« PreviousContinue »
magnitude : the history descends a little below the year seven hundred of the hejra.“
Another is the “ Muntezm ” 42 of IBN Júz1,43 which he composed on a very extensive plan, according to report; but this work I have never seen. Next may
be mentioned the chronicle entitled “Merát al Zamán,” * of which the author is Salt IBN AL JÚzi:45 this comprehends a great extent of historical matter : only one volume of it has ever fallen into my hands.
Then follows the “ Táríkh Kebír Zahebi,” 46 composition which I have never seen.
And next we may remark the Tarikh or Chro
mis , saio Juli" To the year 700, and some odd years.” The Muhammedan year 700 corresponds to 1300 of the Christian era.
Sj? Casiri mentions in his' Catalogue of the Escurial Manuscripts' (vol. ii. p. 15) an author entitled EBN ALATHIR Ben Alguízi (isjes ? :D) " cujus Historia xIII. voluminibus est comprehensa."
مراة الزمان This author is mentioned by Casiri in his سبط ابن
Catalogue of the Escurial MS. Library' (vol. ii. p. 27). The “Speculum Temporis” (wroj olyo) consists of several volumes, and was composed at Damascus in the year of the hejrah 579 (of Christ 1183).
تاريخ كبير ذهبي
nicle of IBN KHALDÚN, 47 who, although in this work he mentions all the royal dynasties, yet has more particularly devoted his pages to the history of the Muhammedan sovereigns who reigned in Maghreb (or Mauritania), Syria, and Egypt.
Of the same description we find another work, which must be here noticed, the Chronicle of MAKRÍZI, 48 which is entitled “Al Selúk fi didel al molúk.” 49
And next to that we may place the " Kitab Nafahh al Tayib,” 50 filling two large volumes.
a translation of IBN KHALDON's تاريخ ابن خلدون
The full name of M AKR1zi is given as .تارع مقريزي
تقي الدين أحمد بن علي يعرف بالمقريزي
History of the Berbers” has been undertaken by the learned Professor Lee, of Cambridge.
. follows in Pococke's notes to his “ Specimen Historiæ Arabum," p. 370 (Oxon. 1650). « Al Makrizíus:
History and Statistics of Egypt, (to be) translated by Abraham
quest of Egypt by the Khalifahs A. D. 640, and of the cities, “ rivers, ancient and modern inhabitants of Egypt, &c."
السلوك في ددل الملوك
کتاب نفح الطيب 50
· Then the work entitled “ Táríkh Andalus,"51 the Chronicle of Spain, composed by ABÚ AL Abbás Makr1,5, and containing an account of the various conquests made in that country by those who professed the religion of Islám (or Muhammedanism). This work also describes every city or town in Andalus (or Spain), with the particulars or remarkable circumstances of each : it likewise records the memorable transactions of the sovereigns, the vazírs (or ministers), and the nobles ; furnishing, besides, various anecdotes of the learned men of that country, from the time when it was first subjugated by the Muselmáns, whilst ABD, AL MALEK Marwán 53 reigned, in the year of the hejrah nearly the year one thousand of the same era,55 when all Spain fell under the government of the Nasárái Frank, or European Christians, 56 and the
. name, see note 11. p. 7.
Respecting the pronunciation of this تاريخ اندلس
ابو العباس مقري
ugo SUI Me ABD AL Malek, the son of MarWAN, was fifth Khalifah of the Ommiah race.
54 The Manuscript does not express the date ; but it is well known that ABDALMALEK began to reign in A. H. 65 (or of Christ 685), and died twenty-one years after. 55 Or of Christ 1591.
.According to SiDIR ISFAHANI ( Geogr نصاراي فرنك 3
true believers no longer retained any possessions in that land.
To this account I must further add, that the 66 Táríkh Andalus is enriched with admirable poetry, and men of erudition regard it altogether as a most excellent and valuable work.
Now, among the most highly esteemed and extensive works on general history that have been composed in the Persian language, the “ Rauzet al Safá ” 57 seems entitled to the first place. This celebrated chronicle is, in some parts, minute and prolix; in others, brief and concise, written after the manner of an epitome or compendium. It must, however, be remarked, that the author has been chiefly copious in such portions of his “ Rauzet al Safá” as record the history of those sovereigns who reigned over Irán and Túrán (or Persia and Turkomania).
Another Persian work of considerable extent is the “ Táríkh Alfi,” 53 comprising the annals of
Works," p. 49) “ The birth of Jesus (on whom be peace !) “ happened at Naserah (8yo li), and the first tribes that adopted “ the religious doctrine of that holy personage were the ipha“ bitants of this village; therefore they were called Nasári
(Nazarenes); and, by degrees, this name has been given to “ all who profess the religion of Jesus.” 57 Already noticed in p. 4.
till ej or the “ Chronicle of a Thousand Years," from the beginning of the Muhammedan era.
most nations that profess the Muselmán faith. But in this chronicle there are numerous defects; for instance, of some most important events no mention whatever has been made : thus the battle of Kádesiah,5, which was one of the principal victories obtained by the true believers, and their wars with the barbarian or heathen Persians, are wholly omitted in the “ Táríkh Alfí;" and it would almost appear that this work had never undergone the author's revisal or correction.
Since it has been shown that voluminous chronicles, treating of general history, are in this manner imperfect and defective, it will be necessary, as the best means of acquiring information on the subject of each dynasty and of each monarch, to consult various works: thus, if our object be a full account of events which happened while the Ráshidi KHALIFAHS 6 reigned, (may they all partake of the divine blessing !) we should
Aww The victory obtained by the Muselmans at Kádesiah: overthrew the Sassanian dynasty of Persian kings: this battle happened in the year of Christ 636. Kádesiah is described by SADIK ISFAHÁNI (“Geogr. Works,” p. 118) as “ a place in the vicinity of Kúfah.” It is distant from this city fifteen parasangs or Persian leagues, in that part of Arabian Irák which was the ancient Chaldea. This decisive battle lasted three days.