406 Journal of the Asiatic Soc. of Bengal. [N.S., XVIII, 1922.) 
fused; No. 22--Mawlana ‘Ali al-Hadi (he stands nowadays 
first of the three); No 23—Mawlana Muhammad al-Muhtadi 
(probably a variant to the modern Muqtadi). It is remarkable 
that while the names do not coincide completely with those 
in the modern version, the number of generations remains the 
same 
e names of the Khudawandsof Alamit are given in the 
correct order although some of them are not accurately re- 
produced: No. 24—Mawlana Hasan al-Qaim; No. 25—Kiya 
(49! sic!) Muhammad; No. 26—Jalalu’d-Din Hasan (with 
the epithet Kabir here); No. 27—Mawlana ‘Alau’d-Din (here 
‘Aliyyu’d-Din) Muhammad: No. 28—Mawlana Mahmad (sic) 
Then follows an entirely unknown period. From the 
difference in the names found in both versions it is fairly cer- 
tain that we have two different lines of the family. But where 
No. 30—Shah Khirshah, with a gloss ‘surnamed Shams-i- 
Tabriz, probably the same as Shamsu’d-Din of our contem- 
poraries. 
saint. his father, lives (adorned with) glorious qualities’; No. 
39—Sayyid Shah Mir Muhammad Musharraf. 
Thus we have in all 38 generations (No. 18 is out of place 
and it is difficult to find whether it belongs to the pedigree atall). 
This agrees fairly well with the ‘pace’ of the modern version 
Indian antiquity may care to attempt literary ‘excavations’ 
in this direction. And I feel sure that such research might 
lead to finds of exceptional interest. 

This popular, and at the same time very mysterious saint, as I 
have pointed out already in my other publications, is always connec’ 
in the popular legends with the Ismailitic movement. He is especially 
worshipped by the darwishes of Persia and India. 
2 A gloss: BO3 yo AUT 5,3 Deter Bs we pda opel! Fos. 
3 A gloss: Haydar. 
te 
