said: “We were once seated near him when he placed a taper in a basin of water; there immediately appeared some peacocks turning towards the water, plunging their heads into it, and displaying all their beauty, whilst we remained in utter astonishment.” Shidosh also says: “I once beheld him disporting in the midst of a blazing fire.” Nay, the writer of these pages has seen him swallow fire. The Mobed Húshyár says: “He once exhibited a sight, so as to make a house appear filled with serpents and scorpions.” He used also to lay on the breast of a person plunged in sleep, something of such a nature as to make him return an answer to every question proposed to him. The Mobed Húshyár also relates: “I once beheld the Hakim (the Sage) Kamran of Shiraz, in the feast of joy and hospitality made for the reception of an Iraki friend, light a match: on this, all the Lulees[333] then in the house stripped themselves naked and began to dance, whilst we looked on at a distance. The sage said: ‘This we have learnt from Yazdan Sitái: as I give no invitation to Lulees, and no others can be prevailed on to commit such indecency, I therefore tried the experiment on the party of them assembled in this place.’” Many other things of a similar nature are related concerning Yazdan Sitái. _Khoda Jói_ was a native of Herat, who had passed many years in the service of exemplary and holy men; he relates: “I once saw in a vision holy personages come around me and say: ‘Depart and seek a spiritual guide free from prejudice.’ During many years’ search I was unable to discover such a character; but having once seen in a dream, ‘that Azar Kaiván of Istakhar was one of that description:’ I went near him in company with _Farzanah Khushi_.” Khoda Jói excelled in the knowledge of Parsi and Arabic; he avoided altogether animal food of every description; he could suppress his breath during four watches (twelve hours), and was in the habit of practising the Hubs-i-dam; he never slept at night, nor ate more than fifty direms weight of food. He never gave utterance to a lie, and whatever he stated had reference to exalted objects and pursuits: even these were uttered only at the solicitation of his friends. He is the author of the volume entitled _Jám-i-Kai Khusró_, “the cup of Kai Khusró,” an admirable commentary on the poetic compositions of Azar Kaiván, and also containing his visions. He arrived in the delightful regions of Kashmir in the year of the Hejirah 1040 (A. D. 1631), where the author met him: in that same year this distinguished personage hastened from this abode of evanescence to the mansions of eternity. Hafiz of Shiraz says: “O joyous day, when I depart from this abode of desolation; I then seek my soul’s repose and follow the adored object:[334] Fluttering about like a solar mote in the _atmosphere_ of that lip, Until I attain at last to the fountain-head of the radiant sun.”