In some passages they interpret the tradition after this manner; by Khizr is meant the intellectual soul, or rational faculty, and by Iskander the animal soul, or natural instinct; the Khizr of the intellectual soul, associated with the Iskander of the animal soul, and the host (of perceptions) arrived at the fountain-head of understanding, and obtained immortality, whilst the Iskander of the animal soul returned back empty-handed.[293] It must be remarked, that this sect explain after this manner, whatever transgresses the rules of probability, or cannot be weighed in the balance of comprehension; in short, all that is contrary to reason. They also say purification is of two kinds; the _amighi_ or true, and the _ashkari_ or apparent: the first consists in not defiling the heart with any thing; in not attaching it to the concerns of this treacherous world, emancipating it from all ties and prejudice, maintaining no connection with any object whatever, and washing away all bias from the soul. The _Ashkari_, or apparent, consists in removing to a distance whatever appears unclean; consequently this purification is effected with water which has undergone no change of color, smell, or taste: that is, which is free from bad color, smell, or taste; if otherwise, rose-water and such like are more to be commended. Ablution requires a _kur_, or a measure of lustral water; that is, according to them, the measure for a man, is that quantity into which he can immerge his head; for an elephant, a quantity proportioned to his bulk; and for a gnat, a single drop of water. They reckon it meritorious to recite the prayers and texts of the _Shat Dasátír_, relative to the unity of the self-existent Creator, the great dignity of intelligence and souls, with the pains of the superior and inferior bodies; after which they repeat the benedictions of the seven planets, particularly on their days, and offer up the appropriate incense. The worshipper after this recites the praises of the guardian of the month, and those of the days of the month; for example, if it be the month of _Farvardin_,[294] the believer repeats benedictions on that angel, and then on each of the regents of the days of that month: particularly the regent of that day called by the same name as the month: which day is also regarded as a festival.[295] For instance, in the month of _Farvardin_, he utters benedictions on the angel _Farvardin_, who is one of the cherubim on whom that month is dependent; if it be the first day of the month, called the day of _Hormuz_ (the angel who superintends the first day of the month), the believers address their benedictions to _Hormuz_; and act in a similar manner on the other months and their respective days. According to them, the names of the months are called after the names of their lords; and the appellations of the days are according to the names of their respective regents: consequently, as we have said, the believer adores the lord of the