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Jelāl answered him: “Muhammed was incomparably the greater—the greatest of all prophets and all saints.”

“Then,” rejoined Shemsu-’d-Dīn, “how is it that Muhammed said: ‘We have not known Thee, O God, as Thou rightly shouldest be known,’ whereas Bāyezīd said: ‘Glory unto me! How very great is my glory’?”

On hearing this question, Jelāl fainted away. On recovering his consciousness, he took his new acquaintance home with him. They were closeted together for weeks or months in holy communications.

Jelāl’s disciples at length became impatient, raising a fearful and threatening tumult; so that, on Thursday, the 21st of Shewwāl, A.H. 643 (March A.D. 1246), Shemsu-’d-Dīn mysteriously disappeared; and Jelāl adopted, as a sign of mourning for his loss, the drab hat and wide cloak since worn by the dervishes of his order.

It was about this time, also, that he first instituted the musical services observed by that order, as they perform their peculiar waltzing. All men took to music and dancing in consequence. Fanatics objected, out of envy. They said Jelāl was gone mad, even as the chiefs of Mekka had said of old of the Prophet. His supposed malady was attributed to the malefic influence of Shemsu-’d-Dīn of Tebrīz.