_Transmigration_, or rather reproduction, is admitted, although not easily reconciled with the resurrection of the same body. _The blasts of the trumpet_, and the whole scene of the resurrection lose their materialism in a sort of rational allegory. _The other world_ is the destruction and renovation of nature at the completion and renewal of great periods of time, one of which comprised 360,000 solar years. _Resurrection_ is “the wakening from the sleep of heedlessness;” whenever an intellect attained that degree of perfection, it has returned to its origin; it is restored to life; this indubitably happens when nothing material exists: for, “where there is no body, there is no death.” After having treated in this way the great dogmas of religion, the Muhammedan philosophers found it not more difficult to rationalise every circumstance respecting their prophet, he who obeyed the voice of an invisible speaker. Did Muhammed really _split the moon_? Not in the least――splitting is penetrating from the exterior into the interior; the fissure of the moon typifies nothing else but the renunciation of the external for the internal, which is “the superior wisdom;” who possessed it more than the prophet (the peace of God be with him!) he, the master of the _lunar sphere_? This, with the Orientals, is the seat of human intelligence and perfection.[179] One of their greatest scholars, or as they say “the learned of the world,” known to us under the name of Avisenna, undertook to give a reasonable account of Muhammed’s _ascent to heaven_, and framed a wonderful romance of mystic spiritualism. He terminates by explaining how the prophet, after his return from such a journey, could find his bed-clothes still warm: “He had travelled with his mind, and when he had completed his mental task, returned back to himself, and in less than an eye’s twinkling recovered his former state; whoever knows, understands why he went; and whoever knows not, looks in vain for an explanation.” We may, not without interest, observe the natural process of the human mind in reviewing and reforming conceptions, the original form of which is not seldom entirely obliterated. The author of the Dabistán does more than satiate the most inquisitive reader with allegoric, now and then very fanciful, interpretations, which he continues, not without repetitions of the same subjects, through the subsequent chapter, upon which I am about to touch. Mohsan Fani, here as elsewhere, fails not to adduce several philosophers of more ancient as well as of his own times. Among the latter is _Hakim Kamran_, whose free and sound opinions, about the origin of societies and the prophets regulating them, will be read with some interest; as will also the account of the books which Kamran read and explained, whence the state of literature of those times may be inferred.