[The full title of this work is Jawámi'u-l Hikáyát wa Lawá-
In the Preface of the work he relates in very inflated language the defeat of Násiru-d dín Kubácha by Nizámu-l Mulk Junaidí and his subsequent suicide. It does not exactly appear what part the author took in this transaction, but he distinctly says that he was besieged in the fort of Bhakkar with Násiru-d dín, and he was evidently well acquainted with all the details. A short abstract of this account will be given at the end of the historical extracts.
The work may shortly be described as a Romance of History. It bears much the same relation to the history of India and Central Asia as the “Memorabilia of Valerius Maximus” bear to the History of Rome. Gen. Briggs (Firishta I. 23 and 212) describes it as “a collection of historical stories and anecdotes illustrative of the virtues, vices, and calamities of mankind, but more useful in commemorating the prevailing opinions of contemporaries than as a source of authenticity.” This estimate of the work is somewhat tempered by the remarks of Mr. Thomas (Prinsep I. 37,) who says, “the compiler of a succession of tales does not ordinarily carry the weight that belongs to the writer of history; and favourite oriental legends, as is well known, are suited from time to time with many and various heroes, but the author of the Jámi'u-l Hikáyát is something better than a mere story-teller and his residence at Dehlí under Altamsh (A.H. 607, A.D. 1211) gave him advantages in sifting Indian legends of no mean order.” Many of the stories which are here recorded of historical persons have no doubt a foundation of fact, but some of them have certainly been amplified and embellished to make them more agreeable reading. Thus the story about the miraculous spring of water which is said to be quoted from 'Utbí enters into details which are not to be found in the original relation (supra p. 20.)
The work is divided into four Kisms or parts, each containing twenty-five chapters, but the first part is the longest and comprises about half the work. The first five chapters are devoted respectively to (1) Attributes of the Creator, (2) Miracles of the Prophets, (3) Marvellous Stories of the Saints, (4) Anecdotes of the Kings of Persia, and (5) Anecdotes of the Khalífas. The next chapter is upon Justice, and all the rest are similarly devoted to the illustration of some moral or intellectual quality. This arrangement, however well adapted to accomplish the object of the author, is particularly perplexing to those who are seeking for historical or biographical notices, and a long and laborious search is necessary to find any anecdote which has not been carefully noted down. The extracts which follow have therefore been arranged in something like chronological sequence, but the chapters from which they are taken are always specified so as to make easy a reference to the original.
A great number of different books are mentioned as the sources from which the stories have been derived. Among them are the Táríkh Yamíní, Táríkh-i Násirí, Táríkh-i Mulúk-i 'Ajam, Taríkhu-l 'Abbás, Majma'u-l Amsál, 'Aínu-l Akhbár, Sharfu-n Nabí, Faraj b'ada-l Shiddat, Khalku-l Insán, Fawáid-i Kutb-i Hikáyátí, Miftáhu-l Hajj, Sarru-l Darí, Shajratu-l 'Akl, Akhbár-i Barámika, etc.
The work has been a popular one, and has served as a mine from which many subsequent writers have drawn largely. Hájí Khalfa notices three different Turkish versions, and one of these has been described by Hammer-Purgstall.
Besides the Jámi'u-l Hikáyát the author produced a Persian Tazkira, bearing the title “Lubábu-l Albáb,” which is, however, more of an Anthology than a Biography.
Copies of the Jámi'u-l Hikáyát are not uncommon. Sir H. Elliot used in India two large folio MSS., one containing 850, and the other 1000 pages. There is a fine copy in the East India Library. The Editor has had three large MSS. for use and reference. One fine perfect copy in Naskh characters belonging to Mr. H. T. Prinsep, size, 16 × 11 inches; another in folio belonging to the late Raja Ratan Sing, of Bareilly, in which the third Kism is deficient, and lastly, a MS. which formerly belonged to Ranjít Singh and is now the property of Mr. Thomas. This last contains only the first two Kisms, but as far as it goes it is fuller and more accurate than the others. The different copies vary considerably in the number of stories.*
It is related in the books of the people of Hind that when Fúr the Hindu succeeded to the throne of Hindustán, he brought the country under his rule, and the Ráís made submission to him. He had a minister exceedingly clever and intelligent, unequalled in ability and unsurpassed in ingenuity. This minister maintained a firm government and made himself most valuable to his master. Under him the power of the Brahmans was curtailed and their mummeries unheeded; hence they hated him, and conspired to overthrow him. They at length resolved to write a letter to Fúr in the name of the deceased Ráí to this effect:— “I am very happy where I am, and the affairs of my State are well administered, still I am distressed for the want of my minister, for I have no one like him to confer with,—you must send him to me.” They sealed this with the royal signet, and gave it to one of the king's personal attendants, with directions to place it on his pillow while he was asleep. When the king awoke, he saw the letter, and having read it he sent for his minister and showed it to him, telling him that he must prepare for a journey to the next world. The minister evinced no repugnance, but expressed his willingness to go. He knew full well that the dead cannot write, and that they have no power to send letters and messengers, so he felt assured that this was a plot of the Brahmans. He said to the King, “Grant me one month that I may make preparation for my departure—to satisfy my enemies, redress some injuries, and bestow a few gifts and offerings on the meritorious, so that I may depart in peace.” The King granted the respite. The minister then had a large hole dug in the open ground, and all around it he had quantities of firewood placed. He then had a tunnel dug from his house to this hole, and made its outlet immediately under the firewood. When all things were ready, the minister took leave of his master, who gave him a letter addressed to his father saying, “According to your command, I have sent my minister, and I am now awaiting further directions from you, for I will do whatever you desire.” The King proceeded to the appointed place, the minister placed himself under the firewood, and the Brahmans set fire to it. The minister then went through the tunnel to his home, and remained closely concealed there for four months. At the end of that time, he one night sent information to the King that his minister had returned from the other world. The King was amazed, but the minister waited upon him, and kissing the ground, presented a letter written in the language of the King's father, which said, “You sent me the minister in compliance with my direction, and I am greatly obliged; still I know that your kingdom is going to ruin without him, and that all the affairs of State are in confusion, so I send him back to you, and make this request, that you will despatch the Brahmans to me, so that I may be at peace and your throne may receive no injury from them.” When the King had read this, he called the Brahmans before him and made known to them the communication he had received. They were greatly alarmed, and saw that it was all a trick of the minister's, but as they were unable to expose it, they were all burnt.
When Bahrám resumed the government, and again exercised a beneficial influence over his subjects, he desired to examine the country of Hindustán, and bring it under subjection. So he placed his army and country in charge of his brother Zasí, and clothing himself in the garb of a merchant he went to Hindustán. At that time the Ráí of Hind was named Shankal, who in dignity and prosperity, in territories, treasures, and armies, excelled all the other Ráís.