“The bounty of the Eternal does not reject the unbeliever, Provided he acquire perfection in the adoration of his idol.” Shédosh, the son of Anosh declared: that, according to the explainers of the law, there must be observed in any pursuit a due relation and correspondence to the intended purpose: further, in the pursuit of a virtuous spirit, sanctity and purity are required; but in the pursuit of a base spirit, nothing of purity enters, and may be dispensed with. This subject has been treated in the second section of the work thereupon. The writer of this book saw in the same year, and in the place beforesaid of Guzerat, a man called Mahadéo, who at night was always sitting upon a dead body. I also saw Sadánand, of the same sect, who said to one of his disciples: “I wish to perform a rite, called the worship of the hair.” The disciple brought his own daughter, and Sadánanda gazed at her hair, kissed her face, and in that way enjoyed her before the eyes of her father. I saw besides a person who brought his wife to him, saying: “I have no son in my house.” It is the belief of this class that, if in such a manner any one has intercourse with a barren woman, she obtains whatever she desires; on that account, some of the women, at the moment of intimate junction, demand from the perfect man the gift of _mukt_, that is, union with God Almighty, and emancipation from this body. It was for that reason, that Sadánanda used the woman before the eyes of her husband. One day, Sadánanda sat in a burying place, naked, with one of his friends, and drank wine, when one of the orthodox Brahmans passed that way, and saw these men. The disciples said: “This Brahman will tell the people what he saw, and expose us to ridicule.” Sadánanda replied: “It does not matter.” When the Brahman came home, he died. When in the year 1059 of the Hejira (1649 A. D.) the author of this work happened to be in the district of Kalinga, he saw in every village of this country the image of a god, or of a spirit called by some particular name, and each of these spirits is supposed to be the author of some sickness or misfortune, for the removing of which they offer their prayers to him. One of these spirits is _Anamberam_; and when a person gets a pimple, he brings an animal, commonly a domestic bird, to the chapel, and sacrifices it. In the work _Khálasa al hayat_, “the essence of life,” composed by Mulla Ahmed Tatvi, is stated, that upon the sepulchre of _Asefnívas_,[261] a sage of Greece, they used to sacrifice a bird, and they say that, in the book which treats of the ceremonies of pilgrimage to the before-named deities, three kinds of sacrifices are enumerated: agreeable perfumes, sweet cakes, and beverages; besides Mulla Ahmed Tatvi mentions in his work just before quoted, that _Herámes_ (that is Idris)[262] has established fumigations and wine of grapes for the use of sacrifices.