Būzanjar Qāān is the ninth ancestor of Cingīz Khān and Qarācār Nūyān, the fourteenth of his Majesty, the Lord of Conjunction, and the twenty-second* of his Majesty, the king of kings. When he came to years of discretion, he adorned the sovereignty of Tūrān, and the chiefs of the Tātār and Turk tribes, etc., who were like satraps (Mulūk-i-awā'if, i.e., the Arsacidæ) bound the girdle of service on their waists. He composed the distractions of the time by the vigour of his administration, distributed justice and benevolence and, for a prolonged period, soothed and adorned the world by his nobility and wisdom. He was contemporary with Abū Muslim Marwazī.* When his existence closed, there remained two sons, Būqā and Tūqabā (? Tūqtā).

Būqā Khān was the eldest son of Būzanjar Qāān and the eighth ancestor of Cingīz Khān and Qarācār Nūyān. He ascended the throne in accordance with his father's testament and adorned the royal dīvān by justice and equity. He devised new regulations for world-ruling and world-subduing and framed the code of the Khāqāns of the world. He so carried himself towards his subjects that one and all were rendered happy by him.

Ẕūtamīn* Khān was the upright son of Būqā Khān. When the father perceived his own life passing away, he appointed him his heir and successor. Ẕūtamīn exerted himself in controlling the administration and in increasing the prosperity of the kingdom. He had nine sons, and on his death, their mother Manūlūn who was unique in wisdom and management, went into retirement and devoted herself to their upbringing. One day, the Jalāīrs who belong to the Darlgīn tribe, laid an ambush* and killed Manūlūn and eight of her sons. Qāidū Khān, the ninth son, had gone off to China (Mācīn) in order to become his cousin's* son-in-law and so escaped. With the help of Mācīn, the Jalāīrs were brought to rue their folly and induced to put to death seventy men who had been engaged in the murder of Manūlūn and her children. They also bound their wives and children and sent them to Qāidū Khān who marked their foreheads with the token of servitude. Their descendants remained for a lengthened period in the prison of slavery.

Qāidū Khān after many adventures, sat upon the thone of sovereignty and supervised the world's civilization.* He founded cities and had a following of many clans. He warred with the Jalāīrs and firmly established his power. When he passed away, he left three sons.

Bāyasanghar Khān was the eldest son and the unique of his Age for administrative capacity and for the management of subjects and soldiers. He sat upon the throne agreeably to his father's testa­ment.

Tūmana was the worthy son of Bāyasanghar Khān. When his father was departing from this world, he made over the kingdom to him. The dīvān of sovereignty and world-rule gained lustre during his reign. He graced it by his courage and wisdom, and augmented the glory of the Age by his magnanimity and bearing of burdens. By strength of arm and vigour of mind, he increased his hereditary kingdom by adding to it, much of Mongolia (Mughulistān) and Turkistān. There was not his like for might and prestige in all Turkistān. He had two wives by one of whom he had seven sons and by the other twins. One of the twins was named Qabal and was the great-grandfather* of Cingīz Khān and the other was named Qācūlī.

Qācūlī Bahādur is the eighth ancestor of his Majesty the Lord of Conjunction (Tīmūr). He was a theatre of the lights of dominion and a station of the impressions of auspiciousness. The refulgence of greatness radiated from his countenance and the glory of fortune shone from his brow. One night he beheld in a dream* a shining star emerging from Qabal Khān's breast. It rose to the zenith and then was extinguished. This happened thrice. The fourth time, a wondrous bright star arose from his (Qabal's) breast and took the horizons with its light. The rays thereof reached and enkindled other stars, and each of them lighted up a region, so that when the globe of light disappeared, the world still remained illuminated. He awoke from his vision, and loosed the bird of thought that he might interpret the strange augury. Suddenly sleep again* overcame him and he saw seven stars rise in succession from his own breast and disappear. The eighth time, a mighty star appeared and lighted up the whole world. Then some small stars branched off from it so that every corner of the universe was illuminated. When the great star became invisible, these other stars shone forth and the universe remained bright as before. At daybreak, Qācūlī Bahādur reported the occurrence to his honoured father Tūmana Khān. The latter gave the interpretation that from Qabal Khān there would come three princes who should sit on the throne of the Khānāte and be lords of lands. But the fourth time, a king would come after these, who should bring most of the earth under his sway and should have children, each of whom would govern a region. From Qācūlī would come seven dominant descendants, bearing on their brows the dia­dem of primacy and the crown of rule. The eighth time a descen­dant would arise who should exhibit world-wide sovereignty and exercise sway and chiefship over all mankind. From him would come descendants who should each rule a division of the earth.

When Tūmana Khān had made an end of his interpretation, the two brothers, in accordance with his orders, made a mutual league and covenant to the effect that the throne of the Khān should be committed to Qabal Khān and that Qācūlī should be Commander-in-Chief and Prime Minister. And it was established that the descen­dants of each should, generation after generation, observe this arrangement. They drew up a solemn compact (‘ahd-nāma) to this effect in Uighūr (Turkish) characters and each brother put his seal to it and it was styled the “Āltamgha of Tūmana Khān.” The illustrious ancestors of his Majesty, the king of kings,—who is the final cause of the series having been set in motion—were, from Adam to Tūmana Khān, distinguished by absolute sovereignty and by independent sway, and so established the throne of justice. Some members of the glorious company also attained to the spiritual world and so were, both outwardly and inwardly, plenipotent, as hath been set forth in ancient chronicles.

The Divine strategy—in providing for the apparition of the consummation of all degrees, spiritual and temporal, by the inter­vention of so many rulers of the visible and invisible worlds,—was awaiting the birth-time of his Majesty, the king of kings,—for, as being the quintessence of humanity, his robe must be gorgeously embroidered,—and so was day by day, accomplishing the prepara­tions. Hence in order to completeness and to cause appreciation of the glory of service and the sweets of management, Qācūlī Bahādur was arrayed in the disguise of vicegerency (wakālat) so that the grades of this status too might come within the purview of this glorious company and a provision of every stage of development be accumulated for his Majesty, the king of kings. Thus, notwith­standing the guiding power, dexterity, greatness and high-minded­ness of Qācūlī Bahādur, Qabal Khān became the heir. Though in the external point of age,—which is not regarded by the wise,—he was greater, yet in reality, the controlling power of the Divine wisdom was engaged in completing the work (of preparation for Akbar). When Tūmana Khān's star set in the west, Qabal Khān became established on the throne of rule and Qācūlī Bahādur, in accordance with that fidelity to his promise which is the material of eternal bliss, undertook with concord and singleness of aim, the management of the State in conformity with the rules of loving-mindedness and king-making.

And when Qabal Khān went from this world of troubled exis­tence to the peaceful home of nothingness, Qūbila* Khān who out of six sons was the one worthy of the throne and crown, obtained the sovereignty, and Qācūlī Bahādur remained engaged in the same high office of Commander-in-Chief, observed his compact and, by help of wisdom and courage, carried on the affairs of the State. Qūbila Khān with the support of such a grandee, who was possessed both of God-given wisdom and a world-conquering sword, took vengeance for his brother from Āltān Khān (i.e., the Golden Khān) the ruler of Cathay and having made great wars which were masterpieces of men of might, inflicted a heavy defeat on the army of Cathay.

The abstract of this affair is as follows:—The rulers of Cathay always were in dread of this noble race and always kept on friendly terms with it. When Āltān Khān was confirmed on the throne of Cathay, he became much alarmed at hearing of the bravery and ability of Qabal Khān. By means of skilful embassies, he established concord between them to such an extent that he invited Qabal Khān to Cathay. The Khān with the sincerity and honesty which are the characteristics of this family, made over the care of the kingdom to Qācūlī Bahādur and went to Cathay. His reception was very friendly and after indulging in pleasure and enjoyment,* he set his face homewards. Some of Āltān Khān's grandees of base and ignoble nature, disturbed his mind with improper words so that he repented having said adieu to Qabal Khān and sent a message to recall him. Qabal Khān saw through the plot and replied that as he had left in an auspicious hour, it would not be proper to return.* This enraged Āltān Khān who sent troops with orders to bring him back by hook or by crook. Qabal Khān caused the officer in command to alight at the house of a friend of his named Sāljūqī who had his dwelling by the way-side, and agreed to turn back. Sāljūqī secretly told him that to return was not advisable and that he had a swift and enduring horse which no one could come up with and that the proper* thing for Qabal Khān was to mount this horse and get away as quickly as possible from this dangerous neighbourhood.

Qabal Khān acted on this advice and getting on the horse, proceeded to his own camp (yurt). When the Cathay messengers heard this, they pursued him with all rapidity but did not come up with him till he was in his own camp. Qabal Khān seized these wicked people and put them to death. Meanwhile his eldest child Ūqīn* Barqāq who was matchless for beauty, was keeping company with the gazelles on the borders of the wilderness when a party of Tātārs surprised him and took him to Āltān Khān. The Khān put this delicate fawn* to death* in satisfaction for those dog-souled wolves.

When Qūbila Khān who was the second son, came to the throne, he collected an army and marched against Āltān Khān to revenge his brother's* death. A great battle ensued and the Cathäians suffered a sore defeat and were plundered of their property.

When the onset of the army of death fell upon Qūbila Khān, his honoured brother Bartān Bahādur, was established on the throne, agreeably to the counsels of the nobles. He preserved the institu­tions (yāsāq, i. e. yāsā) of his father and brother and as in his time, he had no rival who could contend with him in war, the title Khān was marked in people's mouths by that of Bahādur and they stamped the coin of his courage with this awe-augmenting appellative. At this period, Qācūlī Bahādur who was at once a life-sacrificing brother and a Commander-in-Chief Bahādur, departed to the eternal world.