[303] These practices are evidently the same as those used among the Hindu devotees. The chapter upon the Hindus, which follows, will set forth the great conformity, nay, identity of Indian religions with the tenets and customs here ascribed to Persian sects. In the Desátir (English transl. Comment. pp. 66, 67) is a curious account of the postures to be taken standing, or lying, or sitting, on the ground before any thing that burns, and reciting the _Ferz-zemiar_, “great prayer,” to Yezdán, or another to _Shesh-kákh_, that is to say, to the stars and to the fire which yield light.”――A. T. [304] عزيزی Azizi is supposed, by Mr. Tholuck (Sufismus, sive Theosophia Persarum Pantheistica) to be the name of the so long unknown author of Gulshen-raz, “the rose-bower of mystery.” Silvestre de Sacy (see Journal des Savants, décembre 1821, p. 719, 720), without absolutely rejecting this supposition, explains the word Azizi by “homme vertueux” in the verse upon which Mr. Tholuck founded his opinion. The true author of Gulshen-raz is now known to be Mahmud Shabisterí. See the Persian text with a German metrical translation of this poem, published in 1838 by the baron Hammer-Purgstall.――A. T. [305] पर ब्रह्म नारायणः [306] For Ishrakian, see pages 31 and 86 ad refutationem Alcorani.――D. S. [307] In Gladwin’s Persian text, it is توتيار _Tutiar_; in the manuscripts consulted by Shea, in the edition of Calcutta, and in the manuscript of Oude نونيار _nuniar_. [308] स्वप्न. [309] सुस्वप्न, “good sleep.” [310] सुखास्वाद, _sukhásváda_, “enjoyment.” [311] समाधि, _samádhi_, “deep and devout meditation.” [312] जाग्रत्, _jagrat_, “watching, being awake.”――A. T. [313] प्रत्यय, _pratyaya_, “certainty.”――A. T. [314] प्रपुरपरोक्ष, _prapura-paròksha_, “absent from the former body.”――A. T. [315] The text of Gladwin has زارک “_záreng_;” the edition of Calcutta and the manuscript of Oude ارنک _Arang_; in the Desatir we find _Lareng_ for the name of a divinity.――A. T. SECTION II. DESCRIPTION OF THE SÍPÁSIÁN SECT.