[33] Jelál-eddin, although supported by many, was strongly opposed by some of the Afghan tribes; other mixed tribes never adopted the Rosheniah creed. Among the last were the _Házárahs_, distinct from the Afghans and Moghuls; their original seat is supposed to have been between _Herat_ and _Balkh_; but they possessed themselves of a considerable part between _Ghazni_ and _Kandahar_, in one direction, and between _Máidan_ and _Balkh_, in the other. We find in the before quoted Memoir of H. T. Colebrooke (_As. Res._, vol. VII. p. 343): “The Házárahs of Kábul are an innumerable tribe, who reside in Kábul, Ghazni, and Khandahar. Many of them are Shíahs, and adherents of the holy family. At present, among the chiefs of the Shiâhs is _Mirza Shádmán_, with whom the faithful are well pleased, and of whose incursions the _Khárejis_ of Kabul and Ghuzni bitterly complain.” [34] We find in the Asiatic Researches (vol. XI. from p. 363 to 418), a translation of this chapter, with a Memoir on the Rosheniah sect by the late Doctor John Leyden, whose early death in Java will ever be regretted as a great loss to Oriental literature. In his researches relative to the language and literature of the Afghans, he met with a work in the Afghan or Pashtu languge, entitled _Makhan Afhganí_, a miscellaneous compilation on the ritual and moral practice of Islam, composed by _Akhun_ (Mulla) _Derwezeh_, a character celebrated in Afghanistan chiefly for his sanctity, and belonging to the tribe of _Tajek_. This word in general signifies “peasant, or cultivator of ground;” but is in particular applied to those who are not Arabs, and by the Moghuls to the natives of Iran, who are neither of Arab nor Moghul extraction, probably of a mixed origin. They extend from the mountains of _Chetár_, in _Kashgar_, as far as _Balkh_ and _Kandahar_, and live either under their own chiefs, or subject and tributary to the Afghans, Turkmans, or Usbek Tartars, among whom they reside. The Tajiks always showed themselves adverse to the Rosheniahs, and Akhun Derwezeh in the said work contradicts and blames the tenets and opinions of Bayazid, whom he calls the “master of darkness.” In the extract given by Leyden, of Derwezeh’s account, we see that the doctrine of the Rosheniahs coincided in several points with that of the Ismaîlahs: Bayazid, in like manner as the latter, established eight degrees of perfection, through which his sectaries were to pass, and which led to an entire dereliction of all positive religion, and an unrestrained licentiousness in manners and practices. The account given by the author of the Dabistan is far from provoking so severe a blame. As to the history of Bayazid’s life and that of his son――highway robbery,