(a) Of Persia, fourteen Kings, who reigned for
161 years, from 429/1037-8 to 590/1194.
(b) Of Kirmán, eleven Kings, who reigned for
150 years, from 433/1041-2 to 583/1187-8.

(7) Khwárazmsháhs, nine Kings, who reigned for
137 years, from 491/1098 to 628/1230-1.
(8) Atábeks, in two groups, viz.:

(a) Of Diyár Bakr and Syria, nine Kings, who
reigned for 120 years, from 481/1088-9 to 601/
1204-5.
(b) Of Fárs (also called Salgharids), eleven Kings,
who reigned for 120 years, from 543/1148-9 to
663/1264-5.

(9) Isma'ílís, in two groups, viz.:

(a) Of North Africa and Egypt (the Fáṭimid
Caliphs), fourteen anti-Caliphs, who reigned for
260 years, from 296/908-9 to 556/1160.
(b) Of Persia (the Assassins of Alamút), eight
pontiffs, who ruled for 171 years, from 483/
1090-1 to 654/1256.

(10) Qará-Khitá'ís of Kirmán, ten Kings, who reigned
for 85 years, from 621/1224 to 706/1306-7.
(11) Atábeks of Luristán, in two groups, viz.:

(a) Of Lur-i-Buzurg, seven rulers, who reigned
for 180 years, from 550/1155-6 to 730/1329-
30.
(b) Of Lur-i-Kúchak, eleven rulers, who reigned
150 years, from 580/1184-5 to 730/1329-30.

(12) Mongol Íl-kháns of Persia, thirteen Kings, who
had reigned at the time of writing 131 years, from
599/1202-3 to 730/1329-30. “Hereafter,” adds
the author, “let him who will write the con-
tinuation of their history.”

Chapter V. Account of men notable for their piety or learning, in six sections, viz.:

(1) Imáms and Mujtahids (12 are mentioned).
(2) “Readers” of the Qur'án (9 are mentioned).
(3) Traditionists (7 are mentioned).
(4) Shaykhs and Ṣúfís (about 300 are mentioned).

(5) Doctors of Divinity, Law and Medicine (about
70 are mentioned).
(6) Poets, of whom about 5 Arabic and 87 Persian
poets are mentioned. The biographies of the latter
have been translated and published by me in the
J.R.A.S. for October 1900 and January 1901, and
as a separate reprint.

Chapter VI. Account of Qazwín, the author's native town, in seven sections, viz.:

(1) Traditions concerning Qazwín. Some 40 are
given, of which 36 are said to be from an auto-
graph copy of the Tadwín of ar-Ráfi'í. * Nearly
all these agree in describing Qazwín as one of the
“Gates of Paradise.”
(2) Etymology of the name of Qazwín.
(3) Notable buildings of Qazwín; its nine quarters
and architectural history from the time of Shápúr I,
who was its original founder; its conquest by the
Arabs, and conversion to Islám.
(4) Its environs, rivers, aqueducts (qanáts), mosques,
and tombs. Some of its inhabitants are said still
to profess secretly the religion of Mazdak.
(5) Notable men who have visited Qazwín, including
“Companions” and “Followers” of the Prophet,
Imáms and Caliphs, Shaykhs and 'ulamá, Kings
and wazírs, kháqáns and amírs.
(6) Governors of Qazwín.
(7) Tribes and leading families of Qazwín, including
Sayyids; 'ulamá; Iftikhárís (of whom the actual
representative, Malik Sa'íd Iftikháru'd-Dín Mu-
ḥammad b. Abú Naṣr, had learned the Mongol and
Turkí languages and writing, and had translated

Kalíla and Dimna into the first, and the Sindibád-
náma into the second); Bázdárís or Muẓaffarís;
Bishárís; Burhánís; Ḥanafís; Ḥulwánís; Khá-
lidís; Khalílís; Dabírán; Ráfi'ís; Zákánís; Zu-
bayrís; Zádánís; Shírzáds; Ṭá'úsís; 'Abbásís;
Ghaffárís; Fílwágúshán; Qaḍawís; Qaráwuls;
Tamímís; Karajís or Dulafís (one of whom was
the cosmographer and geographer Zakariyyá b.
Muḥammad b. Maḥmúd); Kiyás or Kaysís;
Mákánís; Mustawfís (the author's own family,
said to be descended from Ḥurr b. Yazíd ar-
Riyáḥí); Mú'minán; Mukhtárán; Mu'áfiyán or
Mu'áfániyán; Marzubánán; Níshápúriyán; and
Búlá-Tímúrís or Ṭábábakán.

Conclusion. A tree of dynasties, or genealogical tree, based on that devised by Rashídu'd-Dín, but improved. This tree is, however, omitted in all the manuscripts which I have seen.

Having regard to the extent of the field covered by the Ta'ríkh-i-Guzída, and its comparatively modest size (some 170,000 words), it is evident that it is of the nature of a compendium, and that no great detail can be expected from it. It is, however, a useful manual, and contains many interesting particulars not to be found elsewhere, while for contemporary history it is of first-rate importance, so that the need for a complete edition of the text had long been felt. Until the year 1910 the only portions accessible in print were:

(1) The whole of chapter iv, on the Post-Islamic dynasties of Persia, edited in the original, with French translation, by M. Jules Gantin (Paris, 1903). Pp. ix + 623.

(2) The whole of chapter vi, except the first section on the Traditions, containing the account of Qazwín, translated into French by M. Barbier de Meynard, and published in the Journal Asiatique for 1857 (Sér. v, vol. 10, pp. 257 et seqq.).

(3) Section 6 of chapter v, the account of the Persian poets, translated by myself in the J.R.A.S. for October 1900 and January 1901.

In 1910, however, a fac-simile of a fairly accurate and ancient MS. (transcribed in 857/1453) was published in the “E. J. W. Gibb Memorial” Series (vol. xiv, 1), and this was followed in 1913 by an abridged English translation, with full Indices, by myself and Dr R. A. Nicholson (vol. xiv, 2), so that the whole work is now accessible to scholars, who can form their own opinion of its value.

In the preface of the Ta'ríkh-i-Guzída, Ḥamdu'lláh Mustawfí speaks of a great historical poem on which he The Ẓafarnáma was then engaged, and of which he had at that time (730/1330) completed fifty and odd thousand couplets out of a total of 75,000. This poem, entitled Ẓafar-náma, the “Book of Victory,” was actually completed five years later. It is essentially a continuation of Firdawsí's Sháh-náma, and the only known manuscript (Or. 2833 of the British Museum, a huge volume of 779 folios, transcribed in Shíráz in 807/1405, and bought in Persia by Mr Sidney Churchill for the Museum about 1885) * contains besides the Ẓafar-náma the revised text of the Sháh-náma on which the author had spent six years. The Ẓafar-náma begins with the life of the Prophet Muḥammad, and comes down to the author's own time, viz. to the year 732/1331-2, when Abú Sa'íd was still reigning. It comprises, as already said, 75,000 couplets, 10,000 couplets being assigned by the author to each of the seven and a half centuries of which he treats, or, according to the main chronological divisions of the work, 25,000 couplets to the Arabs, 20,000 to the Persians, and 30,000 to the Mongols. The author was forty years of age when he began it, and spent fifteen years on its composition, so that he must have been born about 680/1281-2. From Dr Rieu's description, it is evident that the historical value of this work is by no means to be neglected: “the author,” he says (loc. cit., p. 173), “is very precise as to facts and dates, and his third book will be found valuable for the history of the Mongol period. He gives, for instance, on f. 512^a, a very vivid description of the wholesale slaughter wrought by the Mongols in his native place, Qazwín. His information was partly derived from his great-grandsire, Amín Naṣr Mustawfí, who was ninety-three years old at the time.” The following extract from this portion may serve as a specimen: