'Collections of travels through Turky into Persia, and the East Indies. Giving an account of the present state of those countries, as also a full relation of the five years wars, between Aureng-Zebe and his brothers in their father's life time, about the succession. And a voyage made by the Great Mogul (Aureng-Zebe) with his Army from Dehli to Lahor, from Lahor to Bember, and from thence to the Kingdom of Kachemire, by the Mogols, call'd, the Paradise of the Indies. Together with a relation of the Kingdom of Japan and Tunkin, and of their particular manners and trade. To which is added a new description of the Grand Seignior's Seraglio, and also of all the Kingdoms that encompass the Euxine and Caspian Seas, being the travels of Monsieur TavernierBernier, and other great men.' [‎110] (781/1024)

no
A Voyage to Kachemire,
is 5 -an hundred times hundred thoufand years. I do not precifely remember the number
total o£ the years of each Vgugtte *, but this 1 know very well, that the firft, called Sate.
Dgugue, is of twenty five Lecques of years : that the fecond, which they call Trita^ is of
alx)ve twelve Lecques : the third, called Vuaper, of eight Lecques and fey four thou
fand years, if I remember well: and the fourth, cal[ed Kak-Vgugue, is of I know not
how many Lecques. The three firft, fay they, and much of the fourth, are elapfed *, fo
that the World (hall not laft fo long as it hath done, becaufe it is to perilh at the end of
the fourth, all things being then to return to their firft Principles. I made them com
pute again and again, to have their age of the World aright i but finding that that
perplexed them, and that they agreed not among themfelves about the number of the
Lecques, I contented my felf to fee that they make the World exceeding old. But be
ing prefled a little to make out this Antiquity, they pay you with nothing but little
fiories, and at length come to this, that they find it fo in their Beths, or the Books of
their Law, given them by the hands of Brahma.
After this I urged them concerning the nature of the Deiitas, of which I defired to
be particularly intruded i but 1 received nothing but what was very confufed. They
fatd, that there were three forts of them. Good, Evil, and Indifferent ones, that were
neither good nor bad h that fome thought, they were made of Fire, others of Light >
others that they wextBiapek^ of which word I could not get a clear explication) only they
faid, that God was Biapek^ and our Soul was Biapel^, and what is Biapehjs incorruptible,
and depends neither from Time nor Place : "that others would have them to be nothing
dfe but Portions of the Deity v and lafily, that fome there were, that made them cer
tain kinds of Divinities fevered and difpenfed over the World.
I remember, that I alfo put them upon the nature of the Lengue-cherire, whichifome
of their Authors do admit: But I could obtain nothing elfe of it but what I had long
fince underfiood from our Tendet, which was, That the feeds of Plants and Animals
are not formed anew, but were contrived ,in the firft produdfion of the World, and
difpenfed abroad every where and mixed in all things i and that they are (not only
potentially but a&ually) the very and entire Plants and Animals, though fo fmall,
that their parts cannot be diftinguifht, but when being put into a convenient womb,
and there nouriftied, they extend themfelvesand increafe : So that the feeds of an Ap
ple and Pear-Tree are a Lctigue-cherire, that is, a little entire and perfedf Apple and
Pear-Tree, having all itseffential parts: And fo the feeds of an Horfe, an Elephant,
and a Man , &c. are a hengue-cberire \ a little Horfe, a little Elephant, a little Man, in
which there w 7 ants nothing but the Soul and Nourifhmentto make them appear what
they are.
For a conclufion, I (hall difeover to you the my fiery of a great Cabala, which in thefe
laft years hath made great noife in Indojlan, becaufe certain Fendets, or Heatheniui
Do&ors, had pofTeffed with it the minds of Vara and SuItan.Sujah, the two firft Sons
of Chah-Jchan.
You cannot but know the Do&rineof many of the Antient Philofophers, touching
that gze&tSoul of the World,which they will have our Soulsand thofe of Animalsto be por
tions of. If we did well penetrate into Plato and Arijiotle,we might perhaps find that they
were of this fentiment. It is in a manner the general Dodtrine of the Heathen Fen-
dets of the Indies, and ’tis the fame which ftill maketh the Cabala of the Soufys, and or
the greateft part of the learned Men in Perfia, and which is found explained in Per-
fun Verfes, fo fublime and emphatical in their Goultchen-raz or Parterre of Myftenes •
which is alfo the very fame of Dr. Find’s, whom our great Gaffendus hath fo learne y
refuted *, and that wherein moft Chymifts lofc themfelves. But thefe Indian Gabali s
or fendets I fpeak of, drive this impertinence farther than all thofe Philofophers, an
pretend, that God, or that SoveraignBeing, which they call (immutable,) hat
produced or drawn out of his own fubftance, not only but alfo whatever is
material and corporeal in the Univerfe i and that this production was not meer ^-r 1 ?? i £
by way o£ an efficient caufe, but by a way refembling a Spider thatproducetha We »
which it draws forth out of its own body, and takes in again when it will* Creation
therefore, fay thefe Dodors, is nothing dfe but anextradionand extenfion, w JC^
God maketh of his own Subftance, of thofe webbs he draws from his own bowels > as
Ve[lrv8ion is nothing elfe but a reprifal, or taking back again this Divine Subftance, an
thefe Divine webbs into himfelf: So that the laft day of the World, which they
MaperU or Praha, when they believe that all ftiall be deftroyed, (hall be nothing e ^