FOOTNOTES:

[1164] But see on this point Census of India, 1911, vol. I. part I. p. 128.

[1165] Another instance is the shrine of Saiyad Salar Masud at Bahraich. He was a nephew of Mahmud of Ghazni and was slain by Hindus, but is now worshipped by them. See Grierson, J.R.A.S. 1911, p. 195.

[1166] See for examples, Census of India, 1901, Panjab, p. 151, e.g. the Brahmans of a village near Rawal Pindi are said to be Murids of Abdul-Kadir-Jilani.

[1167] Census of India, 1911, vol. I. part I. p. 195. The Mâlkânas are described on the same page.

[1168] Such as Ghazi Miyan, Pir Badar, Zindha Ghazi, Sheikh Farid, Sheikh Sadu and Khwaja Khizr.

[1169] E.G. Browne, Literary History of Persia: R.A. Nicholson, Selected Poems from the Divan of Shems-i-Tabriz.

[1170] He describes how he discovered the mechanism by which the priests made miraculous images move. See Browne, Lit. Hist. Persia, II. 529.

[1171] But there is something very Indian in the reluctance of the Kabbalists to accept creation ex nihilo and to explain it away by emanations, or by the doctrine of limitation, that is God's self-withdrawal in order that the world might be created, or even by the eternity of matter.

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