In The Zínatu’l-Majális as an adaptation of the Jawámi‘, (xi). the eleventh century A. H. there are found at least three authors who had a direct knowledge of the Jawámi‘. The first being Muḥammad Majdu’d-Dín al-Majdí al-Ḥusayní or Ḥasaní, who compiled, probably in Káshán, the Zinatu’l-Majális* [Or. 238 Br. Mus.] in 1004 or 1025 A. H. = 1595/6 or 1616 A. D., which is no more than an unscrupulous adaptation of the Jawámi‘, with supplementary material. This work of al-‘Awfí appears to have suffered a similar fate to that of the Lubáb, as the Zínatu’l-Majális and the Bazm-Áráy* stand in the same category of daring plagiarism, although Majdu’d-Dín in his preface to the Zínat f1b submits a comparatively modest claim and acknowledges the Jawámi‘ as one of its sources. He has altered the division of chapters, and actually intended to divide the book into 10 parts (Ajzá’) further sub­divided into 10 sections (faṣls). Thus the very headings, the arrangement of anecdotes, the wording of the Jawámi‘ are entirely copied, excepting the introductions and eulogies of al-‘Awfí in each chapter. This work has been discussed by Barbier de Meynard and Sir William Ouseley and in the Mélanges Asiatiques, and two lithographs of it have been published at Ṭihrán, in 1262 and 1270 A. H.

The Citations in the Ta’ríkh-i-Firishta, (xi). second author is Muḥammad Qásim b. Hindúsháh of Astarábád, in whose Ta’ríkh-i-Firishta (composed in 1015 A. H. = 1606/7 A. D.) besides references to the author under the reigns of Qabácha and Iltutmish, occur two quotations, one* in the account of Sultan Maḥmúd, (D. f77b. IV. xx. 1996) = B.T.F. Vol. I, p. 60, and another in that of the Sultan Radhiyyu’d-Dín Ibráhím of Ghazna. The Imám Yúnus of Sajá­wandí’s threatening sermons to the Sultan (D. f105a. II. iv. 1230) = B.T.F., Vol. I, p. 83. Yet another anecdote quoted without acknowledgement resembles closely the wording of the Jawámi‘, concerning the respect of the Sultan for his order to a load-bearer, who laid down a heavy stone in a field, which was lying there for a long time, even though it was an obstacle to the royal cavalry. (D. f188a. II. xxiv. 1525) = B.T.F., Vol. I, p. 84.

Perhaps In the Ẓafar u’l-Wálih, an Arabic History of Gujrát, (xi). the first quotations that have been translated into Arabic appear in an Arabic History of Gujrát entitled Ẓafaru’l-Wálih bi Muẓaffar wa Álih, composed by ‘Abdu’llah Muḥammad b. ‘Umar al-Makkí al-Áṣafí Ulugh-Khání between 1014-1020 A. H. = 1605-1611 A. D. This work has been edited by Sir E. Denison Ross* in three volumes, and in each volume one exact quotation occurs. Under the year 625 A. H. = 1228 A. D. in the reign of Iltutmish, (Vol. II, p. 696) a short account of al-‘Awfí and the Jawámi‘ is given in connection with the conquest of Uchcha and the defeat of Qabácha. The preface of the Jawámi‘ (A. f21a) is trans­lated in extenso, even the couplet in Persian which Qabácha addressed to himself before drowning is quoted verbatim. Again under the year 946 A. H. = 1539/40 A D., in two different volumes two anecdotes are cited from the Jawámi‘ in illustration of similar historical ruses. The first, the ruse of ‘Abdu’llah b. ‘Ámir [b. Kurayz] at the time of the conquest of Níshápúr in 31 A. H. = 651/2 A. D., that of sending wooden boxes packed with armed men into the fort, is cited in illustration of the artifice of Shér Sháh during the capture of the fort of Ruhtás. (A. f174b. I. xiii. 678) = Vol. III, p. 983-5. The second artifice is that of the great Saljúq Wazír Niẓámu’l-Mulk in acquiring a piece of land in Constantinople from the Qayṣar of Rúm covering the skin of a bull, which is quoted as a parallel to the craftiness of the Portuguese in acquiring a harbouring place from the Sultán Bahádur-sháh of Gujrát, at Dayw (or Diu). (A. f188a. I. xiv. 746) = Vol. I, pp. 252, 254-5.

The In the Nawá­dir u’n-Nuqúl, (xii). last work, with which the survey of the influence of the Jawámi‘ closes, lies in the twelfth century A. H.. It is a collection of historical anecdotes from various sources, entitled the Nawádiru’n-Nuqúl fí Ma’áthiri’l-‘Uqúl [Add. 25,834 Br. Mus.], compiled by Abu’l-Fatḥ b. Muẓaffar in 1151 A. H. = 1738/9 A. D. The plan of this book is probably based on the chapter-headings of the Jawámi‘, but the author in his preface on f3a has acknowledged his indebtedness duly and has quoted faithfully. In the latter half of this book a considerable number of anecdotes of various eminent persons are incorporated from the Jawámi‘.

Roughly Retrospection. speaking, some twenty works, written in Persia, India and Asia Minor from a time soon after the completion of the Jawámi‘ about 630 A. H. = 1232/3 A. D. down to the 12^th century of the Hijra, have utilised this work in different con­nections, as has been shown above. But the importance of this work has not yet been realised as a whole. In the above survey those works are recorded which have come under the notice of the present writer, but there may be others hitherto undiscovered, which would further reveal the influence of this work in the past ages.

It Turkish versions of the Jawámi‘, and abridgements, (ix—xii). appears from the number of the Turkish translations of the Jawámi‘ that this book was once very popular in Turkey, and was highly appreciated by the Ottoman Sultans and poets. H. Khalfa (Vol. II, pp. 510/1) mentions three translations and one abridgement. The first is by the famous Ibn ‘Arabsháh, the well-known author of the ‘Ajá’ibu’l-Maqdúr, who translated it by order of the Sultan Murád II (reigned 824-855 A. H. = 1421-1451 A. D.). In the Preface* to the Turkish version of the above work, the translator, Murtedhá Náẓimí Zádeh enumerates among the works of Ibn ‘Arabsháh, this first Translation of the Jawámi‘, but there exists no copy of it in Europe at present, so far as appears from the catalogues of the various great libraries. The work was translated a second time by the poet Nejátí for the Prince Sultan Maḥmúd (1451-1481 A. D.), and apparently this is also lost; even Hammer-Purgstall in his Gesch. der Osmanischen Dichtkunst (Vol. I, p. 166) does not say whether any copy of it is extant.* There exists one Turkish version in the Vienna Library (see Flügel’s Cat. No. 423, Vol. I, p. 143), but it is not certain whose version it is, Ibn ‘Arabsháh’s or Nejátí’s or Ṣáliḥ b. Jalál’s. A third Translation by Ṣáliḥ b. Jalál, who prepared it at the request of Sultan Báyazíd b. Sulaymán (d. 973 A. H. = 1565 A. D.), exists in the Bodleian Library (see [Sale 47] Ethé Cat. Bodl. No. 331, column 179a). An abridgement by Muḥammad b. As‘ad b. ‘Abdu’llah at-Tustarí, mentioned by H. Khalfa, is preserved in the Núr-i-‘Uthmániyya Library. There is another abridged and excerpted version called the Kitábu’l-‘Ajá’ib wa’l-Ghará’ib in the Br. Mus. [Or. 1874], dated 1133 A. H. = 1721 A. D.. The number of the fine royal codexes described later on in the Descriptive List of the Mss., especially the Mss. B., F., G., H., I., J transcribed in India, Persia and Turkey also show that this work was once very popular.

Among Utilisation in the xiii—xiv centuries A.H. = xix-xx A.D. the Oriental scholars who have actually utilised this work, the name of Sir William Ouseley comes first. During his travels in Persia (1810-2 A. D.), speaking about Iṣṭakhr and “Zend u Pázend”, he quotes the Jawámi‘u’l-Ḥikáyát from the account of Zoroaster, (D. f219a. III, viii. 1619) = Travels etc. Vol. II, pp. 363-4 and incidentally speaks about the Mss. of this work. Then Edward Thomas of the Bengal Civil Service, the editor of J. Prinsep’s Essays on Indian Antiquities etc. published in 1858 A. D. cites the anecdote of ‘Amr b. Layth and Kamlú, (A. f164a. I. xii. 631) = Vol. I, pp. 317-8 and likewise speaks of the Mss. in his possession. Next comes J. Dowson, the editor of the History of India etc. by Sir H. M. Elliot (published in 1867-77 A. D.), who has utilised a considerable number of anecdotes concerning the early history of India (Vol. II, pp. 155-203). The Jawámi‘ was also utilised in 1900 A. D. from a critical point of view by Prof. W. Barthold*, in his work in Russian called “Turkistán at the time of the Mongol Invasion”, (Pers. Extracts, Vol. I, pp. 83-101), in which about 25 original anecdotes bearing upon Turkistán are incor­porated; and in his article “Zur Geschichte der Saffariden” in the Nöldeke-Festschrift (I, p. 175-6) he has discussed the importance of the anecdotes of the Ṣaffárids in the Jawámi‘, as will be noticed in the next chapter. Then Prof. J. Marquart* of Berlin in his “Ērānšahr” (published in 1901), pp. 295-8, refers to the anecdotes about Zábulistán and in his article “Skizzen zur geschichtlichen Völkerkunde von Mittel-asien und Siberien” (p. 296) quotes from the account of the valley of Kharkhíz (D. f67a. IV, xvi. 1967) about the West-Siberian tribes, and directs attention to the ethnological side of the geography of Turkistán. Then M. Clément Huart cites one anecdote (D. f71a. IV, xvii. 1976) with its translation in French, in the Documents persans sur l’Afrique — Extrait du “Djawami‘ ‘el-Ḥikâyât”de Djémâl-Ouddîn Moḥammed ‘Aufî — published in the Recueil de Mémoires Orientaux, 1905 (see pp. 102-103).

Again in 1906 A. D. in the Persian Introduction to the first part of the Lubáb, the literary value of the Jawámi‘ has been duly emphasised by Mírzá Muḥammad Khán of Qazwín, whose interest in the present work and the publication of its entire text is enormous. (See Lubáb, Pt. I, pp. 314-7 for a long citation concerning the epistle of Mu‘ínu’d-Dín al-Aṣamm, the secretary of the Sultan Sanjar).

Recently a few anecdotes from the first part of the Jawámi‘, chapter xx “On Physicians”, have been used by Prof. E. G. Browne, in his excellent “Arabian Medicine” (pp. 78-79), being the Fitzpatrick Lectures delivered at the College of Physicians in November 1919 and November 1920 A. D.

To conclude, the encyclopaedic contents of this work have created diverse interests, and have been considered as an authentic source of valuable information for different branches of study from the earliest days down to modern times, as has been pointed out in this chapter.