In like manner, each of the four elements has its separate guardian, from the _Nuristan_ (region of light), or the world of Intellects: which angel is styled _Parvardigar_ or _Parvardigar-i-Gunah_; _Dara_ or _Dara-i-Gunah_; and in Arabic, “_Rab-un-naw”_ or “Lord of the species;” in the same manner, all their relations, or every species, has its peculiar regent from the _Nuristan_ or ‘region of light.’――They regard the subsisting spirit of man, or the reasonable human soul, as eternal and infinite. Sáid says thus: “No sign of man or world appeared on the tablet of existence When the soul breathed forth pursuant to thy will in the school of love.” It is related in some of the esteemed records of this sect, that by _eternal souls_ are meant, the spirits of the spheres: and that human souls are a creation, but eternal: also, that some human temperaments are so constituted, that souls from the upper world are conferred on them: whilst others are adapted for having attached to them souls abstracted from matter; that such appropriation is regulated by influence of the spheres, and is concealed from the sight of the most profound thinkers. They also say, when this immortal spirit attains to eminence in praise-worthy knowledge and belief, that is, pure faith and good works, that on leaving this lower body, it succeeds in uniting itself to the sublime uncompounded spirits: but should it not attain to this high, emancipation-bestowing degree, it is united to that sphere, in relation to which its acts were upright. If the habitual language were praise-worthy and the works performed meritorious, but it should not have attained to the rank of union with a sphere, it being then divested of corporeal elements, remains in the lower world with the similitude of a bodily form, and in consequence of its praise-worthy qualities, it enjoys in appearance the view of the nymphs, palaces, and bright rose-bowers of paradise, and becomes a _Zamíní-Serush_, or ‘Terrestrial Angel.’ But if its words have been reprehensible,[230] and also accompanied with evil deeds, on deserting this material body, it obtains not another similarly constituted and is unable to reach the _Shídastan_ or ‘the region of Light.’ Being thus separated from the primitive source, it remains in the abode of Elements, in the Hell of concupiscence and passion and the flames of remorse: ultimately it becomes the prey of malady, but does not obtain a higher mansion: the soul of such a description finally becomes an _Ahriman_, or ‘Evil Demon.’ If in a spirit destitute of praiseworthy conversation, the good actions preponderate,[231] but in consequence of the attachment of the heart to matter, or through ignorance, such a spirit attains not to the dignity of liberation, it removes from one body to another, until by the efficacy of good words and deeds, it is finally emancipated from body and gains a high rank. Sarábí thus says: