Moroccan governor in Timbuktu seems to have lapsed around 1660. The region fell into disorder.The kings of both Mali and Songhay are from Clifford Edmund Bosworth's The New Islamic Dynasties [Edinburgh University Press, 1996, pp.122-125].THE MAMLUK SULT.ANSOF EGYPT, 1252-1517Bah.ri line, 1252-1390(usually Turkish)Aybak al-Turkumani1250,1252-1257'Ali I1257-1259Qutuz al-Mu'izzi1259-1260Baybars I al-Bunduqdari1260-1277Defeats Mongols, 1260Baraka/Berke Khan1277-1279Salamish/Suleymish1279Qalawun al-Alfi1279-1290Khalil1290-1293Fall of Acre, 1291;End of OutremerBaydara(?)1293Muh.ammad I1293-1294,1299-1309,1310-1341Kitbugha1294-1296Lachin/Lajin al-Ashqar1296-1299Pharos Lighthouse collapsesafter earthquake, 1303Baybars II al-Jashnakir(Burji)1309-1310Abu Bakr1341Kujuk/Kuchuk1341-1342Ah.mad I1342Isma'il1342-1345Sha'ban I1345-1346H.ajji I1346-1347al-H.asan1347-1351,1354-1361S.alih.1351-1354Muh.ammad II1361-1363Sha'ban II1363-1377'Ali II1377-1382H.ajji II1382,1389-1390Burji line, 1382-1517(usually Circassian)Barquq al-Yalburghawi1382-1398,1390-1399Faraj1399-1405,1405-1412'Abd al-'Aziz1405al-Musta'in14121406-1414,CaliphShaykh al-Mah.mudial-Z.ahiri1412-1421Ah.mad II1421T.at.ar1421Muh.ammad III1421-1422Barsbay1422-1438Yusuf1438Chaqmaq/Jaqmaq1438-1453'Uthman1453Inal al-'Ala'i al-Z.ahiri1453-1461Ah.mad III1461Khushqadam1461-1467Yalbay1467Timurbugha1467-1468Qayit Bay al-Z.ahiri1468-1496Muh.ammad IV1496-1498Qans.awh I1498-1500Janbulat.1500-1501T.uman Bay I1501Qans.awh II al-Ghawri1501-1516T.uman Bay II1516-1517Ottoman Conquest bySelim I Yavuz;line of Mamluks actuallycontinues until 1811The Mamluks, literally "possessed," i.e. "slaves," represent one of the strangest political institutions in world history, compared by Machiavelli to nothing so much as the Papacy. This was because of the non-hereditary nature of the succession, though the Mamluks were by no means celibate -- that would be foreign to Islam. THE ABBASID PUPPETCALIPHS OF EGYPT,1261-1517 AD,UNDER THE MAMLUKSAh.madal-Mustans.ir1261Ah.madal-H.akim I1261-1262in Aleppo1262-1302in CairoSulaymanal-Mustakfi I1302-1340Ibrahimal-Wathiq I1340-1341Ah.madal-H.akim II1341-1352Abu Bakral-Mu'tad.id I1352-1362Muh.ammadal-Mutawakkil I1362-1377,1377-1383,1389-1406Zakariyya'al-Mu'tas.im1377,1386-1389'Umaral-Wathiq II1383-1386'Abbas or Ya'qubal-Musta'in1406-1414Sult.an, 1412Dawudal-Mu'tad.id II1414-1441Sulaymanal-Mustakfi II1441-1451H.amzaal-Qa'im1451-1455Yusufal-Mustanjid1455-1479'Abdul'Azizal-Mutawakkil II1479-1497Ya'qubal-Mustamsik1497-1508,1516-1517al-Mutawakkil III1508-1516,15171517, Caliph removedto I.stanbul by OttomanSult.an Selim I Yavuz,later credited withassuming CaliphateThe pool of candidates for the Sultanate was from the ranks of the soldiers bought as slaves when children and then raised to rule Egypt. This force originated under the Ayyubids, as a similar practice created an elite army, the Janissaries, under the Ottomans. While the Janissaries were eventually massacred (1826) for their practice of king-making, the Mamluks were successful at replacing the Ayyubid Sult.ans of Egypt completely, with themselves (1252). Slave troops at first were Turkish, but then preference shifted, as it did with the Ottomans, to originally Christian boys from the Caucasus. Although Cairo was a major terminus for the African slave trade, black boys were not used for this purpose. Although the Mamluk Sult.anate formally and by reputation was non-hereditary, it does turn out that many of the Sult.ans were sons or brothers of others. This can be seen in Bosworth's The New Islamic Dynasties [pp.76-78] and, rather more clearly, in the Oxford Dynasties of the World by John. E. Morby [Oxford, 2002, pp.189-190] -- note that a genealogy of the Egyptian Abbasid Caliphs is given above.Mamluk Egypt for many years was the principal state of Islam. The defeat of the Mongols in 1260 and then the establishment of an Abbasid line of Caliphs in Cairo gave the regime a respect and status that others could not match. The architectural monuments of Mamluk Cairo are still impressive, and it is noteworthy that the great collection of Mediaeval Islamic stories, the Alf Layla wa Layla (Thousand Nights and a Night, i.e. the Thousand and One Nights), achieved definitive form in Cairo around 1400.This collection, including stories that must have been circulating for many centuries, is noteworthy for the social, cultural, and religious attitudes it reveals. While fiercely pro-Islamic, with stories even about questions of Islamic Law, and a very long and boring one about fighting the Romans (with nice touches like the notion that Christian incense is made from the excrement of Bishops),