of desire, and knowledge, may be said to be proceeding, &c. After some dispute on the propriety of names, the Moola asks, what this last person is called. The Padre answers, Espirito Santo.

(روح القدس) ,that is to say (اسپري سانتو يعني)

the Holy Ghost. After a good deal of pro and con on this question the Moola confesses that he has nothing very strong to object; and only requests a little further information on certain points mentioned in the former part of the dispute. With this the section ends; and the next begins with an avowal from the Philosopher, that he is quite satisfied on these subjects; and only wishes for a deeper enquiry into the nature of God. Upon which the Padre prudently informs him, that certain things are placed beyond the reach of

man.

It will be almost endless to notice the contents of every chapter and section of this work, we shall, therefore, notice only such as may appear to be the most interesting. We shall now pass on, therefore, to the seventh section of the second chapter, which gives an account of the creation and fall of man. The contents given at the head

فصل هفتم در خلقت of the section are as follows آنکه چگونه کامل و تمام آفریده شد آدم یعنی در بیان آنکه و چنان عاصي کشت و در بیان سبب این محنتهاي که

میکشیم و در بي انتظامي ذات ما که علت او گناه Section VII. On the creation of . موروثي است

man, that is, a description of his being created perfect and entire, and of his becoming so great a sinner. Also on the reason why we suffer so many adversities: also on the derangement of our constitutions, which has been caused by hereditary (original) sin.*

We shall pass over the account of the creation, and come to that of the fall, which is as follows. After stating that Eve had been given to Adam as a companion, and that he had been adorned with every gift necessary for the situation of the ruler

فرمود که این چیز of all the world, it is said

آسان بعمل آريد يعني میوه این درخت خاص مخورید واگر میخورید آن عنایتها که شمارا ونسل شمارا کرده ام خواهم گرفت خصوصاً از آن زمان مرك را خواهید دید ایشان فرمان برداری نکردند و عصیان نمودند وحكم خدا شکستند خدا غضب کرد و از بهشت که انجا نهاده بود بیرون انداخت و خود را مورد صد هزار بلاي تن یافتند و به بزرگتر از همه که مرکست و بدتر آنکه در ناخوشنودي خدا ماندند و آن قابلیت بهشت از ایشان و از نسل ایشان بر گرفت .

I have given the contents of the section in this and a former instance to shew, that they differ considerably from the table of contents given at the commencement of the work.

ایشان معاقب شدند همچون باغیان و همه فرزندان ایشان همچون باغي پسر و ازین است که از جانب روح بچندان ناتواني وناداني زاده میشویم و از جانب تن بچندان که میتوانیم گفتن که محتاج تر ودردمندتر از تمام ضعيفي حیوانات زاده میشویم مورد مرك وهمه دردها واحتياجها . وچون ادم وحوا همچون سروران در کناه افتادند لاجرم همه مایان که درین عالم پیدایی میگیریم آلوده کناه وعقوبت آن میانیم و آن توبه که بعد از آن کردند و سبب آن بخشیده شدند همچون مردم سردار نکردند مکر همچو دیگر مردم بنابرین فایده خوبی ایشان تنها بایشان باز کردید وبدي ,God commanded ، . ایشان جمیع فرزندان را در گرفت

that they should obey this easy precept, namely: Eat not of the fruit of this particular tree; for if ye eat of it, those gifts which have been bestowed on you and your children, shall be taken away; and above all, from that time ye shall see death. They, however, disobeyed and rebelled: they broke God's commandment, who, becoming angry, expelled them from Paradise in which he had placed them. Hence they became liable to innumerable calamities, and to death which is the greatest of all. And, what is still worse, they remained under the displeasure of God, who took from them and their posterity the fitness for Paradise. Hence they, like rebels, and their children like the children of rebels, became the

objects of punishment. Hence also it is, that we are born so weak and ignorant in every thing belonging to the soul; and, with respect to the body, so infirm that we may truly say, that we are born subject to greater wants and pains than all the other animals, being subject to death and to every pain and want. Since, then, Adam and Eve, as the leaders of the human race, fell into sin, all we, who are born into the world, are necessarily defiled with sin, and liable to punishment. The repentance which they afterwards offered, and in consequence of which they were pardoned, was not tendered by them as the heads of the human race, but only as individuals. Hence it was, that their goodness extended to themselves alone: but that their sin implicated all their offspring."

The third chapter commences with a disputation on the divinity of Christ. The Philosopher objects, that neither he nor the Mohammedans can see, how Christ should be God and man. If he was God, how he could be born, suffer, and die. But, as he was born, suffered, and died, the probability is, that he was not God. The Padre replies, that however unanswerable this may seem, he will answer it by shewing, in the first place, in what sense Jesus is said to be God; and, in the second, by replying to

his objections. After God had created the world, says he, and saw that man had fallen into sin, and was on the way to hell, he sent many Prophets and holy men to teach them the way of salvation but, finding that their instruction took but little effect, he determined himself to come into the world, and to bring that about which they could not. And then, just as the angels had assumed the form of a devotee with the view of teaching the Prophets, it was his determination to take the human shape, that men may both see and hear him, and learn from him what it was their duty to do. This shape was not merely apparent as that of the angels, but real. And thus he became a perfect man, while he also sustained his own proper Godhead. And God, thus becoming man, we call Jesus Christ. (Isa Kristo).

مي

آموخت بواسطه فرشتگان و چنانکه پیغامبران خود را که پیش ایشان فرستاد بشکل زاهد تا بهتر شنود و دیده شوند خواست که خود بصورة بشري بیاید تا مردم او را توانند دید و شنود و از وي آموخت انچه باید کرد و پيروي نمودن این صورت ظاهري آدمي نخواست که محض در نمایش بگیرد و بس همچون فرشتها بلکه براستي آدميت حقيقي گرفت و این طور آدم حقیقی

شد

بي

آنکه

خدائیت خود بگذارد و این خدا آدم شده را عيسي كرستو

میخوانیم .