The _dá‘í_ or missionary charged with the task of gaining adherents for the Hidden Imám (see p. 216 seq.), in whose name allegiance was demanded, would settle in some place, representing himself to be a merchant, Ṣúfí, or the like. By renouncing worldly pleasures, making a show of strict piety, and performing apparent miracles, it was easy for him to pass as a saint with the common folk. As soon as he was assured of his neighbours' confidence and respect, he began to raise doubts in their minds. He would suggest difficult problems of theology or dwell on the mysterious significance of certain passages of the Koran. May there not be (he would ask) in religion itself a deeper meaning than appears on the surface? Then, having excited the curiosity of his hearers, he suddenly breaks off. When pressed to continue his explanation, he declares that such mysteries cannot be communicated save to those who take a binding oath of secrecy and obedience and consent to pay a fixed sum of money in token of their good faith. If these conditions were accepted, the neophyte entered upon the second of the nine degrees of initiation. He was taught that mere observance of the laws of Islam is not pleasing to God, unless the true doctrine be received through the Imáms who have it in keeping. These Imáms (as he next learned) are seven in number, beginning with ‘Alí; the seventh and last is Muḥammad, son of Ismá‘íl. On reaching the fourth degree he definitely ceased to be a Moslem, for here he was taught the Ismá‘ílite system of theology in which Muḥammad b. Ismá‘íl supersedes the founder of Islam as the greatest and last of all the Prophets. Comparatively few initiates advanced beyond this grade to a point where every form of positive religion was allegorised away, and only philosophy was left. "It is clear what a tremendous weapon, or rather machine, was thus created. Each man was given the amount of light which he could bear and which was suited to his prejudices, and he was made to believe that the end of the whole work would be the attaining of what he regarded as most desirable."[504] Moreover, the Imám Muḥammad b. Ismá‘íl having disappeared long ago, the veneration which sought a visible object was naturally transferred to his successor and representative on earth, viz., ‘Abdulláh b. Maymún, who filled the same office in relation to him as Aaron to Moses and ‘Alí to Muḥammad.