Qarā Khān was both the eldest son and preëminent in justice and the art of government. He sate upon the throne in succession to his illustrious father and made his summer (ailāq) and winter (qishlāq) quarters in Qarāqūm* near two mountains called Irtāq* and Kirtāq.

Aghūz Khān was the worthy son of Qarā Khān, and was born of his chief wife during the time of his rule. Romancing story-tellers relate things about his naming himself and about his progress in the path of piety, which a just-judging intellect is not disposed to credit. He was admittedly an enlightened, pious and just ruler and framed excellent institutions* and laws whereby the varied world was composed and the contrarieties of the Age conciliated. Among Turki kings, he was like Jamshīd among the kings of Persia. By his ripe wisdom, lofty genius, felicity and native courage, he brought under his sway the countries of Īrān (Persia) Tūrān,* Rūm* (Asia Minor), Egypt, Syria, Europe (Afranj),* and other lands. Many nations came within the shadow of his benevolence, and he estab­lished titles among the Turks suitable to their ranks and which are on men's tongues to the present day, such as Aīghūr,* Qanighlī, Qibcāq, (Kipcāk), Qārligh, Khalaj, etc. He had six sons, viz., Kūn (sun), Āī (moon), Yūlduz (star), Kōk (or Gōk) (sky), Tāgh (mountain), and Tangīz (sea). The three elders were called Buzmaq* and the three others Ujūk. His sons and sons' sons became 24 branches, and all the Turks are descended from these magnates. The term Turkomān did not exist in old times, but when their posterity came to Persia (Īrān) and propagated there, their features came to resemble the Tājīks. But as they were not Tājīks, the latter called them Turkomāns, i.e., Turk-like. But some say that the Turkomāns are a distinct tribe and not related to the Turks. It is said that after Aghūz Khān had conquered the world, he returned to his own settle­ment (yūrat), and seating himself on the throne of dominion, held a Khusrū-like feast and conferred royal gifts on each of his fortunate sons, faithful officers and other servants, and promulgated lofty ordi­nances and excellent canons as guides for the perpetuation of prosperity. He laid it down that the right wing, which Turkomāns call Burānghār, and the succession should appertain to the eldest son and his descendants, and the left wing, i.e., the Jarānghār and the executive (wakālat) to the younger sons. And he decreed that this law should always be observed, generation after generation;—hence at the present day, one half of the twenty-four branches is associated with the right wing and one half with the left. He ruled for 72 or 73 years and then bade adieu to the world.

Kun Khān took his father's place, in accordance with his testa­ment and acted in administration and government by his own acute understanding, and* the sage counsels of Qabal* Khwāja who had been Vizier to Aghūz Khān. He so arranged about his brothers, his children and his nephews—who were 24 in number, for each of the six brothers had four sons—that each recognized his position and assisted in the management of the State. Having reigned for 70 years, he appointed Āī Khān his successor and departed.

Āī Khān observed the laws of his illustrious father, adorned justice with amicability, and combined wisdom with good actions.

Yuldūz Khān was the eldest* son and successor of Āī Khān. He attained high rank in world-sway and in the dispensing justice.

Mangalī Khān was the beloved son of Yuldūz Khān and sate upon the throne in succession to him. He was distinguished for devo­tion to God, and for praising the pious.

Tangīz Khān conducted the affairs of sovereignty after his honoured father's death and wore the crown of dominion in Mughulistān for 110 years.

Īl Khān was his noble son. When the father became old and weak, he gave Īl Khān the management of affairs, and alleging the number of his years as an excuse, went into solitary retirement.

Qiyān was the son of Īl Khān and, by the mysterious ordinances of Divine wisdom, he became a resting-place (maurid) of adversities. When the God of wisdom desires to bring a jewel of humanity to perfection, He first manifests sundry* favours under the cover of dis­favours of misfortune, and grants him the robe of existence after having made some great and pure-hearted ones his ransom and sacrifice (fidā). There is an instance of this in the story of Īl Khān who, after the turn of sovereignty came to him, was passing his life according to a code which provided for the control of the outer world and the contemplation of the world of reality, and was binding up the hearts of the distressed, until that Tūr, the son of Farīdūn, obtained sway over Turkistān, and Transoxiana (Mā-wārāu n-nahr) and in con­junction with Sunij Khān, the king of the Tātārs and Aighūrs, made a great war upon Īl Khān. The Mughul army, under the excellent dis­positions of Īl Khān, made a desperate struggle, and many of the Turks, Tātārs and Aighūrs were slain. In the combat, Tūr and the Tātārs were unable to resist and fled. They took refuge in stratagems and vulpine tricks and dispersed. After going a little way, they hid in a defile, and then at the end of the night, suddenly made an onslaught on Īl Khān's army. Such a massacre took place that of Īl Khān's men not one escaped except his son Qiyān, his cousin Takūz* and their two wives* who had hidden themselves among the slain. At night, these four withdrew to the mountains and with many troubles and difficulties, traversed the valleys and ravines, and came to a meadow which had salubrious springs and fruits in abun­dance. In their helpless state, they regarded this pleasant spot as a godsend and settled in it. The Turks call it Irganaqūn and say that the terrible calamity happened 1000 years after the death of Aghūz Khān.

The sage knows that in this wondrous destiny there lay the plan for the production of that all-jewel, his Majesty, the king of kings, so that the status of sacrifice might be attained and also that the ascents of banishment, seclusion, and hardship might, in this strange fashion, be brought together to the end that the unique pearl, his Majesty, the king of kings,—who is the final cause of the crea­tion of the glorious series (abaqa) and also the material for this record of Divine praise,—might become the aggregate of all the stages of existence and be acquainted with the grades of humanity, which might thus arise,—and should achieve spiritual and temporal success, and that in this way there be no defective round (girdī) on the periphery of his holiness.

In fine, after Qiyān and his companions had settled in that place, they begat children and grew into tribes. Those who sprang from Qiyān were called Qiyāt and those who descended from Takūz were called Darlgīn. No account is forthcoming of the descendants of Qiyān while they were in Irganaqūn—a period of about 2,000 years. Presumably in that place and age reading and writing were not practised. After the lapse of about 2000 years and in the last period of Nūshīrwān's* reign, the Qiyāt and Darlgīn desired to leave the place, as it was not large enough for them. A mountain which was a mine of iron barred their way at the beginning. Able minds devised deer-skin bellows (gawazn, perhaps elk) and with these they melted that iron mountain and made a way. Then they rescued their country from the hands of the Tātārs and others, by the sword, and contriving vigour, and became firmly seated on the throne of success and world-rule. From the circumstance that in four* thousand years previous to this event, (i.e., the emigration from Irganaqūn) there were twenty-eight lofty ancestors and twenty-five in the millenium after it, sagacious calculators conjecture that during these two thousand years (spent in Irganaqūn) there were twenty-five ancestors.

Be* it remembered that Mughulistān is to the eastward and far from civilization. Its circuit is seven or eight months' journey. On the east, its boundary extends to Cathay (Khiā) and on the west, to the country of the Aīghūrs; on the north, it touches Qargaz and Salīkā (? Kirghiz and Selenga) and on the south, it adjoins Tibet. The food of its people is the produce of hunting and fishing and their clothing the skins and fur of wild and tame animals.