The Preface contains an account of the creation of the world; from p. 1 to p. 8.
Book I.—An account of the Patriarchs, Prophets, and Philosophers; in two sections and two subsections;—from p. 8 to 67.
Book II.—The Peshdádians, Kaiánians, Ashkánians (Arsacidæ and Mulúk-i Tawáif) and Sássánians; in four sections;—from p. 68 to 109.
Book III.—Muhammad, the Khalífas and Imáms; in an introduction and six sections;—from p. 109 to 311.
Book IV.—The eastern monarchies, from the beginning of Muhammadanism to A.H. 730 (A.D. 1329); in twelve sections and several subsections, devoted to the following Dynasties:— Bani Láis Saffár, Sámánians, Ghaznivides, Ghorians, Búwaihides or Dyálima, Saljúkians, Khwárizmians, Atábaks (2 sections), Ismáilians, Karákhitáis, and Mughals;—from p. 311 to 477.
Book V.—The Saints and Elders of the Muhammadan faith, Philosophers and Poets; in six sections;—from p. 477 to 557.
Book VI.—An account of the author's native place, Kazwín, and its celebrated characters; in eight sections;—from p. 557 to 603.
The Appendix contains Genealogical Trees of Prophets, Princes, Philosophers and others;—from p. 603 to 618.
SIZE.—8vo. containing 618 pages of 14 lines.
This history, though often quoted by oriental writers, is rare
in India. The best copy I know is in the library of the Bengal
Asiatic Society, No. 493, but it is unfortunately defective both
in the beginning and end. Yár 'Alí Khán, chief native Judge of
Jaunpúr, has a good copy, and there is one also in the king of
Lucknow's library. Robert Cust, Esq. (B.C.S.), has an admirable
copy, written in 864 A.H. In Europe the most celebrated
are those of Stockholm, Paris, the British Museum, the Bodleian
Library, Hammer-Purgstall, and Sir W. Ouseley.*
M. Quatre-
A work in so abridged a form can scarcely be expected to present any passages worthy of extract, but the following are selected as comprising a few anecdotes which have escaped the notice of some more ponderous chroniclers:—
“The exploits of the Sultán Mahmúd are more conspicuous than the sun, and his exertions in the cause of religon surpass all description and eulogy. The Táríkh Yamini, Makámát Abú Nasr Miskátí, and the volumes of Abú-l Fazl Baihakí, testify to his achievements.*
“He was a friend to learned men and poets, on whom he
bestowed munificent presents, insomuch that every year he expended
upon them more than 400,000 dínárs. His features
were very ugly. One day, regarding his own face in a mirror, he
became thoughtful and depressed. His Wazír inquired as to the
cause of his sorrow, to which he replied, ‘It is generally understood
that the sight of kings adds vigour to the eye, but the
form with which I am endowed is enough to strike the beholder
blind.’ The Wazír replied, ‘Scarcely one man in a million looks
on your face, but the qualities of your mind shed their influence
on every one. Study, therefore, to maintain an unimpeachable
character, that you may be the beloved of all hearts.’ Amínu-d-
“In the first year of his accession to the throne a mine of gold was discovered in Sístán, in the shape of a tree, and the lower the miners dug the richer and purer it became, till one of the veins attained the circumference of three yards. It disappeared in the time of Sultán Mas'úd, on the occurrence of an earthquake.
“In the month of Muharram of the year 293 he made war upon Jaipál, in Hindustan, and made him prisoner. He spared his life, but exacted tribute. It is a rule among the Hindus that a king who has been twice made prisoner by Musulmáns ought no longer to reign, and that his fault can only be purged by fire. Jaipál, therefore, made the kingdom over to his son, and burnt himself. In this war Yamínu-d-daula Mahmúd obtained the title of Ghází.
“In the year 394, he set out on an expedition to Sístán against
Khalaf,*
the son of Ahmad, because Khalaf, on returning from
his pilgrimage, had appointed his son Táhir as his successor, he
himself having retired from the world and devoted himself to
the worship of God. But he repented this step, and put his son
to death by treachery. Yamínu-d-daula, in order to avenge this
perfidy, attacked Khalaf, who took shelter in the fort of Ták.
Yamínu-d-daula Mahmúd besieged the fort and took it. Khalaf
came out in safety, and when he entered the presence of Mah-
“Sultán Mahmúd, having conquered Bhátiya and Multán as far as the frontiers of Kashmír, made peace with Ílak Khan, who some time after broke faith with him, and advanced to battle against him; but he was defeated, and took to flight. Many beautiful youths fell into the hands of the Záwuliyáns, who were delighted with their prisoners. Ílak Khán then sought the assistance of the Ghuzz and the Turks of Chín, the descendants of Afrásiyáb, but was again defeated in an action at the gates of Balkh, and took a second time to flight. He again made peace with the Sultán, and went to reside in Máwaráu-n-nahr.
“Sultán Mahmúd then made war with Nawása (the grandson of) the ruler of Multán; conquered that country; converted the people to Islám; put to death the ruler of Multán, and entrusted the government of that country to another chief.
“Sultán Mahmúd now went to fight with the Ghorians, who were infidels at that time. Súrí, their chief, was killed in this war, and his son was taken prisoner; but dreading the Sultán's vengeance, he killed himself by sucking poison which he had kept under the stone of his ring. The country of Ghor was annexed to that of the Sultán, and the population thereof converted to Islám. He now attacked the fort of Bhím, where was a temple of the Hindus. He was victorious, and obtained much wealth, including about a hundred idols of gold and silver. One of the golden images, which weighed a million miskáls, the Sultán appropriated to the decoration of the Mosque of Ghazní, so that the ornaments of the doors were of gold instead of iron.
“The rulers of Ghurjistán were at this time called Shár, and Abú Nasr was Shár of the Ghurjis. He was at enmity with Sultán Mahmúd, who sent an army against him, and having taken him prisoner, the Sultán concluded peace with him, and purchased his possessions. From that time he remained in the service of the Sultán to the day of his death.
“The ruler of Márdain,* having likewise rebelled against the Sultán, withheld the payment of tribute. The Sultán deputed Abú Sa'íd Táí, with an army, to make war with him, and he himself followed afterwards, and a battle ensuing, the chief of Márdain took refuge in a fort. The Sultán destroyed its walls by means of elephants, and thus gained possession of the fort. In a house there were found some inscriptions on a stone, giving the date of the erection of the fort, which they carried so far back as 40,000 years. Upon this all were convinced of the folly of the idolaters; as, from the creation of Adam, the age of the world did not (as it is generally understood) reach 7,000 years; nor is it probable, according to the opinion of the learned, that a building could remain in a state of repair so long; but as their ignorance is carried to such a degree that they worship idols instead of the Supreme Being, it is not improbable that they really did entertain such a belief.”