CHAPTER XI.
OF THE RELIGION OF THE WISE (PHILOSOPHERS),
IN THREE SECTIONS.
Section I. Of the religion of the philosophers, and of some branches of their questions.
Section II. Of their reputation.
Section III. Of the wise men, and of late philosophers, and of those of that class who existed among all the nations of the children of Adam, and still exist; named in Persian Zirek, and Farzanah; in Hindi Budhvan, Badisher, Set mat, Set pati, Kianisher, Chater, Pah danter, and Jami; in Greek Filsofi; and in Arabic Hakim.
Section I.—Of the religion of the philosophers, and of some branches of their questions.
The distinguished men of that class divide themselves into two sorts: the one are the Oriental, the other the Occidental. As to the religious customs of the Orientals, let it be known, that they are also called Ravákín, and in Persian Keshísh, “the religious,” Pertaví, “the splendent,” and Róshendil, “the enlightened,” and in Hindí Ner mel men and Jókísher: these names relate to sanctity. The Occidentals are called in Persian Rah berí, “way-guides,” and Joya, inquirers;” in Hindí Tárkek.
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.