The principal point is summarily this: that, in all transactions, they may endeavor to deserve the divine favor, by their usages and pious practices; and that, humbly suppliant in the court of God, without partial complacence to themselves and to others, they may execute the law in their proceedings. Another point is, that they may not too much like their private apartment; for this is the manner of the desert-choosing durvishes; that they may not accustom themselves to sit in the society of common people, nor to mix in large crowds; for this is the mode of market people; in short, that they may keep the medium between the two extremes, and never forsake the just temperance; that is, avoid equally excess in dissipation and retirement. Besides, they are enjoined to venerate those who are distinguished by devotion to the incomparable God; to take the habit of vigilance in the morning and evening, and particularly at midnight; and at all times, when they are free from the affairs of God’s creatures, to occupy themselves with perusing the books of the masters of purity and sanctity, and the books of moral philosophy, which is the medicine of spirituality and the essence of all sciences; such as _Ikhlák Naseri_, “the Ethics of Naśery;”[101] and _manjíat wa mahelkat_, “the Causes of Salvation and Perdition,” _Ahyáyí âlúm ál dín_, “the Revival of the Sciences of Faith;”[102] the _Kimíáyi Sâadet_, Alchymy of Felicity;”[103] and _Masnaví_, “the poetical compostion of the Máulavi of Rúm,”[104] so that having attained the highest degree of religious knowledge, they may not be liable to be moved from their station by the fictions of the masters of deceit and falsehood; as in this state of dependence the best sort of worship is, after all, the most important concern of creatures; that, without being influenced by friendship or enmity, without regard to relations or strangers, they may with an open forehead raise themselves to a dignified rank; further, that they may, to the extent of their power, confer benefits upon the religious mendicants, the miserable and indigent, particularly upon the pious recluse in a corner, and upon the saints, who, straitened in their expense and income, never open their lips for a demand; that, being in company with the pious hermits seeking God, they may beg their benediction; besides that, having weighed the faults, errors, and crimes of men in the balance of justice, they may assign to each his proper place, and by the balance of well-founded appreciation bestow retribution upon each; that by the judgment of sagacious men they may find out in the crowd him whose faults ought to be concealed and passed over, and him whose guilt is to be examined, proclaimed, and punished; for there are faults which deserve greatly to be repressed, and others which are to be treated with great indulgence; it is required that, to show the right way to the disobedient, they use advice and gentleness, harshness or