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."