If the author attempted to describe the learned and pious Abádíyán who were seen in the _Dadistan Aursah_,[339] this treatise would never be brought to a conclusion; he now therefore proceeds to mention some others, who though professing a faith different from the Yezdánián or Abadíyán, yet walked according to the institutes of Kaiván’s disciples, and attained their great object, the knowledge of God: and although this class is too numerous to be fully described, a few of the eminent personages are now about to be mentioned. _Mahummed Alí_, of Shiraz was the fellow-student of Shah Futtah Allah, and he traced his family to Azar Kaiván: he however attained perfection through the society of Farzanah Bahram, the son of Farhád, and had also traversed the seven climes. A thief came to his house one night, on perceiving whom Muhammed Alí pretended to fall asleep on his carpet, so that the robber might not suppose him to be awake, and continue his pursuits without apprehension. The robber searched the house carefully, but as all the effects were concealed in a secure place, he was unable to get at them. On this Muhammed raising his head, said to him: “I laid myself down to sleep, that thou mightst accomplish thy desires, whereas thou art in despair: be no longer uneasy.” He then arose and pointed out the place where all the things were stored away: in consequence of this generous proceeding, the robber abandoned his infamous profession, and became a virtuous character. _Muhammed Said_ of Isfahan was a Saiyid descended from Husain, who attained his great object through Farzanah Bahram, the son of Farhad. He once said to the author: “The first time I obtained the honor of admittance to the audience of the distinguished Farzanah, he rose up on seeing me, and showed the proper respect due to an honorable person, directing me to be seated on the most distinguished couch. Some time after, entered a naked Fakir, but Farzanah Bahram moved not from his place, but pointed him to a seat in the slipper-repository. I felt this scruple; surely the highest distinction is due to the Durvish. Farzanah then turning his face to the wall, which was ornamented with paintings, said: ‘O, lifeless figure, thou art seated on high; but external form confers not distinction; but Durvishes enjoy a rank, when their bodies are under the control of their souls,[340] and their souls united with the supreme object of love; even in this assembly they are seated with me in my heart.’ On hearing this, I turned into the right road.” In the year of the Hejirah 1045 (A. D. 1634), he abandoned this elemental frame in Lahore.