In like manner, the fire-worshippers, who had come from the town of Nóusarí, situated in the district of Gujerát, asserted the truth of the religion of Zoroaster, and the great reverence and worship due to fire. The emperor called them to his presence, and was pleased to take information about the way and lustre of their wise men. He also called from Persia a follower of Zardusht, named Ardeshir, to whom he sent money; he delivered the sacred fire with care to the wise Shaikh Abu ’l Faźil, and established that it should be preserved in the interior apartment by night and day, perpetual henceforth, according to the rule of the Mobeds, and to the manner which was always practised in the fire-temples of the Kings of Ajem, because the _Ití set_ was among the sentences of the Lord, and light from among the lights of the great Ized. He invited likewise the fire-worshippers from Kirman to his presence, and questioned them about the subtilties of Zardusht’s religion; and he wrote letters to Azer-Káivan, who was a chief of the Yezdáníán and Abádáníán, and invited him to India; Azer-Káivan begged to be excused from coming, but sent a book of his own composition in praise of the self-existing being, of reason, the soul, the heavens, the stars, and the elements; as well as a word of advice to the King; all this contained in fourteen sections: every first line of each was in Persian _pure derí_; when read invertedly, it was Arabic; when turned about, Turkish; and when this was read in reversed order, it became Hindí. The Nawab, the wise Shaikh Abu ’l Fazil placed a full confidence in Azer Káivan; he called the inhabitants of Ajem and Arabia “infestors of roads,” and the people of Islám “accursed.” The wise Shaikh Abu ’l Fazil said in Fatah púr to Abd ul Káder Bedávaní: “I have to complain of the authors of books for two reasons: the first is, that they have not explicitly enough written the account of ancient prophets, similar to that of their own prophet; the second is, that nothing remained of the industrious men whose name is not mentioned in the _Tazkeret-ul-awlía_, ‘the Story of the Saints,’[76] and the _Nafhát alúns_,[77] ‘the fragrant Gales of Mankind,’ and the like; and the family of the prophet, what was their guilt that their names were not admitted into them?” Abd ul Káder gave no satisfactory answer. Ghází Khán Baddakshi, who had not his equal in logical science, treated explicitly and laboriously in sections of the just Imám (Alí), and established by investigation his superior merit in other treatises; and other learned men exercised their sagacity upon this subject.