PERFORMING ECSTASY The Poetics and Politics of Religion in India Ealted by PALLABI CHAKRAVORTY SCOTT KUGLE MANOHAR 2009 trea aay Liv OF NRT CIOL9 Being Careful with the Goddess: Yoginis in Persian and Arabic ‘Texts Cane W. Enws ‘When the Halian traveler Pietro dls Valle stopped atthe western Indian city of Cambay in 1624, he took the opportunity to vst» temple ouside of town which was the resort of many yop, He mas fascinated with thei appearance and practices, and he eotinualy sought them out duving his tour of western and southern Indien Alter describing them in detall his memoir, he aed a long secount oftheir practices Tey have spat Eseries fe ther wap and ao sme eee of Laating, bt (by what T ater Irmo Bra of thay need in Perla, sd itt, Dames, sda te Tar sat oy lee both her nr wt andthe Lanning coi ly Art Diino, Secrets of Herb and tent thngs ands in ge tnd ochaenens,wlotenta thy ate much aid, a bso ang the fora Boks they tha tht bythe eae tone eens, De, astings and thee spe things they coe to evelatons wc Indeed renting ee bt ccrespondence whee Dei whe cons snd delaes them tnsundy sap earning ther seins loot «ome, Yes sometimes hey have eral comers wth hin ot lng least nt prfesing that th Dev bata terete ero Split, vile Wome. othe namber af ty os tno he Sod ising by vats fre rate and operat whom hy teernee 2 Deis. an adore in many paces wih srange worn te Sena the Gig ogo ol thr opt eee cello ‘cation rather sestuoa han aera of eng byte ety if ar wher they have Indeed many caus tnd rations hich ponteyalhove ound ue any woul know more hiw ie Book sbovetneionl which tend cry with me fos acy ay eee ee390 Cat Wat ns coment eal oe ite Crone whtinetantaion Dela Valles account of Persian text on Yoga, conning ee ques for summoning feminine dees, nd for divination by Shreration of breathing va sting cut What Indian ted tons of yo docs this book represen Under what ereamtaners trou Books have en writen in een on yogi techrigues thatindude summoning of femal pst How would a arlator prepare Pesan sending audience for thi kindof subject, and iin hind of Tslamfete categories would be used to present terial sich a yop and fein dees? ‘Dalla Vale was vent in Turks, Arable abd Persian, so hi planto tease te work for Persian nt imate alan ght Rane ylelde the ist Eacopean stay ofan Ina iterpectation tf ype: tis remariable that despite hi thelogel celtics of {he pris he found thee divination and breathing practices tobe ‘fective In ths vespect hs ambivalence matches that of ever Musi stadents of yor. Unfortunatly dla Vale seems otto have fled this tesltion projector he only by discussed Ib collection of Oriental manuscripts in correspondence with Frepean savants? The Pesan text jst detrived was among, the codices that he Brought back wh hit ay heist of fis oriental manuscript donated to the Vatican in 1718 by dell Vales hat Rinaldo de Bul, was described ss bookon mag Translated from the Indian into the Persian angutage® This work sil preserved inthe Vatican rary? ‘What was the eg of dala Yale ee? The We Cat be ve appears to be gute garbled” Nevertheless, Iti poss {o reemstut the te ofthis tex, fom comparison of thes tecuroners ofthe il inthe manssrit with the description of Shother copy preserved in isamabad:theorigial mame musthave been Rem bya The Kamara Seed Sabls* Whats pecaiysrkng that della Vale copy appers to have been topled ors prtonal sein une 162 wo years ere arrived inna This copy wat made nthe southern Persian cy of Lat, there dla Valle tageed for some months, engaging tn seentie Uucusson and thecogil polemics it Persian Sit scholars’ Ia Bein Careful ith the Gates wm other words, this Persian treatise on yogic breathing and divination techniques was ceculatng independently in intllectul ices in Iran fom which della Valle leaned off and aoquired a copy for himselt He was ready forthe yogis before he arrived in Indi ‘Onthe basis of conten, ti more than tempting to connec this teeatiseto th yogic text most widely known in Islas icles as thedmrtatunda or De Pool of Nectar alorthath yoga text kaowt feom an Arabi vernon which was twice translated into Persia, as ‘well as into Ottoman Tacksh and Urdu In fact, The Kamarupa Seed Slabs was circulating independently in lea, prio tothe translation of The Pot ofNectar since was quotedin fourteenth century Persian eneyelopedia (the Nate afin of Ari)? The practices described in dla Valles book, particularly divination by breath control and the 40-odd female deities (cealy an inaccurate recolletion ofthe 64 yin) overap significant in content with chapters I and 1X of The Pool of Nectar An exanination of della Valls Persian manuscript bears out some ofthese assumptions, ‘The text in fact contains a description of 68 female magicians (aot 40, a5 he recalled In his memolrs) corresponding to the cult of 6t yogins, their leader Is called Karak Dev, in whom we can recognize Kamaklys (Sansket Kemaksa) Dev, the ere Tantric soddess of Assam, who is mentioned by Muhanined Ghawth Gualiyart asa source of yogic teaching in his Persian translation of The Poo af Nectar. Other similarities ince frequent reference to the water of life (8, 18, 192,206, 2,28), the seal of ob lation (Homa) and manta recitation (Japa) (37b, 38a, 1B), the tse of mandatas (38, 40), visualization of diagrams associated with the cakras, the sun and moon breaths (108), five kinds of breath associated with the elements (11a), and the summoning ‘ofthe yogis some of whose names are the same as thove found In The Pool of Netar. The main diference is that The Kamarupa Seed Syllables provides atleast ten times the number of examples, making t something like large ecipe-book for ocultst, ‘An expliceink with The Pool of Nectar s sugested by partial though untitled version of The Kamarupa Seed Syllable, found ina single manuscript" This copy contains only aterat on divination by breath, corresponding to chapter Il of the Arabic text of The Pool of Nectar, and it closely matches section In dla2 Carl We Benet Ect pas tae Sica ee ne Sifter hy tee iu ase Sy seeee ate er sehr i ate ae sell tie ton te esha a coe caeeigariresetinne ete Shy an ig hat tc cs ot hb yee ‘Seid pos an demons Rein te tf a ec ec on an Se they dono butyl iy hte i ne he Being Careful withthe Goddess 193, they arent pry tots sett nord they Know anything. Tey cl isthe scene reading hog (Aa dam lle 2a As with The Pool of Nectar, here we are confronted with a powerful book, alleged to be ofthe highest authority in Tada though in the same breath we ae tld that it is secret and known only oa fe The translator frequently returns to both the themes ofthe book’ scriptural authority and tshidden esoteric charstet thoughout the work. Thus in another passage he writes, "This book is known throughout India, and among the Hindus no ‘book s nobler than this. Whocve ears this book and knows explanation is counted asa great scholar and wise mam, They serve him, and whoever is occupied with the theory and practice of ths they calla fogi andl respect him greatly. They serve him jun ike we respect the saints and the masters of stuggle and iseipine (155) “The translator speaks of information gathered from Brabirin ‘nformants,eegarding practices such at employing the ‘greatest fame (Persian isn a'zam) of God (H0b) and summoning the foddess Laka for sexual relations (43), and he testifies to his own sucess in employing these techniques. In addition, on several occaslons the translator cites another text, which he relat to the 32 verses of Kamak Devt which may have ben separately lrculatng text with similar contents." He frequently emphasizes the verse characte of the orginal, and several Hindi doa verses are quoted in Persan sript (25, 27a, 298). The translator stresses the diliculty of the task of ‘eanslaton. "Then T rendered it fot the Indian language to the Persian language, taking many prins adit was read to group of Brahmins and scholars, and it was compared, corrected, and latiied (16a) Despite this advertisement of scholarly authori hich makes suspicious use ofthe terminology of Arabic literary production, on other occasions the translator confesses that the materiale is dealing with is more than obscure. Ate giving n lengthy Hindi passage in Arabic scrip, he remark, presented these verses toa group ofthe scholarsafindi, Brahmins, anos, and they could not explain i but wereineapableof understanding it forthe words ae strange and dificle (27). Thus its not ceat to wit extent The Kamarapa Seed Syllables ecpresents single eeie car W mst tex or aslection frm yl verses stable from oe sources Sevepesented accrue Tre ongaiation ofthe book nat Sate lenr Theft prof the bookiscvded int foursetons, “procedures for asking questo i) on eading thoughts (5), ndetcctingthe igs of death (6) andoniove snd hate (6) Then Comes what peas to bea jr dvison ar Heaton, a eading that eads nrg leters "The Book of Magel Imagination rm the watings ofthe Sage fin’ (14D, Only two other section feedings flow: one on brat and agi imaintion (168), and Another on the yin elt (00), wich occupes nearly whole of Thelot l erebook How does ths tex lato ela themes? The Pal of Nectar postftes that famous Ina yogi ae the eulaents for [sh Jonah apd Kid The Kemarpa Sed Slabs in contrast merely teconis the Hinal mantres transite by these thee Mi ot adding one mor fron Ababa Ths ext docs, how- Ter provide a new eqlaenc: the Sans seed mantra rim {uvarably represented in Arabic rrp a8 rn) now becomes {denied wih the Arable mune of God akin, the mere "This inan intresting esoere variant onthe common pon am the indy and Musi names for God, Rata and Rahm, The nar {pital beings called gh ofthe moo (dure) in Hind are ‘Enered by the Pesan tern for angel (rst (53). The txt “emonatetesanunsefeonscous domestication of ope paces {Sn lamteate soy, Among the breath prognstcatons, for instances one lees to approach the qd (lame jue] or the limirprincel for judgment ot gation aly when he breath rom {he ght mosey fvorabe. Casual ferences mention Masin ‘Tages, or practcs that ay be performed ether in a Masi dea Hind grteyrd (70), or eein an empey temple or mosque {esbhandoccsionaly one stot rete s Quranic passage such the Throne Verse (Quran 2 25), oo perform cert action ‘Sor the Maslin evening payer We even hea of» Masi rm Broch who sucessful summoned s yop and partcipted i theres afer devotes (37a, The text provided with an oer Mam ame through atandard invocation of God and praise of the Prophet the begining nba adrton hat God whe rit mays fete cin he csc af enn Sut fen Being Careful withthe Goes 195 tad ho aod thine ort Wt ania, wh deh ‘oscil bios od viceane tem ci iurwatwth veel unssnd mrs sine os sare clanina and we chon tamale as ene, {nthe best forms ging thc We ave etd iinthebe om eed ham he ed afin rn 39 es Ga hia Qin eh ‘sti vrsthe bolt iene arctan ce bewpon hin, and upon thea ane heer ofGodand Leica the ena quotation of hah saying and some m ste alsions irnsh rego coloring ior the magia pace {S50 Thesepracties remain fndamentall ambi Reece Ione to whom this door opened makes the iam hel bea prophet if he good, he willbe unt andthe i eh be magi (5) Ara generation Toa eae forth average asa ede the content of The Kenny Sead Slats tin the etgay of the ce scenes ee Inde origin would have only enaneed yest se he tex employs standard Arb terms for antl ge ayo tke summoning of pcs dar) (97) and te si ugneos (tat) of demons fies and magican'* Ths there wos be 2 familia quay boot he text, even when tee eta ne ‘mploed for strmoning the pts known i nda or ins ‘The chant or mantras of the pots are Feeney eked ts 1 spel (fun) aterm of magia ices We ss ead of ‘say mag ess neg» al a fom bone (Sa hati employed nfaiualy with s voodoo dol 5b, Another recipe ses conb made om teehee ofa ad dog led with rn inet performed ats ceaon round ase), The portrait of Inden wisdom or rgion that emerges from th pes af hs manatee tree one autho of Kamalhyys goes fom Assam (Kamara) wh ‘heat legendsaremadeot Heels ecountothes ama pein won who ng td he idl pia ‘eign. This Kamae i they of Kain see wh the idea the mantne Her lowers onthe and seo {heme ar Eery yt sed oh oe tc a te a, Athy the dere he ee an gy acne tne whe yg Se196 (Cart We Bens eth ein) sy ht he seats of Kama hae tae od Tarte The ten many people wo ave ane tat pice and ead then content Ths much plaaone iens so ta taene ‘itn Se! ned wih ori bch ‘Birt scenes). lsewhere he describes ths caveat only accesible to magicians, tnd he gives ts dimensions as one farang by one farsang "When Someone enters that cave he ges darkness unt he reaches the tnidofthat cave He sees lap anda clean, fragrant, beatiful place (G5a) Kamrutedeserbed av faraway lan, nan land at heend India and in the midst of he China Sea andthe souree of ‘any exotic items of trade, The cave of Karakhyain sa to have ‘Rome nearby that ete a white i (34b~35a)." Kamas hee fulfis cited as source fr vatous deal of yi practice. But the rea point ofher narrative sto get to the 64 gins “Theworship ofthe mae dls known a yg secmstohave been a its height in nd from the nin othe welts entries, but it contined in varlous places untl at least the eighteenth century." Vidya Dehoiahas described at length the ape on temples found at remote alts where these deities were honored! ‘The Kemarspa Sed Syllables describes the yogis asthe key to Knowledge ofall hings. At the beginning ofthe section on breath we are told, So ay thon sty four women By he oan f Go (vk i got ‘sali wh ony gu hance nl tek oth ee ie Go by we camand th 00 wate, an oh {thst Seco mgs agit for were in he SSitemen tn the gp aloe co ano Wel everyting ‘Seriny at oes oh all he oli nw ly te eee stent a). Furthermore, they sy, By the command of God most high, and the masterful teaching they hae taught us, between the moon ard thesun onecan know whatever goes on nallthe world. We teach Science of who comes, and fromyhere and whatkeasks. Also know that this science lengthens life and makes one neat immortal (173) ‘The'knowledge the yogis confer makes poison harmless, cues thesle, removes deste and enabler one controll personsand Being Careful wth the Goddess a things in the wort These piel being Pts ruben axe Invalerble to injury by sword o eth a oe anaot he ct they can hea om adn and lane in an instant 236, Eah ofthe 6S yoiis has paricaas eyo a India, and they go to delight places to enjoy themssins a ooo teased in gold and jewel, wearing crowns and wreaths, revered bythe devs they will never di, grow ld or get sick before the day fudge bt al appear to be went yes of age 00S ae ae beings nat he principal cbjacvafvoraip ong te Hindus, who carve idols hem hasten we hee pees ae and miracle workers, so the Hindus have faith in ther (31s). Many of hte names are given though the Panam ser are ey sobigutes Tul, Kahala Ter, Trn, Chala, Kame Kai ibs, Darbu (31b), Antarakati (#4, 466), Chitraki (568), Ganga Mat SoS Manohar (5s), Kate (30), Darra 0), Suse (44 Susandas (40), Taly (300) Of couse ay Vin Dchoic a Brine out, no two fits of mimes of api rete soe The essen thing ithe canna number athe grouping yogis Ing 7,8, 9, oF 64" Sometimes sdeps may hve sea atone with he opines), atthe timer thy ref ten ste se ‘mathe 4b). Seite gin and youre he eg (4s) Bea of astciation with them Ine money (8) a foe a ‘As. comprehensive deerition of dan religous grees, 4 narrate ited to Katay and the og tage eee Bk feces Brahmins aremetioned bt ol soca see about The Kamarapa Set Sylablesaad ts eases tek i ain mpl bt what tbe no the categories that are aalibe today, we could. probly say that this text reflects practices of the yon temple ct that ae suited wth Kal tar Thee ao sme comston with the Nath or Kanphata yogis as indeed Metsyendioeth te sly considered the introducer ofthe Jogi elt omen te ala, and the name of Grakhnath sino once (a) the tex Beyond that genca ination, we find mal trans of nd traton popping pin an indent on Th ese ‘itera facia og te cn rates an 254)" Mettative execs are given that concent ong ai cant We rast the shalt from the nave up the spinal ealumn (17, 18a, 283). Standard list of supernorinal posers (dds s provided (54a) Occasional mantras appeatt conta the phrase'Krishna avatar {sb #34), We are tld ofthe temple of Mahakala in Ujain where tnany sddhas or magicians ae said olive (2,374). The sory of Shiva (Mahades) and the churaing ofthe ocean seated at length {Gib-32b). Nothing is said about the animal saeifics associated (uth the Assamese shrine of Kamakhys today The basic teachings Ur'The Kemarupa Seed Sylabes, however, are use of breath for ‘lvination and the summoning of yoni to obtain various goals hatha yoga mediation is certainly Inked to these practices, From the point of view ofthe study of yogn, one of the most stcking aspects ofthe text i the presence of mimerous apparent feprenetations of the Sanskrit alphabet, evidently made by a Persian copyist who attempted to draw these unfariae characters Some ofthese are words and phrases that appear to be marginal notes incorporated into the main text, an by default they tend to resemble Arabic numerals in ste. Others are Sanskrit eters Tneended for visualization, and these are painstaking dra in a large format. The instructions fr wsualization areas follows: "One takes this letter in the dle, and you draw this other eter, wich they ell shalt up from the navel with magical imagination and. though, and bring it up, in such as away dat this Teter andthe fistletcr aren the same place. Imagine them in the center ofthe head an gaze at ther withthe heat (166) The copying of Indie feripe here stands in cootrast with The Pool of Nectar tradition, in which Sanskrit mantras are only wansiteated (with varying Alegrecs of sucess in Arable script “The KamarupaSecd Silablasicertainyeichintheuse of nda terminology, but one terms in particular presents a ide. This the Arabi Persian term wah wsually rendered as Imagination tnbich T have here translated a ‘rsgical imagination; This term palo crucial in The Poo! of Nectar, where ‘magical imagination form the main topic of chapter VIL. There it becomes a generic term for mental and magical powers. "Is elle belt, certainty ‘pinion, magieal imagination, thought, fantasy, and fancy a 2 hale thing is named by vatious words... Answered prayer the influence of charms talisman, the (ivine} name, enchantment Pees eae eee eeeeeeeeet eee eee eee eee ee ee eee eee ee ee ee eee eee Being Careful withthe Goddess 199 ‘ten di thew the Nal snd divination om the pot of Mi ern ay these of200 Carl We mat society, and in this expect he cltivation of feminine spiits held ‘plac slongsideasteclogy and other occult arts that might prove ‘fol on the palit and mlitaryscene™ is estremely dificult to draw a frm line to divide ealigious proctice from magic, The translator of The Kamarupa Seed Slabs drew feeely upon Isamicate vocabularies related to ‘magic, bt for him there was no lea dvsion betwen the status ft the sorcerer en the sunt. le equally dificult to resolve the text Into separate Hindu and Muslim elements n this respect it nay be compared with a Devanagar text on omens that Simon Digby has discussed in his view the fet cireulated im Maslin ‘ceclesin western Indi, and was based om a Persian original, which ‘was in turn derived fom an easier Jain work on omens. Based fn the character of the omen predictions, Dighy relates the text, {o'a non-courly environment in which men were worried about questions of cultivation and undertaking improvements, about Entering into business partnerships and circumventing the wiles ‘of theic rivals, about the pursuing of legal claims and dhe outcome ff journeys, sbout whether they should enter into martages tnd whether their sons would gros up and turn out well The [Kamarapa Seed Syllables hasan equally coralicated ancestry, but ‘here ea certain overap in terms ofthe kinds of concerns that it tudesees. The translator ofthe text clearly had long experience ‘wth thie ensemble of practices, which he regarded as belng of treat practieal benefit The divination practices by breath given hese ave jst as terae and wnpoetic as the omens in Digby’ texts, fg If someone comes and sys, "im going to wat oe i going ‘ona journey; his breath gos (fom) the et [not tell him to 0, is gout 4a), These practically orented questions rate to ‘Scknss, death, wn, social stats, andthe perennial uncertainties fife, and the text leo provides practical methods to influence peopleand events parietaly inte frst sections ofthe work, The methods of concentration and visualization provided particularly In the second haf ofthe text imperceptibly move beyond generic Inagic to link with highly specialized esoteric traditions related to the yogin cult and hatha yoga. In this respect it could also be compared with the numerous handbooks of Arabic prayers Compiled by Sufi masters and circulated among their disciples In seventeenth and eighteenth-century Inia, which contained 3 SSE aes aera esas aera esaeaE ees eae eee Being Careful withthe Goddess 201 sirlarly mixed array of objectives, ranging frm the alleviation filinss tothe atainmentof advanced spetalstatex. In both the yogic texts and the Safi works, the manteie repetition of certain Tormulas, a specific namber of times linked with theatanment of results. It would be worthwhile to translate some of these ‘manuals, toring out the range of practices andthe paticalar sts ‘of goals indifferent instances, In some ease, the large numberof repetitions required ofthe practitioner indicates that one needed tormake a serious commitment of lng periods of time to perform these exercises. One might even suggest hat this kind ofmediative practice functioned fr these readers much as computers and the internet do for us today The translator of The Kamarupa Seed Syllable surrounded this presentation with repeated impressive announcements about the secrecy and the supreme authority of the txt. He did not, how: fever, find that the content ofthe text in any way prevented him {rom vein inthe Islamic religions conventions that permeate Persian literature. Nor, we may suppose, di the text present any ‘deoogieal problems to the Shi scholars in southern Persia wh nad The Kamarupa Seed Syllables copied out for thie Christian interlocutor Pietro dela Ville. A text of this kind clades the) standard categories, perhaps beciuse the religous concept that underlies ti practical and not concerned with doctrinal puri. ‘The translator observed the parallsm beeween the function of ‘spiritual beings such asthe yogis onthe onehand and Su sunts onthe other As his preface indicates, tsa larger natural theology that makes possible the slence of yoga and ‘magical imagination te special revelation fom God to the yin for whatever iin the earth and heaven sin the grasp ofthe eden of Adam NoTEs 1 te nfm dling atin icon oat eH Soy waite 2 Ente a es Dr gf dl ata oe teat Sapa ops Ye teringm2 cart Wat ore Hose, Hens det manos prlan del bibetece Von, St Test 196, Vitcan Cle stecs Apostle Vteans 54 ‘he tle Damerdigeta ven inthe pamage above i clawtete traaterted as Kara The fen fon of dla Val ges ‘Sy hai nat ing cette consoare or vows 4,1 108 103). The valat er of ash nd wan Key to son dl ale en {itn true (Damerdiglasha oe errption of Digebara ent “anni thoaph I am lnted to ther fo ths reerence to di ‘Ve se Donald F. Lack and in fon Klett ling of uope vl lA Cantar of Advance, Cheap Unversty of Ce Karat Devs Kamar don make (, MS 1957-06018, Naonl “Mase, naman, containing chapters ce by Maren. 1 217 te no. 3844 MS no. 177. Towe the econstraction ofthe een ijt to Dad Wt fhe Unie of Carat Seta Batt “The sy ofthe Iter Dy and Ue tly seb Pern sevpeelpto cpa the cnfson lng with he pel eathesisof ‘Sandhill of Bia) nthe representation ond word InPosn se. Seep 39-44, 67-8 for dee Valerian tetsom astronomy td eligi daptation. These tcade (95-0) dla Vales owe santero Latin work on the ranma theories Tyee Bete composed by im in Gon in 124 ‘Scemyarces the lant opine Antakunda Tranins, ora ofthe oj Ate Soi Ses 132 208 pp. 199 "an Ssting Salen ed Youn of i Ro Aste Soy, Sein yo 5,01, 20, ps 5-88, eleenee re rove Ee "zato’ Toi Ofc, Aare 256 fol a0, See E Deion Hats a ard Browne, Calpe of Te Calton of Pan and Arabic ‘Marnsrpte Dressed nthe nda Ofte Library, London ye a Spode, 1908 157 Ione place (2) the tractor mys Ka tht 32 verses In che dan language teen eran fom he eying Karak: Now Kaa ‘howe cto ind fom thoes and added something de to nd chi po ale Kama Bary ja (1 Behera Th lle {Senay on he 8 ret whan en the Tangge im welch many grates re enone and in which te Stange nd wondeflacnes which alte prattonersinagiaton (ah) and alla reared upon and pleased wt (9a). Once (Si) Now they pat ths oon Syren eid in the din angus Being Careful ith he Gadde 203 rice to the teh enury. he ame opt and on pinay tengo sorcerers, according to Deis Gort White le of the ‘ogi Tor exo Sah Aen Came Cngs Te Unverty Inca the tin of Koakly i Asan characterized by se nse ow thts ented nati thoupt the ti ld tthe goddensse Dd Gadon Wie he Achat Boy. She rons Medel ind Chas The Unie OF Chg Pes 1986, pp 195-6 ‘hie Miya Det, Vg Cut ad ope: A Tar Fndton, New Dl Debe, Yin Chl p30 and 6 Whe, Kis p22 Debeja ain Cup. 4-5 Isolde phased that thee wa no univer standard ptm of umber sans se White, Kis p22. See Bde Yup 8 “he Pert saar Malle Zaye aD o La erm whom Petro la Vale stsned hr manuscript of Te Nayar Sd Sls in 23, lange toa sec ich sued Inline tothe amy oon snd ary and env’ hem a ange ft prin dt who would {etercede with God and sexi proteton in Dare, rar dl Vale The nits erepton etn oh Schaclf anand en Shien 10% 1986 1. SLUtghni, Zafer a Wal ens Lokbandal 138 (Abi et Aly and 47 (Arb tet. 0), wheres Deccan Makin aed Hosa specaitin hse or ele ‘Tye Tens orhoming in fron Stn Abi anda ol, Yohannan edmann Fecha Var 2007 “Enon Digi arte Main Rooke af Omen om Gua or aathane In fan Are and Coscia Hour of Dongle Bare te Gay, Milton N} Ua Ga Nata (Cente forthe Acts an spin Pubs 1995, p. 42-6