(5) D. Le\Yis, The Assassins, London: Weidenreld & Nicholson, 1 \}67, p. 7-1. (6) Hodgson, p. 216. (7) Ibid., p. 334, item 16. (8) W. Ivanow, Kalam-i Pir. A Treatise on Ismaili doctrine also (wrongly called Haft Bab Shah Sayyid Nasir, Bombay: Islamice Research Assosiation Series no. 4, 1935, p. 49 (55). (Henceforth refered to as Kalam i Pir) (9) Ibid. (10) Ibid., p. 50 (55-56). (11) lbid., p. 90 (94). (12) Ibid., p. 90 (95). (13) Ibid., p. 91 (95). (14) Ibid. (15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(6) Hodgson, p. 216. (7) Ibid., p. 334, item 16. (8) W. Ivanow, Kalam-i Pir. A Treatise on Ismaili doctrine also (wrongly called Haft Bab Shah Sayyid Nasir, Bombay: Islamice Research Assosiation Series no. 4, 1935, p. 49 (55). (Henceforth refered to as Kalam i Pir) (9) Ibid. (10) Ibid., p. 50 (55-56). (11) lbid., p. 90 (94). (12) Ibid., p. 90 (95). (13) Ibid., p. 91 (95). (14) Ibid. (15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(7) Ibid., p. 334, item 16. (8) W. Ivanow, Kalam-i Pir. A Treatise on Ismaili doctrine also (wrongly called Haft Bab Shah Sayyid Nasir, Bombay: Islamice Research Assosiation Series no. 4, 1935, p. 49 (55). (Henceforth refered to as Kalam i Pir) (9) Ibid. (10) Ibid., p. 50 (55-56). (11) lbid., p. 90 (94). (12) Ibid., p. 90 (95). (13) Ibid., p. 91 (95). (14) Ibid. (15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(8) W. Ivanow, Kalam-i Pir. A Treatise on Ismaili doctrine also (wrongly called Haft Bab Shah Sayyid Nasir, Bombay: Islamice Research Assosiation Series no. 4, 1935, p. 49 (55). (Henceforth refered to as Kalam i Pir) (9) Ibid. (10) Ibid., p. 50 (55-56). (11) lbid., p. 90 (94). (12) Ibid., p. 90 (95). (13) Ibid., p. 91 (95). (14) Ibid. (15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(9) Ibid. (10) Ibid., p. 50 (55-56). (11) lbid., p. 90 (94). (12) Ibid., p. 90 (95). (13) Ibid., p. 91 (95). (14) Ibid. (15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(10) Ibid., p. 50 (55-56). (11) lbid., p. 90 (94). (12) Ibid., p. 90 (95). (13) Ibid., p. 91 (95). (14) Ibid. (15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(11) lbid., p. 90 (94). (12) Ibid., p. 90 (95). (13) Ibid., p. 91 (95). (14) Ibid. (15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(12) Ibid., p. 90 (95). (13) Ibid., p. 91 (95). (14) Ibid. (15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(13) Ibid., p. 91 (95). (14) Ibid. (15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(14) Ibid. (15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(15) This would accord with Sűrl doctrine, too. (16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(16) Ibid Kalâmi Pir, p. 92 (96). (17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(17) Ibid. (18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(18) Ibid. (19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(19) lbid. (20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(20) Ibid. (21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(21) Ibid. p. 93 (97). (22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(22) Ibid. (23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(23) Hodgson, p. 333, item Il. W. Ivanow, The RawlJalu'l Tasllm commonly called Tasawwurŕl by Nasuridin Tűsi Leiden: Brill (The Ismaili Socicty Series A-4), 1950. (Hencerorth referred to as Tassawwurât). (24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(24) However, Tassawwurât starts with- the sha'hâda, the profession of faith, the First Pillar of Islam. (25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(25) lbid., p. 156 (106). (26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(26) Ibid., p. 165 (112). (27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(27) Kalam i Pir, p. 110 (114). (28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(28) Tasawwuurat, p.128 (88) (29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(29) See Hodgson, p. 308, note 95. (30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(30) See above, p. 128 (31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(31) Hodgson, p. 173. (The tripartite pattern is assumed in the ta'wil of Kalami Pir). (32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
Kalami Pir).
(32) Hodgson, ibid. (33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(33) Kalâmi Pir, p. 67 (72). (34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(34)Ibid., p. 66-67 (71). (35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(35) Hodgson, p. 230. (36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(36) For a different view in Ismâ'lism, see B. Lewis, "An Ismaili Interpretation of the Fall or Adam", nSOAS 9, 1938, 691-704. (37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(37) Salmân, the hujja of Muhammad's era, broke the shari'a and this is the sign heralding haqiqa; see W. Ivanow, On the Recognition of the Imam. Fasl dar Bayân-i Shinâkhl-i Imâm, Bombay: Ismaili Society Series B, vols. III and IV, 1947, p. 44. (38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(38) For details on these ideas, see W. Ivanow, studies in Early Persian Ismailism, Leiden: Brill, 1948, p. 146-47; Hodgson, p. 161; 170; 229-31. (39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(39) H. Corbin, histoire de la philosophie Islamique, vol. l, Paris: Gallimard, 1964, p. 146-47; B. Lewis, "An Ismaili Interpretation", p. 693-95. (40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(40) Corbin, Histoire, p. 129-30; Hodgson, p. 233. (41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(41) Corbin, Histoire, p. 130; 135; 142; and, Corbin, "Epiphanie divine et naissance spirituelle dans la gnose ismaelienne", Eranos Jahrbuch XXIII, 1954, Zürich: Rhein, 1955,141-249, p. 190. (42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(42) Hodgson, p. 154. (43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(43) Ibid., p. 308 (This work is translated,as an appendix, in Hodgson's book. (44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(44) Ibid., note 95. (45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(45) B. Lewis, The Origins of Ismâ'ilism, New York: AMS Press, 1975, p. 34 (referring to Maqrizi Khilat II, 352). (46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(46) Kalâmi Pir, p. 50 (56). (47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(47) ibid., p. 50, note 1. (48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(48) See above, p. 135, note 4. (49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(49) Kalami Pir, p. 38-39 (46). Note here that Kalâmi Pir calls haqiqat the spiritual sphere, whereas Tűsi's list and Haft Bâb-i Bâbd Sayyidina both assign the spiritual to the bŕtin, i.e.to the second, not the third level, haqiqat., cr. p. 133, above. (50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(50) Kalami Pir, p.11 (115). (51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(51) Ibid., p. 62 (66). (52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(52) Tasawwurat p. 128 (88). (53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(53) Hodgson, p. 23& (referring to Tasawwurât, p. 138-39 (94)). (54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(54) Hodgson, p. 233 (55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(55) Ibid., p. 228. (56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(56) Corbin, "Épiphanie", p. 188. (57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(57) Hodgson, p. 57. (58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(58) Lewis, The Assassins, p. 75-76, see especially the story by Rashld al-Din. (59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(59) J. A. Doyle, "The History of the World-Conqueror, vol. II, bg 'Alâ-ad-Dtn 'Alu-1Wâlik Juvaint, Cambridge: Harvard University Press, 1958, p. 698. (60) Hodgson, p. 157-58. (61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(61) Kalâmi Pir, p. 58 (63). (62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(62) Kalâmi Pir, p. 109 (112). (63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(63) Ibid., p. 57 (63). (64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(64) Ibid., p. 62-63 (67). (65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(65) Hodgson, p. 217. (66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(66) Ibid., p. 229. (67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(67) Ivanow, On the Recognition, p. 8. (68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(68) Corbin, Trilogie Ismaélienne, Paris/Tehran: Inst. Franco-iranian, 1961, p. 17. (69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(69) Hodgson, p.233-34. (70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(70) Corbin, Histoire, p. 1421. (71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(71) E. F. Tijdens, "Der mylhologisch-gnoslische Hintergrund des 'Umm- AI-Kilâb"', Acta Iranica, vot. VII, Varia 1977, Tebran/Ličge: Bibliotheque Pahlavi, 1977,p.439. (72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(72) Ibid. (73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(73) See above, p. 129. (74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(74) Hodgson, p. 299. (75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(75) Corbin, Histoire, p. 129; sec also, Corbin, The Man of Light in lranian Sufism, Boulder: Shambhala, 1978. (76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(76) J. Taylor, "An Approach to the Emergence of Helerodoxy in Medieval Islam", Religious Sludies, vol. 2, no. 2, April 1967, 197-210, p. 206. (77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(77) For Ivanow's confusion on this point, see, Tasawwurât, p. 138 (94) note 2, and Hodgson's criticism of Ivanow, Hodgson, p. 235, note 68. (78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(78) For instance, Hodgson sees the Qiyŕma as a "super-kashf'. (p. 229). (79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(79) Contra Corbin, Histoire, p. 94. Il (80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(80) Contra Hodgson, p. 228, in his interpretation of Tasawwurat, p. 138 (94). (81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(81) Sec above, p. 120. (82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(82) E. Leach, "Two Essays concerning the Symbolie Representation of Time", Rethinking Anthropotogy, Monographs on Social Anthropology, no. 22, London, London School of Economics: Athlone Press, 1971, 124-36. The two essays are "Cronus and Chronos" (124-32) and "Time and False Noses" (132-36). (83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(83) lbid., p. 130. (84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(84) lbid., p. 134. (85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(85) lbid., p. 133.(My chart is a somewhat simplified version) (86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(86) lbid., p. 133-34. (87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(87) lbid., p. 133. (88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(88) lbid., p. 134 (My chart is a somewhat simplified version). (89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(89) Ibid., p. 135. (90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(90) Ibid. (91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(91) V. Turner, The Ritual Process, Harmondsworth: Pelican/Penguin, 1974, p. 143. (92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(92) Ibid. (93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(93) Ibid., p. 127. (94) Kalami Pir, p. 109 (113).
(94) Kalami Pir, p. 109 (113).