EXTRACTS FROM THE Majma'-i Wasáyá.

[The following stories are taken from a work which the Munshí who translated them calls Majma'-i Nasáyah. In the list of works prefixed to Sir H. Elliot's original volume it is entered “No. LXXIX. Wassaya, Nizámu-l Mulk.” No copy of the work is to be found in Sir H. Elliot's library, nor have I been able to obtain access to one. There is no doubt, however, that the extracts are derived from the work of Nizámu-l Mulk Túsí, the celebrated wazír of Malik Sháh Saljúk. This work was largely used by Hammer in his History of the Assassins, and he refers to it as the “Wassaya, or Political Institutes of Nizámu-l Mulk.” The title of the work then is Majma'-i Wasáyá; but it is possible that the copy used by the Munshí bore the title Majma'i Nasáih, which is almost identical in signification. The work consists of a series of counsels addressed to the author's own sons.

Malik Sháh Saljúk reigned from 1072 to 1092 A.D., and Nizámu-l Mulk fell by the dagger of an assassin one month before the death of his master. The work, then, was written in the decline of the Ghaznivide dynasty; and a few stories relating to them and to India have been selected. One passage concerning Nizámu-l Mulk him­self, and Hasan Sabáh the founder of the sect of the Assassins, has no direct reference to India, but it is interesting, and it enables us to identify the work as being the same as that used by Hammer. (See History of the Assassins, Transl. p. 44.)

The wording of the Extracts has been revised in part by Sir H. Elliot and in part by some unknown hand, but the translation seems not to have been tested; it must therefore rest upon the authority of the Munshí.*]

Khwája 'Alí Khesháwand.

In the beginning of Sultán Subuktigín's reign the office of Wazír was conferred on Khwája Abú-l 'Abbás Isfaráíní, but Amír 'Alí Khesháwand, who was the head of the Hájibs and one of the greatest and most trustworthy officers of the Sultán, entertained hostility against him. The Khwája had informed the King of this, and therefore his Majesty was never angry with him. Although complaints were brought against him from different parts of the country, and his every action was immediately reported, yet the King saw no occasion to call him to account. If any person repre­sented to the King any irregularity or misconduct on the part of the Khwája, he considered the man had been instructed by 'Alí Kheshá-wand; who at last, seeing his endeavours useless, abandoned the pur­suit, but only waited for a suitable opportunity. At last the star of the Khwája's fortune began to decline, and the country under his rule fell into disorder. He appointed unjust governors in the provinces, who exercised tyranny over the subjects, so that a large portion of the country became desolate. In Khurásán and the bordering countries, more especially, such a dreadful famine prevailed, that it ís recorded in history, and an account of it is given in many his­torical works. In short, the government assessment upon the lands was not at all realised, and the majority of the people emigrated from the country. Khwája Abú-l 'Abbás' only resource on seeing these circumstances, was to throw himself upon the King's mercy, and solicit remission. Reports were sent to his Majesty from all quarters, and the Khwája being greatly troubled and alarmed, sent in his resignation of the office of Wazír. The Sultán said he should suffer no punishment or injury if he paid into the treasury all the money which he had realized from the country, and which had been entered in his own accounts. On doing this he should be acquitted. The office of Díwán was, however, conferred on Khwája Abú-l Hakk Muhammad, son of Husain of Balkh. In this matter Shamsu-l Káh Khwája Ahmad Hasan was made mediator between the Sultán and Khwája Abú-l 'Abbás, and he took the messages from the one to the other. After much correspondence, it was settled that the Khwája should pay one hundred thousand dínárs into the royal treasury. The Khwája accordingly engaged to satisfy the demand, and he delivered all the property, movable and immovable, which he had amassed during his former employments of deputy of the 'amids, superintendent of the post-office at Khurásán, and minister of the Sultán. After he had given over everything that he possessed, he represented his indigence and poverty to the King, who compas­sionated his case, and having called him to his presence, said, if you swear by my soul and head to your pauperism, nobody shall hurt you. He answered, I will not swear till I again enquire of my wives, children, and dependents, and if I find anything remain­ing with them, I will send it to the King, and then take the oath. Having said this, he returned, and on administering very binding oaths and using all kinds of threats, he found that some small things belonging to his son were in the possession of a merchant. He took them also and sent them to the royal treasury, and after this he swore to his indigence by the King's soul and head. 'Alí Khe-sháwand, however, was still seeking cause to disgrace him and make him feel the result of his animosity, although at the same time he was aware of the oath that Khwája Abú-l 'Abbás had taken.

At this juncture the Sultán undertook an expedition to Hindústán, and one day 'Alí Khesháwand, having gone to him while he was sitting alone, told him how he had long since known the deceitful conduct of Abú-l 'Abbás, and that he had several times determined to bring it before his Majesty's notice, but he had hesitated lest the representation of it might be put down to some selfish motive. Your Majesty, said he, has discovered his other faults and embezzle­ments without my help, and now he has sworn to his indigence falsely, because he has still in his possession some rarities of such value that few kings can boast of in their stores. The Sultán was much surprised on hearing these words, and said, If it is true, Abú-l 'Abbás deserves great punishment. 'Alí Khesháwand ob­served, If the King order me, I can prove my assertion. The King remarked that in case he failed to prove it he should suffer death. This was agreed to, and 'Alí Khesháwand departed from the King's presence.

At this time Khwája Abú-l 'Abbás was in confinement in one of the forts. 'Alí Khesháwand, among the plunder from one of the kings of Híndustán, had obtained a dagger from his treasury, the handle of which was adorned with a large ruby of Yemen, sixty miskáls in weight. He had also taken from the store of the Sámání kings a jar which contained a sír of syrup. He had concealed these from every person that the King might not know of them. He now took both these rarities to the fort, and placed Khwája Abú-l 'Abbás in charge of his own men. After a few days he returned to the court, and having brought the dagger and the jar with him, he reported to the King that after many difficulties, and menaces and threats, he had discovered them; that one of them had belonged to the sove­reigns of India, and was sent as a present to the throne, but that the Khwája had concealed it; and that the other he had stolen at the time when the treasury of the Sámání kings was taken possession of. Now, said he to the Sultán, what are your orders? Shall we take strong measures against him to realize the arrears or not? The King, in great rage, replied, I give you both these things, and you may exact from him the remainder of the government demands by any means you like. After this the Sultán proceeded to India, and 'Alí Khesháwand delivered the poor minister to his enemies, by whose severities he met the mercy of God.

Troubles of a Minister.

The object of relating this story here is to show that to be at enmity with great and powerful men is very dangerous, and is sure to bring evil. May God protect and help us!