Since this Translation hath arrived at its conclu­sion let us now (if the one God will) bring forward, succinctly and briefly, some passages of historical events, of various tumults and confusions which occurred during times of remissness, of the sur­prising incidents of the chief eminent men, who exercised the sovereign power, and of the condition of Jarbázakán.

Account of Occurrences of that Time.

In the year 582 the sign Libra had assembled within itself the seven planets; and it had been for a long time reported in men’s mouths, and in their books the astrologers had averred their judgment, that at this time there would be a deluge of wind three kos long, and as some said ten kos wide, which would extend over twenty kos of ground, which would carry off high mountains, so that neither men or beasts would remain, and that this time would be the season of the judgment, which, according to the glorious Kurán, to histories and by investigation is to come. This opinion obtained a mastery over the mind, and a great terror seated itself in the conceptions. And one of the learned of Khurásán brought forward the story of a tradition (and there was great confidence in this tradition) that the Prophet was asked, “When is the judgment?” He replied, “It is the appointed” (Al-Kimat), (i. e., Al Kiámat, the judgment day, is Al Kimat, settled, appointed, &c.) They reiterated the question; he returned the same answer. Hereupon the ingenious considered this word (Al-Kimat, &c.) and sought its force in calculation. And they found that from the letters of this word resulted the number 582, which number coincided with the judgment of the astrologers, and corresponded with the years of the Hijra. By this their fancies became more con­firmed, and many people of distinction and wealth and opulence were resolved to take refuge and to dwell in caves; and some acted upon this deter­mination, and constructed fortress-houses, in the water-courses and passages of the earth. And, in the month Rajib, of the year 20 of this peculiar conjuncture predicted, the order of Providence so fell out that for one month not a leaf moved on the trees and the harvests remained in the fields, because the wind gave no assistance in winnowing them. Whereupon all the world were persuaded that the words of the astrologers and their hurri­cane were wind from end to end. All, however, were deficient in knowledge and ignorant of the exquisite truth of His operations, and knew not that when God makes the affairs of peoples decay, and sends punishment upon them none of the learned can obtain an entrance into the ideality (of that dispensation) and that (the declaration was fulfilled) which was announced in His glorious words, “Upon whom I will not cause vanity to come, either before or behind.” This, moreover, reminds us of that passage upon Ad and Thamúd, and other people, “We have sent upon them a cold blast, in the day of their misfortune, and we have made it high, we have made it low.” These examples we have alleged, by way of analogy, and the meaning of these Divine words is that the Divine rule ordains, that He always displays himself as near to people, and gives support and heavenly aid, that they should be friendly to all portions of the world, and that He it is who confers authority and royalty, and government over those inhabitants. And such is the wisdom of God, in this matter, that the inhabited world might dwell undisturbed, that they (kings, &c.) should maintain their flocks and subjects on the broad way of justice and right, so that by their dread and government, the road of enmity and tyranny might be closed. And, whilst they observe this straight path, and tranquillity accrues through them to God’s people, day by day, victory, conquest, success, and respect will be united for them, and Heaven will defend them from their enemies and evil-willers, and the hearts of all who are in the grasp of their power will be confirmed in their allegiance and love, and so continue. And when Eternal counsel inclines to diminish them, and a time of ruin and humility arrive (and these vicissitudes have occurred to the descendants of many kings, sultáns, and chiefs, who have been exposed to the harsh anger of Heaven) then com­passion started up in hearts; but if they make friends with oppression towards their subjects, and employ severity and harshness towards the ryots who are God’s trust to them, then the hearts of the people are heavy towards them, and all turn their thoughts to impair their royalty and authority, and in their prayers and times of private devotion make supplications for evil. Thus it is that the cold blast of tumult blows upon them, and the scorpions of the text, “We have made it high and low,” appear, and the miraculous verse, “We have exposed them to injury and disgrace,” and the word, “We have surely written to them, that they should kill your lives and expel you from your houses,” were all verified, as we have witnessed in our age with the understanding eye, and for the space of one’s life have seen that, for these twenty years, which was the period of this conjuncture of affairs, the army was of one word and one soul, ready to exalt the Sultán’s standards and support his throne, and thus he was powerful in the midst of Irák, that essence (or <Greek>) of the earth and flower of the world, so that, from the terror of their strength and awfulness, the royalty and august sovereignty (of the rulers) was firm in all minds throughout Rúm, Hind, and Turkistán, unto the utmost parts of the west, and the crown-possessors of the world and army-leaders of earth submitted to their sway, and all inclined to obey and follow them, all being in the firm bonds of confidence, that no decrease could take place in that sovereignty until the eve of the day of judgment. But the decline and setting of their stars of majesty and greatness arrived, by the non-existence (death) of him who was the arranger of the ties of their power and the basis of their emi­nence, the Atábeg Azim-Mulk-Muzim-Muham­mad-’bn-Atábeg-Assaíd-Ildigiz, Heaven sanctify his blessed soul! who was the guiding guardian of the State. Then the kingdom remained as a body without a soul, and comrades, all minions, and fellow-companions, all eating and sleeping, united their swords, when great treachery and foul conspiracies were established amongst them, and gentlemen became negligent of the attention due to subjects, and subjects forgot the benefits of superiors. Friends changed friends, their own lost all affection for their own, beloved came to the fight against beloved. And if I had resolved to unfold all the insurrections, slaughters, and wars of that period, my books would not be bound volumes except in the next world. One remark­able point, however, is to be noted, that with respect to every one of these great men, chiefs, and lords, in whatever quarter they sought an asylum and in whatever path they sought refuge, from that place started forth their destruction, so that, like the moth, they threw themselves into the fire. Hence it was with them as the proverb says, “The small crows work the mischief,” and “He stirs up sand with his nails,” and “Whom we trust, of him be cautious.”

The explanation of all this is as follows: the Sultán Togrul, who was sovereign and emperor of all, wrote letters, step by step (i. e., with increasing earnestness) to the Sultán of Khwárismsháh, respecting repulsing the army of the Atábeg, imploring aid and using humble supplications; until, when he came to Irák, affairs had assumed another hue, and the adversaries of the kingdom took refuge with him, and an army, numerous as mice or locusts, came to Rai. The Sultán, with some supporters, made head against them, and threw himself into the midst of them, and, advancing from the front, called out his name and lineage, when they surrounded and took him, and lamentably slew him, and tied his headless body to a tree, in the market-place of Rai, so that men saw with their eyes that which had never been arranged in their hearts (to conceive). This, amongst many verses, was published in his praise (Verse)

“The dove never ceases her cooing,
“Whilst playing with her broken heart.”
“I would not see the face of day!
“For it limits not my burning sorrow,” &c.

The Atábeg Muzaffir-Addín-Kazil-Arslán, after the decease of his brother, came to Irák. He was a young man of virtuous disposition, gentle nature, and upright family; and they said to him that he should strike at the root of opportunity and seat himself upon the throne of empire, for that, on account of his royal and abundant troops and allies, there would be no door (opening) for violence. He listened to their words and, in order to strengthen the means of empire and fasten the ties of his rule, he took in marriage his brother’s wife, a royal lady, a guide of the State, and a mother of princes. He believed that this alliance would be a means of supporting and perpetuating his sway. After some days, on a certain night, he was killed by some sacrificing (assassinating) hand, and his enemies, whatever may have been the passion of their inclinations, were enabled to exemplify (realize) it, but report said that this calamity proceeded from this house (Verse)

“It was said, whether true or false:
“What blame attaches to thee from a thing that is (only) said?

And Khwájah-Aziz-Addín, who was Chief Vizír in the days of the Atábegs, had obtained great authority, and arrived at the highest point and at a dignified position with those princes, and the Atábeg Muzaffir-Addín had confirmed him in the seat of office. But when he entered into his project about Azarbiján he became rebellious without cause and went to Hamadán. And in the hope (of the aid) of certain nobles, who at that conjuncture conspired with him, rose up in opposi­tion to his lord. The Sultán Togrul treated him kindly, and he became Lord of Koms, placing him at the head of the State, until (at last) he put him and his sons, who had been Secretaries of State, in chains (Verse)

“I taught him to shoot every day,
“Until, when his arm became powerful, he shot me.”

And Jamál-Addín-Abi-Samarmí, and Saif-Addín-Rús, and Jamál-Addin-Azbah, who had been private officers of the Atábeg Said-Muham­mad, who by his patronage had been raised to rank and to the command of 1,000 horse, made an outbreak against the sons of their lord, and went to His Highness Togrul, and in a short time all three were killed by his hand.

And Sharfaddín-Albarhúl, agent in the Amír’s Court and for the lords of the Atábeg, in like manner came with provisions and delicacies, by night, to their abode, and* . . . . (them). . . . came to the Sultán, and he was killed by his hand.

And Prince Kotul-Itang (or Itabkh) who was the corner of the liver of the empire and the light of the religion of the State, requested assistance from the Sultán of Khwárismshah. This Sultán intimated his sincere wish to aid him and to repel his enemies; and when he came to Irák, Kotul-Itang went out to meet him, unaccompanied and unguarded, and when they met he killed him, so that it was with him according to the saying, “He sought refuge from the sun-scorch in the fire.”

And Sirájaddin-Kirnáz and Núr-Addin-Kirá, two viceroys and columns of the State, upon whom the sphere of affairs revolved, went to the capital, and appeared before the army of the Vizir Maw­wayyad-Addín; and some evil suspicion had occurred between them, and at Darábah, by the hand of five Turkománs, ignorant that they were as vicegerents (or lieutenants) of the Vizir of the capital Darábah, came to slaughter.

And Núr-Addin-Kurán-Khan, who was the leavening principle of all, the column of the confu­sion of the times, and the centre of the orb of strife, constructed a notable fortress in the midst of Irák, and sent all his property there, imagining that the vicissitudes of fortune would never reach its elevation, and that, with such a castle, he need not fear the sidelong attack of unforeseen occur­rences. And they told the news of this castle of Núr Addín to Muhammad-Wishák, and it became the cause of an enmity between them, and he took back the castle into his own hand, and gave him an (harsh) answer, of which vexation he died. Subsequently two sons of Kurán, who were shaking the chain of the supplication of revenge, came eagerly and earnestly to the base of his castle, and he drew them into a noose by a manœuvre, and, carrying them both into the castle, cut off their heads. The end of the affair was, that he who had caused this calamity, without cause or commotion, voluntarily relinquished all, and came to Khurásán, where he established himself for the space of two years; and on the day when he came with the army of Khurásán to the frontiers of Irák, he perished in an attack, bearing this ill-will to the dust with him. And the Amír Sayyid-Ulá-Addouláh, Chief of Hamadán, who was Khalíf of Ajamí (Irák) who excelled in noble and high rank, rose up in opposition to the Sultán. And his end, also, was not happy.

And Sadr-Addin-Muhammad-’bn-Ahdulattíf-Khajandí took refuge with the army at Bagdád. He conveyed them to Isfahán, but he was mar­tyred by their hands.

And when the army of Khárism came to Irák, the first who rose in their favour was Az-addin, Murtiza (chosen) of Rai. He also obtained the degree of martyrdom from their hands.

And Azaddín-Farj-Sultaní, who in reading and cleverness was equal to Mercury, fell like an intel­ligent bird into a trap, for he, with a small troop, threw himself with the greatest avidity into the midst of the army of Bagdád, at Isfahán, who in the twinkling of an eye put his head on the head of a spear, and carried it about the world.

And Núr-addin-Kaljab, who, at the close of his life, found the extent of Irák deserted, and took possession of the kingdom, and thus peace­fully obtained those lands over which heroic heads had gone, and for the sake of which mighty princes and furious lords had perished (he obtained them crying) Pardon! Forgiveness! and, because he had no other weapon but the sword and knew not the rules of sovereignty, he impaled some, but in the end was killed by them.