The third chapter of the Dabistán treats of the religion of the _Kera Tabitán_ (Tibitans). The author says that he received his information from a learned man of this sect by means of an interpreter, who did not always satisfy his inquiries; the little he says appears to belong to a class of Buddhistic Hinduism, and not to be destitute of truth. § VII.――THE RELIGION OF THE JEWS. Then follows, in the fourth chapter, a short account of the religion of the Yahuds or Jews. The author derived his notion from a Rabbin converted to Muhammedism, and states nothing which was not really professed by one of the Jewish sects, which, in his summary narration, he does not distinguish. He gives a Persian translation of the first five chapters, and a part of the sixth chapter of the Genesis from the Hebrew original; a comparison of it with several other translations known in Europe, proves its general accuracy; I thought it not altother unimportant to point out the few variations which occur. § VIII.――THE RELIGION OF THE CHRISTIANS. It is not without great interest that an European Christian will peruse the fifth chapter, in which a Persian treats of the religion of the _Tarsas_, that is, “Christians.” Mohsan Fani declares, that he saw several learned Christians, such as the Padre _Francis_,[159] highly esteemed by the Portuguese in Goa and in Surat. We can scarce doubt, that it was from that father, or some other Roman Catholic missionary, that he received his information; as he portrays particularly the Roman Catholic doctrine, of which, in my opinion, he exhibits a more faithful idea than that which a great number of Protestants entertain, and are wont to express. Every Christian may be satisfied with the picture of his religion, which, although contracted in a small compass, is nevertheless faithfully drawn by a foreign but impartial hand. Mohsan Fani, in seventeen pages of our translation, states only a few circumstances of the life of Jesus Christ, and a few dogmas relative to him as son of God, and the second person of the holy Trinity. In the account of seven sacraments, the eucharist is characterised in a manner which will not fail to attract attention.[160] Scarce any rites or ceremonies are mentioned; the greatest part of the statement relates to the moral precepts of Christianity, which presents an advantageous contrast with the many absurd and superstitious duties, with which other religions are encumbered. Thus, we find confirmed in the Dabistán that the Pentateuch of the Jews and the Gospel of the Christians were both sufficiently familiar to Muhammedans who had any pretension to learning.