1870.] Proceedings of the Asiatic Society . 143 



I have to premise that the greater portion of this work is taken 

 from the holy Gospels, and I have avoided citing from other 

 writings ; but I have noted my authorities in the margin** of the 

 book, where I have also given the headings of the several chapters. 

 Several of the Christian doctrines set forth in this book may, 

 indeed, defy and vex man's understanding ; but they are a mirror 

 reflecting Divine truth, and are fully explained in other works of 

 mine which are nearly ready, and which, with God's assistance, will 

 soon be finished. 



May the Lord Jesus take your Majesty in His keeping and, 

 according to the desire of your servant, vouchsafe you His know- 

 ledge, upon which alone the salvation of your soul depends. 



Written at A'grah, 15th Urdibihisht (April) 1602. 



The book ends with copies of two letters, one written by P i 1 a t e 

 to the Emperor T iberius and the Eoman Senate regarding 

 Christ, and the other written by 'Lintul,' Pilate's predeces- 

 sor to Tiberius, regarding the external appearance of Christ. 



J. X a v i e r then mentions a Maulavi of Lahor who assisted 

 him in the Persian translation, and says — 



■ This sublime book and its auspicious preface have been 

 compiled from the Gospels and other prophetic books by me, Padri 

 Zeronimo Shavir, the Firing! , of the Society of Jesus, at pre- 

 sent in Agrah, by order of the king of kings, the enlightened ruler, 

 the lord of the age, Jalaluddin Akbar, the greatest (alcuar) 

 of kings. May God perpetuate his reign ! — ; and Maulana 

 'Abdussattar, son of Qasim, of Labor, f now residing at 

 Agrah, has translated it, jointly with me {la ittifdq i man), in the 

 year 1602, the 47th year of the reign of His Majesty.' 



* They are not given in the MS. 



t Hough (p. 285) calls him 'Abdel Senarin Kasem, which is no Muhamraadan 

 name. If L e D i e u gives this name, he must have read *+» li ^j^U-Jf*}^* for 



How well J. Xavier knew Akbar's peculiarities may be seen from the fact 

 that he calls him Jalaluddin Akbar, instead of Jalaluddin Muhammad Alcbar. 

 Akbar disliked the name Muhammad. Abulfazl also, in his list of Akbar's 

 Grandees in the Ain, leaves out the names Muhammad and Ahmad, whenever 

 practicable. 



