Of other religions than Islám, Náṣir-i-Khusraw mentions the Jews (pp. 53, 83, 92, 95, 138), Christians (pp. 14, 15, 67,

Mention of other religions. 242), Magians (pp. 52, 70, 79), Hindús (pp. 33, 204), Dualists (pp. 28, 275), Manichæans (pp. 111, 269), Sabæans (p. 111), Zindíqs (p. 58), and Philosophers (pp. 111, 216); and of Muhammadan sects, besides the Ḥanafís, Málikís, Sháfi'ís, and others already mentioned, the Ḥarúrís, Kirámís, Liyálís (p. 239), and the Carmathians (p. 254). The term Báṭiní (“Esoteric”) is used in a favourable sense, and contrasted with Dháhirí (“Exoteric,” i.e., Formalist), while of Mulḥid (Heretic) the poet says (p. 118) that whoever seeks to understand the prin­ciples of religion is called by this name. From several passages it would appear that the poet had some knowledge of the contents of the Bible; at least the expressions “casting pearls before swine” (p. 11), “answer a fool according to his folly” (p. 67), “thou hast no oil in thy lamp” (p. 138), “I go to the Father” (p. 139), “naked shalt thou depart as thou didst come” (p. 145), and the like, seem to point to this conclusion.

A good deal of autobiography, besides what has been already noticed, may be gleaned from the Díwán, and the 76th qaṣída

Autobiographical allusions. (pp. 109-113), in which occurs the mention of the year of his birth, is especially rich in such material. He speaks of his eager desire to know the esoteric meaning of the ordinances of religion (p. 112), thanks God for having directed him to the Truth (p. 5), and implies that his conversion to the Isma'ílí doctrine took place at a comparatively late period of his life (p. 91). He describes his Initiation (p. 182) and oath of silence and allegiance (pp. 111-112), and how he becomes notorious, on account of his love for the Holy Family (Ahlu'l-Bayt, p. 6), as a Shí'ite (p. 223), Ráfiḍí (p. 115), and Mulḥid, in consequence of which he is persecuted by the Sunnís (pp. 22, 127, 227) and cursed from the pulpit (p. 223), so that no man dares breathe his name. He speaks of himself as “the Proof” (Ḥujjat), “the Proof of Khurásán” (p. 33), and “the Proof of Mustanṣir” (p. 239), alluding incidentally to other “Proofs,” and calls himself one of the Twelve Isma'ílí Naqíbs or Apostles (p. 209), the Chosen one of 'Alí (p. 159), and the Chosen Instrument of the Imám (pp. 158, 162). He vaunts his chaste and pious life (pp. 9, 252), and his attainments in science (pp. 5, 10, 127, 158), as well as in literature and poetry (pp. 22, 80). He alludes to his numerous writings (pp. 5, 9, 233), to his poems in Arabic and Persian (p. 171), and to his work the Zádu'l-Musáfirín, or “Pilgrim's Provision” (p. 195). Of his relations he says little, but we find passing allusions to his son (pp. 6, 185), father, mother, and brother (p. 219).

His religious and philosophical views are abundantly illus­trated, and, indeed, form the main subject of his verse. Speaking Religious views. generally, they are, as we have seen, typically Isma'ílí or Báṭiní. The favourite doctrine of ta'wíl, or allegorical interpretation, is strongly insisted on; without it the letter of Scripture is bitter as brine (p. 3) and misleading as water running under straw. Paradise, Hell, the Resur­rection, the Torment of the Tomb, Antichrist (Dajjál), and the Rising of the Sun from the West, are all allegorically explained. This interpretation is the very Spirit of Religion p. 33), and is necessary (p. 39), but the key to it has been com­mitted by God to the representatives of the Prophet's House (pp. 12, 30, 60, 64, 124, 142), who are its sole custodians (p. 4). Revelation is necessary (p. 29), and the nobility of the Arabic language is due solely to the fact that it was the medium of this revelation (p. 249), but mere parrot-like reading of the Qur'án is useless (p. 214). Piety without knowledge and understanding avails nothing (p. 37), but Knowledge, great as is its honour, is but the handmaid of Religion (pp. 150, 235), which is the fragrance of the world (p. 188). There exists naught but God (p. 193), who can neither be called Eternal nor Temporal (p. 166); phenomena are but an illusory reflection of Him (p. 106), yet are full of significance (p. 197), because the Universal Intelligence is immanent in them (p. 14), and man is the microcosm (p. 232). Space and Time are infinite and unbounded, and the heavens will not perish (p. 4), yet is the world not eternal (pp. 12, 39, 40). The doctrine of Free Will is supported against that of Fatalism by the following amongst other passages:—

“Though God creates the mother, and the breast, and the milk,
the children must draw for themselves the mother's milk”
(p. 56).
“Thy soul is a book, thy deeds are like the writing: write not
on thy soul aught else than a fair inscription:
Write what is wholly good in the book, O brother, for the pen
is in thine own hand!” (p. 149).

The Fáṭimid Caliphs are the only lawful rulers (p. 210), and the keepers of the Garden of God (p. 213), and a Gate (Báb) to the Imám is to be found in every country (p. 87). Allusions also occur to the mystical number Seven (pp. 88, 131), and to the characteristic Isma'ílí doctrine of the Asás (pp. 176-178).

Lastly we may notice, before giving translations of some of his poems, his profound contempt for Royal Courts (p. 6), courtiers (pp. 151, 230), panegyrists (pp. 7, 11, 80, 141, 144), elegant writers and literary triflers (p. 228), and writers of ghazals and erotic poetry (pp. 108, 141, 145, 171).

The following hundred verses are selected from the first five Translations from the Díwán. poems (ten pages) of the Díwán, and in each poem the omission of verses, wherever it occurs, is signified by asterisks:—