SECT. I.――Of the appearance of Miyan Bayezid, and some of his sayings. SECT. II.――Some account of his proceedings. SECT. III.――Account of his sons. SECTION I.――Of the appearance of the lord Míyán Báyezid. In the Hálnámeh, a true work from Báyezid’s pen, it is stated that the lord _Míyán Báyezíd Ansári_ was the son of Shaikh _Abdullah_, who descended in the seventh generation from Shaikh _Siráj-eddin Ansári_, and that, in the latter time of the dominion of the Afghans, he was born in the town of Jalendher in the Panjab.[21] A year after this event, the blessed lord _Zahír-eddin Báber Pádsháh_, having obtained a victory over the Afghans, conquered Hind. In the history of the Moghúls it is recorded that, in the year of the Hejira 932 (A. D. 1525)[22] the blessed lord Báber Pádshah defeated _Ibráhím Khán Afghán_. In the before-said Hálnámeh is to be found that the mother of Míyán Báyezíd was called _Bánin_, and that the father of Banín and the grandfather of Abd ullah were brothers, and had their residence in the town of Jalendher. Míyán Báyezíd was born in this place. The father of Abdullah asked Banin, the daughter of Mohammed Amin, in marriage for his son Abd ullah. The father of Báyezíd Abd ullah resided at Kánígaram, which is situated in Kóhistan (the hilly country) of the Afghans.[23] When the conquests of the Moghúls began to extend, Banín also came with Báyezid to Kánígaram. Abd ullah had no liking for Banin, on which account he repudiated her; and Míyán Báyezíd experienced many sufferings from the enmity of another wife of Abd ullah, and from the son of the wife of Yâkub, besides the carelessness of his father. It was the custom of Míyán Bayezíd that, whenever he went to tend his own field, he took care also of the fields of others, and guarded them. From his infancy he felt a disposition towards the first cause, so as to investigate――“the heavens and the earth are here; but where is God?” When Khájah Ismâîl was blessed in a dream by a revelation, he devoted himself to austere practices of piety, and many persons who partook in his exercises, derived benefit from them. Báyezíd wished to become his disciple; but Abd ullah forbade it, saying: “It is a disgrace to me that thou shouldst be the disciple of the meanest of our relations; go to the sons of Shaikh _Bahá-eddín Zakaríá_.”[24] Báyezíd replied: “The character of a Shaikh is no inheritance.” Finally, Báyezíd was called by a mysterious influence to sanctity, and passed through the gradations of _sheríât_, “external law;” _hakíket_, “reality;” _mârifet_, “true knowledge;” _kurbet_, “proximity;” _vâsalet_, “union;” and _sekúnat_, “dwelling in God.” Many men joined him, at which the envious were vexed, and he invited to him the crowd which had not attained the same degree. With Báyezíd lineage obtained no respect, but only knowledge and virtue were valued, as