The Dabistan

256

jesty^;1 necessarily the other world of objects of ma-
jesty is referrible to that of God ; and the Jeldlian, or
"those to whom majesty applies, "will be satisfied in
like manner as the Jemdlian, " those to whom beauty
cc appertains."2 Further, it is said, hell is the place
of punishment ; this means that if an object of beauty
be joined to majesty, it becomes disturbed; in like
manner majesty is made uneasy by beauty. From
the lord Sabjani comes also the information that the

a'lj " glory, majesty." I suppose " terrific majesty" may

be understood. We find, in Richardson's Dictionary, that a sect called
Jeldliyat, followers of Said Jela'l Bokhari, worship the more terrible
attributes of the deity.'

2 This is an obscure passage. Silvestre de Sacy (Journal des Savants,
Janvier, 1822, p. 13) says : " I see by the Dabistan that, by means of
4< allegory, the Stiffs destroy the dogma of eternal punishment, as they
'* destroy what concerns Paradise; but this subject is touched upon but
«' in a superficial manner in the Dabistan, p. 486. * * * * I confess,
1 ' as to the rest, that I have not yet formed to myself a very clear idea of
" this theory." He subjoins the following note: " Paradise, according
u to the Dabistan is, with the Sufis, « the beauty of God/ Jl^cs. jemal,
" and hell, ' the glory,' JbLa. jelal; men who, by their conduct, belong
** to the last attribute of the divinity, which is designated under the
'• name of hell; that is the AJbLw jelalian, find pleasure in it, and
" when it is said that hell is a place of torment, this means that those
" who belong to the attribute of beauty, the jLJuc^ jemah'an, would
" be unfortunate, if they should be placed in the situation of those who
" belong to the attribute of glory, the ^LO^ ; the same would be the
** case with those who belong to the attribute of glory, or to hell, if they
" should experience the destiny of those who belong to the attribute of
•' beauty, or of Paradise."