When a dervish chooses to travel, not to reside, he ought to observe the following rules. In the first place, he must travel for God’s sake, not for pleasure, and as he journeys outwardly, so he should flee inwardly from his sensual affections; and he must always keep himself in a state of purity and not neglect his devotions; and his object in travelling must be either pilgrimage or war (against infidels) or to see a (holy) site or to derive instruction or to seek knowledge or to visit a venerable person, a Shaykh, or the tomb of a saint; otherwise his journey will be faulty. And he cannot do without a patched frock and a prayer-rug and a bucket and a rope and a pair of shoes (_kafsh_) or clogs (_na`layn_) and a staff: the patched frock to cover his nakedness, the prayer-rug to pray on, the bucket to cleanse himself with, and the staff to protect him from attacks and for other purposes. Before stepping on the prayer-rug he must put on his shoes or clogs in a state of purity. If anyone carries other articles, for the sake of keeping the Sunna (Apostolic custom), such as a comb and nail-scissors and a needle and a little box of antimony (_mukḥula_), he does right. If, however, anyone provides himself with more utensils than those which have been mentioned, we have to consider in what station he is: if he is a novice every article will be a shackle and a stumbling-block and a veil to him, and will afford him the means of showing self-conceit, but if he is a firmly grounded adept he may carry all these articles and more. I heard the following story from Shaykh Abú Muslim Fáris b. Ghálib al-Fárisí. “One day (he said) I paid a visit to Shaykh Abú Sa`íd b. Abi ´l-Khayr Faḍlalláh b. Muḥammad. I found him sleeping on a couch with four cushions (_takhtí chahár-bálish_), one of his legs thrown across the other; and he was dressed in fine Egyptian linen (_diqqí Miṣrí_). My garment was so dirty that it resembled leather, and my body was emaciated by austerities. On looking at Abú Sa`íd a feeling of scepticism overcame me. I said to myself: ‘He is a dervish, and so am I, yet he is in all this luxury and I in this sore tribulation.’ He immediately divined my thoughts and was aware of my vainglory. ‘O Abú Muslim,’ said he, ‘in what díwán have you read that a self-conceited man is a dervish? Since I see God in all things, God sets me on a throne, and since you see yourself in everything, God keeps you in affliction: my lot is contemplation, while yours is mortification. These are two stations on the Way to God, but God is far aloof from them both, and a dervish is dead to all stations and free from all states.’ On hearing these words my senses forsook me, and the whole world grew dark in my eyes. When I came to myself I repented, and he accepted my repentance. Then I said: ‘O Shaykh, give me leave to depart, for I cannot bear the sight of thee.’ He answered, ‘O Abú Muslim, you speak the truth;’ then he quoted this verse:—