As to their tendency and opinions――whatever relates to the creed of the Orientals has already been stated in the chapter on the _Yezdáníán_, who are also entitled _Azarhóshangían_, but all that is attributed to the two sects is symbolical. The ancient philosophers of Greece, down to _Aflátún_ (Plato), were Oriental; it was Araśtu (Aristotle), his disciple, who then took the lead in the doctrine, the centre of which with this class is the argumentative reason. Both sects, by means of their discussions, cannot explain the nature of the self-existing being; the essence, unity, particularity, and all attributes are inherent in his holy nature, as I have said in the account of the religion of the Hoshanganíans. They have said besides: God is the world in its universality, but in its particularity mutable conformably with the whole, as it has been stated in the doctrine of the Yezdánían. They maintain, the work of God is according to his will; he does; if he wills not, he does not; but a good work is conformable to his nature: because all his attributes are perfection, in which sense they draw necessary conclusions with regard to the nature of God. “The year of God is that which passeth away; and thou shalt not find a change in the years of God.” Their creed is: God is not the immediate actor; as it would not be suitable to the dignity of royalty and sovereignty to perform himself every business; but it is proper that he should appoint some one of his servants who, on account of his great knowledge and power, is qualified for business, for the execution of the royal orders and the protection of the subjects. The latter also may, by the Sultan’s order, name another as Vizir or Nawab, for the affairs; every one of these chiefs may instal functionaries or agents; so that the whole administration may be firmly established according to the desire and the order of the sovereign. On that account, God created a first intellect, called in Persian _Bahman_, that is, “supreme soul,” or _Barósú_, or _Ferósu_, or _Serósh seróshán_, and “the science of truth;” he who produced something “new;” he is also entitled “the true man: ‘_God created man according to his image_;’” that is to say, pure, uncompounded, like reason, betwixt necessity and possibility,[107] in the centre between both; necessity is on his right side, possibility on his left; the perfect spirit rises from the left, which is the side of possibility. With respect to truth, the image of man is _âkl_,[108] “spirit of wisdom, the holy spirit, and the image of Eva a perfect spirit: on that account it was said that the forthcoming of Eva took place from Adam’s left side. The Sofis also agree with this, as we find it explained by Shaikh Muhammed Láhají,[109] in his work _Sharah-i-Gulshen_, “the Commentary of the Rose-bower.” Jesus, the son of God, proceeds from this “holy spirit.” When wisdom manifests itself through somebody, it is called his