The prophets of Persia, such as Abád, Zardusht, and the like, are called _Vakhshúr_; the apostles of the _Yonán_ and of Rome are _Aghásá daimún_ (Agatho demon);[149] _Hermes_, and the like, whom they name “possessors of fame;” the prophets of the Hindus, such as Ráma, Krishna, and the like, are entitled _Ava társ_; and the prophets of the Turks, such as _Aghríres_ and _Aghúrkhan_, are distinguished by the name of _Abulmas_. The prophets of Islám, from Adam, the father of mankind, to Muhammed, are called _resul_. In like manner the prophets of other nations were distinguished by titles such as _buzerg_, “great,” or _sádik_, “pure.” They said: it is right that no other prophet should come after the one: which is signified by the _seal of the prophetic mission_, that is, “the utmost dignity of mankind.” _Ibn Makanâ Sáheb-i-Mah Kashgher_,[150] also was reckoned among the prophets, and such was the controversy which arose about the head-khaláfet, the distinction, precedence, and rejection of the lords among each other, that it has not yet been brought to a satisfactory conclusion. They said that there were four celebrated doctors; if a controversy arose, this is nothing less than what is proper to mankind, as no man can be free from the attributes of his race; on that account they abstained from reviling the case of Môávíah, but they said that he was a great personage. But the creed of the Hakím Dostur was, that the prophets of the Persians, Hindus, Yonans, Turks, and Arabs, and such people, were promoting the establishment of a sort of knowledge and of some sorts of sciences; the philosophers, exerting themselves by the aid of the reasoning faculty, become founders of theoretical schools, and also lend their assistance with respect to theology. The scope of an _Hakím_ is, that his reason may direct its laborious efforts towards all quarters, and, inasmuch as may be in its power, to bear a resemblance to the Lord God, the self-existent Being. The utmost endeavor of the prophets is, that the order of the world may be evident to them, so that they may, according to this order, arrange the affairs of society. But this order of affairs cannot be exempt from the excitement of desire, terror, and dubiousness; although, certainly, whatever the masters of law and religion have combined into a system, may be explained by what certain eminent philosophers have exhibited. Among other things it is said, that the world is very ancient, and its eternity without beginning and end indubitable. In the sequel, a learned Hakím raises pretensions to inspiration, excites others to the adoption of a creed which he endeavors to render firm. But Hakím Kámzán assented to no inspiration, he said:――In ancient times, sages established customs and regulations for the order of the world, and, as long as the inhabitants conformed to them, there was not the least oppression in their doings; until finally they collected into a nation, worshipping pleasure and bent