It is most remarkable that, although men revered as divine messengers of religion have existed, still the works containing the heaven-sent doctrine are, either not at all or not incontestably, ascribed to them; and in any case devolved upon posterity in a more or less corrupted and mutilated state; so as to entail for ever an inexhaustible subject of dispute, a heavy task for belief, and severe trial of faith. If the Vedas are the best preserved, it is to no general purpose, inasmuch as they are the least known and most obscure. These facts the author of the Dabistán has set in full light, and says,[201] as it were to tranquillise mankind with regard to the multifarious inheritance of their prophets: “The varieties and multitudes of the rules of prophets proceed only from the plurality of names; and as in names there is no mutual opposition or contradiction, the superiority in rank among them is only the predominance of a name. To this I subjoin another passage, although it occurs in connection with another subject:[202] “The time of a prophet is a universal one, having neither priority nor posteriority――neither morning nor evening:” that is, if I understand these words: As the same sun ever shines upon us, so shines the same wisdom of all times, incorruptible in its divine source. If we take a rapid comparative view of the principal features of the five religions mentioned, we find _emanation of all beings, intellectual and material, from one great source_, to be the fundamental and characteristic dogma of Hinduism, established and developed in the most explicit and positive manner. _The division of supernatural beings in good and bad_ is adopted in the five religions, but in Magism it is of a somewhat different origin: for Ahriman and his host are not rebellious or fallen good genii; they are an original creation. _A primitive innocence and posterior corruption_ is generally believed; but by the Hindus as coming from riches and abundance, by the other nations as caused by seduction of the bad spirits. _The destruction of mankind by a deluge_ is no part of the Persian creed; it occurs in the Indian as one of the past periodical renovations of the world, which are to be followed by others, and is also admitted by the Persians, whilst the Jews, Christians, and Muhammedans believe a deluge not very ancient, as a punishment of human depravity. _Incarnations of the Deity for the benefit of mankind_, are believed only by Hindus and Christians; to the latter belongs exclusively the dogma of _a propitiatory sacrifice. Human souls, immaterial_, have pre-existence according to the Vedas and the Zand-Avesta; in the first, as parts of the Divinity; in the latter, as created in their _fervers_, or “pre-established ideals” at the beginning of the world. _Transmigration_ is taught in the sacred books of the Hindus and Persians. _The immortality of the soul, reserved to future beatitude or damnation_, is maintained generally, less