During his mortal malady he was constantly engaged in reading the _Alhíyát shafá_, “the hymns of recovery,” and in translating the _Asúlújía_,[148] “Theologia,” and he sang cheerfully: “I believe in the divinity of the most high Creator, the prophecy of intelligence, the Imámet of the spirit, the heaven as a Kiblah, and the liberation of philosophy, and I detest the free-thinkers, and other religions.” At the moment of death, he pronounced the names of the self-existent Being, of the intelligence and spirit, and of the stars, and the by-standers also joined him in chorus, until he had left the mortal garment. His life exceeded one hundred years, and he had preserved his strength and his faculties entire. He gave these directions to Húshíar, that after death to be burnt would be preferable, but, if the people prevented it, Húshíar should bury him with his feet to the West, as all distinguished personages, such as Aristotle and his followers, repose in the same way. Húshíar executed his will, and also, according to his direction, burnt at the head of his tomb, during a whole week, every day and every night, a lamp to the honor of the star which at that time ruled over him, and distributed the food and raiment which are appropriated to that star among the Brahmans and necessitous, who all prayed to render the star propitious, in order that the soul of Hakím Kámrán might be united with the pure spirits. Húshíar went afterwards to Agra, and I saw a book in the hand-writing of Húshíár, in which was stated, that he, after Kámrán’s death, saw him in a dream clothed in a fine garment, and sitting by the side of the lord _Mashterí_, “Jupiter.” Húshíar asked him: “How camest thou to this place?” He answered: “The pure spirits, when they saw me free from worldly desires, drew me to them, and by the aid of their intercession, I was made one of the angels.” The creed of the Hakíms Hírbed and Manír, with regard to the reality of inspired persons, was, that these celebrated men were perfect sages, and masters of an excellent condition; by their words and deeds they reached the state of perfection, on which account they treated mysterious questions relative to theoretical and practical wisdom with the confidence of pure truth; but for the sake of the vulgar, they used a typical and allegorical language, leaving it to other sages, the able chiefs and saints of their persuasion, to explain the law and the religion: this is the creed of philosophers.