Two learned men having a dispute concerning the superiority of the chosen Alí, “the Elect” (whose face may God honor), over the two Shaikhs and the _Lord of the two lights_ (Osmar), (upon all of whom be the mercy of the Almighty) having referred the dispute to Kaivan, he observed: “All four are the four perfections of the prophetic edifice; All four are the four elements of the prophets’ souls.” “The distinction between the two exalted parties is difficult, as two of them claim supremacy on the celebrity (drum) of being fathers-in-law to the Arab founder of religion; and the other two are fitted for dignity, by being sons-in-law to the apostle of the Arabs. But whereas all things are objects of the Almighty’s regard, the excellent Alí, ‘the Lion of God,’ was esteemed so pre-eminent an object of divine favor among the Moslems, that want of faith and ignorance induced many to worship him as the true God, until this great personage openly disclaimed such a pretension. Also during the pontificate and caliphat of _Sadik_, ‘the faithful witness,’ the powerful _Abubeker_, ‘the separator,’ the grand _Omar_, and that of _Zu-l-Narain_, ‘the Lord of the two Lights,’ error misled many to such a degree, that they denied their authority, until these legitimate directors asserted their claims to that dignity.”[323] He returned an answer of a similar description in a dispute between a Jew, a Christian, and a Muselman, who were arguing about the superiority of their respective prophets; some acknowledging Jesus as God, the others as the Son of God. One day as a Christian and Muselman were disputing with each other, the former allowing the death of Jesus, and the latter believing him to be alive, Azar Kaivan said: “If a person who knew not the direction of a road which formed his destination, should in the course of his journey come to a dead body lying down, and a living person seated, from which of the two ought he to inquire his way?” As the disputants both replied, “from the living person;” he then said to the Muselman: “Adopt thou the faith of Jesus, as according to thy belief he is living.” He then added: “By life is meant the life of the rational soul: in this Mohammed and Jesus are on an equality; call your prophets the ‘eternal living:’ for life means not the perpetuity of this body fashioned out of the elements, which cannot accompany us beyond a hundred or a hundred and twenty natural stages (years).” Azizi says: “If the domestic fowl should fly along with the fowls of the air, It could not proceed in flight beyond the summit of the wall.”