The Dabistán, or School of manners, Volume 1 (of 3): translated from the original Persian, with notes and illustrations — John Shaqi
The Dabistán, or School of manners, Volume 1 (of 3): translated from the original Persian, with notes and illustrations
Religion
The Dabistán, or School of manners, Volume 1 (of 3): translated from the original Persian, with notes and illustrations
Iran -- Religion; Religions
On that account, we cannot see what the former arguments of the critic
gain in strength by the addition: “that the perfect identity of
conception falls in a very great part upon abstract and metaphysical
ideas, in which such a coincidence is infinitely more difficult than
when the question is only of objects and relations perceptible to the
senses.”――A great similarity is remarked in all forms of thinking.
Little chance of being contradicted can be incurred in saying, that
the fundamental ideas of metaphysics are common to all mankind, and
inherent in human reason. The encyclopedian contents of the Dabistán,
concerning the opinions of so many nations, would furnish a new proof
of it, were this generally acknowledged fact in need of any further
support.
Silvestre de Sacy acknowledges that the Asmáni language contains a
great number of radical words, the origin of which is not known.
Erskine says:[43] “It is certainly singular that the language in which
the Desátir is written, like that in which the Zend-Avesta is
composed, is no where else to be met with. It is not derived from the
Zend, the Pehlevi, the Sanscrit, Arabic, Turkish, Persian, or any
other known language.” * * * * * * The basis of the language, and the
great majority of words in it, belong to no known tongue. It is a
mixture of Persian and Indian words. A few Arabic words occur.”
Norris[44] also found that a great part of the language appears to
have little resemblance to any other that was ever spoken. A judgment,
so expressed, might induce an impartial mind to ascribe originality to
at least a part of the Asmáni language; which would naturally render
the other part less liable to suspicion, inasmuch as it would have
been not less difficult to execute, but less easy to conceal, a
partial than a total forgery. Nevertheless it so happens that the
dissimilarity from any other, as well as the similarity to one
particular idiom, are both equally turned against the genuineness of
the language in question: where dissimilarity exists, there is
absolute forgery――where similarity, an awkward disguise!
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