IT seems proper to the perspective of this most interesting and important period that we should begin by considering briefly The Nidhámu'l­Mulk's Siyásat­náma. the literary work of the Nidhámu'l-Mulk himself, who is its dominant figure. This, so far as we know (for the Waṣáyá, or “Testament,” is noto­riously spurious), consists of one work, the Siyásat-náma, or “Treatise on the Art of Government,” of which the Persian text was published by the late M. Charles Schefer in 1891, and the translation into French, with valuable historical notes, in 1893; while a Supplement, containing notices bearing on the life and times of the Nidhámu'l-Mulk extracted from various Persian and Arabic works, was published in 1897. Before the appearance of this edition the book was hardly accessible, manuscripts of it being rare. M. Schefer used three (his own, now in the Bibliothèque Nationale, the British Museum Codex, and another from Berlin, with partial colla­tion of the two St. Petersburg manuscripts). A sixth is to be found in the Pote Collection preserved in the library of King's College, Cambridge, and this, though modern, has been of great service to me in making much-needed corrections in the published text.

The Siyásat-náma comprises fifty sections or chapters treat­ing of nearly every royal duty and prerogative and every department of administration. It was written in A.H. 484 (=A.D. 1091-92), only a year before the author's assassination, in response to a request addressed by Maliksháh to his most able and experienced advisers, * that each of them should compose a treatise on government, pointing out what defects existed in the organisation and administration of his realms, what evil innovations had been suffered to creep in, and what good customs of former times had been allowed to fall into desuetude. Of the treatises composed in response to this request that of the Nidhámu'l-Mulk was most highly approved by Maliksháh, who said: “All these topics he has treated as my heart desired; there is nothing to be added to his book, which I adopt as my guide, and by which I will walk.” It was concluded in A.H. 485 (A.D. 1092-93), only a very short time before the author's assassination, as appears from the following strangely prophetic words occurring in the conclusion: “This is the Book of Government which hath been written. The Lord of the World had commanded his servant to make a compila­tion on this subject, which was done according to his com­mand. Thirty-nine sections * I wrote at once extempore, and submitted them to that exalted Court, where they met with approval. This was a very brief [outline], but afterwards I added to it, supplementing each chapter with such observations as were appropriate to it, and explaining all in lucid language. And in the year A.H. 485, when we were about to set out for Baghdád, I gave it to the private copyist of the Royal Library, Muḥammad Maghribí, and ordered him to transcribe it in a fair hand; so that should I not be destined to return from this journey, he may lay this book before the Lord of the World. …” The book, therefore, was not published until after the author's death, and probably its appearance was further delayed by the troubles and civil wars which imme­diately supervened on Maliksháh's decease.*

The Siyásat-náma is, in my opinion, one of the most valuable and interesting prose works which exist in Persian, both because of the quantity of historical anecdotes which it contains and because it embodies the views on government of one of the greatest Prime Ministers whom the East has produced—a Minister whose strength and wisdom is in no way better proved than by the chaos and internecine strife which succeeded his death. It is written in a style extra­ordinarily simple and unadorned, devoid of any kind of rhetorical artifice, at times almost colloquial and even careless, and marked by a good many archaic forms characteristic of this early period. A book so extensive in scope cannot be adequately reviewed in a work like this; and as it is accessible to European readers in M. Schefer's excellent French transla­tion, such review, even were it possible, would be unnecessary. Attention should also be directed to a review of it from the pen of Professor Nöldeke, of Strassburg, which appeared in vol. xlvi (pp. 761-768) of the Zeitschrift der Deutschen Mor-genländischen Gesellschaft for 1892.

Seven chapters (xli-xlvii, pp. 138-205) are devoted to the denunciation of heretics, especially the Isma'ílís and Báṭinís. The author complains bitterly (p. 139) that Jews, Christians, Fire-worshippers (gabrs), and Carmathians are employed by the Government, and praises the greater stringency in this matter observed in Alp Arslán's reign. He argues hotly against the Shí'ites in general and the “Sect of the Seven” in particular, and endeavours to prove that their doctrines are in their essence originally derived from the communist pseudo-prophet Mazdak, whom Anúshirwán the Sásánian slew in the sixth century of the Christian era. * Of Mazdak he gives a long and detailed account (pp. 166-181), and describes how, after the massacre of him and his followers, his doctrine was carried on and revived successively by the Khurramís or Khurram-dínán, * Sindbád the Gabr, * and 'Abdu'lláh b. Maymún al-Qaddáḥ, * who first made the Isma'ílí sect powerful and formidable, and from whom, as their opponents declared, the Fáṭimí, or 'Alawí, Caliphs of Egypt were descended. This portion of the book also comprises a dissertation on the evils wrought by the interference of women in affairs of State, and on the hereditary character of the qualities essential to a great Minister, and there is a good deal of information about the activity of the Isma'ílí propagandists in Sámánid times, especially as to their brief ascendancy during the reign of the ill-starred Naṣr b. Aḥmad (A.D. 913-942), * but little or nothing about the “New Propaganda,” and no explicit allusion to its originator, Ḥasan-i-Ṣabbáh. Implicit references to the grow­ing power of the Báṭinís are, however, numerous, and there is no doubt that the whole of this portion of the book is levelled against Ḥasan-i-Ṣabbáḥ and his followers, as appears pretty clearly from the opening paragraphs of chap. xliii, * which begins thus:—

“I desire to devote a few chapters to the rebellions of schis­matics, so that all men may know what compassion for this Dynasty doth inspire me, and what loyalty and zeal I bear towards the Seljúq Kingdom, especially towards the Lord of the World (may God make his kingdom eternal!) and his children and household (may the Evil Eye be remote from his reign!).

“Schismatics have existed at all times, and in every region of the world, from the time of Adam until now, they have revolted against kings and prophets. There is no faction more accursed, more unsound in their religion, or more evil in their deeds than these people. Let [the King] know that behind their walls they meditate evil to this Kingdom, and seek to corrupt religion: their ears are straining for a sound and their eyes for an occasion of ill-doing. If (which God forbid !) any calamitous event (from which God be our refuge !) should befall this victorious dynasty (may God Almighty confirm its endurance !), or if any reverse should happen, these dogs will emerge from their hiding-places, and rise against this Empire to carry out their Shí'ite propaganda. Their power exceeds that of the Ráfiḍís and Khurram-dínís, and all that can be done will be done [by them], nor will they spare aught of sedition, slander or schism. Ostensibly they claim to be Muslims, but in reality their deeds are those of unbelievers, for their hearts (God curse them !) are contrary to their appearance, and their words to their deeds. The religion of Muḥammad the Elect (Muṣṭafá) hath, indeed, no more malignant and accursed foe than these, nor the Empire of the Lord of the World any worse enemy; and those persons who to-day have no power in this Empire, and claim to be Shí'ites are [in reality] of this faction, working to accomplish their aims, and strengthening them and carrying on their propaganda. Therefore they seek to persuade the Lord of the World to overthrow the House of the 'Abbásids; and should I remove the lid from this cauldron, how many disgraceful things would come forth there­from! But since a certain wealth hath accrued to the Lord of the World through their activities, therefore he is prone to take some step in this direction, by reason of the increased revenue whereof they hold out hopes, making the King eager for wealth. They represent me as a pre­judiced advocate, so that my advice on this matter is unlikely to prove acceptable; and their seditious cunning will only become apparent when I shall have departed hence. Then will the King know how great was my loyalty to this victorious Dynasty, and that I was not unacquainted with the character and designs of this faction, which I constantly presented to the Royal judgment (may God exalt it!), and did not conceal; though, seeing that my remarks on this subject were not acceptable, I did not again repeat them.”