[126] Hafiz in his own day was reckoned impious by many. Cp. Malcolm, Sketches of Persia, 1827, ii, 100. [↑]
[127] Fitzgerald’s pref. p. x. [↑]
[128] Yet he was disposed to put to death those who claimed mystic intercourse with Deity. Sale, pp. 177–78. [↑]
[129] Whose Salaman and Absal, tr. by Fitzgerald, is so little noticed in comparison with the Rubáiyát of Omar. [↑]
[130] E. C. Browne, in Religious Systems, as cited, p. 321; Dugat, p. 331. [↑]
[131] Shirazi, pp. 22–28; Fitzgerald’s pref. following Mirkhond; Fraser, Persia, p. 329. [↑]
[132] Cp. Dugat, p. 336; Syed Ameer Ali, pp. 311–15; Gobineau, Les religions et les philosophies dans l’Asie centrale, 2e édit. p. 68. [↑]
[133] Sale, p. 176. The same doctrine is fairly ancient in India. (Muir, Original Sanskrit Texts, v, 313, note.) A belief that hell-fire will not be eternal was held among the Motazilite sect of Jâhedhians. Sale, p. 164. The Thamamians, again, held that at the resurrection all infidels, idolaters, atheists, Jews, Christians, Magians, and heretics, shall be reduced to dust. Id. ib. [↑]
[134] Cp. Renan, Averroès, p. 101. Cp. p. 172. [↑]
[135] Renan’s tr. in Averroès, p. 166. The wording of the last phrase suggests a misconstruction. [↑]