In like manner, a number of children were put in a place called _Gangmahel_, where every thing necessary was furnished to them; but none could articulate a letter; having remained there to their fourteenth year, they were found to be dumb; which made it evident, that letters and language are not natural to man, that is, cannot be used unless they have been acquired by instruction, and it is then only that the use of conversation becomes possible. From this the conclusion was drawn, that the world is very ancient, and language of a long date, whence the Brahmans derive arguments founded upon reason and testimony for the truth of their religion and the futility of others. The crown of the pious Shaikh Táj-ed-din, the son of Shaikh Zakríá Jondehení Dahluví, explained the exterior rites of the mystic doctrine; the system of the unity of the real being; and the precepts of the religion of Pharâoh, which is the _Feśus ul hikem_, the “bezels of philosophers,”[71] and the superiority of hope over fear. His Majesty Akbar liked the mode in which the Kings of Ajem performed worship; the Sufis, acknowledging holy personages as representing the Khalífs of the age, used to prostrate themselves before them, touching the ground with their foreheads; this was intended to mark the secret meaning that the angels had once adored Adam. The truth is, that the wise are the terrestrial angels, who worship an holy personage as a _Khalífah_, “vicar,” of God; and for having attained to this dignity, they venerate him under a similar character, and call him also their _Kabâh_ and _Kiblah_: because the heart of a just man is the heart of the all-just God, and it is to its door that they turn in the worship of God; in that sense Yâkúb and his sons prostrated themselves before Yúsef. Shaikh Yâkúb, a grammarian of Kashmir, who was a spiritual guide of the age, related, as from _Aín alkasa Hamdání_, that Muhammed is the manifest name of a guide, and Iblis the manifest name of a seducer. Mulla Muhammed Yzedí blamed the three khalifs, and reviled the companions of the prophet and their followers; he seduced people to the faith of Shíâhs, and, having brought forth chapters of the Gospel, he drew from them a proof of the third person of the Trinity as being true, and confirmed the religion of the Naśaránains. As his Majesty (Akbar) showed himself a friend of all men, he gave orders to the Nawab, the wise _Shaikh Abu ’l Faźil_,[72] who frequently witnessed the prodigious deeds of the emperor, to interpret several _foreign works_, and instead of the common sentence, “_Bismilla_,” etc., he adopted another, viz.: “Thy name is a fortress, and thou art its foundation, Thou art holy, and there is no God but God.”