The above account of the proceeding by which the Ismâilahs made proselytes to their creed exhibits one of the most insidious systems that has ever been invented to ensnare men. Silvestre de Sacy, in the Memoir quoted, note 2, p. 405, enumerates nine degrees of initiation by which a neophyte, under the direction of a _Dâí_, or “teacher,” was to pass, to be made a perfect Ismâilah. The first degree is to perplex the disciple by difficult questions; the second degree is to fix that the Imáms only have received the divine mission to instruct Muselmans; the third, establishes the series of seven Imáms, beginning at Alí and terminating at Ismâil, son of Jâfer; the fourth makes known the seven periods of prophets (as shown in note 1, p. 407); the fifth, conducts to contempt of the traditions and of the literal sense of the Koran, and is connected with some principles of philosophy and mathematics, or rather with fantastic notions on the power of particular numbers, such as seven, twelve, etc., applied to some phenomena of nature; the sixth degree imposes an entire submission to the Imám, and reveals that all legal and religious ordinances are nothing else but political contrivances, for keeping the vulgar in necessary dependence and subordination. At this degree the initiation stops for the greatest number of the candidates, and even of the Dáis. The seventh degree shows two principles in the organization of the universe: the one gives, the other receives; the one male, the other female: thus is duality substituted for the unity of the Divine nature; the eighth degree is consecrated to the development of the above mentioned notions; two beings are supposed to exist: the one _sabik_, “the antecedent;” the other, _larik_, “the subsequent.” Some of the Ismâilahs, however, admit a being not to be defined, without name and attributes, above the “antecedent.” To this degree is subjoined the dogma of a possible ascension, from the undermost stage of hierarchy to the highest being, by an endless series of periods and revolutions; a new religion is established upon the ruins of the former; the resurrection, the end of the world, the last judgment, the rewards and punishments, are only emblematic expressions of the successive periodical revolutions of the stars and of the universe, of the destruction and renovation of all beings, produced by the disposition and combination of the elements. Arrived at the ninth degree, the proselyte knows of no religion, nor submission to any other authority but his own, and is left to himself for choosing among the systems of philosophy the one he likes best. [605] Koran, chap. XXIX. v. 44.