the feeble, and medecines to the sick; grant me thy support, that I may enjoy health and live. O Ruder, turn my understanding toward thee, for thou art the Lord of power. I beseech thee to keep all creatures which belong to me, wheter man or beast, in quiet and security. Preserve all the inhabitants of this city. Afflict them not with sickness: do thou, Ruder, give them health, and drive diseases far from them. We all come before thee in supplication: grant unto us all those blessings, which our fathers asked of thee for us, when they were desirous of bringing us into existence. Old men, and young children, and infants yet unborn, all join in sacrifice and prayer unto thee. O thou, who art ever young and mighty, thou source of joy, be gracious toward me. O thou, who wantest nothing, who art worthy of adoration, reverence thee. O thou, who employest thy arms for my security, who hast thousands of thousands of weapons, scatter my enemies, and destroy them: for thou, Ruder, art supreme in every part of nature. Exert for my protection thy powers, which are over the earth, the air, and the heavens, and under the earth: which show themselves in the plains, in the vegetation of the trees, in the various species of living creatures, in the waters, and in food, provided for the support of life. Thou, who destroyest all which eat the food and drink the waters; who art amidst the guardians of the highways, and in the place of worship: in all thou art the infinite Ruder; in every one I implore thee to protect me, and to disarme my enemies. To thee, and all they other various powers and attributes not here enumerated, I offer reverence. Ten times toward the east, ten times toward the south, ten times toward the west, and ten times toward the north, I bow myself before thy earthly powers, and invoke their aid that I may enjoy health and see the destruction of my enemies. Ten times toward the east, ten times toward the south, ten times toward the west, ten times toward the north, and ten times with my eyes on heaven above, I bow myself before thy aerial and heavenly powers, whose arrows are the wind and rain: I invoke their aid, that I may enjoy health, and see the destruction of my enemies. Every one of these is Ruder, whose infinite power I reverence: [Supra, N.° CXXV, p. 196.] Ruder, whose fullness is in all. All that has been, it is he. All that is, it is he. All that shall be, it is he."

An amazing way to convert from Persian to English! Twenty-six pages reduced to two! and this is the very first Indian prayer written in the Samskretic idiom!

Pag. 171, lin. 8, 10, 18, 19, penultimate; page 172, lin. 1, 13, 15, 19, 26: magnificence... arrows... quality beauty... magnificence... far away doing all sins,... having guarded mountains... healer... sun ....

[Abr. Roger Moeurs des Bram. p. 205.] Above, No. 117, p. 154: Maha diw, who is Roudr, has three eyes like crystal; He is in the highest degree pure, light, without defect, far from committing sins.

No. 121, p. 166: Maha diw more luminous than all, or light preceding all.

Everything then about Roudr, his eyes without end (p. 173), his magnificence, his splendor, his agent's weapons, power, protection, strength, anger, healing power, correction of the senses, is said to be likened to the sun, all to the state of the world. Both the material and the spiritual of man must be preserved, perfected, and changed for the better.

Ibid. lin. 27; p. 173, lin. 1, 2, 4, 6: everyone going... by error... (the shepherd).... I: says... I: says...

The sense of that place. Those who say: I, I, I myself, work with error and ignorance, like a shepherd or a cowherd; when Roudr really acts alone in them, the rude people attribute his action to himself. Others, gifted with knowledge, [x] knowing Roudr well, say: I; but they relate their actions to this agent. Roudr, in both: I, he says (man migouiad). To both of them, namely [x] Roudr, who moved them, reverence and worship are due. Hard and difficult reasoning.

Pag. 173, lin. 8; Roudri, that nil kanteh.

Samskretice, nilam, black, blue: kantaha, throat, neck.
Noted poison kalecote wissiam (Samskretice, kala kouta jouala, force of poison; vassoun, serpent, king of hell: that is, the poison of the serpent. Abr. Roger; Moeurs des Bram. p. 52, 227) history, that while I am dead, the water of life , for the purpose of producing (below, No. 25, p. 192), the mountain Merou, with the skin of the serpent Sesja, the cords alternately in the sea, Deioutai and Schaitan, appeared, and brought destruction upon the whole world, a great calamity. Roudr, they say, being urged by the inhabitants of the world, drank the poison, which, adhering to his throat, impressed a black color upon his neck; whence nil kanteh, that is, blue, called black-necked. Having taken the poison of the serpent, Roudr had disappeared: but, [x] by order of Deioutai, when on that day the inhabitants of the world had taken time for fasting and [x] Roudr meditation, he returned to consciousness.

In Oupnek'hat [x] Roudri means to keep the poison of death in its power in an allegorical sense: and the words of Genesis, after the sin of the first parents, which followed, from the garden, where the tree of life, the expulsion, produced by the cunning of the serpent, the capture, pronounced: 1 [Ve eibah aschit beineka ou ban haischa ou bein zaraaka ou bein zaraah hou ieschoufeka rosch ve attah teschoufennou aakeb. Genes. 3, 15.] I will put enmity between you (the serpent) and the woman, and your seed and her seed; she will crush your head, and you will be ensnared by her heel: he who carefully examines these words will discover, perhaps, an ancient saying expressed in a mythological form.

Lin. 23, penultimate: The bow.... makes.

A new description of omnipotence. A bow acting efficiently, without a string, and a point, an arrow, or a broken arrow; as well as the scabbard alone, the sword forsaken.

***

No. 124

Pag. 177, lin. 27: You are the form of all the agents of causes (aain hameh sabab kardendehha iid).

Roudr, the form of all causes, those very causes, all agents; which alone belongs to the highest and only end.

Pag. 178, lin. 1; destarbandan, read: destar banden

Pag. 184, lin. 9: you are above the water...

Hitherto all beings, all the qualities and attributes of agents of the first and second order, have been said of Roudri. In this verse you are above the water, which [x] Brahma, seated on the leaf of the Nile (above, T. I, No. 2, p. 8, note 1), is proper, that [x] Roudr, who includes all the attributes, is attributed .

Pag. 185, lin. 27; anahed schabd... universal voice

Samskretice, schabdaha. The noise, the sound, the word.

***

No. 125

Pag. 192, lin. 10: O lord of the waters of life...

To nil kanteh, above, p. 622, explained, to whom [x] amorta, the production of the water of life, gave occasion, radon has this attribute.

Pag. 194, lin. 7; more... in the throat

Different Roudris, with a color proper to it, or another, also in the throat.

Pag. 196, lin. 10: Treasure of Roudri.

This in Oupnek'hat 292 low submission (tawazzoo), with a unique attribute. Therefore, not literally but generally, a hundred is to be understood.

A true litany, which will give occasion to the Eastern and Western Mohammedans of the same kind of prayers, and hence to the Europeans.

Everything that was, is, will be, possible, non-being, active, material, extra-human, is enumerated by parts, [x] is said to be Roudri: to him are attributed the formation, protection, destruction of nature, good and evil. Roudri is therefore one, universal Being, absolute, as well as particular.

This Oupnek'hat may properly be called the prayerful formula of the Indian system.

***

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Part 2 of 2

Part 9 of __ (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version by Google Translate]

OUPNEK'HAT 20.um, DJOG SANK'HA.

No. 126

Pag. 197, lin. 2; Djogsank'ha.

Samskretice, djog, to make one out of two (above, T. I, No. 2, p. 12): sank'ha (above, No. 120, p. 162): withdrawal, retirement in secrecy.

Lin. 13: padam asn.

That is, with the foot (talus) in the anus (placed); which happens when (arbee) on four knees, that is, on two knees, and leaning on two pods, a man sits, devoted to the meditation of the supreme Supreme Being.

Lin. 16; tip of the nose

That practice [x] Anbert kand, Arabic version, by the learned De Guignes 1 [Vide infra, Supplementum, No. III.], in Memoirs of the Acad. royal inscriptions. and bell. letters (T. XXVI [1759], p. 793), sic refertur:

“He who looks attentively, with both eyes, at the tip of his nose, while pronouncing these words, God is powerful, cannot be destroyed by anything, and manages to see divinity. Bernier, in his letters on Indoustan1

1. I will here offer the student the similitudes of the very words of the famous traveler. Speaking of the perfect Jauguis, “These are people,” inquired Bernier (lib. cit. T. 2, p. 126-128), “who have entirely abandoned the world, and who usually retire to some very distant garden, like hermits , without ever coming to the city. If food is brought to them, they receive it; otherwise, it is said that they go without, and it is believed that they live by the grace of God in youth and in austerities perpetual, and above all abyssed in meditation: I say abyssed, because they push themselves so far into it, that they spend whole hours, delighted in ecstasy, their external senses without any function, and (which would be admirable, 'it was true), seeing God himself as a certain very white, very vivid and inexplicable light, with a joy and satisfaction no less inexpressible, followed by contempt and an entire detachment from the world, if it is true what one of them, who claimed to be able to enter into this ecstasy and to have entered it several times, told me about it..... They prescribe rules to bind the senses little by little; for they say, for example, that after having fasted for several days on bread and water, one must first stand alone in a secluded place, with one's eyes up for a while without moving in any way, then gently bring them back down. , and fix them both to look at the tip of their noses at the same time, equally and as much on one side as on the other (which is quite difficult), and stand there, thus bandaged and attentive on the tip of the nose, until this light comes............"

Indeed, it is true that he who gazes for a long time at the tip of the nose, with two eyes colliding at the same time, seems to escape from his mind, and to see something luminous, flying about, acting with the imagination and the organ of sight.

Whatever may be the mode and effect of this practice, it is certain to remove it, and the like, from the matter in which the Europeans are too immersed. Longer, alas! servitude to the body, to sensible things; to the spiritual, if we wish to go before the brutes, it is now at last the time to return. Some external things strike the eye, but how empty, vain, futile! Thus, for example, in a republic, he was not the first who was elected the head of all by the vote of the people, burdened with duties, with the praise of great military and political prowess, master and servant of the rest, moved by the motion of human affections, possessing everything and always in need, in the stormy sea of ​​public events Driven by fortune, doubting the faith of men, in a perpetual whirlwind of temporal affairs, scarcely in control of a single moment of mind, between hope and fear, joys and sorrows, trusting not completely to his neighbors and friends, neither sleeping nor awake, he is forced to lead uncertain and foggy days. He holds the first place who is in his own right, no politician, immune to all, free in mind, subjugated to the body, subjugated to the senses, enjoying the spectacle of men's stupidity, and, fearing nothing from their aggression or the blows of fortune, in retirement, intent on the meditation of spiritual and heavenly things, alone, small contented, he leads a peaceful life.],

reported this practice, and he adds that one must prepare for it with an austere youth, and confine oneself to a remote place (the schank'ha of the Oupnek'hat)."

But if the book of Anbert Kind, who, as D. de Guignes told me, 20 fol. agreed, and it was compacted with the Persian work of the royal library, that it should fall into my hands, the whole translated into Latin, and I would offer it to the reader. Meanwhile, the epitome carefully and accurately made by D. de Guignes, the conformity of the work with [x] Oupnek'hat will be apparent.

The words related (p. 798-800) are Samskretic: Oum, the name of God; Rahin, Narain; Berin tesrin, Beschn, Roudr, or, tisraha, the third; ai, aischan, lord; yarm (kian), learned, knowledge; hanscha, manscha, hens, soul, manscha, man. This is a mere kalmeh of unification, just as that which No. 162, p. 355-357, is delivered and explained.

Pag. 198, lin. 4, 5: [os] (spine)... sak'hemna.

Here the sak'hemna vein is the spinal cord, which, through the vertebrae of the back, extends from the head to the lowest part of the body, the sacrum.

Lin. 12, 13, 19, 20, 21, 22; disk of the sun.... hole in the disk of the sun.... vein sak'hemna.... brain.... Djibril (Gabriel).

Above, No. 117, p. 154: the sun is in the middle of the niloufer, which is in the head. From that [x] pran, the way of the sachemena, going out through the brain, the man who considers the body as a house, meditates on it, the light of the heart, inwardly, knowing the form of the Light-Being, is a happy result, to Brahm lok, the place of Gabriel according to the Persian translator returned, arrived.

In this metaphor of the house, it is expressly established that the body of man is a mere instrument, the mere abode of the soul, the supreme being.

Pag. 199, lin. 1, 3: Pradjapat says... of this schoghl... I have arrived.

See above, T. I, No. 39, p. 122: Haranguerbehah maschghouli virtue djiw, deiouta, done.

***

OUPNEK'HAT 21.um, DJOGTAT.

No. 127

Pag. 200, line. 2: Djogtat

Samskretic, tatt, thing, being, matter; that is, the main thing, the substance [x] selouk, the union (djog).

Ibid. lin. 10, 13, 16, the last; page 201, lin. 2, 4, 5, 6, 7; Djogui Beschn... maya... there is a great... light, Beschn is... again... to enter that door... mother... wife... son... father's son... .the father of the son of... the jar...

A new way of expressing the unity of beings. Beschn, the only one, is believed to produce the great light of man, by error [x] Maya. A man, coming out of the womb, when he has intercourse with his wife, has a relationship with his mother: the son, the father of the father; the father is the son of the son: all things seem to be exchanged, as buckets turn, and are really the same.

Pag. 201, lin. 15, 16, the last: in these three letters... that Oum... is (this) in three letters.

All things in the world, which are numbered three, are comprehended in three [x] Oum letters.

Pag. 202: lin. 4: pram pad.

Samskretice, pram, great; pad, case

Lin. 15, 26: And from [x] to say the first letter...

The pronunciation of the name Oum, through the three letters, gradually, successively has a greater effect. 1. Body. 2. The same expansion. 3. The inner voice promises. 4. With the heart destroyed, man becomes the very form of light.

Pag. 202, lin. the last page 203, lin. 1, 15, 17; he cannot do it in the heart, in the middle of the brain... the heart, and prana, and djiw atma are one...

In the heart, or in the brain, between the two eyebrows, the bright being represents to itself, that is, the heart, pran and djiw atma, the highest good, the source and origin of all happiness. Pran, in the brain, as well as in the heart, as stated above (No. 98, p. 40).

Pag. 203, lin. 2; nine doors ...

Another bodily practice, providing support for deep meditation with the retention of the senses: to block all the exits of the body, not to breathe, as if it did not exist.

Lin. 8; Khing is great.

Samskretice, kin, quid (what is great).

***

OUPNEK'HAT 22.um, SCHIW SANKLAP.

No. 138

Pag. 204, lin. 2: Schiw sanklap.

Samskretice: schiw, Roudr, destroyer; lingam, knowledge; Sanklap (T. I, No. 2, p. 12), the aggression of the work, the firm purpose.

Lin. 4, 5, 7, 8, 9, 10, 12, penultimate; page 206, lin. 1, 5: Heart, in the time of waking ... the senses ... do not reach ... the great light ... in the time of sleep ... making light ... to the senses ... the beginning of all senses ... such a heart ... knowing that it is condensed ... in the middle of the chest ... does not grow old ...

The praise of the heart in the form of a litany. His operations; it enlightens all the senses, it is their principle; it continues in wakefulness and sleep, in which the senses do not go; light becomes, ever new; the principle, the cause of all things, of the mind, of the body, of the world's works, residing in the middle of the breast: in it all things cease; himself without ceasing.

Pag. 205, marg. No. 32, read, T. I, No. 32

***

OUPNEK'HAT 23.um, ABRAT (ATHRB) SAK'HA.

No. 29

Pag. 207, lin. 2: Athrb sak'ha.

Samskretice, [x] Athriai sak'ha, [x] Athriai's friend. Or, schamkouhou, secret.

Lin. 4, 6, 14; page 208, lin. 27; page 209, lin. 5, 8: Pilad, and Ankra, and Santkamar (above, T. I, No. 18, p. 65)... maschghouli... has feet... narandji (lemon colonists)... and [x ] nim the fourth cup... with all the colors... [x] Porsches... everywhere is full... let him know

The name oum, first uttered by the Almighty, through four feet, or letters, and different beings, different colors, etc. shooting exposure

Pag. 208, lin. 22, 24, 25: Brahma.

Again, Djibril, Mikail, Asrafil, were used by the Mohammedan interpreter, as Brahma, Beschn, and Mehisch, the principal Indian system of Deioutai; these three agents are annihilated in the fourth [x] foot of Oum. The measure, mentioned there, is vrath, the universal person (above, T. I, No. 2, p. 9).

From this mystical explanation it follows that [x] the pram atma is a porsche, filling all places, endowed with all colors, in which the three agents praised many times are merged. There the Indian will be clearly taught what he should represent to himself in his mind when he is meditating on God.

Lin. 11, 12, 18: and the method [x] to pronounce oum ... matra ... mad ... still comes. (O ravesch khandan oum ke be se (3) matrast iaani se (3) mad [bedin ast] modi ke dar ou iek mad tamam mischavad matrast o moddat mad awelra kemonkarrer sazad iaani be dou mad bekhanad dou matrast ve iek mad diguer ke baran biafzaiad se (3) matra tamam mischavad o dar zzamen in se (3) [mad o] matra tschaharoum niz darmiaiad.)

Here mad is distinctly and clearly distinguished from mother; and yet it is called a mother; since, one, two, three times, as if three words, three short or long letters can be conceived; which takes place in the pronunciation of the name Oum.

What is read on this matter in the preface of the learned Halhed's Code of Gentoo laws (p. 24), it helps to add here.

"In the four Beids (the original and sacred text of the great Creator and legislator Brihma), the length of the vowels is determined and pointed out by a musical note or sign, called matrang (implying an entire tone), which is placed over every word; and in reading the Beids these distinctions of tone and time must be nicely observed: the account of this modulation, as given in the Shanscrit grammar, called sara sootee, is here translated.

"The vowels are of three sorts, short, long, and continued (or, to use a more musical term, holding). The chash (small bird, peculiar to Hindostan) utters one matrang; the crow, two matrangs, and the peacock , three matrangs; the mouse, half a matrang. One matrang is the short vowel, two matrangs, the long vowel, and three matrangs, the continued: a consonant without a vowel has the half matrang. These vowels are again to be distinguished by a high note for the one matrang, a low note, for the two matrangs, and an intermediate or tenor, for the three matrangs, either with nasals or gutturals. Ee, ei, o, ou, are diphthongs, and cannot be short; but these four, together with the other five, e, ee, oo, ree, lee, are to be taken as vowels."

Matrang (matra), of which we are talking here, is nothing else than mad [x] Oupnek'hat.

Pag. 209; lin. 22, 24, 26, penultimate, last: [x] pran... pranou...... (annihilating)....

The following is an explanation of the different [x] Oum names.

But it must be observed that, with the tetragrammaton name Jehovah, consisting of four letters, whatever is said here about Oum in the various denominations, angels, and other things proper to the Indian religion, can equally be agreed upon.

Pag. 210, lin. 9: tschetordha.

Samskretice, tschouete, four sides.

Lin. 10: in the name of the great name; read: in the great name

Lin. 11, 12, 13, 14: and there are three Fereshteha... three qualities... Brahma... Brahm...

(O se (3) Fereschtehhai bezorg [ke] mazzher seh (3) sefet bezorg and keh Brahma o Beschn o Mehisch baschand ba Brahm ke paeda konendeh hameh ast dar in and).

In this text the first three agents of the second order are declared to be simple qualities (sefet).

Pag. 211, lin. 11, 12; And that which is in each of the four letters, and in one letter also there are four of those. (Ve antscheh dar har tschahar haraf ast dar iek haraf ham an tschahar ast.)

Unity in quaternity, quaternity in unity.

Lin. 21: Haranguerbehah, which is all gathered together.

Above (T. I, No. II, p. 9): Haranguerbehah is a collection of simple elements; here, the prana itself: hence the simple elements and the prana are one.

Ibid. lin. 24, 25, last; page 212; lin. 3, 5, 6: in the beginning nad... in anahed destroyed... Brahma... making the product... aschir... is made.

Nad, the sound of ghouneh (above, No. 127, p. 202), in which, as in anahed, the great joy of the Supreme Being, everything is annihilated. Above (p. 208), through that, man, being the only Being, whence he arose, the three primary agents, together with Deioutai, the fact, the maker, is the master of all things.

Pag. 212, lin. 5: ashir.

In Samskret, ascharyaha, a teacher in any profession: ascharyam, father, a term of honor. Schir, the head.

***

OUPNEK'HAT 24.um, ATMA.

No. 130

Pag. 213, lin. 2: atma.

Samskretice, atma, or kschitragnaha, sensitive soul, spiritual soul, life, living being.

Ibid. lin. 4: Ankrai.

The same as that of Ankra (above, T. I, No. 80, p. 375; above, No. 29, p. 207): and thus always the same tradition of Indian doctrine through the same and only teachers, from the first times .

Ibid. lin. 5, 6, 8, 15; page 214, lin. 5, 14, 16, 20, 21; page 215, lin. penultimate: porsch.... atma.... atmai [x] outside .... atmai [x] inside.... Pram atma.... obtained does not become.... power does not see... it has no foot.... they say that atma.

Under the name of atma, all nature is presented in particular by parts.

The external atma, whatever is in the body, constitutes that from which it consists: the internal atma, the five elements, which acts in the body; he feels, the soul's corporeal, spiritual actions: Pram atma, the supreme being, which is obtained by the knowledge of the two atmas alone: ​​its essence, the infinite qualities which cannot be known by the body.

Pag. 214, lin. 6: eight rang... [x] djog.

Above (No. 11, p. 106), eight [x] selouk parts, conditions are enumerated, which really should be reduced to six (above, T. I, No. 72, p. 338). Djog, which is here discussed, does not seem to be different from selouk.

Pag. 215, lin. 7, 8, 9, 20, the last; page 216, lin. 13: earthen vessels... gold... pieces (of cloth) one thread... you and that... Maya... showed.

The emanation cannot be expressed more clearly. Different vessels are made of the same material; which, whether they are broken or not broken, is always the same, it remains. And in fact those vessels, although they differ in form, and appear individually, are nothing else than this material differently configured. The same is to be said of the universal atma, manifesting itself through particular atmas, showing itself, displaying various forms, but essentially, in itself, one being, whose entities these appearances, these atmas, are modes, accidents, figures. The error arises from maya: when I knock, the difference between man and atma disappears. Man knows himself as akasch, and truly then the atma becomes, becomes.

To dwell longer on this matter would bring nothing to light. Only by meditation (if ever!) can it be apprehended: provided that the mind, terrified of absolute unity, as if perishing, when it sees singular beings with its eyes, perceives them furnished with its senses, to conclude from external perception an external act, from an act perception, or to consider all these mere figments of the mind not be carried

On external things, sensible, as if existent, the life of man, of beings endowed with reason, on these earths, society is based. Whatever it is, we must act according to the norm of this opinion; just as, directing all providence to the supreme God, man must nevertheless behave as if he were working alone, by himself.

Im speculating and acting on these materials are very different. To believe one another's norm would be to disrupt the order of the world.

Thus reasoned (correctly or falsely?) the wise Indian.

In which laws, manners, and customs have a reason for appearances, each one, bound by the bond of society, is bound to obey. None of these concepts, then, in a healthy mind, is a danger, however common, rude human characters, Oupnek'hat, that is, the secret is really to be hidden.

***

OUPNEK'HAT 25.um, BRAHM BADIA.

No. 321

Pag. 217, lin. 2: Brahm badia.

That is, [x] knowledge of Brahm. Samskretice, badia, knowledge.

Lin. 6, 7, 10, 13, 23, 24; page 218, lin. 4: Brahm badia... Brahma, and Beschn, and Mehisch..... you make that, Pram Brahm (that) they say... that it is Om.

By the knowledge of the supreme, the only being, in which the three first agents came forth, in which they are annihilated, which is [x] the knowledge of God, man becomes atman himself, and the distinction between the creature and the Creator is removed. To know atma itself, the foundation of the Indian system is presented in a thousand ways in Oupnek'hat.

Pag. 218, lin. 10, 11; page 220: (this name) is (the same as the named).

The name of God; three letters, which are the body of this name; these are the same as God himself. The great elements of that name; the different parts of the universe to which they refer; place [x] nim matrai, in the body of man; how that name is to be pronounced, gradually descending from a high to a grave sound; this name issued from Brahm, entered into him, annihilated in him; the knowledge of that Brahm making man without ceasing: all these, distinctly and clearly stated, are commended to the meditation of the Indian, and unite him with the nature of the universe, the three primary agents, the elements, the heavens, and the books of Beid. The great mystery of Asian spirituality; whence ultimately arises all this matter of agents, elements, etc. the building, being itself the first and only being, to lead to it, and for that purpose only conceived. God, the universal being: nothing outside, nothing beyond. But the truth of Indian mysticism, in every way, the system; the explanation of which, although sometimes delivered in a more abstruse manner; but illustrated by figures and comparisons, from the remotest times it always provides new nourishment to the spirituality of the pious and educated Indian.

***

OUPNEK'HAT 26.um, ANBRAT BANDEH.
No. 132

Pag. 221; lin. 2: If we read amrat bandeh, with a slight change of letter, it will be, in Samskretic, the bond of immortality, which corresponds [x] to a drop of water and vine (kattreh from hiat), or bandhana, viscosity.

Ibid. lin. 11: The desire of the heart is the cause of capture; and [x] to lack the volition of the heart, the cause of liberation (Khaesch del sabab guereftar ist ve aadam khahesch del baeets restegari): the lofty doctrine of the Indians, offering solace to the grieving soul!

While under the foreign Mogols, Soubahs, Nababs, etc. The native groans, tormented by the military and fiscal government, by the number of those who perform their duties, by their salary, by their pride; while the sequestrations of the proscriptions are obtained, the proscriptions are prolonged for the sake of the sequestrations; while the new Verres pile up the spoils of friends, allies, and even citizens, as if taken from the enemy, the ornaments of cities and gardens taken by force, and display them lavishly; while from the citizens, as if they had defeated enemies, the most severe taxes, in war or in peace, under the penalty of military executions, are paid at the invitation of the same fear; while, under the pretext of settling religious dissensions, Zeno's new Henoticum, Heraclius' new Ektesis, with the general and savage pestilence and oppression of the recalcitrants, are published; while the pious and grave old men, in their scanty clothing and habit, are defiantly driven out of places, public gardens, by rude guards; while laborious and histrionic, without any mention of God, religion, and sound morals, the education of children is employed; while with the severing of the conjugal bond the tranquility of the parents, the happiness, the security of the children, of the family is taken away, vanishes; while the war is forever hindered by the conscription of youth, and by the fear of its arbitrary execution, the study of the arts and sciences is hindered and undermined; while agriculture, crafts, trade, naval affairs, and colonies are neglected, and the revenue of the government is spent on military expenses, exercises, festivals, games, illuminations, feasts, and heavy supplies; while safe, secure, pretending conspiracies that give nooses of detention, it is hardly possible to live life: in this subversion of all principles, civil order, human society, others, tired of life, or the difficulty of raising children, terrified of the difficulty of feeding a family, are conscious of death; others, bowing their necks under an iron and arbitrary government, with a base and abject spirit, seek gifts, and besiege the public treasury with petitions, seeking to live only in the pursuit of gain, paying attention to their bellies, name, and property; he knows how to bear the bad temperature of the sky with equanimity, supporting his life with two or three handfuls of rice; and to naught, the being of the highest being, by deep meditation, by a single glance, as it were reduced, death, if necessary, the goal of perfect liberation, just as in a long storm the act of salvation leads the harbor to be calmly covered, the solid aid and support of human weakness.

Pag. 222, lin. 3, 4, 6; page 223, lin. 14, 16, 19, 20, 21: the soul does not enter with knowledge; ...perishing (destruction) is not...liberation is also not...opening...unification, this is it.

The truth of the beginning of unification is to affirm or deny nothing about any matter: neither, it is, or such, or not, to say; for on both sides the arguments of proof and denial. In this perplexity, unity itself: for where everything is, when there are adversities that exclude themselves, there is also nothing; and where there is nothing, there is also being. A subtle reasoning, but, if carefully considered, certain.

Pag. 222, lin. 12, 13: Let such an atma (man) know that his ratio (relation) with everything is equal: and it is equal in the fly and the elephant. (An atmara tschenan danad ke nesbat ou be hameh masavist dar pescheh o fil masavist.)

The sharing, the diffusion, of the atma, equal in every being [x], could not be expressed more clearly. In the mosquito, in the elephant, atma, life, being equal, since there is nothing outside the atma: the elephant and the mosquito are simple in appearance.

***

No. 133

Pag. 223, lin. 24, 25; page 224, lin. 15, 16, 19, 20, penultimate, last: atma... (in) one state is... the atma... of the moon, which is one... (air)... for all the bottles it is full .... separate what is the bottles .... break ...

A new [x] method of proving the uniqueness of the atma. In the four states of man, there is one, just as the moon is one, although it appears to be multiple in many vessels. The air filling the bottles, from the place where the bottles are moved, separated, and broken, itself is not moved, is not broken, it is completely the same.

Pag. 224, lin. 13, 14: in all fine and gross bodies, (and) in all animating bodies (or, the grossest of all animating bodies), he himself is one atma; that is, it is one soul. (Dar djamiee badanha lattif o kasif djamiee djandaran haman iek atmast iaani iek djan ast.)

One soul in all bodies, living beings, gives them life, moves them, is itself. All things are one, even though they appear separate. A clear and bright declaration of the universal soul.

Pag. 225, lin. 10; by itself this, read: she here.

Ibid. lin. 10, 11: Maya ... is a name and a figure.

Maya is the name of things and their shape; that is, of appearance, of form, when apart from one being there is really nothing in itself.

Lin. penultimate, last: he passes this term... and takes on the meaning of this term, he becomes Brahm.

By meditating on the great name of God, first of all in the mind, without uttering anything, man becomes Brahm himself. Indeed, when the senses are silent, the mind is absorbed in the deep thought of the supreme being, without voice, in the midst of words, its essence is contemplated with calm insight, as if going out of itself, lifted up to a higher region, no longer suffering anything human, resting in the bosom of the Creator, putting on a new nature as it were , is transfused into its object, leaving behind the human vestments, what becomes divine, when the faculty and the spiritual act assume some identity of nature with the object. . Genes. 1, 26, 27.] Let us make man, says God himself, in our image and likeness...

And God created man in his own image: in the image of God he created him.

Pag. 226, lin. 14, 15: That great way is that by making mention and mention, and what is mentioned becomes one, and the separation (difference) arises (disappears) from the middle, and the pure (alone) Brahm remains. (Rah kalan an ast ke dzakr a dzekr a madzkour ieki schavod o djoudai az mian barkheizad mahazz Brahm bemanad.)

Man, forgetting himself, not paying attention to the activity of the mind, in meditation, contemplating the one being with a pure and fixed spiritual eye, immersed in it, that being becomes, as I have already said, three things, viz., meditating, meditation, the object of meditation, one effect

The lofty conceptions, the calm, and care of the body are most suited to the free spirits of the Brahmans; but the judgment of Europe, either embedded in the mud of sensibility, or carried away by a perpetual whirlwind of events, is a plainly delirious and fanatical imagination.

Thus every one, in order to grasp what he does not know or is not capable of knowing, criticizes or praises, condemns or approves; and the broad opinion, as if possessing only what is rightfully his own, no one wants to go backwards, to return to himself, to descend into himself, and imposing silence on prejudiced opinions, tries to weigh the matter anew.

***

No. 134

Pag. 226, lin. 20, 22, penultimate, last; page 227, lin. 1; 2, 3, 4: the ayat of unification and secrecy must be covered; repeated (vice) with sharp intelligence, and absolute caution (attention) let (man) see and understand; and with proof....ingenuous....and told....certain knowledge to show, let him know that I am Brahm, and all is Brahm. As he knew this, and showed that he had acquired this [knowledge], let him leave all books and all works. (Aiat tohid o sar poschidani ast mokarrer beh fehem teiz ve hoschiari tamam bebinad o befahmad o bedelail aakelio nakeli iekin namoudeh bedanad ke man Brahm o hameh Brahm ast inra danesteh ve inra hassel namoudeh hameh kitabha ve hameh aamelha begoudzarad.)

The faith of the Indians, even in the mystery which seems to overcome the entrapment of the mind, is accompanied by a thick misty roof, intelligence, criticism, judgment, based on exposition, and certain knowledge; they give each other help, they bring each other light. Hearing St. Paul, the Christians of the city of Beroea diligently unfolded the scriptures, scrutinized them, and thence new light; in order that their faith may be more established, they will build

1 [[x] Acts. Apost. 17, 11.] These (the Berean Jews) were more noble than those of Thessalonica: who received the word with all eagerness, searching the scriptures every day, if this was their attitude.

A wise Indian having acquired perfect knowledge, that is to say, he who undoubtedly knows himself to be the supreme Being, writes books and mass works, clings to one object of his knowledge, a single, incessant act of the mind, bound and bound. Only a few spiritual people can reach this pinnacle of perfection: therefore there is nothing to fear from precept, from practice in itself under the danger.

Pag. 228, lin. 7, 8: Bas diw I am.... magnus [x] Fereschtegan ....

In Mahabar. 12 share 2, fol. 538 right: Basou, Creator; Id. fol. 560 v. Basdiw, king of the world.

This being must be distinguished from Bas diw, [x] Keschn's father (above, T. I, No. 76, p. 361, note 1).

***

OUPNEK'HAT 27.um., TIDJ BANDEH.
No. 135

Pag. 229, lin. 2: Tidj Bandeh.

Samskretice, tejorrva, a bright, illustrious, illustrious man.

Pag. 229, lin. 5, 6, maschghouli, being.

Maschghouti is the Supreme Being Himself, and maschghouli (meditation) about that Being.

Ibid. lin. 15, 23, 24: First.... upon [x] eating meat.... (other) requested by the good-willed and service director.... let it not be.

The Indian, who wishes to meditate fruitfully on the Supreme Being, whose qualities and virtues are bounded by due submission to the director.

Lin. 25, 27: three gates... abandonment... effort... faith with... director.

Abandonment is properly a state, the degree [x] of Sanias; efforts, degrees [x] Vanperest, [x] Guerhest; trust in the director, degrees [x] of Bramtschari: indeed, in four stages these three gates open the way to heaven for the pious Indian.

Pag. 230, lin. 1, 6, 9, 25, the last; page 231, lin. 17; Djiw atmai, that hens.

[x] djiw atma hens, who is truly atma, Beschn, having three eyes, hence Roudr (above, No. 117, p. 154), Brahm, Maha akasch, all the supreme positive and negative qualities, attributes, description.

Pag. 231, lin. 18, 25; To whomsoever there is no desire... he obtains the great Brahm.

In order to obtain the supreme Being, the dispositions required include the absolute subjugation of soul and body, the complete liberation of all the emotions by which man, perceiving, willing, feeling, is usually moved.