to be without sense. Further, whoever acknowledges the prophetic mission of Muhammed accounts it to begin after the prophet’s fortieth year, and whoever does not acknowledge it, is free in this opinion. Muhammed said: “_I was a prophet, and Adam in water and mud._” Kámrán went seldom into the houses of this sect, and kept himself at a distance from them. When, yielding to a thousand entreaties, he visited them, he changed his usual dress, sat only a moment with them, and rose immediately; he never ate with them, nor accepted he any thing from one of this sect. When asked upon his keeping himself at a distance from them, he said: “The spirit of brutishness and savagery holds its mastership over you, and I cannot always associate with brutes and beasts of prey.” He remained even a long time without seeing them. But _Abd ul rasul_ frequented him, and, conformably to Kámrán’s advice, detached himself from worldly desires, and crushed anger and lust in his mind. On that account Hakím Kámrán, having conceived friendship for him, taught him first the rules of grammar and etymology, then the _Sherah Shamsíyah_, “Commentary upon Shamsiyah;”[153] besides the physiological part of the Commentary upon _Hedáyah al hikmet_, “the Guide to Science,” composed by _Hossain_, son of _Mâyin eddin Maibedí_;[154] further, matters relating to the Commentary upon _Hikmet al âin_, “the Science of what is “essential,”[155] and afterwards the Commentary upon _Tajeríd_,[156] “Divestment of what is accessory,” with marginal notes; also the physiological part of the Commentary upon _Isháret_,[157] “Indications (allegorical, symbolical, and others);” and, finally, the _Ilahyat shafa_, “the Hymns of Recovery.” Thus also, Mulla Yacúb read with him the _Taherir_, “Writings” of Euclid, and a Commentary upon _Tazkerah_,[158] “Commemoration;” and was attached to him. Likewise Mír Sheríf, having read the _Mutavel_,[159] “Development,” and the _Tafsir_, “Explanation,” of Baízavi,[160] resolved to follow his school; and, what is more astonishing, Mulla Usám read with him the illustrations and demonstrations which are in the fundamentals of Hanifa’s religious law, and adopted his faith. But Mulla Sultan, although he acknowledged his high rank of excellence, never adhered to him. And Hakím Kámrán said: “What is not understood, becomes a subject of dispute.” Thus Mulla Sultán followed with intense application the study of the soul, and the chain of demonstrations relative to it, but he said: “I am not able to understand its nature, and am, in that respect, like a parrot.” Among the able disciples of Hakím Kámrán was Hakím Mershed, who passed through all degrees of science before him, and possessed his entire confidence.[161] Hakím Kámrán was wont at that time, when he gave lessons of science, to wash his head, hands, and feet, to burn sweet perfumes, and to turn his face towards the sun, in which his disciples imitated him. He did not confer his