into a little ditch by means of a sea-shell, he shall be found to attempt impossibilities. He enters upon the question, however, by telling his hearers, that some properties are peculiar to God which are peculiar to no creature, just as kings and other great men have treasures peculiar to themselves; and, after a good deal of abstruse reasoning, he receives the following answer from

این تعلیم است بس بلند و بسیار نو ,the Philosopher لیکن خوش براي من ليكن هيچ وجه ندارم تا بگویم با طلست میداشتم اگر همین را مکرر میگفتید یا بعبارت دیگر تا بهتر

. فهمیده شد

"This doctrine is sufficiently high and very new to me. I have no reason to say, however, that it is false. I should be very glad if you would repeat it, or state it in some other way, that I may the better understand it." The Padre proceeds: As God knows himself, and is known of himself, it must follow that two persons or reasonable subsistencies (e) exist in his essence, which is one, &c. The Philosopher answers,

اکنون روشنتر فهمیدم

"I now understand it more clearly." The Moola, however, takes an exception. Man, says he, knows himself, and is known of himself, yet he is but one person. The Padre cuts this gordian knot by replying, that God is unlike his creatures. To which the Moola is made "I almost

. اکنون نزديك است که بفهمم to answer

understand it now." The Padre next shews, that as the light proceeds from the sun, which constitutes the form and essence of that body; and, as the light is of equal antiquity with the sun, so does he who is called the Son of God proceed from God. After a good deal of explanation on the subject of generation, &c. the Padre proceeds to treat on the person of the Holy Ghost. God is infinitely good, says he, He is, therefore, the object of infinite love and desire. But this affection can proceed from God alone. Besides, this is accidental to man, but not to God; and, whatever subsists in God, is God. God, therefore, desires himself, and is desired of himself; and this desire constitutes another subsistency in his essence. There are consequently three, the Father, the Son, and the Holy Ghost. The Padre then puts this question in another point of view, wherein he says, God is the desirer, and the desired of himself; and makes his conclusion accordingly. The Moola replies; By this mode of arguing, a quaternity is proved. God is the knowing, and the known, the desiring, and the desired! The Padre replies, No; This is not allowable, because we do not acknowledge a plurality in God. Besides, the other attributes of God such as power, goodness, and mercy, are the constant and inseparable properties of his essence, which is one; while those

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 يعني در بیان آنکه چگونه کامل و تمام آفریده شد آدم يعني و چنان عاصي کشت و در بیان سبب این محنتهاي که

lulation and

dendeavour

ciples which

and v

in of

We

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

ادة

فرمود که این چیز ,of all the world, it is said آسان بعمل آرید یعنی میوه این درخت خاص مخورید واگر میخورید آن عنایتها که شمارا ونسل شما را کرده ام خواهم گرفت خصوصاً از آن زمان مرگ را خواهید دید ایشان فرمان برداری نکردند و عصیان نمودند وحکم خدا شکستند خدا غضب کرد و از بهشت که انجا نهاده بود بیرون انداخت و خود را مورد صد هزار بلاي تن يافتند و به بزركتر 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 ضعيفي كه ميتوانیم گفتن که محتاج تر و دردمندتر از تمام حیوانات زاده میشویم مورد مرك و همه دردها واحتياجها . وچون ادم وحوا همچون سروران در کناه افتادند لاجرم همه مایان که درین عالم پیدانی میگیریم آلوده کناه و عقوبت آن میائیم 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 کرديد 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, becoining 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