The first prophet was Adam, for whom his son Seth served as vicar; after Adam his religion had seven successive vicars. Noah was the second prophet, and his vicar was Sem; Abraham was the third prophet, his son, Ismail, was his vicar; Moses, the fourth, had Aaron his brother first as vicar, after Aaron’s death Joshua, son of Nun, was his vicar. The last of his vicars was John, son of Zachary; Jesus, son of Mary, the fifth prophet, had Simeon as vicar. With the sixth prophet, Mohammed, was associated Aly. After Aly were six mute chiefs of Islam. These are the Imams whom we have named from Hassan to Ismail. Ismail is the seventh and most recent prophet. When he appeared preceding religions were abolished. Endowed with an all-knowing wisdom he alone can explain sacred teaching. All people owe him obedience, and it is only through his guidance that man can advance in salvation. These were the doctrines taught in the first four degrees. In the fifth degree the disciple learned that the Imam, as supreme priest, should have apostles to visit all places. The number of these was fixed by Divine wisdom at twelve like the months of the year, the tribes of Israel, the companions of Mohammed, for God in all he does has views of deep wisdom. In the sixth degree the Master commenced by explaining the mystic significance of the precepts of Islam touching prayer, alms, pilgrimages, and all other practices which were, as he showed, to turn men from vice to perfection. He recommended the study of Aristotle, Pythagoras, and Plato; he warned against blind belief in tradition, against yielding credit to simple allegations, and against taking accepted proof unless it be rational. In the seventh and the eighth degree the Master taught that the founder of every religion requires an associate, a vicar to hand down his precepts; the latter is the image of the world here below enveloped by that which is above it; one precedes the other as cause does effect. The first principle has neither attribute nor name; one may not say that it exists, or does not exist, that it is ignorant, or knowing. And thus farther on with all its attributes, for every affirmation regarding it implies a comparison with things that are created, every negation tends to deprive it of an attribute; it is neither eternal nor temporal, but its commandment, its word is that which exists from eternity. The disciple—that is, he who follows—aspires to the height of the one who precedes him, and he who is endowed with the word on earth aspires to be one with him who is master of the word in heaven.