When he arrived at the palace, the nobles of Qonya flocked to his court with rich offerings. All being seated in solemn conclave, Kīgātū was suddenly seized with a violent tremor, and asked one of the princes of the city, who was seated on a sofa by himself: “Who may the personage be that is sitting at your side on your sofa?” The prince looked about, right and left; but saw no one. He replied accordingly. Kīgātū answered: “What? How sayest thou? I see by thy side, seated, a tall man with a grisly beard and a sallow complexion, a grey turban, and an Indian plaid over his chest, who looks at me most pryingly.” The prince sagaciously suspected forthwith that Jelāl’s shade was there present by his side, and made answer: “The sacred eyes of majesty alone are privileged to witness that vision. It is the son of Bahā’u-’d-Dīn of Balkh, our Lord Jelālu-’d-Dīn, who is entombed in this land.” The Khān replied: “Last night I saw him in my dream. He went nigh choking me, and told me Qonya is his possession. Now, prince, thee I call my adoptive father; and I entirely forego my intention to devastate this city. Tell me; has that holy man any son or descendant alive here?” The prince told him of Bahā Veled, now Sheykh of the city, and the peerless saint of God. Kīgātū expressed the wish to go and visit the Sheykh. The prince conducted him and his suite of nobles to Sultan Veled. They all declared themselves his disciples, and assumed the dervish turban. Bahā recounted to the Khān the history of his grandfather’s expulsion from Balkh, and of all that followed. The Khān offered him royal presents, and accompanied him on a visit of reverence to the shrine of the deceased saint. CHAPTER IV. _Shemsu-’d-Dīn Tebrīzī, Muhammed son of ‘Alī son of Melik-dād._ 1. Shemsu-’d-Dīn of Tebrīz was surnamed the Sultan of Mendicants, the Mystery of God upon earth, the Perfect in word and deed. Some had styled him the Flier, because he travelled about so much; and others spoke of him as the Perfect One of Tebrīz. He went about seeking for instruction, human and spiritual. He had visited many of the chief spiritual teachers of the world; but he had found none equal to himself. The teachers of all lands became, therefore, pupils and disciples to him. He was always in quest of the beloved object of the soul (God). His corporeal frame he habited in coarsest felt, shrouding his eminent greatness from all eyes in what are really the jewelled robes of spirituality. At Damascus it was, where he was then studying, that he first saw Jelālu-’d-Dīn by chance in a crowded market-place; but Jelāl, who was at that time a student also, avoided him. Ultimately, he was led to Qonya in Jelāl’s traces, and first arrived there at dawn, on Saturday, the twenty-sixth of Jumāda-’l-ākhir, A.H. 642 (28th November, A.D. 1244), Jelāl being then professor at four colleges there. They met as is related in a former chapter (chap. iii. Nos. 8, 9).