successively sub-viceroys of the province of Canton; and likewise of the conduct of the Anchasee (chief justice), the Leang-tao (his deputy), and the Quang-chevu-foo (governor of the city of Canton), who by virtue of their respective offices possessed a jurisdiction and controul over the said guilty magistrates.

We order that Na-yin-tching also proceed to ascertain by investigation at what period, and under the government of what magistrates, these abuses commenced, and speedily report the same for our consideration, showing the degree of misconduct with which such magistrates and their superintending officers are chargeable.

With regard to Na-yen-tching and Pe-ling, who had so lately succeeded to the government of the province, we highly applaud the vigour and ability they have shown in the administration of public affairs; and it is our pleasure that the Supreme Court take their merits into consideration. -Khin-tse (i. e. respect this).

IV.

ACCOUNT OF THE AKHLAUK-E-NASIREE, OR

MORALS OF NASIR,

A CELEBRATED PERSIAN SYSTEM OF ETHICS.

By Lieutenant EDWARD FRISSELL*, of the Bombay Establishment.

Read 25th August, 1806.

I HAVE the honour to present to the Society a sketch of the contents of the Akhlauk-e-Nasiree, or Morals of Nasir, with some translations from that work, as specimens of the author's principles and manner of reasoning.— The Akhlauk-e-Nasiree is not confined to morals: it is, in reality, a system of ethics, œconomics, and politics, and is considered by the Persians and Mahomedans of India as one of the best treatises which they possess on those most important subjects. Of this work little I believe is generally known beyond its name. I am therefore induced to hope, that some acquaintance with it may be deemed an object sufficiently interesting to warrant my making to the Society so trifling an offering.

The writings of any of the Asiatics are not likely to lead to any direct improvements in real philosophy. But the examination of them is both curious and useful, as it tends to throw further light on the history of philosophy, which is one of the most interesting parts of human knowledge.

In the following translations I have not attempted by any alteration in arrangement, or, where it was possible to avoid it, by any change of expression, to render them more respectable as literary performances: it has been my object to adhere as closely as possible to the original, being con

* This excellent young man, who united talents for business with a respectable proficiency in Western as well as Eastern literature, and who was tenderly beloved by his friends for the mild integrity and modest dignity of his character, died of a pulmonary consumption at Calcutta a short time after the communication of the above Essay.

D

vinced that in every thing connected with Oriental literature the most perfect candour and most minute exactness should be strictly observed. The Akhlauk-e-Nasiree was written by Mahomed son of Hussun of Toos, who was generally called Nusseeroodeen. He was born A. D. 1201, and died in 1284.

The work was composed during his residence in Cohistan, and was dedicated to Naseeroodeen Abdool Ruheem, prince of that country; from which circumstance it has been called the Akhlauk-e-Nasiree.

Nusseeroodeen is said to have composed a treatise on Mahomedan law; and he was certainly the author of different mathematical works. He was highly esteemed by Hulakoo Khan, the grandson of the celebrated Chungiz, and was finally established by that prince at Murakah in Ader baijan, where he prepared the Astronomical Tables which are still extant.

INTRODUCTION.

The subject of this work being one of the branches of Philosophy, it is necessary to explain the meaning of that term, and its divisions, that the sense in which it is used in this book may be understood.

In the language of men of learning, Philosophy means the knowledge of things as they are, and the performance of actions as they ought to be performed, to the extent that our powers will permit; in order that the human mind may reach that perfection to which it inclines.

This being the case, philosophy is divided into two parts-Knowledge and Practice. Knowledge is the apprehension of things, and the determination of their laws and properties, as they really exist, to the extent that human capacity will admit. Practice is the regulation of actions and the management of affairs, in order that what exists in potentiality may come forth into act; provided it lead from defectiveness to perfection, as far as the capability of man will admit: whoever attains to the possession of these two things is a complete philosopher and perfect man, and his rank is the highest of the human species. According to the divine word,

"He giveth philosophy to him whom he chooseth; and to him to whom philosophy is given, is given the greatest good.”

Now, since philosophy is the knowledge of things as they really are, it is divided into parts according to the division of things. Things are of

two kinds.

First, Those whose existence does not depend upon the voluntary actions of mankind.

Second, Those whose existence depends upon the thoughts and voluntary actions of mankind.

The knowledge of things, then, is of two kinds. One is the knowledge of the first division, which is called speculative knowledge: the other, the knowledge of the second division, which is called practical knowledge.

Speculative knowledge is also divided into two parts: first, the knowledge of those things whose existence does not depend upon a mixture of matter; second, the knowledge of those things which could not exist without a mixture of matter. This last is also divided into two kinds : one, which can be considered abstractedly from matter; the second, which can only be considered connected with matter.

According to these principles, speculative knowledge is divided into three parts.

The first is called metaphysics; the second mathematics; and the third physics.

Each of these comprehends the knowledge of different things, some of which may be considered as roots, and some as branches.

The roots of the first are divided into two parts. First, the knowledge of God and those who are near his divine majesty, and who through his sublime decrees are the origins and causes of other existences, intelligences and spirits, and their laws and actions: and this branch of knowledge is called theology. Second, the knowledge of those general matters which constitute the condition of things as they really are; such as unity and number; necessity and possibility; creation and eternity, &c.: and this is called the first philosophy. Several inferior species are comprehended in it; as the knowledge of prophecy, priesthood, divine law, a future state, and what will remain in it.

The roots of mathematics are four. First, the knowledge of quantity, its laws and relations: and this is called geometry.

Second, The knowledge of numbers and their natures: and this is called arithmetic.

Third, The various motions of the heavenly bodies in relation to each other and to the terrestrial bodies, the proportion of their orbits and distances: and this is called astronomy,-judicial astrology not being included in this branch.

Fourth, The knowledge of the nature and relations of concord: and this is called the science of harmony. As this is applied to sounds according to the certain relations between them, and to the quantity of time during which they are continued or discontinued, this is called the science of music. The branches of mathematics are also various; as optics, algebra, mechanics, &c.

The roots of physics are of eight kinds.

First, The knowledge of the principles of changes; such as time and place, motion and rest, finity and infinity: and these are called the attributes of Nature.

Second, The knowledge of simple and compound bodies, and the laws of simples, celestial and terrestrial: and that is called the knowledge of the attributes of the world.

Third, The knowledge of the elements, and the changes of form which take place in common matter: and this is called the knowledge of production and dissolution.

Fourth, The knowledge of the causes of atmospherical and terrestrial affections; such as thunder, lightning, thunder-bolts, rain, ice, earthquakes, hail, and such like.

Fifth, The knowledge of compounds, their qualities and composition: and this is called mineralogy.

Sixth, The knowledge of vegetable bodies, their souls and faculties: and this is called the science of botany.

Seventh, The knowledge of moveable bodies, which have the power of voluntary motion, the principles of their motion, the laws and faculties of their souls: and this is called the knowledge of animals.

Eighth, The knowledge of the rational soul of man, and the manner of its operation in the body: and this is called the science of the mind.