(Also known as Makhzen-i Afghani, Maghzan-e-Afghani, etc.)

Bernhard Dorn's superior translation, from the original Persian, not the French.

In the triangle-shaped, hilly country divided between Afghanistan and Pakistan lives the world's largest tribe, numbering over 30 million, variously called Afghans, Pathans, Pashtuns or Pakhtuns. This classic work about Afghan history, fertile with its kings and saints, traces the descent of the Afghan tribes as far back as Patriarch Abraham, Prophet Jacob, King Saul and the Ten Lost Tribes of Israel.

Today, ever more western historians and researchers are taking keen interest in the past of Khorasan and its people. This book is a storehouse of genealogical and biographical data on the men who symbolise Afghanistan as a vivacious nation of warriors and poets.

English, fully bookmarked, facsimile PDF eBook, 21 Megabytes, Pt. 1: vx, 184 pages, Pt. 2: viii, 131 pages
 

______________________________________

HISTORY

OF

THE AFGHANS 

TRANSLATED FROM THE PERSIAN

OF

NEAMET ULLAH,

BY

BERNHARD DORN,

PH. D. FOR. M.R. A. S. M.T.C.
AND PROFESSOR OF ORIENTAL LITERATURE IN THE IMPERIAL RUSSIAN UNIVERSITY OF KHARKOV.

LONDON:
PRINTED FOR THE ORIENTAL TRANSLATION FUND
OF GREAT-BRITAIN AND IRELAND, AND SOLD BY A. J. VALPY, RED-LION COURT.

M.DCCC.XXIX.
[Part I.]
&
M.DCCC.XXXVI.
[Part II.]

______________________________________

CONTENTS

Part I:

    Foreword

    Preface
        A. Manuscripts treating on the Afghans
        B. Other manuscripts cited
        Spelling of Proper Names

    Errata

Author's Introduction

Contents

CHAPTER I. The History of Yacoob Israel, to which prophet this people trace their origin.

CHAPTER II. The History of King Talut; and of the transmigration of the Afghans to the mountainous country of Ghor, and from thence to Koh Suleiman and Roh.

        Concise history of Suleiman.

CHAPTER III. The History of Khaled ben Valeed, till the end of the Khelafat of Omar, the Prince of the Faithful.

FIRST BOOK. The History of Sultan Behlol, Sultan Sekunder Lodi, and Sultan Ibrahim Lodi.

SECOND BOOK. The History of Sheer Shah, Islam Shah Soor, and several other Afghans.

        The History of Adeli, Baz Behader, the Kerranians and Lohanians.

Part II:

    Preface to the Second Part.

THIRD BOOK. Memoirs of Derveeshes amongst this people, whose purity and holiness advanced them to eminent stations.

    Chapter I.
    Chapter II. Account of the Sheikhs of the Batni Race.
    Chapter III. Memoirs of the Sheikhs of the Ghurghushti Family.

CONCLUSION. Account of the Afghan Tribes descended from Serbun, Bateni, and Ghurghusht, the sons of Abd Ulrasheed, Pat'han.

Annotations on Part the First.
Annotations on Part the Second.

______________________________________

From the PREFACE

AMONGST those Histories which, in recent times, have attracted the attention, of the Learned, and have been made the object of their researches — by which much light was thrown upon them, and the obscurity, that enveloped them before, partly removed — we may justly number the HISTORY OF THE AFGHANS; a nation which, for many reasons, claims our particular attention: for it is not only remarkable as being a link between the Indian and middle Asiatic nations, and probably belonging to the extended assemblage of Indo-Teutonic nations, but as having, at different periods, acted a conspicuous part in history; where these people seem to appear first in the seventh century of the Christian era; when, about 682 A.D., they issued from their mountainous habitations, and caused desolation and destruction in the contiguous countries: in which incursions, however, they were checked by the Raja of Lahore. After that, an Afghan, Sheikh Hameed, was nominated Governor of the Multan and of Lumghan; from which time we see the military services of the Afghans eagerly sought after, and themselves much honoured by the kings of the Ghaznevide race; which, at length, was dispossessed of sovereignty by those whom it had formerly cherished and loaded with honours. In the year A.D. 1186, Sultan Khosru, the last king of the Ghaznevides, was compelled to surrender to the Afghan Chief, Shehab Uddeen Mohammed Ghori; Lahore was delivered to him; and he ascended the throne of the unfortunate Khosru.

In the middle of the fifteenth century, another dynasty of Afghan sovereigns established their power in Dehli, under Behlol Lodi (1451—1488); Sultan Sekunder (1483—1517); and Sultan Ibrahim (1517—1526).

Towards the middle of the sixteenth century, Sheer Shah raised himself to the throne of Dehli: and he and his successors were in continual struggles with the Moguls, whom they often successfully opposed.

During almost the whole of the eighteenth century, the Afghans carried on war with Persia; where they, about the year 1720, captured Isphahan under Meer Vais; and remained in that country, until, in 1737, they were totally subdued by Nadir Shah.

In 1747, Ahmed Shah Durrani was crowned King, at Candahar; and from that time the Afghans were governed by a king chosen from their own people; and in this state they continue up to the present moment.

Besides this historical curiosity attaching to them, they are remarkable in other respects: amongst which, is their pretended origin from the Jews; and the multitude and number of their tribes and clans; which, according to Historians, amount to three hundred and fifty-nine; in which regard they bear a great resemblance to the ancient Scottish clans, and afford much matter for reflection. But another most striking circumstance, in a psychological point of view, that occurs in their History, from its first commencement till this day, and which characterizes them before all other Asiatic nations, is their indelible love of freedom and liberty. They never submitted to a despotic government; but, at every time, succeeded in maintaining their natural right: and the present King of Kabul is little more than the first citizen of the empire. Hence it is, that their history does not reek with blood shed by blood-thirsty sovereigns, with which the histories of other countries of Asia are filled; and although the whole government centres in the king, yet security against the arbitrary power of the sovereign is the object of the Afghans' most fervent praises: and how deeply this feeling is rooted in the breast of this people, is best illustrated by an answer given to Mr. Elphinstone by an Afghan:— "We are content with discord; we are content with alarms; we are content with blood: but we never will be content with a master."

... The present work, which is the first Afghan History translated from an Oriental language, and in compiling which the best works on that subject were used by the author, will at once afford a full insight into all the mysteries related by the Afghans, of their origin. It contains their history from Adam, to the sixteenth century. In the Third Book, the lives of sixty-eight Sheikhs are found; after which follows an account of the numerous tribes. The materials of the book of the Afghans were collected by Hybet Khan of Samana; but, under his patronage, composed into a History by Neamet Ullah, Historiographer (Wakianuwees) at the court of the Emperor Jehangheer, between the year of the Hejra 1018—1020 (A.D. 1609—11) and upwards. The copy from which this Translation is made, belongs to the ROYAL ASIATIC SOCIETY; and is written very carelessly, by one Fut'h Khan, for his own use, in the year 1131 of the Hejra (A.D. 1718). It bears the title of "Makhzen Afghani;" and appears to be a different and, in some parts, abridged edition of the original work of Neamet Ullah; when Ibrahim Batni, who mentions himself at the end of the Second Book, supplied the deficiencies from the original of Neamet Ullah, and other Histories: and thus it is generally much more minute in the history it relates, than any other book that treats on the same subject. The style is the Persian, as generally spoken in India; and many Hindustani words are found in the course of the narrative.

Another edition, or perhaps the original work itself, is preserved in the East-India House, and entitled "Tareekh Khanjehan Lodi wa Makhzen Afghani," and was also composed between 1018—1020 A.H. and upwards. The coincidence of the first part of this work with ours is perfect; and they correspond almost word for word: but afterwards it frequently does not enter into such details, as our work does; and mostly leaves out the speeches, which so frequently occur in the translated copy. But it gives a history of Khanjehan Lodi, which is not to be found in the work here translated; which circumstance, undoubtedly, is the reason that the latter is called only "Makhzen Afghani." It is written much better than the copy I have used, and served in many places to bear me out in such passages as seemed to be unintelligible. The proper names are often differently written.

From the PREFACE TO THE SECOND PART:

... When translating that part of the present History which relates to the Afghan Saints, I was, at first, at a loss how to proceed. The inflated titles and epithets bestowed upon the Sheikhs; such as, "The sun of the sphere of guidance"; "The magazine of knowledge"; "The extract of the herbage of religion"; "Crocodile in the ocean of unity"; sound strangely in European ears: but, as they are not easily rendered by equivalent expressions more familiar to us, I have thought proper to retain them. The stories recounted of the Saints are even more strange: but they will contribute to illustrate the religious belief of the Afghans, who, no doubt, take this History as an authentication of the miracles in question; although its compiler, among other wonderful relations, gravely assures us, that in the year 1002 (A.D. 1592-3), he, with other persons, saw the lips of Sheikh Bustan Baraich, after his death, in motion, reciting the Koran!

______________________________________

About other editions

- Ferrer, JP - History of the Afghans (1858) [translated from the original unpublished French manuscript by Captain William Jesse]

- Nirodbhusan, Roy - Niamatullah's History of the Afghans (1958) [partial translation]

- Imamuddin, SM - Tarikh-i-Khan Jahani Wa Makhzan-i-Afghani (Dhaka, 1960-62) [in 2 volumes]

______________________________________

QUOTES

Part I, p. 63: It was not long after that, that the garrison of Narvar, being reduced to the greatest weakness by scarcity both of provisions and water, came out with their families; upon which, the Sultan rased the temples, erected mosques, and settled allowances on learned and scientific men ... About this time, Niamet Khatun, the consort of Kotb Khan Lodi, arrived; and, on the Sultan coming to see her, she interceded on behalf of Jelal Khan. He not only complied with her wishes as to this point, but presented her also with one hundred and twenty horses, fifteen elephants, and an honorary robe of the first degree.

Part I, p. 77: Alem Khan, with a Mongol force, penetrated as far as Sialkot; which surrendering, he continued his progress to Lahore, where he and Doulet Khan proposed to the Mongol Chiefs, in concurrence with their promises of assistance, to aid them in taking possession of the country, and in beating Sultan Ibrahim and capturing Dehli, before Babur's arrival. But this the Mongols refusing to comply with, Alem Khan separated from them, and marched, at the head of forty thousand horse, upon Dehli; which he invested.

Part I, p. 113: The Afghans, like hungry lions, issued from the ambush, and commenced the contest. They fell upon each other, like the stormy waves of the ocean; but that small band stood like a mountain, and obstinately hindered their opponents from passing, till three wounds were inflicted on Yusuf Khan, and almost all his brothers had died a glorious death. Yusuf, in a state of insensibility, was carried by the Moguls before Humayoon; who observed, that every trusty servant ought to act, in his master's concerns, in a similar way, without fearing to sacrifice his life for him, or to take into consideration the weakness of his own party, or the great superiority of his opponents. He then gave Yusuf Khan the choice, either to remain with him, or take his departure; and he, choosing the latter, the Emperor set him at liberty.

Part I, p. 138: ... he resumed the field against Ajmeer; where Raja Ramdeo had, during the disturbances caused by the Moguls, seized districts of the royal possessions, from Lalsoont to Joudpoor and Malpoora, and declared himself master of them; whilst his army, consisting of fifty thousand horse and three hundred thousand foot, inflated him with pride. To extirpate them, Sheer Shah took the field. The army following his victorious banners is related to have been so numerous, that no one could see the end of it, even when ascending a height; and the oldest persons acknowledged it to have never before been equalled in number.

Part I, p. 176: Heemoon, on his part, came to Dehli; from whence he, after a stay of some days, and the regulation of many affairs, marched out to fight the Emperor Babur. He had vowed, in case he should reduce Dehli, to embrace Islamism; but this bliss not being destined to him by fate, he violated his vow, and remained in eternal misery. He moreover assumed a very insolent behaviour towards the Afghans, inviting the greater part of the army to dinner, and sitting himself upon a raised seat, to which no hand could reach; in which posture he jested with the Afghans, and bade them eat, and salute him Heemoon Shah. At this the Afghan Chiefs were so highly offended, that they agreed to desert him in the next battle, at the decisive moment, that he irrevocably might travel to the regions of hell. They anxiously waited an opportunity; when, at length, in a battle near Sonepetta against the victorious army of Babur, they, agreeably to their purpose, drew their hands back, and dispersed themselves. At this moment an arrow sunk into Heemoon's side, who rode upon an elephant called Hevai: he instantly swooned in his seat, and ordered the driver, if possible, to drive him, without delay, out of the contest. The keeper obeying, led the elephant from the field, and attempted to escape; when, unexpectedly, through the direction of fortune, Shah Kuli Khan, who had just arrived to join and succour Babur, asked the driver whether the general report of Heemoon's being mounted upon that elephant was true. The driver, being frightened, signified by a wink that it was so; whereupon Shah Kuli Khan led the elephant to Babur; and, dismounting Heemoon, presented him before the monarch. Kuli Khan, in remuneration for his services, was promoted to the highest honours, and, on the spot, presented with colours and a kettle-drum. Hemoon, when carried before Akbar, breathed his last; but the Emperor, with his own hand, severed the head of that infidel from the body, and assumed, from that moment, the title Akbar Padishah Ghazi. The dead body he ordered to be cast on a dunghill.

Part II, p. 117: he sent him off, to take the government of Bengal. The sheikh, on his arrival, desolated most of the finest provinces; and addressed a letter, expressive of promises and threats, and hopes and menaces, to Khuaja Othman, and summoned him to present himself and submit to the Emperor. Khuaja Othman, from confidence in his valour, refused complying with this demand; and, with the answer, transmitted to the sheikh, some cotton, a distaff, a musical instrument, some dormice, and two or three broken-down female elephants, with his message: 'You are a sheikhzadeh, and have the right to be an officiating priest: war is not at all becoming you: anoint yourself with perfumes; touch the instruments, read prayers, and perform songs and dances.' The sheikh, perusing the letter, understood its meaning, and became extremely confounded. Towards the end of the year 1021 he marched, with a chosen army, to fight and chastise Khuaja Othman.

Part II, p. 16: He had numerous revelations, and worked many miracles. His noble descendants in the village of Tahara are the asylum of mankind. He was a brother of Shah Abd Ulrahman Bakhtiar, and master of the most excellent Sheikh Shahab Bakhtiar. He revealed the secrets of every person who came to him; and his greatness appears from the fact, that men like Meer Sheikh Shahab Bakhtiar owed their education to him. The noble posterity of Shahab Bakhtiar, in the village of Kithel, are still the refuge of high and low.

§ xiv. That polar star of man, and ornament of the Islam, Shah Guda Bakhtiar, a son of Shah Guda Ababecr, succeeded his father at his death, and occupied his carpet. He was famous for his austerities, theological knowledge, and contemplative life.

§ xvi. That source of divine illumination, and mine of celestial inspiration; that swimmer in the ocean of unity, and repository of divine truth; that flower of the saints, Sheikh Shahab Bakhtiar, lived in the village of Kithel, and was incessantly inflamed with a longing anxiety after the Deity. He used frequently to stretch out his hand, and exclaim: "By God! by God!" In his presence, never was a syllable uttered, except the mention of the Supreme Being. He performed the ablutions thrice a day; the first, before morning-prayers; the second, at the time of noon-prayers; the third, before evening-prayers; from which practice he never departed. He used to carry continually with him two purses; the one rilled with betel-nuts and cardamoms, and the other with Behlolis; and whoever came to see him, was, without exception, served with betel-nuts and cardamoms; from which custom, also, he never deviated, through life.

Part II, p. 37: On their arrival in town, the super-intendant and chief officer of the police, heing informed of this event, which made much noise, apprehended and conducted them to Sultan Sekander. The sultan had them both examined in open court, and, having learned the details, asked them if they could recognise those two horsemen who had come to their deliverance. To this they replied, that they certainly recognised them, but that fear prevented them from pointing them out. The emperor pressing them to speak without fear, they said: " Thou thyself killedst the four robbers; and this person (viz. Malik Adam Kaker, who sat at his side) restored my husband to life. Malik Adam Kaker, however, assured them they were mistaken; for, said he, those were undoubtedly angels in our shape, or spirits assuming our likeness, that appeared to you. Malik Adam had indeed, notwithstanding his high rank and influence, acquired consummate sanctity.

§ xiii. That abstracted sage, and consummate enthusiast among the intoxicated of the world, Sheikh Hamza ben Malik Adam Kaker, was subject to ecstasy, rapture, and phrensy. He was generally in a state of nudity. In his father's garden there was a pit, that furnished but little water: no other pit being at that place, the inhabitants suffered from want of water, and requested the sheikh to offer up prayers for a more abundant supply of it in the pit. The sheikh immediately arose, repaired to the pit, took up a brick, and, casting it with great vehemence into it, exclaimed: "O pit! Sheikh Adam Kaker dug thee to supply water: why dost thou not furnish it?" From that very moment the water never proved deficient. His tomb lies in the township of Lucnow, near that of Malik Adam Kaker.

§xiv. That object of divine light, source of unbounded grace, and eminent alchemist, Sheikh Niknam Davi, was exceedingly religious and abstinent. His son taking it into his head to learn alchemy, and the sheikh being apprised of his desire, said: "My son! thou wishest to know alchemy: come along; I will teach it thee: go, and bring a bushel of fresh grass." The youth fetching it, he rubbed it in his hands, and then struck it against a piece of iron, when it was immediately transmuted into pure gold. He then said: "Dear son! alchemy is a privilege of godly men."