It is to be known that in the service of a king there are two confidential Amirs, who are not friends, but entertain enmity against each other. They may bring their own friends before the king. So are the prophets appointed at the court _of God_; if not so, how would the absolute Being have divided the extent of his empire by religion, if this were to be confined to one person? Another opinion is that of a pious philosopher, who contemplates the light of God in all objects of this and the other world, and turns not his regard from the least atom; he raised this belief to a high estimation; and to him remained no rancor of creed or religion; whoever, in the service of faith and morality is not freed from duality, and whoever says, the state of Muselmans is in dignity higher than that of Christians, knows nothing of the real Being. Whoever said of himself: “I attained a height of knowledge equal to that of _Mâruf Kerkhi_,[239] said nothing else than this: the variety and multitude of the rules of prophets proceed only from the abundance 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.” The Súfis say: The spirits of the perfect men[240] after separation from their bodies, go to the world of angels. The saints are directed by the interpretation of the Korán, and the vulgar people by the commentary upon both. Some maintain that the Saints do not subject themselves to it, but are tenacious only of this verse: “Adore God, thy Lord, until attaining certitude (himself).” The Shaikh Nájem eddin Kabra[241] said: When distinguished persons abandon the ceremonies of the worship, this means that these ceremonies which are performed by prescription, are contrary to them, because in worship no difficulty or inconvenience is to take place, but only joy and pleasure to be derived from it. The lord Saíd Muhammed Nurbakhsh says, in the account of apparitions: The difference between _baroz_, “apparition,” and _tanásokh_, “transmigration,” is this: that the latter is the arrival of the soul, when it has separated from one body to take possession of another, in the embryo which is fit for receiving a soul in the fourth month, to be reckoned from the moment when the sperma fell and settled in the womb; and this separation from one body and junction with another is called _maâd_, “resurrection.” An “apparition” is when a soul accumulates excellence upon excellence and an overflow takes place; so that by beatific vision it becomes visible; that is, it may happen, that a perfect soul, after its separation from the body, resides years in the upper world, and afterwards, for the sake of perfecting mankind, joins with a body, and the time of this junction is also the fourth month to be reckoned from the moment of the formation of the body, as was said upon transmigration.