D. C., and the Secretary, Elliott B. Page, 301 South Main Street, St.

Louis, Mo. A resolution has been passed by this Board, which is binding on all members, that no publication shall be issued as a Theosophical one, without previous consent obtained from the officers of the Board. This is wise, as it will tend to prevent unauthorized declarations of so-called Theosophical doctrine from being laid at the door of the Society. All members, therefore, intending to make publication, should address the Secretary of the Board. * * * * * The Word and the verses at the head of this text, contain the verbal exposition of the symbol on the cover, which is, in one aspect, the radiating of the Great All. He who knows this is fortunate and will learn to pronounce the syllable AUM! FOOTNOTES: [1] Khandogya Upanishad, 1st Khanda. See Vol. 1, _Sacred Books of the East_. Müller. [2] Hymn of Praise to Brahm. [3] St. John. C. I, v. 1. [4] See _Bagavad-Gita_. [5] _Mundaka Upanishad_, II, Kh. 2. (Müller’s Tr.) [6] See _Theosophist_, Vol. III, p. 177. [7] See _Esoteric Buddhism_ for the sevenfold classification adopted by many Theosophists. [8] _Zanoni_, Book IV, Chapter 2. [9] _Patanjali’s Yoga Aphorisms_, 30 & 31, Part I. [10] The following from the _Kaushitaki Upanishad_, (see Max Muller’s translation, and also that published in the Bibliotheka Indica, with Sankaracharya’s commentary—Cowell’s tran.) may be of interest to students. “Agatasatru to him: Bàlàki, where did this person here sleep? Where was he? Whence did he come back? Bàlàki did not know. And Agatasatru said to him: ‘Where this person here slept, where he was, whence he thus came back, is this: The arteries of the heart called Hita extend from the heart of the person towards the surrounding body. Small as a hair divided a thousand times, they stand, full of a thin fluid of various colors, white, black, yellow, red. In these the person is when sleeping, he sees no dream (Sushupti). Then he becomes one with that prâna (breath) alone.’” (Elsewhere the number of these arteries is said to be 101.) “And as a razor might be fitted in a razor case, or as fire in the fire place, even thus this conscious self enters into the self of the body, to the very hair and nails; he is the master of all, and eats with and enjoys with them. So long as Indra did not understand that self, the Asuras (lower principles in man) conquered him. When he understood it, he conquered the Asuras, and obtained the pre-eminence among all gods. And thus also he who knows this obtains pre-eminence, sovereignty, supremacy.” And in the _Khandogya Upanishad_, VI Prap. 8, Kh. 1: “When the man sleeps here, my dear son, he becomes united with the True—in Sushupti sleep—he is gone to his own self. Therefore they say, he sleeps (Swapita), because he is gone (apita) to his own (sva).” And in _Prasna Up_ II, 1, “There are 101 arteries from the heart; one of them penetrates the crown of the head; moving upwards by it man reaches the immortal; the others serve for departing in different directions.” [ED.] [11] This opens up an intensely interesting and highly important subject, which cannot be here treated of, but which will be in future papers. Meanwhile, Theosophists can exercise their intuition in respect to it. |ED. [12] _Guru_, a spiritual teacher. [13] Vide _Light on the Path_, Rule 1, note, part 1. [14] There is one exceptional case where the Guru’s goal is seen, and then the Guru has to die, for there can be no two _equals_. [15] There is no contradiction between this and the preceding paragraph where it is said “To see the Guru’s goal is impossible.” During the initiation ceremony, there is no separateness between those engaged in it. They all become one whole, and therefore, even the High Hierophant, while engaged in an initiation, is no more his separate self, but is only a part of the whole, of which the candidate is also a part, and then, for the time being, having as much power and knowledge as the very highest present. [ED.] [16] Rig Veda, IV, VII, 9. [17] Divine science. [18] “The knowledge of Yoga, which is, joining with your higher self.” [19] See _Zanoni_, Book IV, c. iii. [20] Highest soul. [21] Fifth principle. [22] See Vol. 1, _Theosophist_. [23] Taubaya uddito lókó; jaráya pari vârato: Maccuna pihito loko; Dukkhe Loko patitthito. [24] Kammam vijjà dhammóca; Silam jivita muttamam; Etena maccá sujjhanti: Na-gottêna dhanenavá. [25] Code of laws. [26] Restraining thoughts from being dispersed. [27] Effecting complete reconciliation and composure of mind. [28] Worldly. [29] Superhuman. [30] This means the particular kind which each man, because of heredity, education and class, exercises. It is also known as using the path pertaining to the Lodge or Ray, to which the one meditating, belongs.—[ED.] [31] See Bagavad-Gita, c. 14.—[ED.] [32] See No. 68 (May, 1886) _Theosophist_. [33] _Gnyanam_ is translated “higher knowledge,” which does not merely mean acquirement of greater so-called mortal or ordinary knowledge, but that kind of knowledge which is only attained by rising to higher spiritual planes, and which transcends the highest of ordinary knowledge of the greatest literati or scientist. [34] This was written then to various persons in Paris, London, New York, and India. [35] By D. M. Tredwell. Published by Fred Tredwell, 78 Nassau St., New York, 1886. [36] _The Life of Apollonius_, &c., Hist. of Chr. Church, Vol. I, p. 348. _The Life of Apollonius, of Tyana_, by Philostrates, tr. by Rev. Edward Berwick, Ireland (1809). AUM The departure of the soul atom from the bosom of Divinity, is a radiation from the life of the great All, who expends his strength in order that he may grow again and live by its return. God thereby acquires a new vital force provided by all the transformations that the soul atom has undergone. Its return is the final reward. Such is the secret of the evolution of the great Being and of the Supreme Soul.—_Book of Pitris._ The soul is the assemblage of the Gods. The universe rests in the Supreme Soul. It is the soul that accomplishes the series of acts emanating from animate beings. So the man who recognizes the Supreme Soul as present in his own soul, understands that it is his duty to be kind and true to all, and the most fortunate destiny that he could have desired is that of being finally absorbed in Brahma.—_Manu._, V. 12. THE PATH. VOL. I. MAY, 1886. NO. 2. _The Theosophical Society, as such, is not responsible for any opinion or declaration in this magazine, by whomsoever expressed, unless contained in an official document._ Where any article, or statement, has the author’s name attached, he alone is responsible, and for those which are unsigned, the Editor will be accountable. STUDIES IN THE UPANISHADS. [BY A STUDENT.] Many American theosophists are asking, “What are the Upanishads?” They are a portion of the ancient Aryan literature which this journal has set itself to help lay before theosophists of America, to the end that whatever in them is good and true may be brought out. As Max Muller says, hitherto the Upanishads have not received at the hands of Sanskrit and oriental scholars, that treatment which in the eyes of philosophers and theologians they seem so fully to deserve. He also calls them “ancient theosophic treatises” and declares that his real love for Sanskrit literature was first kindled by them.[37] They have received no treatment at all in the United States, because they are almost absolutely unknown in the original tongue in this country, and in translations, have been but little studied here. Europe and America differ in this, that while in England and Germany nearly all such study is confined to the book-worm or the theologian, here there is such a general diffusion of pretty fair education in the people, that the study of these books, as translated, may be made popular, a thing which in Europe is perhaps impossible. Muller returned to the study of the Upanishads after a period of thirty years, during which he had devoted himself to the hymns and Brahmanas of the Vedas, and found his interest in them undiminished. As for the period of these treatises, he says that has been fixed _provisionally_, at about 800 B. C. The word means “secret charm,” “philosophical doctrine;” and more strictly, “to sit down near.” Hindu theologians say the Upanishads belong to revealed religion in opposition to that which is traditional. In the opinion of our friend Muller, to whom all western students must ever remain grateful no matter how much they may disagree with his views as to the Vedas being the lispings of baby man, “the earliest of these philosophical treatises will always maintain a place in the literature of the world, among the most astounding productions of the human mind in any age and in any country.”[38] Professor Weber placed the number of Upanishads at 235[39]; in 1865 Muller put them at 149, and others added to that number, so that even to-day the actual figures are not known. Indeed it is held by several Orientalists, that before they assumed their present form, a large mass of traditional Upanishads must have existed. The meaning of the word which ought to be borne most in mind is, “secret knowledge, or true knowledge” although there may be a Upanishad or secret knowledge, which is false. In the Chandogya Upanishad (I, 1,) after describing the deeper meaning of OM, it is said that the sacrifice which a man performs with knowledge, with faith, and with the Upanishad, _i. e._ with an understanding of the secret charm, or underlying principles and effects, is more powerful than when with faith, the only knowledge possessed is of the rites themselves, their origin and regularity. The sacrifice referred to is, not alone the one offered on the altar in the temple, but that daily sacrifice which every breath and every thought, brings about in ourselves. THE MUNDAKA UPANISHAD. This is in the _Atharva Veda_. Although it has the form of a mantra, it is not to be used in the sacrifices, as its sole object is to teach the highest knowledge, the knowledge of Brahman, which cannot be obtained by either worship or sacrifices. Offerings to the Gods, in no matter what mode or church, restraining of the breath, penances, or cultivation of the psychic senses, will not lead to the true knowledge. Yet some works have to be performed, and many persons require works, sacrifices and penances as stepping stones to a higher life. In the progress of these works and sacrificial performances, errors are gradually discovered by the individual himself. He can then remove them. So the Hindu commentators have explained the title of this Upanishad as the “shaving” one. That is, it cuts off the errors of the mind like a razor. It is said by European scholars that the title has not yet been explained. This may be quite correct for them, but it is very certain the Hindu explanation appears to the Hindu mind to be a very good one. Let us proceed. FIRST MUNDAKA. This means, first shaving, or beginning of the process for removing error. It may be considered as a division equivalent to “first title,” after which follow the lesser divisions, as: _First Khanda_. “1. Brahma was the first of the Devas, the maker of the universe, the preserver of the world. He told the knowledge of Brahman, the foundation of all knowledge, to his eldest son Atharva.” Here at once should be noted, that although in Hindu theology we find Brahma, Vishnu and Siva, as the creator, preserver and destroyer, forming the Trinity, the Upanishad now before us—for cutting away error—has not such a division. It says Brahma is first, also the maker and the preserver. Even knowledge that is true for certain stages of development becomes error when we rise up into the higher planes and desire to know the true. Similarly we find Buddha in his congregation teaching his disciples by means of the “three vehicles,” but when he had raised them to the higher plane, he informed them that these vehicles might be discarded and _sat_ or truth be approached through one vehicle. The knowledge here spoken of is Brahman knowledge which is the supreme vehicle. “2. Whatever Brahma told Atharvan that knowledge Atharvan told to Angir, he told it to Satyavaha Bharadvaga, and he in succession told it to Angiras. “3. Saunaka, the great householder, approached Angiras respectfully and asked ‘Sir, what is that through which if it is known, everything else becomes known?’ “4. He said to him: ‘Two kinds of knowledge must be known, this is what all who know Brahman tell us, the higher and the lower knowledge. “5. ‘The lower knowledge is the Rig-Veda, Yajur-Veda, Sama-Veda, Atharva-Veda Phonetics, Ceremonial, Grammar, Etymology, Metre and Astronomy; but the higher knowledge is that by which the Indestructible (Brahma) is apprehended. “6. ‘That which cannot be seen nor seized, which has no origin and is without qualities, no eyes nor ears, no hands nor feet, the eternal, the all pervading, infinitesimal, that which is imperishable, that is what is regarded by the wise as the source of all beings. “7. ‘As the spider sends forth and draws in its thread, as plants grow on the earth, as from every man hairs spring forth on the head and the body, thus does everything arise here from the Indestructible. “8. ‘The Brahman swells by means of meditation; hence is produced matter; from matter mind, breath and intellect, the seven worlds, and from the works performed by men in the worlds, the eternal effects, rewards and punishment of works. “9. ‘From Him who perceives all and who knows all, whose meditation consists of knowledge, from that highest Brahman is born that other Hiranyagarbha—name, form, and matter.’” This Khanda unfolds broadly the whole philosophy. The following ones go into particulars. It is very easy here to see that the imperishable doctrine could not be communicated directly by the Great Brahma to man, but it has to be filtered down through various channels. The communicator of it to mortals, however, would be regarded by his finite auditors as a god. The same method is observable in the _Bagavad-Gita_ (ch. IV) where Krishna says to Arjuna that “this never failing doctrine I formerly taught unto Vivaswat and he to Manu, who told it to Ikswaku, succeeding whom came the Rajarshis who studied it.” Manu is regarded as of a wholly Divine nature although not the Great Brahm. Now, when Angiras, as detailed in the Upanishad, had received this higher knowledge, he was approached by a great householder, by name Saunaka. This has reference to an ancient mode of life in India when Saunaka would be called a grihastha, or one who was performing all his duties to his family, his tribe, and his nation while still in the world. All the while, however, he studied the knowledge of Brahman, so that when the proper time came for him to give up those duties of life, he could either die or retire to solitude. It was not considered then to be a virtue for one to violently sever all ties and assume the garb and life of a mendicant devoted to religious contemplation, but the better way was thought to be that one which resulted in our, so to speak, consuming all the Karma of our family in ourselves. Otherwise it would inevitably result that if he retired with many duties unfulfilled, they waited, figuratively speaking, for him, sure to attach to him in a succeeding incarnation and to work him either injury or obstruction. So it was thought better to work out all such results in the present life as far as possible. We find here also a foreshadowing of some ideas held by the Greek philosophers. In the third verse, the question is asked: “What is that through which when it is known, the knower thereof knows everything else.” Some of the Greeks said that we must first ascend to the general, from which descent to the particular is easy. Such, however, is directly opposite to the modern method, which delights in going from particulars to generals, from effects to causes. The true knowledge proceeds as shown in the Upanishad. By endeavoring to attain to the Universal Soul of all, the knowledge of the particular parts may be gained. This is not easy, but it is easy to try. At the same time do not forsake modern methods altogether, which correspond to the lower knowledge spoken of in Verse 5. Therefore Angiras says: Two kinds of knowledge, the lower and the higher, must be known. Here and there are persons who seem not to need the lower knowledge, who pay no attention to it, and who apprehend the higher flights impossible for others. This is what is known as the result of past births. In previous incarnations these persons studied upon all the lower planes so that their spiritual perceptions do not now need that help and training which the lower knowledge gives to others. They are approaching that state which is beautifully described by Longfellow in his “Rain in Summer,” in these words:— “Thus the seer, With vision clear, Sees forms appear and disappear, In the perpetual round of strange, Mysterious change From birth to death, from death to birth; From earth to heaven, from heaven to earth; ’Till glimpses more sublime, Of things unseen before, Unto his wondering eyes reveal The Universe, as an immeasurable wheel Turning forevermore In the rapid and rushing river of Time.” (_To be continued._) THE MYSTERY OF NUMBERS. In a previous article on the Kabbalah, we spoke of it as being a tradition embodying a noble philosophy, which is but slightly understood, owing to its symbolical representations. There were three forms of symbols introduced by the Ancient Theosophists to express their thoughts and convey their ideas from one to another. The object of the symbolic language was for the purpose of preventing their esoteric knowledge from becoming public property and to obviate persecution from those who were in authority and held different views. These three forms were: hieroglyphics, numbers and allegories. It is the Kabbalistic science of numbers of which we purpose to speak. Deity in constructing the universe, employed but few means to accomplish a great purpose. They consisted of _energy_ and _law_. The former is under control of the latter. The first act was the positing of energy, which formed substance. In this manner He converted chaos, which was a motionless, dark abyss, into activity and light. Light is not energy, but primarily resulted from the activity of atomic substance. God creates all things by number, weight and measure, and with an arithmetical and geometrical precision. The universal _continuity_ observed in nature is owing to the law that controls energy. Any interference with this law throws energy out of harmony, producing discord, and consequently a varying of continuity. Every seed has within it an individual life energy which gives to it when developed into a plant or tree its type and form. Any external interference induces a struggle for life in the forces in maintaining their ancestral types and forms. Heredity may produce the same by interfering with the law controlling development. The Kabbalists never intended to convey the idea that numbers possessed special virtues. They merely represent them; for example 3 represents a life entity; without this ternary combination it would be impossible for life to exist. The self-existing Deity is a Triune Entity; so is every individual life form. Whether it be a _Monera_, the lowest structureless life organism, or _Man_, the highest in the scale of living beings. Number three is therefore called the generating number. Again, 7 is the harmonic numeral, there being seven primary grades of harmony, and in order to extend it, the scale of seven must be repeated, and every repetition lessens the harmony and tends to discord. The _Sepher Jetzirah_, which is recognized by the Kabbalist as the key of the Sohar, is a wonderful and obscure work. Its wisdom is represented in ten numbers and twenty-two letters. From the numbers “are drawn or cut” the twenty-two letters which are divided into three mothers, seven double and twelve single letters. According to the Sepher there were three acts of creation; 1st, _Conception or Idea_; 2nd, _The Word_; 3rd, _The Writings_. For example, _first_, God conceived in His own mind, the archetype of the universe which constituted the _design_; _second_, the Word represents the law and the energy it controls and directs in carrying out the design; _third_, the product arising from the second constitute the writings. The Sepher Jetzirah teaches that the hidden ways of wisdom are in the ten _sephiroth_, which are usually termed spheres. The Hebrews use the word “ways,” which with us mean degrees, forms or species. These hidden ways are the workings of the forces producing differentiation of forms, which represents the twenty-two letters, which are expressed as one in three, and three in seven, and seven in twelve, making twenty-two. The ten sephiroth interest us the most for they represent the unity and synthesis of numbers and the manifestations of Deity in nature. The first sefir is called the Crown on account of its being the abode of the _En Soph_[40] the unmanifested infinite Being; but the first form by which he became known was the _Memra_ or “word,” which is represented by the first three sephiroth, namely, _Kether_, “the Crown,” _Chochma_, “wisdom,” _Binah_, “understanding.”[41] To express it more clearly, the first three sephiroth comprise a Triune Entity, the verbalized spirit of God consisting of self-consciousness, wisdom and love which embodied the _Word_, “the heavenly man,” “the man on high,” (Ezekiel I, 26), the Adam Kadmon of the Kabbalist, the Paradisical Adam of Genesis, the Christ of the Christians and the Buddha of the Buddhists. In order to be understood, we will state that the Triune spirit of the world contains the word, and is therefore the source of energy and life in both the subjective and objective worlds, and in fact is the source of all that exists outside of spirit. It is under the direction of spirit in developing forms and giving them activity and life. We thus perceive how a knowledge of the word gives us an insight into the work of God in creation. Jacob Behmen was a mystic, and acquainted with the meaning of the word which he obtained through illumination or the unfolding of inner consciousness. What he called the _Signatura Rerum_—the signature of all things—is the word. He describes it as coming from a triune entity, which he locates in the super-celestial world. It is first manifested in the subjective or esoteric world, and afterwards in the objective. He also alludes to the septenary which he applies to the external world; he could not have understood the laws of harmony or he would not have made this application, for it applies to both the subjective and objective worlds. We will now explain the _Tetractys_ of Pythagoras; before doing so, however, we have a few remarks to make regarding his Kabbalistic knowledge. He is said to have been initiated into the secrets of nature by Daniel and Ezekiel, and subsequently admitted into the Egyptian Sanctuaries upon a personal recommendation by King Amosis. His tetractys proves that he was thoroughly familiar with theosophical science, which enabled him to study nature and arrive at correct conclusions. It is a noted fact that he was familiar with the movements of the heavenly bodies; which science did not reveal until centuries after his death. If he mistook some of its details, his substantial correctness was none the less wonderful. He was the founder of the renowned school of Crotona, about five hundred years before Christ. He maintained that the Sun is the centre of a system around which all the planets revolve, and that the fixed stars were each the centre of a system. He also believed that the planets were inhabited and that they and our earth are ever revolving in harmonious order—“keeping up a grand celestial concert, inaudible to man, but as a music of the spheres audible to God.” He was not permitted to declare publicly all that he knew, but taught it privately to a few chosen friends. He was also familiar with the laws of attraction and repulsion, which constituted one of the most important duties of the sanctuaries. Newton was led to the discovery of these forces through the study of the Kabbalah. Speaking of Pythagoras calls to mind the Kabbalistic enigma written by Plato and sent to Dionysius: “all things surround our King, (God) He is the cause of all things: seconds for seconds and thirds for thirds.” This expresses the division of the Sephiroth. Plato was an earnest and most intelligent Kabbalist. We will now explain for the first time the Tetractys of Pythagoras, which reveals the numerical meaning of the word. We remark, however, before doing so, that there is a greater enigma attached to it than is expressed by the numbers, which we cannot give for several reasons. One is, the name has never been imparted; when obtained, it was through self illumination; another is, it would open the doors of masonry, and reveal the secrets of the order. It is the key to mysticism—to religion and universal science. In the Tetractys the four letters composing the name, are arranged in a triangular form, enclosed with a double circle.[42] The numerical division he has made applies to the _super-celestial_, _celestial_ and _material_ worlds: [Illustration: _The Tetractys of Pythagoras._] _Super Celestial._—The first series of numbers 1, 2, 3, 4 of the tetractys refers to the super-celestial world. 1 is the unity of God represented thus: ① God in nothing. 2 is the duality of God. 3 is the spirit of a triune entity. 4 is Divine volition, capable of determining choice and forming a purpose, and manifesting activity. _Celestial._—The above numerals are combined in the following order:—1+2=3—the manifestation of the word, in the celestial world. 2+3=5—substance or quintescent matter, produced by the activity of the word. 3+4=7—the law of harmony—the providence of God in Nature. The celestial world is called by the Kabbalist the world of harmony, which none can occupy save the pure in spirit. Harmony is the only passport to Heaven. _Material._—The numeral 1, which represents the unity of God, is not represented in this world—we only have the following numerals: 2+3+4=9—humanity with the word unmanifested in the spirit. Yet it exists and can be made manifest through harmony of the spirit. It not being manifested debars humanity from the pleasure of enjoying the light of the celestial world. It is for this reason the Kabbalist called it the world of darkness or Hades. It is also called the world of discord. There are as many grades of discord here as there are harmonies in the world above. When man throws off the material covering of his soul, his consciousness reveals to him his moral standard and he gravitates to the sphere with which he is in accord. If harmonious he ascends, if discordant he descends. 10 is the synthesis of numbers. In the beginning before Deity manifested himself, it stood thus ①; in the consummation of creation it became reversed, thus 10. SETH PANCOAST. SUFISM, OR THEOSOPHY FROM THE STANDPOINT OF MOHAMMEDANISM. _A Chapter from a MS. work designed as a text book for Students in Mysticism._ BY C. H. A. BJERREGAARD, _Stud. Theos._ In Two Parts:—Part I, Texts; Part II, Symbols. The spirit of Sufism is best expressed in the couplet of Katebi: “Last night a nightingale sung his song, perched on a high cypress, when the rose, on hearing his plaintive warbling, shed tears in the garden, soft as the dews of heaven.” INTRODUCTION. Sufism has not yet received fair treatment in any publication that has appeared in Western literature. The reason is that no Western writer upon the subject has endeavored to understand it, either because of an intellectual bias or from willful perversion. Most treatises are written under strong dogmatic prejudices, or by persons intellectually and morally incapable of rising to the A B C of a spiritual philosophy. The present attempt to represent the doctrines and practices of Sufism has been made in the hope of overcoming the effect of these evils. We have studied patiently Sufism from Sufi works and claim to be in full sympathy with our subject. That which we here present to the judgment of the candid reader is a part of a larger work we have been engaged on for many years; a work designed as a text book for students in Mysticism. This fact, the intention of making a text book for reference on all mystic questions, will account for the unusual method adopted in this series of articles. In the first part we shall give a resumé of Sufi doctrine with copious quotations from Sufi works. In the second we shall give a full exposition of Sufi practices and symbols. The following is a partial list of works consulted and quoted without further reference: Tholuck, Sufismus, sive theosophia persarum—Tholuck, Blüthensammlung der morgenl. Mystik—Malcolm, Hist. of Persia—Trans. of the lit. soc. of Bombay, vol. I, art. by Capt. Graham—J. von Hammer, Geschichte der Schönen Redekünste Persiens, mit einer Blüthenlese—Garcin de Tassy, la poesie phil. et rel. chez les Persans, in Rev. cont. 1856—Fleischer, uber die farbigen Lichterscheinungen der Sufis, in Zeitsh. f. morgl. Geselsch. vol. 16—G. P. Brown, The Dervishes, or Oriental Spiritualism—Journal of Am. Orient. Soc., vol. 8—The Dabistan, or school of sects—E. H. Palmer, Oriental Mysticism—Persian Poetry by S. Robinson—Th. P. Hughes, Dict. of Islam—Ousely, Biographical notices of Persian poets—Omar Khayyam, see ed. illust. by Vedder—Al Gazzali, la perle precieuse, par L. Gautier—Allegories recits poetiques traduit de l’arabe, du persan &c., par Garcin de Tassy—Al Gazzali, Alchemy of Happiness tr. by H. A. Homes—Hammer-Purgstall, Literatur-Geschichte der Araber—The works of Nizami, Saadi, Attar, Jellalladin Rumi, Hafiz, Jami, Hatifi, &c., in English, French, German and Latin translations—Lane’s transl. of the Quran—&c., &c.