Ilek Khán, after his defeat at Balkh, returned to his own land, sad from the anguish of that weakness, and the disturbance of that debility. He continually blamed his brother Togan-khan for his delay and slackness in succouring him, until through this affliction, he fell upon the bed of death, and marched from the world unto the home eternal. Thus the hunger of his covetousness was fattened by the dainties of dust, and his ambition which was on a level with the rolling vault and orb, was worsted by the hand of fate, and destiny’s decree (Verse)
His decease took place in the year 403. His brother obtained the principality of Máwarannahr, and adopted the course of peace and mutual regard towards the Sultán, and obtained protection from the effects of his brother’s faults by his sincere attachment, and the influence of kindred.
And an army of a hundred thousand tents came from the frontiers of China to attack him, and the fairest of the lands of Islám, such a number that no trace of them had ever been seen during the existence of Islám, with a design to extinguish the light of Islám, and to raise the palace of idols, knowing not, that the stability of the Muhammadan opinions will not be subverted by the flags of any rebel, and that it will cast the head of the oppressor into the dust. Togan-khan summoned, from all kingdoms of Islám, troops to repulse them, and from those who would aid religion, and help Islám, collected 100,000 men. This terrible proclamation and agitating announcement caused great fear, and considerable stir and sympathy took place, so that in worshipping-houses and mosques, hands were raised in supplication, and they committed their anxieties (to Heaven.) And Togan-khan marched to the sacred war against this people, placing his heart upon meeting fate, and fortifying his resolution to proceed towards the dignity of martyrdom, hoping in the promise of heaven respecting victory to religion, and the exaltation of the convicting word, as the standard of the glorious Korán alledges, “We have sent them to victory, they believe in the life of the (other) world.” And for several days, during the struggle of that engagement, and the blessedness of that fight, and the fallings of that battle field, there dropped from the edge blows of those noble natures, and the sharp (swords) of those brave ones, and from the striking of the scimitars of those warriors upon the throats of those ass colts, from the compassion of those warrior swords in cutting up those vile people, and from the flashes of those lightning blades, from the seizings of those propitious thunderbolts, from the victory over these rebellious races, and from the blows of cutlasses upon their necks, (streams) like raining hail, or the moist honeycomb. But God took his sacred servants into the fort of security, and strengthened them with sure victory and power, and exalted his word relating to Islám’s victory, and the stoning of devils, until one day, when the fire of war came from above, and Mars disclosed his girdle, and granted to the two parties a friendly circulation (of the cups) of swords and spears. Then the troops intoxicated with the praises of God, with the sweet odour and fragrance of the breezes of Paradise, and with a passion to obtain an abode in the mansions of mercy, like wild colts, or the foaming sea, played (the game of battle) with their hot horses, from the first gleam of the sky until twilight fell, and with the assistance of the exalted Agent performed most mysterious (acts.) Doubtless opportune aid came from the Holy Majesty, and the breeze of victory blew from the merciful holder of the winds. They cast to the ground upon the battle field, nearly 100,000 dead bodies of infidels, heads bade farewell to bodies, and souls were divided from forms. The vulture swords inflicted full pain upon the livers of unbelievers, and the hyenas and lions were gladdened by gleaning from that plain. Nearly one thousand captives, their damsels and children fell into the hands of the people of Islám, equal in beauty to the Moon, and in brightness excelling the all-diffused rays, and incalculable wealth and plunder besides, the residue of the army gnawed destruction and took to flight. This important victory and great success was universally reported, calming hearts, soothing souls, and inducing tongues to praise heaven. After this victory his last hour arrived for Togan-khan, and his soul removed to the lodging of Paradise, to dwell amidst the martyr spirits. And the kingdom descended to his brother, who in piety, fear of God, and zeal for the affairs of religion, was a like-minded and suitable successor to his throne. He like his predecessor was settled in allegiance, in acting liberally to the commonality, in smoothing the carpet of equity and comfort, and in avoiding pride and arrogance. On account of the association that existed between his brother and the Sultán, he went and built up former hospitable relations by means of adhering brotherhood and friendship. And in the time of Ilek-Khán, the Sultán had betrothed one of the casketed gems of Ilek-Khán’s children for Amír Khalil-Abú-Masúd, and at the present time he resolved to complete this match of alliance and bond of marriage. And several of the confidential counsellors of the Sultán departed to convey this precious pearl in order that they might securely deposit this keepsake. Several of the eminent nobles of the kingdom and eloquent Imams came, having arranged this, to Balkh, and deposited this trust, and discharged all that they conveyed both in words and wealth. The nuptial evening was extremely grand, and the Sultán ordained that they should, before their meeting arrange ceremonies at Balkh, and decorate the city, and nothing was left wanting in various kinds of glory. And in order to raise the position of his son, and to exalt his rank, the Sultán gave him Herát, with great riches, abundant property, and royal ornaments and furniture. He departed in the year 408, and came to Balkh. He held the mirror of equity before his face, and by upright conduct, and just guidance of the path of the people, kept that land in the gardens of safety, and the Paradise of peace.
The cream of our descriptions and the flower of our words, in pourtraying the qualities and displaying the brilliancy of this Prince, reminds us of the poet’s words (Verse)
Heaven had adorned him with specially good morals and with inclinations to high dignities. Of this the virtues of his disposition, his pure and gloriously conspicuous nature, were a cutting evidence and clear proof. His mind, in nobleness, was parallel to the sign Pisces and on a level with the sky, and from the chamber of education, the canopy of care, and the guardianship of the Sultán’s training, he came forth pure as gold tried by the touchstone of fire, and walked proud as the moon on her throne of increasing light, and arrived at the door of exaltation through the influx of merits. He profited much in the exercises of swords and spears, and was gemmed with generous morals, when he emerged from the shaping of childhood to the age of youth, and an hero’s strength was founded in him. The Sultán, as the consummation of his rearing and training, by the full effect of manhood and the duties of paternity, demanded for him, from amongst the princely children of Abú-Nasr-Feriguni, a noble lady, adorned with brilliant qualities and accomplishments, and appointed him Receiver-Governor of Juzján, a seat of the family of Ferigúní, who in greatness resembled the Creator, in graciousness Heaven, and in bounty the Jihún. He distinguished then his son, with the viceroyalty hereof, who proceeded thereunto, and, with his showers of liberality and comprehensive justice, revivified the subjects of those regions, so that hearts became strong by his virtues, and all with pure affection and sincere friendship, presented the service of allegiance. And the Sultán, when he saw the indications of his bent, and the lights of his glory increasing day by day, augmented his proofs of favour, his kind preference, and his eagerness to raise the degrees of his position, and the steps of his rank, and increased his kindness and benevolence, with special regard and peculiar benevolence. The remaining adventures of the two brothers shall be mentioned in their own place, please Heaven!438b
The Sultán, on account of his genius and capacity, his upright conversation, and his zeal in subduing the towns of infidels, became a followed guide in expounding the law and in defining works of merit, and a great investigator and explicator of questions stirred up respecting settling views and assiduous disputes, and upon the knots of divines, and the sects of the followers of novelties. He was gloriously perspicacious in grounding religion and in goading heretics; he was solidly confident in interpretation and hermeneutics, and the due measurement of doctrines, and the proofs of repealing and repeated (verses)* and in verifying or reprehending traditions and hints, and, by reason of his clear-sightedness, a perfect refuter of all kind of false allegations and heretical sectaries, for he watched that the ordained statutes should be pure from the dust of innovation. It came to his ears that a sect had recently appeared amongst his people, who professed to adhere to the Lord of Egypt, and, although their outward profession was but heresy, their words within were pure infidelity, and they interpreted the standard of the revealed book according to their own heart, which was the cause of the destruction of the foundations of religion, and a removal of the bulwarks of proof. They, moreover, were zealously engaged in making void the science of the law and the rules of the faith, and showed the way of going aside from the determination of the Divine statutes and decrees. The Sultán commissioned spies, to investigate and spy out their places of meeting, and they brought to his hand a man who commanded amongst them, and who knew all their names and appellations. He, by dint of punishment and torture, surrendered them all to his power. They brought them all from different places and from successive cities, to the Court. They were impaled on the tree or stoned. He followed after the whole company, until he had seized them all and annihilated them, and thus obtained the mastery. And Abú-Bakr-Mamshád, a venerable divine, a virtuous and religious nobleman, in this matter coincided in opinion with the Sultán. And as to every one who was connected with this assuming body or people of sinful novelty, and who had turned aside from the highway of the established religion and settled strait path, he made them all an example. By reason of this his reckoning (with these heretics) and his zeal herein his reputation increased, and he became the object of men’s eager wishes, and that which their hopes craved, and all his decisions upon religious points, from his piety, knowledge, and safe acuteness, arrived at the highest estimation, and were placed at the summit of Arcturus and on the pinnacle of Heaven’s vault, as is noted and commemorated in the announcement of God to the world: “He who serves me I will serve him, and he who serves thee I will follow him and make him serve” (Kúrán). And, during these events, there rose up a man, in the province of Irák, who professed to be derived from the tree (family) of Alí, who showed as if he were proceeding from the Lord of Egypt unto the Sultán, and were about to present unto him a written letter and well-filled packages. He went as far as to Nisapúr, and made great vauntings, on account of his family and of his proud nobility, and exhibited boastings and pretensions. But at Nisápúr they made him stop, and intimated the matter to the Sultán. But he, in his falsehood and self-sufficiency, moved on, and came to Herát, with the intention of going to Ghazna. The Sultán, however, sent a royal order to convey him to Nishapúr, whilst his letter could be decided upon by the chief examiners, so that all might be cleared and evident to the Sultan’s privy council, as to receiving his embassy, and that the dust of suspicion should not be placed on the edge of the purity of his introduction. And, when they brought him to Nishápúr, and began to unfold his words and acts, they found on him some writing, taken from the volumes of the people of the interior, full of deceit and errors, such that the words of the licentious and the diabolical suggestions (of fire-worshippers, followers of Manis?) were better founded than they, which proceeded not from any intellectual perception, or from the information or deductions of intellect, and which were not referable to proof. The Master, Abú-Bakr, investigated his iniquity, and found that his weights were unable to bear the standard of examination, and that his words did not tally with fact and truth. At the beginning of this altercation he himself comprehended his own position, and knew that in this journey he had cast himself into the noose of destruction, and had aimed at himself the arrow of ruin. They sent him to the Sultán, and made him appear before the select assembly of chief Imáms and Kadhis, eminent divines and faith-champions. And Hasan-’bn-Tahir-’bn-Musallim-Alawwi (one of the family of Alí) was a witness of that trial and present at that Court. He says: “The story of that dignified Sayyid* was this, that amongst the lordly race of Tálib and the sons of Husain the younger, no one was more noble and eminent than his grandfather, who surpassed all in rank and wealth; that Muiz (Addín) Khalif of Egypt, sent one to him to demand his daughter for his son Aziz, in marriage. That the cause which induced him to seek this alliance was as follows: he had found in his palace a piece of paper, on which was written the following quatrain (Verse)
(For this poet had called his mother a native of Susa, because the mother of his grandfather Muhammad-’bn-Abdullah-’bn-Maimún was of that place.) “That he had declined this alliance and affinity with Muiz on account of scorbutic (maladies) and that he considered him not equal to himself, and gave answer, ‘Both my daughters are engaged in the marriage knot.’ Nuriz on this account imprisoned him, and seized whatever of his worldly goods he could discover, and at length he suffered death under his hand. But the exact nature of that which happened to him was not known to any one; some said that they killed him and buried him secretly, several said that he fled from prison, and was cut off from the regions of the Hijáz. And Táhir the father of Hasan went to Medina, and became lord of that city. And Táhir his uncle’s son, and (his) son-in-law, was in great intimacy with him, and upon the demise of Táhir, Abú Ali was heir presumptive to the lordship, and after his decease, Hani and Muhanni his sons obtained the lordship. But Hasan on account of his decayed circumstances as regards wealth and dignity, became of no account, therefore he came to Khurasán, and sought an asylum at the Sultan’s Court.” And when Tahirti in this explanation began to mention his mission, Sharif Hasan drew out the tongue of opposition, and denied that he had any connexion with the matter as Envoy, or with the genealogy of the prophet, and gave sentence, authorizing the shedding of his blood. And the Sultán cast the judgment against Tahirti upon the responsibility of Hasan, and Hasan killed him. And the Commander of Believers Al-Kadir-Billah sent a Royal letter upon the subject of Tahirti, and signified his pleasure that he should be seized as a troubler of the devotion, and he made an example of, and punished. And when the news of his execution reached Bagdád, and the firmness of the Sultán’s religion became known, and the tongues of objectors and reprovers were tied, the Commander of the faithful regarded him as singularly paired with him, i. e. in religious authority, and he stood in a position of acceptance. And the punishment of Tahirti accords with the saying (Verse)
When the kingdom of Khwarism came from Mamún to his son Abú-Alí, and the country of Khwarism and Jurján was ceded to him, he took the Sultán’s sister in marriage, and by that affinity became powerful, and the families became one, and this stability was smoothly settled until the end of his life. And when the period of his life was cut short, his brother, Mámún-’bn-Mámún, sat in his room, who sent to the Sultán, and demanded his brother’s wife in marriage, and offered evidences of greater purity and sincerity of obedience. The Sultán returned a favourable reply to his request, so that the affairs of those two kingdoms became duly regulated by an interwoven and associated unity, until the Sultán demanded that, throughout his kingdom, the public-prayer acknowledgment should be made and the coinage struck in his name, and sent an ambassador to stir in that matter. He called his chiefs, followers, and principal courtiers, to consult on this affair, who all twisted out their necks from this command, and exhibited averseness, dislike, and disdain thereat, and said, “Whilst your kingdom has endured as it was delivered to you, that is elevated and autocratical, and whilst it remains preserved and indivisible, we gird up the loins of service; but if you choose to become the subject of another’s will, we will draw our swords to resist, and, depriving you, will propose the sovereignty to another.” The messenger returned, and reported directly to the Sultán the words which he had himself heard. But the people of Khwárism afterwards began to think of the consequences of their words and of the wrong which they had done to their Supreme Sovereign, and began to be terribly alarmed at the issue thereof. And the foremost of all was Inaltagin, Commander of the Forces of Mámún. They were engaged in arranging that affair, and, by craft and treachery, they arrived at this conclusion, that one day, unexpectedly, when they went to offer the usual salutations at Court, intelligence of the king’s demise was brought out from within, although they know not how it had occurred, and all the people assembled to inaugurate his son. And they put him in his father’s place; and they knew that the Sultán would enquire into this event, and take vengeance for this offence. They therefore entered into an oath with one another, to oppose the Sultán, and entered upon a covenant of mutual fidelity and support, that if, on the Sultán’s part, there should be any proceedings against them, they would be all one hand in hand, and resolutely answer him. This resolution affected the fortune and the empire of the Sultán, and such a determination nearly concerned the happiness of his life, since, by reason of the opposition of that kingdom, opposition would increase in his own, and other lands be drawn in thereby. The Sultán, therefore, with a perfect army, marched to Khwarism; and Inaltagin made an attack, by night, upon his advanced guard, and Abú-Abdallah-Táí, who was with the advanced guard, stood up to fight with them. Intelligence of this engagement reached the Sultán, who turned towards them with his forces, and from the time of the unfurling the flag of morning until the equalization of the sun (noon) the battle endured. And the Khwárismians firmly kept their footing, in the hope of victory and conquest, not considering that treachery is a collar, on one side of which is transitory shame and on the other eternal fire, and that ingratitude to benefactors is the cause of ruin and punishment, and invokes destruction and misfortune. And when the day began to decline, through the blows of horses and the wounds of elephants an innumerable multitude of the army lay lifeless upon the plain of that battle-field; the rest took to flight and became dispersed in the midst of the forests, on the shore of the Jihún. Nearly five thousand men were made prisoners. And Inaltagin (or Nibaltagin) made an effort, if perchance he might pass over the Jihún and save his life, but knew not that to the deceitful the dark path of the narrow valley of treachery blocks up the road of safety, and stops up the means of preservation and the egress of salvation, and that the retribution of evil designers inevitably arrives. For, when he was seated in the boat, a dispute arose with another man for some cause, and he joined in the altercation between them, upon which he seized Inaltágín, and gave him to a sailor, at the prow of the boat, to deliver him up to the army of the Sultán. The Sultán ordered that he and the other prisoners should be presented before him, when he questioned them upon the cause of their heat against their benefactor. And when Inaltagin saw that he could not escape he gave an insolent reply, and the rest of the prisoners threw their heads before him (were reckless and defied him) and returned blush-causing and shameless replies, so that they carried trees opposite the monument of Mámún, and drew (impaled) them all upon trees, and wrote this inscription upon the columns (or cloister) of the monument: “This is the grave of such a one, son of such a one, one of his dependants who rebelled against him, and one of his servants who made his blood flow; but God took by the hand Yamin-Addoulah-wa-Amin-Al Millat, until he obtained vengeance upon them and miserably punished them, an example to all who behold and a sign to all who understand.” As to the other prisoners he tied halters round their necks, and sent them to Ghazna, and retained them in dungeons. After some time he released them all, and sent them, with the other troops in his service, to the regions of Hind. He committed Khwarism to the great Chamberlain Altontásh, that he might follow after the rest of those wicked people, and dig them all up by the root. Thus the land of Khwarism was tranquillized and civilized. Such was the decree of mighty Wisdom.
The Sultán, having concluded this transaction respecting Khwarism, and having annexed that land to his other kingdoms, desired to give the rest of the year to repose, and thought that he would undertake a third (sacred) conquest, when the face of the spring was smiling. This thought he perfected, and commanded a movement towards Bost, until the time when the sun should direct his course towards the quarter of the North and arrive at the equinox, when the world would be decorated and adorned, and when he should find the tracts of the earth in full splendour. And, arriving at Bost, he employed himself in examining the accounts of the collectors, and in renewing the duties and affairs of the subjects, until Heaven granted him a union between stability and glory, and prospered his power over the kingdom. Then he betook himself to conquest from that place with good mind and regulated thought, and Heaven, according to the accustomed decree commanded respecting confirmation of the Muhammadan religion and aid to its law, fulfilled in his behalf the promise, and joined to verification the wonder of that glorious word which is quoted on this subject, although the distance was extended and the way long. For the conquests of the Hindú territory, so as to become the territory of Islám, were overflowing. All had been adorned with the insignia of that profession, and the veil of infidelity remained nowhere except in the interior of Kashmir. And whereas in those regions there was a long desert, in the atmosphere of which a bird could not fly, and in whose expanse the falcon would be lost; yet, in those days, nearly twenty thousand men had come from the plains of Mawarannahr, through zeal for Islám, and they sat down waiting the time for the Sultán’s movements, striking their numerous swords, and uttering the shout of the holy war, “God is great!” They deliberately placed their lives in the palm of their hands, and as to their bodies they held them by his enhancing bounty, in the market of the verse, “God hath bought from the believers their lives and their property”— (Kúrán). Their craving zeal and stirring ideas inflamed and excited the purpose of the Sultán, and he desired to proceed with those troops to Kanúj. This was a country quite unknown to any foreign kingdom, except to Kashásab, who was Chief of the Kings and Head of Emperors. From Ghazna hereunto was six months’ journey, but the Sultán, on account of the excellence of his design, determined upon the measure, and severed himself far from delicious sleep and security, that with this numerous army, who, full of a passion for happiness and a craving for martyrdom, would put fear into their cheeks and pluck out the hair of their mouths (beards) he went down. And, from the rivers Jihún, and Jilam, and Chaud (Chenáb?) he went the straight way to Tibet, and passed Iskandar, walled around by the protection of God, who watched over him in the deepest of obnoxious (perils). And, wherever he came envoys came to meet him, girding up the loins of obedience, offering the belt of submission and allegiance. And, when they arrived near Kashmir, Habalí-’bn-Shásní, General of the Army and Lord of Kashmir, joined his service. But he was given to understand that there was no remedy for the effects of the Sultán’s superabounding power and awful sword except Islám and its profession. He therefore bound up the waist of service, and took up his position with the robbers (or advanced skirmishers (?) Kúlawazí) of the army, and went before the troops. It passed valley after valley, and every night before the crowing of the cock the sound of fife and drum arose. The earth trembled from the motion of the Sepoys, until they passed the last day of halting on the march; for, on the 20th of Rajib, in the year 409, they left (-----?) behind, and took possession at their will of the fortresses of refuge and the munitions of that land, until they arrived at the castle of Barma, in the country of Harún. The King of this place (Harún?) was the greatest of all the sovereigns of India. But when he became aware of the multitude of the champions of Islám, and saw the army sea which was striking out its billows, he came down with nearly ten thousand men, and represented his willingness to display the insignia of the symbol of the profession of Islám. He became blessed with the happiness of true guidance. From hence they went to the fortress of Kaljand, the chieftain of which was of the number of those Pharaoh devils and accursed princes. He passed his life in infidelity, and, on account of the fear of his kingdom and of the extent of his authority, lived in safety from the attacks of heroes and the conflict of trenchant swords. No one had an opportunity of obtaining the mastery over him, and the chief lords and eminent men of kingdoms turned the face of weakness away from him and from his powerful state, his immense riches, his strength in cavalry, his grand armies, from the inaccessibility of his dwellings, and from those commanding munitions which for long records of days and events of time had been guarded and preserved. And when he saw that the Sultán would direct against him the cry of the holy war, he arrayed his warlike preparations, his army, his horses, and his elephants, and awaited his approach in a wood, into whose intricacies a ray of the sun could not penetrate, and from whose leaves and branches a needle would not reach the ground. The Sultán then commanded his advanced guard to force themselves into the midst of the forest. They found a road (which led) from the upper castle, and when the green sea struck out, “Allah Akhar,” they stood against the head of the Kafirs, and twisted them round their scimitars, and cast the troops upon the ground. They stood firm for a time, and made charges from their own position, when the rain of swords reached them, and the heavenly decree preserved the people of Islám from the edge of their scimitars and the point of their spears (Verse)
At length it became known that all events are in the grasp of destiny, and that the well-formed scimitar, although its force may be extreme and its edge sharp, is but a subject of the command and vassal of the decree of fate, if it penetrate to the Muslim’s blood; and herein destiny exhibited its usual blessedness, but if it had been weak it would have been the cause of some wonder-working providence, and for the display of some miracle. These despicable ones were astonished; and, when they saw the indications of the power of these champions of religion, and were witnesses of their arms and appurtenances, they said one to another, “This body of men is not of the race of mankind or of the human family! Our swords which in breaking could pass through a rock, and make a mere tale of brilliant lightning, are cut off from cutting them, and glance away from their shoulders.” Perhaps these wretches had placed themselves in the straight road to destruction, and recognized not the truth that such (fatuity) is the sign of rebels and deniers, and the marked path of their wickedness and undutifulness. They threw themselves then simultaneously into the river, in order that the abundant waters and powerful current might be the means of their preservation and safety; and they knew not that, although water is the germ of life and the principle of vivification, Heaven’s decree can render it the cause of destruction and ruin. This, however, the warrior comrades and eminent army of guides (to truth) made them know, by cutting off the fountain of infidelity and intercepting the rivulet of idolatry, so that some came to the sword and some were drowned in the water. Five thousand perished and went to hell, and Kaljam drew his dagger, killed his wife, and then, ripping himself up, became a partner of his forces on their road to hell. Of their wealth 185 head of elephants, with other kinds of profit and plunder, came to the Sultán.
In that place, in the city, there was a place of worship of the Indian people; and when he came to that place he saw a city, of wonderful fabric and conception, so that one might say, this is a building of Paradise, but its accidents or qualities could only come by the aid of the infernals, and an intelligent man would hardly receive favourably the account of it. They had brought immense stones, and had laid a level foundation upon high stairs (or steps). Around it and at its sides they had placed one thousand castles, built of stone, which they had made idol temples, and had (cemented) fastened them well. And in the midst of the city they had built a temple higher than all, to delineate the beauty and decoration of which the pens of all writers and the pencils of all painters would be powerless, and would not be able to attain to the power of fixing their minds upon it and considering it. In the memoir which the Sultán wrote of this journey he thus declares, that if any one should undertake to build a fabric like that he would expend thereon one hundred thousand packets of a thousand dinárs, and would not complete it in two hundred years, with the assistance of the most ingenious masters (architects). And amongst the mass of idols there were five idols made of pure gold, of the height of five cubits in the air; and of this collection of idols there were (specially) two, on one of which a jacinth was arranged, such a one that if the Sultán had seen it exposed in the Bázár, he would have considered as underpriced at fifty thousand dinárs, and would have bought it with great eagerness. And upon the other idol there was a sapphire (hyacinth) of one solid piece, of azure water, of the value of four hundredweights of fine miskals (five weights of a dram and a-half) each, and from the two feet of an idol they obtained the weight of 400,400 miskals of gold. And the idols of silver were a hundred times more, so that it occupied those who estimated their standard weight a long time in weighing them. They devastated (all that city) and passed therefrom towards Kanúj, and the Sultán took an augury thereon from the Korán, and left behind much of his army, in order that, perchance, Haipal (or Jaipal) Rajah of Hind, when he saw the small number of his chieftains, might return, and consider it disgraceful to pall in resolution, before first engaging in battle or conflict, for he was the chief of the princes of India, and all submitted their necks in obedience to him (bowed their heads) and acknowledged his high rank, and great power and dignity. And, throughout all the extent of this expedition, at whatever region he arrived and whatever fortress the Sultán saw, he took possession of it, and devastated it, plundering and taking captives. Thus, on the eighth of Shaabán, they arrived at Kanúj, where a mountain rose before them, and the army passed the Ganges. This water possesses glory and great dignity with the chiefs of India. They know it to be a spring of the springs of eternity, and when they wash their dead they purify them in this water, and are persuaded that it is the means of clearing all their accounts, and of cleansing from all sins and evil inclinations. And from far distant roads Brahmins come, and wash in this water, thinking it a cause of salvation and of obtaining a higher heavenly rank. The Sultán then opposed the fortresses of Kanúj; and he beheld seven castles, placed upon the margin of the water of the Ganges. Nearly ten thousand temples were built in these forts, and these dotard and lying idolaters declared that the date of the commencement of those fabrics was two or three hundred thousand years, and from this confident belief derived pride and pretension. Their trust in them was continually recurring, under all circumstances, for they were desirous to deposit money therein, and in time of need made processions around them, humbly imploring aid. The greater number of the people had deserted their homes, from terror at the Sultán, but some remained. The Sultán in one day took all those fortresses and plundered them, and thence turned to the fortress of Manaj, called the Brahmins’ Castle. The people of this fortress stood up to resist him, but when they knew what is the power of confidence and the strength of salvation from non-existence, they cast themselves down from the summit of the castle, and some of them struck themselves with darts and the edge of swords, and sent their impure souls to the mansion of destruction. From hence the Sultán came to the fortress of Aster, held by Jandbál the Violent, one of the most furious of the Indians, confiding in the extent of his territory and his numerous army. The Rajah of Kanúj was annoyed by him, and several times marched towards his province, but returned without being able to effect anything. This castle was situated in the midst of forests, upon an eminence, and deep moats were drawn around it. And when Jandbál saw the wounding blows of the Sultán’s legions and the strokes of his riders, and was aware that Fate was reaching out her claws to seize him by the neck, and that the angel of death was sharpening his teeth to flay him, he broke up the earth of his castle and took to flight. The stars of religion, the stoners of devils, and the champions of the Sultán went after them, killing and plundering, so that Jandbál and his comrades were deceived, for the Sultán’s men made them know their awful power and dreadful might. And when they witnessed the serried ranks of his warriors and the fury of his men, they knew how long an interval there is between the heat of play and the ardour of the brave, and became aware that their business was to engage with those who were determined to shed blood, not with the play of cotton-threshing tables. And the Sultán, having reached Jandbál,459a and surrounded him, directed his course towards Chandrarajah, who was owner of a very strong fortress, and who said (Verse)
He had never owned submission or allowed superiority as to any one, and knew nothing but boasting and pride. Between him and Jandbál balls of contention had passed, and great wars had occurred, in which many had perished on both sides, but by their distresses (they were compelled to arrange) so that the spirting of blood and the defence thereof came to a compromise and to peace. And Jaibál offered his daughter to him in marriage, and to cut off the subject-matter of dispute and perpetuate the opened friendship, sent his son to him, to conclude that alliance, that the means of their mutual participation in the equipments of the household and in fortune might be smoothly settled, and the distinguished families be united. And when his son-in-law thus fell into his hand he seized and confined him, and demanded of him an equivalent for the money and property which had been laid waste by his father’s power. And Jaibál was helpless in this matter, and knew not by what means he could obtain the deliverance of his son. And, in the midst of this affair, the Sultán arrived at these regions, and the chiefs of the Courts of India were up and down (overthrown) by his power, and, in their terror at the Sultán, sought refuge with Haibal, from the most distant parts of India. He became dispirited; and Chandraráy, confiding in the repelling power of his castles and forts, and in his numerous army, determined to oppose the Sultán, and sought aid therein. Then Haibal (or Bahamal460a) sent to him, saying, Mahmúd is not like the race of Indian chiefs, that one can play with him in war as upon a (chess) board, or think to meet his standards. He hath taken many forts stronger than thine, and hath subdued many forces more unyielding than thine. One may regard the opportunity of flying from him as a gain, and one should pray for escape from him and his comrades. This advice was favourably received, and he collected his property, horses, treasure, and possessions, and sought an asylum in a mountain, which could fight at butting with the constellation of the Bull, and in a forest which concealed the surface of the earth from the eyes of the stars, and drew the veil of concealment over the traces of his march, and it was not known to any one what course he had taken and where he had halted. And the view of Haibál, in giving this advice to Chandraráy, respecting absenting himself and flying, was this, that he was in great alarm at the stars of the Sultán, and the stern imposition of the words of Islám, and thought that when the people and his kindred had been tied by the rope of Muhammadanism, and the Sultán had arrived, he would seize that fortress, and alone possess its wealth and plunder, and that his army would, in the productions of that country, find the pasture-field of their will and the quarters of exaltation. But the Sultán found no deliciousness in that victory, except in overcoming the design and flight of those rebellious infidels. He therefore proceeded to reap all the results (of that victory) and went nearly fifty parasangs, pursuing their footsteps. Upon the fifth of Shaabán he reached them, and he stirred up the chiefs of his army to hunt up and take vengeance upon them. The despicable ones cast away their baggage and furniture, that they might be, perchance, the preservation of their lives and their safety. But the people of Islám turned not at all thereunto, and were content with nothing but those worshippers of fire, those wicked infidels, and with industry in tracking them to vengeance. They went after them for three successive days, and killed them, and seized their arms and accoutrements. And they took some of their elephants by force, and some came (willingly) under the Sultán’s yoke, to whom they gave the name of “God guided.” And the Sultán praised the merciful acts of God and His accustomed generosity, because an elephant, which cannot be brought under except by the agency of horses, by the aid of chiefs (trainers) and by the sternness of men, was thus, by supereffluent kindness, cut off from the service of idols and placed in the service of devotion (Verse)
They obtained from the treasures of Chandrarajah three thousand packets of gold and silver, precious gems, and valuable sapphires, and so great an abundance of slaves that the price of each never exceeded from two to ten dirhems, at the utmost. This victory fixed the embroidered border of the Sultán’s prosperity and good fortune, and its renown extended from the East to the West— Salutation.
When the Sultán returned from Hind in victory and light, with abundant wealth and no scanty amount of gems, and so many slaves that the drinking-places and streets of Ghazna were too narrow for them, and the eatables and victuals of the country sufficed not for them, and from the most distant parts tribes of merchants betook themselves to Ghazna, bringing so many slaves from Khurásán, and Mawarannahr, and Irák, that their number exceeded the free, and a white freeman was lost among them, the Sultán began to feel an earnest desire to expend the plunder of those princes upon some liberal work of piety and lasting benefit; and, before he marched forth on his expedition, he ordered that they should make a choice of a site for the Jama Masjid of Ghazna, since they had constructed the old mosque in bygone times and for a smaller number of people, at a time when Ghazna was but a narrow territory, and was inferior amongst civilized lands and renowned cities. And when the Sultán returned the enlarged site for the mosque had been fixed, and the foundation and corners completed, and the walls of the building were rightly arranged. Then he commanded that they should disburse abundant sums, for the purpose of completing this fabric, which was directed by faithful architects and ingenious overseers, and, from the confidential counsel of the Court, full power of forced requisition and of hastening the building were entrusted to them, so that from morning to evening superintendents were raising the building, and enquiring respecting verifying the work and repairing any injuries. And when the halo of the sun touched the pinnacle of the horizon they produced scales, and their stipulated wages appeared, so that all went home with a good bargain of copious wages and complete reward, one with ready money from the Sultán’s Treasury, and another with promissory notes from the treasury of Heaven. And they brought trees from Hind and Sind, and used these trees in the said works, for strongly constructing all belonging thereto, in the most complete and just proportion, and in solidity like the earth’s centre, preparing and sealing the quantity necessary for every day. And they brought from distant places mighty stones (marble) square and hexagonal, all shining (and polished); and in front of the body of the elevation they drew out the domed porticoes so perfectly spherical that the measured arch of the sky was but a myth in comparison, and the beauty of the throne (i. e., the golden throne of Persia) and of Karnák lost their renown; and they worked it exquisitely, with various hues and colours, like the plains of the garden of spring full of enamelled (flowers) so that the eye became dim and the intellect confused in contemplating it; and they executed such gilding with paper and metal that the work of the artificers of all time was nothing in reference to the delicate execution of these mosaic artists. They spared not the purest gold in their painting and gilding, nay they employed lumps of gold; and they crushed the body-like idols and corporeal images, and fastened them into the doors and walls. The Sultán commanded a closet to be constructed, for his own use; he commanded, also, the fabric to be square, with expanding porches and with interlacing curvatures,* and the walls of the gates lofty and projecting. They collected white marble, to cover the pavement, and on the sides of every court they delineated golden paintings, shaded with lapis lazuli. So great was the splendour, gilding, decoration, and colouring of this mosque that everyone who saw it took the finger of wonder into his mouth, and said, “Oh thou who hast beheld the mosque of Damascus, and art maddened thereby, and dost profess that no building like that is possible, and that no one can imagine any other specimen like that fabric, come and witness the mosque of Ghazna, that thou mayest see the vanity of thy boast and direct thy speech into the words of praise, and know that of the confluence of all plans this is the most beautiful, and of the conception of all examples this is the most elegant.” In front there was an immense nave, for great festivals and congregations, in which six thousand servants of God might fulfil their duties, and be engaged in worship without inconvenience to one another; and he built near the precincts a college, and supplied it with valuable books and rare volumes of theology, and to those pure walls of writers and masters of profitable instruction professors, imáms, divines, and students directed their course, occupying themselves in obtaining and chanting knowledge; and from the endowments of the college they received daily a maintenance, and all necessaries, and a salary, yearly or monthly, was duly paid to them. They contrived a passage from the royal palace to the closet in the mosque, that he might be covered from the gaze of eyes and meeting the view of the people, and that the Sultán, at needful times, might, with full quiet and repose, proceed by that passage to accomplish his devotions; and every one of the nobles and great men had his private closet, so that it would be impossible to arrive at an idea of its beauty and perfect construction except by the evidence of the eye. And, during the empire of the Sultán, the extent of Ghazna exceeded all cities in spacious buildings and solid edifices; and amongst other fabrics there were a thousand walled inclosures, for the purpose of keeping the trained elephants, in each of which there was a spacious lodging and wide precinct for the elephant-grooms, the suppliers of food, and the managers of maintenance. It was God who was the promoter and designer of this prosperity of the land and increase of His servants, in His bountiful providence and decree. He is supreme Ordainer of all things.
When the pimples of the disgrace and infamy of the puritans (lit., Tahirites, heretics so called) of Tabaristán had passed away the Sultán occupied himself in repelling the nation of the Afgháns, who made their homes in the acclivities of cliffs and the summits of mountains, and for a long time had been accustomed, with violent success, to stretch out their hand (to attack) the extreme border of his territories. He departed from Ghazna, with the wish to turn upon them, and, by giving their nest to the winds, cut off the germ of that annoyance. He therefore made as though he were marching towards another place and had a design against some other people, and suddenly fell upon them and, fastening the sword upon them, gave many people to destruction (Verse)
He then returned to Ghazna, and was undecided whether he would remain still for the rest of the year, for the purpose of repose, and enjoying tranquillity for that winter, then determine upon his victorious design and cast out the residue of the infidel wretches, from the cities and dwellings of India, and annihilate those swords which were moving like a stream in the remoter provinces. His jealousy for Islám and regard for the faith, however, prevailed, and his progressing sword could not be content in its sheath, but, charmed with his power and courage, flew and escaped from its dwelling. And thus he marched towards India, with men as eager and excited as neighing colts, with the delight in battles felt by males in measuring swords and points, whose rose-bed was the battle-field and plain, whose violet-bed was daggers and spears, whose gardens were deeds of swords, whose fishponds were the streaming dead, whose scimitars were their stars, and to ford through dust their boats, whose companion and soothing mistress was victory, whose confidant was their dagger, and glory their echo. Thus they passed the desert, and left behind those fords and passages (of the river) and from the rest of those lands, from the plunder of encounters, and the injury of the army, a shout arose and a cry was raised to Heaven. And the Sultán gave quarter to whomsoever followed his religion, but if any one twisted his head from his decree he cast his head upon the ground. They ravaged the country, and collected so great an amount that water and fire could not consume it, and it could not be reduced to the compass of calculation or to the order of account-books, until he arrived at the river named Rahib, where the waters were great and where was a difficult channel-passage, and whose whirlpool could carry away horsemen and footmen, and in whose fords great and small are drowned. Here, as in a fitting place, Jaibál had halted, trusting in the copious (streams) and stood to repulse the Muslim army; and he would not permit any one to pass the water. But, when night arrived, he took to flight, under the canopy of darkness. And when the Sultán knew his craftiness and his design he called his guards and prepared hides, and ordered them to inflate them, and tie them to their bellies, and thus pass the water. Eight of the guards, self-forgetful, ran and tied the inflated skins around them, and threw themselves into the water. And when Jaibal saw them on the surface, he sent five elephants with a body of men to resist them. But God, to verify His word and promise to the Apostle and Prophet, by the success and accomplishment of this saying, “The earth hath been referred to me, east and west, and wide regions have been brought near to me; my people have been offered to me therefrom,” inspired those eight, so that they held on with firm hands and unmoveable resolution, and pierced those elephants through and through, on the sides and flanks, with arrows, and bore men to the ground. And so kind was the Sultán that he encouraged every one to swim powerfully (by saying) “We ought to endure the toil of a day for the sake of the rest of a whole life.” And the army, from the kind words of the Sultán and their eager devotion, pressed on, jostling one another. Some passed by the skins and others firmly held their horses’ manes, so that all came forth safely and stood on the shore, without loss or suffering, and pressed upon their rear, and thus put many of these accursed creatures to the sword, and made the greater number prisoners. They brought seventy elephants to the Sultán’s yoke, by the bridle of force and the noose of compulsion. And the infidels fled, leaving as booty their treasures and property. And the Sultán, before he engaged the Káfirs and conquered these false fugitives, had taken an omen from the glorious Kurán, “Your Lord hath contrived that you should destroy your enemies, and he will appoint you to succeed them in (their) land, so He sees how you act.” This true promise was fulfilled, and Heaven freely granted victory and accomplished (success) in order to respond to His covenant and confirm His surety. Thus he was raised on the effectual settlement of the seat of justice, and on the well-ordered carpet of equity, and, thanking the bounty of Heaven, felt assured of extended prosperity and empire, and happy support, and help for the course of successive years. And what is numbered and prepared for him in the palace of eternity and the everlasting Paradise is more valuable and preponderating. In the other world is good, and in blessing is the abode of the assured ones.
The Master Abú-Bakr-’bn-Muhammad-Mamshád, during the days of the Sultán’s empire, was regarded with the eyes of veneration, highly celebrated amongst the imáms of Khurásán. His father was an eminent scribe and doctor, a pillar of the monastic life. His son followed his father in the cowl-dress of self-restraint, and abstinence from the pomps of the world, and in living by rule. And when the Amír Nasir-Addín saw the loving ascetism of his comrades and the pure monasticism of his followers he persisted in commending him, and an upright confidence was knit up between them, and he looked at him with the glance of honour and esteem, and regarded highly his regular followers (called Kerámites) so that their market and sale (i. e., their value and honour) reached the sky. Abúl-Fath-Busti would say, with regard to their excellence, “The divinity of divinity is that of Abú-Hanífa alone; the religion of religion is Muhammad-’bn-Kirám.* If I see those who do not believe in Muhammad-’bn-Kirám them I honour not,” or they must believe in another Kirám.†
Now when the army of the Turks came to Khurásán and the Sultán was engaged in the conquest of Múltán they seized Abú-Bakr, because they mistrusted his high attachment to the Sultán and the influence of his followers. And when the standard of the Sultán dawned again (returned) they carried him with them, so that he had no opportunity of deliverance, and came to Nishapúr. This state of things was imputed as a merit and a desert, and he was distinguished by increased reverence, so that his exile and vexation was the cause of peculiar favour. And, in the midst of these affairs, the shame of the followers of novelty and leaders of crime appeared, and filled the people throughout the house of Islám with anxiety, on account of the wicked profession and inclinations of these followers of inward (religion) and heretics. And the Sultán looked upon it as an obligation to unfold this affair, to arrange to bring out this sect (to light). Then the Master Abú-Bakr, from the soundness of his understanding and the acuteness of his conclusions in these matters, was an earnest instrument in seeing to this despicable sect, in cutting off this calamity, and in applying a remedy. And he killed many for this crime; and parties arose of the pious and the wicked, and many perished for truth or for vanity. And, from dread of these besetments, men became averse to the Master Abú-Bakr, and fled; for awe of him was established in the heart of noble and plebeian, and they subsequently declared that under the habit of the Sufi rule, the doctrine of the descendants of Ali (the Shüte) was shown forth. For their sectaries and populace took men captive, and patched up (filled) their own purses by them, and acquired much wealth from them. And if any one happened, by accident or on purpose, to oppose them they regarded him as related to heretics and evil-doers. Things proceeded thus for a long time, and no one had power to extinguish this tumult or to change this position. But time trains us to change of circumstances and to substitute alterations. Thus affairs had the pledge of times, days, and hours. But every one who would wait patiently for the vicissitudes of time he will behold the proud enslaved in depression and humility, and he will find the enslaved placed under the canopy of peace and repose. And it happened that the Kadhi Abúl-Ulá-Said-’bn-Muhammad, in the year 420,* determined to fulfil the Pilgrimage. He was a most eminent doctor and great scribe of imáms, and from his solid excellence and copiousness in poetry, expended the days of his precious life in teaching and lecturing, and, from his scientific and abundant excellence, had robbed the horns and chiefs of time of the guiding-staff of direction. He was famed for his monastic living, for abstaining from concupiscence and desire, and bodily acts, and for occupying himself in great devotion, and in his stern authority would oppose the decree of kings and sultáns. When he came to Medina he was extremely honoured at the abode of the Khiláfat and seat of Imámship, and, returning therefrom, they gave him a letter to convey to the Sultán, and sent a message through him by word of mouth, upon the affairs of the kingdom. And when he came to the Sultán, to fulfil his commission, the Master Abú-Bakr was in the presence, and a conversation upon the doctrine of Kirám happened between them, and they displayed their confidence in the corporeality (of God) His similarity or resemblance† (to created things) and such of His errors, and their tales about this similarity, their slips of the feet, and their deceptions as the most evident texts, fell sidelong on the Sultán’s mind, who was disgusted with their references and their words. He called the Master Abú-Bakr before him, and commanded him to unfold the real principles of his followers. He disclaimed adherence to this sect and denied this imputation; but he was for this reason expelled from the Sultán’s establishment: and the Sultán, in the matter of his followers, commanded that a royal supreme decree should be issued to the Nawwábs and magistrates, directing them to seize the superiors of the sect, that if any one of them disclaimed innovation and these vile sayings him they should release, and dismiss him to his position in the college as professor, or to his pulpit. But that if any one should persist in his blindness and errors to expel him from the city and discharge him from his college privileges, and corporate rights, persecuting his schismatical course and wicked separatism, and imprisoning his household with him. But the Sultán caressed the Kadhi Abúl-Ulá, and honoured him with a robe worthy of his glorious dignity, so that all marks of outward reverence were paid to him from His Majesty’s sovereignty (Heaven glorify it!) and from regard to the glorious Law drew the two imáms (Othmán and Omar?) to complete authority. The mortification, however, and annoyance of the accusation, respecting his belief of an Incarnation and the possibility of the Deity assuming similarity, stirred up a tumult in the breast of the Master Abú-Bakr, who sought an opportunity for making an oration and the power of making an apology, and, by various craftinesses, managed that a trial should be ordered to set him right, and, for the purpose of testimonials and evidence, collected together many persons, who were forward ones in the troop of his inclination-seconders and agents for effecting his prosperity and credit. Thus a troop of ugly and ill-conditioned people assembled before the Court. Then the Sultán was enraged, and desired the Kadhi of Kadhis, Abú-Muhammad-Nasib to be present, and issued an edict to stir up the truth of this affair, and commanded an exposure of this feigning and colouring (doctrine). This Kadhi was remarkable amongst those in the Sultán’s service, for his merits and discrimination, and both on account of his mighty knowledge and his perfect piety had been honoured with the chair of professor and the chief seat of determining doctor (Muftí) at Ghazna. His learning was exalted like a column and his rank for piety so great that the destinies of kingdoms were confided to him. And when he summoned the Kadhi Abúl-Ulá and the Master Abú-Bakr, Abú-Bakr knew that his seat was broken, and that the building of his tower upon that boasting, and obstinacy in those assertions would be the cause of disgrace. He said, therefore, such is the malignity to which our mutual dissensions, respecting learning, and our mutual envy as to rank have arrived! The cause of it amounts to this, that he imputes to me the doctrine of Form, and I declare that he is involved in the heresy of the Mutazilites; and thus both of us have punctured one another with words of malice, quarrelling and anger. Let him be acquitted of this charge, and let him free me from the imputation of this crime. Hereupon several persons present gave their testimony as to the responsibility and regular good conduct of Abú-Bakr, but others cast before the Court the drink of shame and attached the garland of the wreath of disgrace, and so that harsh revelations and savage cross-questionings ensued, and if the awe of His Highness the Sultán had not prevented it, the violent uproar and unpleasant proceedings would have been renewed. But the Kadhi of Kadhis reported all this contest to the ears of the Sultán, in mild terms, and conveyed the representation thereof to the presence, in an agreeable way. And the Amír Nasr-’bn-Nasir-Addín sought an opportunity, and in a diploma expressed a high opinion of the remarkable piety of this Kadhi, and advised the Sultán to examine into the opposition and indignity which had resulted to him in the above affair. The Sultán acknowledged his disinterested remarks, and treated the ill-wishers of the Kadhi Abúl-Ulá with indifference. Thus this Kadhi returned to his presidency and reposed in the abode of abundant respect, and declined all squabbling and fighting, and was occupied in the daily wages of devotion and in diffusing the wealth (of religion) well knowing that the residue of life was too precious to be wasted in the service of high-raised desires and malicious words. His two sons, Abúl-Hasan and Abú-Said, were his deputies, and he thus lived in settled comfort and dignity, occupied in arranging learned points and in rectifying, by sight and measure (i. e., by acuteness and judgment) the discussion of questions, so that, instead of vanity, his life attained abundant affluence, as Abú-Busti says (Verse)
As to Abú-Bakr and his followers, through his penetrating judgment, his high rank, his overflowing credit with all classes of the people, and his obstinacy towards the chiefs of the State, he passed the line of rectitude, and tongues uttered his conduct to the Sultán’s Court, and a cry arose from men on account of that which they endured from his sectaries. The Sultán for some time severed himself from these sayings, and abstained from the cognizance of this vain course of proceeding, and from destroying its grounds, not wishing to render ineffective the respect which he had arranged for him, from estimation of his merits, or that the fabric which had been founded upon the good pleasure of God should be demolished, until when the matter exceeded all bounds, and the wickedness of that party came to its height, then he committed the dictatorship of Nisapúr to Abú-Alí-Al-Hasan-’bn-Muhammad-’bn-Abbás. He was a man nobly born, whose ancestors, during the time of the family of Sámán, had been remarkable for abundant wealth and esteem. His father, at the outset of the Sultán’s history, whilst he was Commander of the Forces, entered into his service, and was particularly intimate with him, and, on account of the suitableness of his youth, was enrolled in the troop of his comrades and friends; but his life attained not maturity, and he departed young; and with respect to his son, inasmuch as he had possessed so confidential an intimacy with the Amír Abú-Nasr, and had been modelled by his character, and had found the utmost profit from the natural lights of his glorious disposition, and had imitated the deep intellect, generous feelings, and noble nature (of that Prince) they, when Abú-Nasr deceased, represented to the Sultán’s consideration his eloquence, dignity, elegance, and agreeable manners, the Sultán summoned him before the throne and placed him on the seat of private friends. He came to be the first object of the Sultán’s eyes, and was selected by him remarkably for friendship and honour. He arrived at high posts and attained to the place of the category of vizirs, amidst the nobles, the generals, and the high officers. The Sultán’s view, in investing him with the collar of this dictatorship, was, that with reference to these people, who, by reason of their devotional and monastic way of living, had acquired such authority, and who had made the grandeur of their position vie with the grandeur of religion, and had imagined that the moon could not support her claim compared with their place, and that the stars would be unable to inflame their high devotion, he should put them all to their proper labour and extirpate their errors, and tie their hands from coveting high positions or from ambitiously craving for the world. And when he came to Nisapúr he began to break them in, so that if you obtained the testimony of the majority they would declare themselves satisfied with his government and benefited by his exact efficiency. Thus, through dread of him, Nisapúr became calm, and the hissing of these scorpions and noise of these locusts of self-will was appeased, and no one possessed the power of disputing about their ways (of religion) or of quarrelling about their party standards. Thus these people of confusion and chiefs of innovation drew their heads into their collars, and folded up their skirts from the quest of eminent things (Verse)
And although, in appeasing this uproar and extinguishing this outcry, he displayed commendable marks of industry, all bore the impress of the blessed resolution, and all was the effect of the awe felt for the Sultán, by whose power a mountain would quake, and from dread of whose scimitar the dust would arise from the depth of the sea. And although the tears of the clouds be the cause of the beauteous sheen of vegetation, and the stones of the brave the proximate reason of the flight of devils, the intelligent know that the first cause of all is that Providence who fans the stars of his gift by the breathings of his mercy, and that Almighty one who lights the lanterns of Heaven by the flame of the sparks of His bounty. He is the adorable necessitator of the produce of the clouds, not the clouds, and He is the causation of the periods (times) of the stars, not the stars. Thus this governor made this mob follow their bread-winning, and whatever, during the time of confusion, they had seized in their impurity, he seized from them again, and confined them all in prison. He wished to give a rubbing, also, to Abú-Bakr, but he withdrew, and sat down in the corner of secrecy. And, because the Sultán did not wish to molest him further, or issue a writ demanding money from him, he turned away his eyes from him, that he might occupy himself in devotion at home, and change his disposition from its custom of exciting tumults and deceiving the people. And as to the party of Sayyadites, who had withdrawn their foot from the circle of uprightness and the direct object, he settled them in the right path, by various punishments and fines, and assured them that the ample veneration and supremacy of their body was founded upon their obedience to the Sultán, upon pursuing the path of rectitude, and upon withdrawing from all measures of falsehood and malice. And all expressed submission to him, and took the road of sincerity and modesty; and then appointing as his deputy, with the confirmation of the Sultán, Abú-Mansúr-Nasr-’bn-Rámus, who was his other self, he returned to the presence. The Sultán entertained great regard for him, on account of his expedition in that affair, and for having managed the preservation of his honour.
Moreover he issued rigid orders to the great, eminent, and noble men of his Court, respecting assiduous obedience and steady service, obliging them all to attach themselves to the Diván, for two parts of the day, and to render an indication (or evidence) of their labour, and if any one twisted his head from his commands and reproofs, he gave them a noble rubbing, so that all placed their necks beneath his authority, and became submissive and attentive to his orders. In a short time his affairs reached the Pleiades, and his government went on in such a manner that, in the land of Khurásán, no one had ever conducted it in such order and beauty. However he passed a long life,* with abundant wealth, with numerous servants and troops, in liberality and plenty. During his administration the affairs of Nisapúr were brought to thorough order. His displayed the face of level equity between the widow and the wealthy, and the door of boasting and oppression was closed. And he charged a faithful Muhtisab (examiner of weights and measures, and censor) to go amongst the market people and workmen, in order to guard the standard of weights and measures. He made each street a clear road for asses, crowds, and stalls, so that the people, in the mutual transaction of business, were enabled to refrain from extremities of impatience. Formerly the streets of the bazars had not been covered, and from the marks of dust and the annoyances of rain the market people and men of business had been vexed; but, during his government, he ordered that the roofs of the bazars should be connected together, and in the space of two months the city was entirely covered, roof by roof, with clean roofs and light-affording interwoven (leaves) so that all might everywhere be gladdened by the penetration of the rays of the sun. He expended nearly one hundred thousand dinars, through his goodness of soul, in promoting justice and gladness for the people, in honourable and pious liberalities, and in building bazars; and the city was so finished that the eye was never satisfied with contemplating its paintings and pleasant objects, so that, in the midst of Nisapúr, there appeared another Arcturus and an eighth heaven. His conduct, both regarding the city and its administration, was fully recognised by the Sultán, and rewarded with corresponding praise and satisfaction.
When the Sultán took the kingdom of Khurásán and the Amír Nasr-’bn-Sabaktagín, being of confirmed sincerity and mature age, discharged the duties of allegiance and withdrew his skirt from the Amír Ismaël, and resolved, with evidences of faithfulness and fidelity, and with the fulfilment of service, to follow perseveringly the sovereignty of his (brother Mahmúd), the Sultán gave him his own place, as Commander of the Army and province of Nishapúr, where he fulfilled that office for some years, usefully and profitably, and in repulsing Muntasir and efficiently completing that matter attained the reputation which has been described, and used great diligence to cut off those who would return to confusion or invoke the days of tumult, by means of his excellent administration and success. And afterwards the Sultán summoned him to the service of the throne and enjoyed his society. He served him in his expeditions and at home, and in his wars and victories over the infidels, being, with sincere brotherly love and pure affection, the nearest connexion of that generous and noble nature. The Amír was a strict adherent of the school of Abú-Hanífa (Heaven be compassionate to him), and felt blessed in associating with the partizans and participating in the affairs of that doctor. He went to the neighbourhood of the college of the Kadhi Abúl-Ulá-Sáid, and spent great sums in building it, and endowed it with considerable real and personal property, so that this precinct remained a perpetual memorial of him and a lasting alms. These revenues were a good thing for the college of the doctors and divines. So noble, pure, kind, and liberal was his disposition that a harsh word was never heard from him during his whole life, and he offered no wrong or violence to any one. But the Providence of God gave him no time, for he died young and left the world stripped of his virtues, generosity, and inward (goodness). Utbi wrote this letter in his praise (Verse)
And at the time of this affliction about him (may Heaven sanctify his soul) as tears were divided amongst all universally, it could not be but that the Kadhi Abúl-Ulá, with all his order, and all who drank of the clear water of the Law, should be abundant in their grief as individuals, and intense in their sorrow as a community. But God made known to them the perpetual fountain of His guidance towards His extended shadow, His perennial drink, His asylum to which they were tending, and His standards, assuming victory to religion. And (they would have been in despair) but that God (may His glory be renowned!) stopped the fracture of their affliction and the diminution of their advantages, by the glorious empire of the lord of the poor, the pleader of God’s cause upon earth, the Sultán of the world, Yamín-Addoulahwa-Amín-Almillat— Heaven prolong his existence and eternize his grandeur in this world and in the next, as an equivalent for his sorrow and a compensation for his distress, by gladdening his words after this sad announcement. Truly he was a bright warrior and a talented pious man (if) there was ever another whose endowments to the praise of God were as a flowing robe. He was a flourishing plant, the tutelary (power) of the caravan of his successors. May Heaven perpetuate (the Sultán’s) greatness, exploits, and goodness! For, on the earth, no one will succeed that incomparable one; that mind (pleasing to) God in preponderating patience. For He hath made him renowned in illustrious victories and hath imparted to him the fulness of the earth’s gifts, so that he hath stripped the world, in adding kingdoms to his thread (or stringing kingdoms) and carrying out the destiny of necessary truth, in taking possession of them. Heaven, then, have mercy on the Amír! bereaved (of life) illustrious, glorious, deprived (of existence) exemplary, devout! May Heaven pity him, by cooling his spirit and sanctifying his soul! and recognize his zeal for the protection of the faith and his earnestness in God’s way, and his generous gifts of property to (religious) chiefs. Heaven, also, recompense the Shaikhs of the Sayyads (descendants of Muhammad) in their intellect and in their opinions, by preserving them in the faith, and making their weights (merits) heavy in the equitable adjustment! And Heaven make us all of the happy ones the day of judgment, when God’s decree calls the company of his people (to that place) wherein there is the straight road (of truth). For the last follows the first (the last hour necessarily follows upon the first.)
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.
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
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 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)
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)
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.
I have adduced this narrative that it may be known that all human arrangements are vain before God’s predestination, and that every one upon and to whom the sealed decree descends, and the known last hour arrives, must go as chosen for the stated hour of death and ever-recurring destruction, as is declared in the glorious Kurán, “Say if you be in your houses on the day when those who are written down to die go out to battle (you would die) upon your beds.” Upon this there is a well-known saying of the Lord of the Law (Muhammad? peace be with him) When God wills to carry out His decree to the utmost He deprives the intelligent and the wise (of their qualities) that He may fulfil His purpose and His decree. And every one knows that if he would fly and seek refuge he must do so to the holy presence and mighty Court. There he must seek protection, and must hold fast by a good mind, and right rule, and pleasing conduct, like the Emperor, the just Múíd-Muzaffar-Mansúr, holy warrior, perfect uniter of the State and religion, victor for Islám and Muslims, Ulugh-Barík (Heaven magnify his power!) whose deeds in these times give forth perfume, by reason of his justice and equity, in the good ways of Heaven. And Heaven has guarded him and his house from misfortune, and with generous liberality hath brought him out from the deluge of this blood-eating conjuncture and cloudy fortune. May his days be prolonged and may he find support, if God will. In verification of the words of my introduction I will narrate one of God’s mercies to him, that his goodness may not perish or his bounties be unfruitful, as the Kurán speaks plainly, “As to ye who believe and do good works, ye shall not lose the reward of the good ye have done.” In the days of the difference and strife of Sultán Togrul with the army of the Atábegs this king was taken prisoner. All his longed-for liberty was cut off, all hope of liberation and deliverance intercepted. His family and dependents had not a glimpse of hope, and in cautious and confused apprehension their breath went out of their bodies, and strength from their hearts. The troops killed his son-in-law, Sharfaddin, a young man purer than the moon and more handsome than the cypress, and carried his head before his dependents, upon a spear. The Sultán having obtained possession of the citadel of Farzín and sent a governor there, this king became the hostage for this fortress, and all were in despair. At that time I was at Court and saw that the just Lord, Chief of Vizirs, Abúl-Kásim-’bn-Al-Husain, during this sad calamity, sought to wash himself (with weeping) like a fish, and poured tears from his eyes, like the rain. Day and night he lamented and grieved before Heaven, and gave alms at his door, throwing himself on the ground in the mosques and temples, and imploring the aid of the prayers and meditations of the worthy, until the Lord, the changer of hearts, and causer of causes, caused it to be intimated, in the Bazár of Hamadán, by the tongue of one of the ryots of Kashán, as follows: The Atábeg Muhammad bought Jamal-Addín (father of Ulugh-Barík) for two or three hundred dínars;— Oh, that the Sultán would sell him to us for an hundred thousand dinars, then men would with accord collect droppings of gain (small collections) by mentioning it in the lanes and houses, during their gossiping conversations, so that they would redeem him, since we have seen much good in him, and it were pity that distress should come upon such nobleness! By good chance one of the Sultán’s private household passing by heard this, and informed the Sultán, and the Providence of God aided, and when the Sultán’s eyes were sleeping like poppies, but his sight awake, he thought, what a life such a one has passed amid his subjects! It would be a perfect disgrace to set a value on such a man, or for worldly considerations to injure so pure a soul; he therefore, after a few days, liberated him, and caressed and honoured him. And the people observed his day of release as if it were his birthday. Let the men of the world take example from this affair and understand the truth of this sentiment, “If God take you in hand for evil let not your passions be displayed to Him, and if He take you in hand for good (be equally resigned) for He is mighty over all things, He is supreme over His servants, He is the wise Revealer of novelties.”— (Kurán). During these confusions the misery of the people was inconceivable, and throughout all the regions of Irák not one old family remained. Palaces upon which thousands had been expended were demolished and their ruins sold for eight brass coins, and an incomparable (dwelling) &c., which in times of quietness was worth ten or twenty gold coins, through the straitness of provisions, and the many taxes and extortions of the army was given gratis. And no one was bold enough to go out, for there was no security against the dread of hyænas and lions, who made their dens in the dwellings of husbandmen and farmers, and no one had an idea of going out except with comrades and weapons. In several places an hideous scarcity ensued, wherein the poor perished, and the revenue of the rich and powerful fell, and the sons of men became foolish and oppressors, and all turning aside from the dress (habits, customs, &c.) of parents and ancestors, relinquished the sword and pen, and rested all their eagerness upon dagger and sword, so that the destructive and ill-disposed obtained the superiority, and affairs became unsettled and wise men wished to die. And amidst this confusion Jarbázkán shared more than other cities in trouble, for two reasons; one, that it was midway between two capitals, and in the neighbourhood of some fortresses which had sprung up, so that it suffered in every new calamity of Irák, as the lines express it (Verse)
And the second cause was that every year three wicked divisions (of banditti, &c.) came, who ceased not to injure Muslims, both in life and property; and the rulers of the interior were worthy of the time and oppressed mankind, so that even great men thought safety and their lives a gain, and neither dumb or speaking beings remained in their palaces, so that in the confusion most preferred to exile themselves from their homes, and to depart and to be content with absence, until God gave help. And the Sultán appointed Ulugh-Barík and the Khwájah Jihán, Sayyid of Vizírs over the finance. And they, seeing the helplessness and distress and misery of the country, gave it the sceptre of compassion and considered how to rectify its affairs. They revived the population, restored the revenue, and established equity. They annihilated with the sword those gushing fountains of iniquity which had appeared in times of weakness, so that the people of vanity drew their heads within their collars and placed their feet upon the skirt of good manners, ceasing from violence, and betaking themselves to letters and handicrafts. And they resolved that the administration should be confided to none other than to the Amír Rais-Jamál-Addín, Mayor and Lieutenant of the city, a young man of remarkable ability, who won the love and fidelity of all. He had in youth the experience of age, was generous as the rain or the sea, in anger like an enraged lion, in liberality he would displace Hatim-Tai. When he was settled he began, like a physician, to search the causes (of the disease) and cut up by the roots all that caused the injury of the people. He restrained his two brothers, oppressors and evil-doers, and as to their followers, the fountains of wrong, some he slew with the sword and others he impaled. When he saw worthy people he took them to himself. He lived upon his own property and oppressed none, and removed the fires of confusion which had existed some years. Hence peasants and workmen gladly returned to their different employments, and the fugitives sought their homes, and tranquillity and peace resulted. Therefore all were well inclined to their king and assigned themselves to his rule, for his moderation and self-restraint and feeling gave confidence to the subject. They redoubled their love and regard, and, when on the carpet of prayer, their supplications arose from the heart to Heaven, for the just King Ulugh-Beg and the Lord of Vizírs Azz-Násir. Their renown is spread throughout all regions of the earth, and in mansions eternal there will be a home for them in Paradise, a recompense for their good deeds will be there assigned, and apportioned to them on the day of judgment, when their rank will be very great amongst that assembly of jubilant guests (if it be Heaven’s will).
The author, after some final encomiastic verses, thus concludes:—
This short history has been written in the heroic bosom (private residence, &c., or patronage) of Táj-Addin-Muin-Al-Islám, Sayyid Al-Amáthalwa-Assadúr, Ali-’bn-Muhammad-’bn-Abúl-Ghayth, Grand Agent of the empire and centre tie of the State, and this book is concluded by his assistance. The Persian verses which have been composed and annexed are more than was enjoined by the lucid mind and obedient nature of him who can compose rhyme and blank verses, and make up a history with lawful magic (fascination) and clear water (beauty). His glory, his ancestors, and the virtues of his father, who was the Ibn-Amíd of his time, and the Abdul-Ahmíd of the age, are brought forward in this complete book, entitled “A gift to the universe upon the merits of Irák.”*
I will demand, as in marriage, from thy love, the falling away from blaming (this work). I will endow what I demand with all that I have freely and liberally. If those who are fully equal to this difficult work be desired we (Heaven prolong the remaining years of the high Court!) are in affliction, of the humblest of his people, and poor, and (even) the nobler are but suspected amongst his tribe, chiefly on account of two wants and sorrows, want of talent and distance from our country. But the officers and the high assembly (Heaven perpetuate its greatness, and the greatness of his accomplished comrades and guests, and of his ministers in guiding and consoling!) [still remain].† When, however, the dove is cooing his excellent notes one does not make the pigeon fly (in rivalry) and when the cymbals warble no responsive strains can aid her sweetness; and if he would be willing to superadd heaviness (importance) to my light weight he in wisdom is adapted for the highest place (function) (beyond me). Unto him will I be attached, morning and evening, and will serve him as spiritualized bodies serve. Hereby I shall attain great glory and happy blessedness, and augmented exaltation to my mind.
The Arabic text concludes thus:—
May God have mercy upon his servant who saith Amen. Now is completed the Kitab-Al-Yamini, upon the explication of the history of the Sultán Yamin-Addoulat-wa-Amin-Al-Millat, Abul-Kasim-Mahmúd-’bn-Sabaktagín, and the commendation of the assemblies of his contemporaries and comrades, with the annexed histories of the princes of the provinces in his vicinity, as collected by Abú-Nasr-Muhammad -Abdul-Jabbár-Al-Utbi, wonder of scribes. May God illuminate his grave and gladden his glory!
P. 5 and elsewhere, for “Nabobs” read “Nawwabs.”
P. 21, line 8, for “they” read “he.”
P. 47, for “An Naan” read “Al Amir.”
P. 144, for “Armir” read “Amir.”
P. 203, for “Religious” read “Religion.”
P. 207, for “past” read “passed.”
P. 256, for “Gascin” read “Garcin.”
P. 292, for “Ibrahun” read “Ibrahim.”
P. 295, for “Dhul Karanin” read “Dhul Karnain.”
P. 302, for “standard” read “standards.”
P. 382, for “Anslan” read “Arslan.”
P. 478, line 18, dele “amongst.”
Vizír occasionally replaced by Vizir or Vizer.
Rai inadvertently printed as Rê, in several pages.
i. e. Providence acts by means secret to us. The great
fall, if they are destitute of Heaven’s wings, which are
sometimes vouchsafed to the humble. Axis,
The Korán of Muhammad does not consist of regular historical narratives or of a code of precepts arranged in any order. But it is made up of a number of unconnected portions or chapters, of various lengths, consisting of precepts or prohibitions, wildly and obscurely blended with historical, or rather, legendary allusions. The dates of the appearance of these portions are not known, so that they cannot be classed in order of time. And as some of the signs or verses of these portions are repugnant to or supersede others, it cannot be known which is the earliest and repeated verse, and which the latest and the finally enacting one, which appertains to the nascent and which to the developed religion. Innumerable differences have arisen, in consequence, and it has been a main object of Muhammadan doctors and interpreters to settle these controversies. Mahmúd of Ghazni is said, by Utbi, to have displayed skill and ingenuity in these matters. Even the prohibition of wine is not quite free from uncertainty, and one sect at least has disregarded it.
↩Dignified Sayyid, ironical.
↩Carbuncles or warts, &c., excrescences proceeding from scrofula or leprosy, which diseases are thus intimated to be common at Susa.
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Founder of the Kerámites, which sect Mamshád followed.
↩This double meaning arises from a play upon the word Kirám, which signifies honourable, and also the proper name Kirám.
↩If this date be correct Utbi must have survived to a later date of the reign of Mahmúd than has been supposed.
↩See Translator’s Introduction.
↩This expression would imply that Utbi lived during a great part of Mahmúd’s reign.
↩MS. confused.
↩
Still remain, i. e., to compile this translation better.
↩Although Utbi promises additional information respecting these personages, yet little or nothing is subsequently recorded by him respecting them. This omission and the abrupt conclusion of his work would imply that he left it incomplete, although he no doubt designed to complete it. In p. 437 he alludes to “the two brothers,” sons of Mahmúd, although he is narrating the history of but one. Probably a sentence may be wanting in the MS.
↩Jandbál appears to be a different person from Jaipál, but the latter may be identical with Haibal or Bahamal.
↩Jandbál appears to be a different person from Jaipál, but the latter may be identical with Haibal or Bahamal.
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