Volume 3 — CHAPTER XI. (continued 2)

Somebody said to the Hakím Kámrán: “Give me in substance the belief of the Sonnites and the Shíâhs.” He replied: “The creed of the Sonnites is, after the praise of God the most high, and the attributes of the prophet, blessing and mercy of God upon all transgressors and sinners, men, and women; and the creed of the Shíâhs is after the praise of God, and the attributes of the prophet, the curse of God upon all believers, men 216 and women; and Muselmans, men and women.” And he had much to say about this subject.

Abu ’l Hassan Taheraní, surnamed Isfahán, son of Gháib báig, surnamed Iâtimad eddoulah, became a follower of Kámrán, by the persuasion of the friends of the latter, as the author of this book perceived in a letter, written by Rafiâ ’l Kader to Hakím Kámrán, in which the former declared himself the disciple of Kámrán, whom he called his master, and addressed in a suitable style. Thus was also Zemán Baig born, in Arghún, his father, a native of Kabul, was surnamed Mahábet Khán, who, by his gravity, bravery, and wisdom, acquired a high rank among the Omras of the Indian Sultans. He was in a friendly connection with Kámrán, and in the letters which the mighty khan wrote to Hakím Kámrán, he showed him great respect, and professed himself his disciple. It is said that, at a banquet, Mahábet Khan declared the saying of the prophetic asylum—

“I was a prophet, and Adam in water and mud—”

to be without sense. Further, whoever acknowledges the prophetic mission of Muhammed accounts it to begin after the prophet’s fortieth year, and whoever does not acknowledge it, is free in this opinion. Muhammed said: “I was a prophet, and Adam in water and mud.” Kámrán went seldom into the houses of this sect, and kept himself at a distance from them. When, yielding to a thousand entreaties, he 217 visited them, he changed his usual dress, sat only a moment with them, and rose immediately; he never ate with them, nor accepted he any thing from one of this sect. When asked upon his keeping himself at a distance from them, he said: “The spirit of brutishness and savagery holds its mastership over you, and I cannot always associate with brutes and beasts of prey.” He remained even a long time without seeing them. But Abd ul rasul frequented him, and, conformably to Kámrán’s advice, detached himself from worldly desires, and crushed anger and lust in his mind. On that account Hakím Kámrán, having conceived friendship for him, taught him first the rules of grammar and etymology, then the Sherah Shamsíyah, “Commentary upon Shamsiyah;”[153] besides the physiological part of the Commentary upon Hedáyah al hikmet, “the Guide to Science,” composed by Hossain, son of Mâyin eddin Maibedí;[154] further, matters relating to the Commentary 218 upon Hikmet al âin, “the Science of what is “essential,”[155] and afterwards the Commentary upon Tajeríd,[156] “Divestment of what is accessory,” with marginal notes; also the physiological part of the Commentary upon Isháret,[157] “Indications (allegorical, symbolical, and others);” and, finally, the Ilahyat shafa, “the Hymns of Recovery.” Thus also, Mulla Yacúb read with him the Taherir, “Writings” of Euclid, and a Commentary upon Tazkerah,[158] “Commemoration;” and was attached to him. Likewise Mír Sheríf, having read the Mutavel,[159] “Development,” and the Tafsir, “Explanation,” of Baízavi,[160] resolved to follow his school; 219 and, what is more astonishing, Mulla Usám read with him the illustrations and demonstrations which are in the fundamentals of Hanifa’s religious law, and adopted his faith. But Mulla Sultan, although he acknowledged his high rank of excellence, never adhered to him. And Hakím Kámrán said: “What is not understood, becomes a subject of dispute.” Thus Mulla Sultán followed with intense application the study of the soul, and the chain of demonstrations relative to it, but he said: “I am not able to understand its nature, and am, in that respect, like a parrot.” Among the able disciples of Hakím Kámrán was Hakím Mershed, who passed through all degrees of science before him, and possessed his entire confidence.[161] Hakím Kámrán was wont at that time, when he gave lessons of science, to wash his head, hands, and feet, to burn sweet perfumes, and to turn his face towards the sun, in which his disciples imitated him. He did not confer his instruction upon every body, but refused it to the depraved, the oppressors, and the voluptuous; nor did he hold intercourse with low persons.

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