[338] Mahdí, “guide,” in the original is perhaps an allusion to the name of the twelfth and last Imam of the race of Alí. The Persians believe that he is still living, and will appear with the prophet Elias at the second coming of Jesus Christ, and will be one of the two witnesses mentioned in the Apocalypse (Herbelot).—A. T.
[339] The printed copy reads داد ستان اورسه, and the manuscripts داد ستان داورشه and داد ستان داورسه, the MS. of Oude has داد ستان سُه داور.
[340] The printed copy reads درپای جان, the MSS., with that of Oude, have درپای ما جان.
[341] This corresponds to the Arabic: la ila hah illilla; the first part of which, la ila hah, “there is no God,” is called nafi, “negation;” the other part, illi la, “but God,” is called asbát, “confirmation.” To which is added: Mohammed resul ulla, “Muhammed is his prophet.”—A. T.
[342] The two MSS. read Antun pashutah dakardaj; the MS. of Oude, Anton pashuyah.
[343] A Kalander is a person of religious pretensions, a sort of durvish not generally approved by the Muhammedans—(Herbelot).
[344] Perhaps सहस् sahas, “strength, power, light.”—A. T.
[345] Perhaps सकुल sakula, “having a family.”—A. T.
[346] Amir signifies “commander, chief, prince.” This title was once borne by sovereigns, but in the course of time was changed for that of Sultan, it remained a title given only to princes, their sons. Amir ul Omra signifies “the commander of commanders” (Herbelot).—A. T.
[347] The Persians pretend to have (see my note, [p. 32], and Hyde, Prefatio) a book more ancient than the writings of Zoroaster, called Jávídán Khirid, “the eternal wisdom,” which treats of practical philosophy, and the author of which is supposed to have been Húshang.—A. T.