To sum up precisely the creed of all these sects, it may be said, that some do not agree upon beings perceived and beings probable, but all acknowledge the existence of appearances. These are called _Súfistáyah_, and in Persian _Samrádí_. All those who believe all ought to be comprehended in what is perceived, and deny any reality to things probable (or to the subjects of reason), are named _Tábíâyah_, “physiologists,” in Persian, _Mansí_. The belief of the latter is, that the world is composed of things perceived, and of individuals, children of Adam, and that animals are like plants: the one dries, the other shoots up afresh, and this occurrence will be repeated without end. Enjoyment is comprehended in eating, drinking, women, vehicles, and the like, and besides this world there is no other existence. Some agree upon the existence of things perceived and things probable, but differ upon the limits and laws. These are entitled _Filásafa-i-dahriah_, “secular philosophers,” in Persian _Jáyákárí_, “attached to temporariness.” This sect establishes a world of probabilities (composed) of nothing but things perceived, but they believe also the perfection proper to mankind is that, after a certain knowledge of an Almighty Creator, they attain the future spiritual existence in an exalted station of the rational world, and become blessed with an abundance of every beatitude; they acknowledge a powerful intrinsic virtue of the intellect in the acquisition of this everlasting beatitude, which, with the essence of wisdom, has no want of another gift of any sort whatever. Disgrace means the opposition to the mode of laudable reason, and law is the mode in which the wise have settled the common affairs of the individuals of mankind conformably with rectitude.