This rare Persian contribution to the history of the Qalandariyya trend of Sufism is in fact (as this is often the case in present-day Iran with this category of publication) a collection of poorly related short articles by the author on the most diverse aspects of the tackled issue. Through these articles, typically of the scholarly production of the Islamic Republic the author has endeavoured to demonstrate the ‘Iranian’ character of the Qalandariyya, and to trace its continuity from the Mazdakite religious current of the late Sassanid period up till the development of Shiite Islam under the Safavids, through the jawanmardi (Latin virtu) code of male behaviour conveyed, notably, by Sufism (see notably “Anasir-i irani dar ayyin-i qalandari [The Iranian Elements in the Qalandari Rite],” 62-5). The author’s most convincing contribution on the Persian origins of the Qalandariyya however consists of paragraphs on early Sufism in Khurasan, notably on the contributions by Sulami and by the Malamatiyya movement (pp. 106-18, 131-7), on a later figure like Bayazid Bastami (186-90), or on the first development of the current in the Indian subcontinent (190-6). Among the most interesting chapters dealing with the later historical developments of the Qalandariyya in Iran, must be mentioned more substantial chapters on a variety of Qalandari elders (236-60), on Qalandari holy graves (langars, 260-3), on some Persian-language poets of the Qalandariya (263-7, needless to say, the extremely rich Turkic domain has been completely forgotten), or on the use of hashish by Qalandars (345-62), with a publication of the short “Qalandari Epistle (Nama-yi Qalandari)” by early-fifteenth-century poet ‘Ismat Bukharayi (380-6) out of an unknown source ― the book being concluded by a glossary of ‘Qalandari language’ (zaban-i qalandari, 490-516).