The Rashīdī History 127: CHAPTER XVIII. · ADVENT OF SULTAN SAID KHAN IN ANDIJAN. HIS CAPTURE AND ESCAPE TO BABAR PADISHAH IN KABUL.
The Tarikh-i-Rashidi (Elias, Ross) 127
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CHAPTER XVIII. · ADVENT OF SULTAN SAID KHAN IN ANDIJAN. HIS CAPTURE AND ESCAPE TO BABAR PADISHAH IN KABUL.
127.1
It has already been stated that Sultan Said Khan had passed some time in the service of Shahi Beg Khan, and was consequently well acquainted with his disposition and that of his nobles. He felt assured that Shahi Beg would not spare the Moghul Sultans, merely in recognition of having once been released by them, after having fallen into their hands. So, whenever he had heard praises bestowed on Shahi Beg Khan, he had protested. Ultimately, things came to such a pass in Moghulistan, that he had no resource left but to surrender himself to the Uzbeg. Under these conditions, he entered Andijan. The government of the province of Farghana was, at that time, in the hands of Jani Beg Sultan. He had given Andijan to Khwaja Ali Bahadur, who was one of Shahi Beg Khan's most trusty men, and whom he now promoted to the rank of Atalik [guardian]. He was partially mad, but, in military and state affairs, exceedingly capable. The Khan reached Sulat-Kand, which is one of the dependencies of Andijan, but, before he told his name and descent, asked the inhabitants what had happened to Sultan Mahmud Khan, and whither Sultan Khalil Sultan had been sent. They answered him: "Sultan Mahmud Khan and all the Khakans of the Moghuls, who have come here, have been sent to the City of Non-Existence, by the Gate of Martyrdom."
127.2
At this announcement, the thread of the Khan's hope, which was slender as a spider's web, snapped in two. But he did not regret that he had come, for he had done so as a last resource, with his eyes open and knowing the risk he was running. Khwaja Ali Bahadur sent people to seize whatever they had brought with them, and imprisoned the Khan in an apartment which was above the gateway of the citadel of Andijan. On the morrow, when the glorious sword-bearer of the East drew his sword from the sheath of the horizon, and caused its dazzling brightness to illumine the earth, the resplendent world was utter darkness in the eyes of the Khan, who was sent, with his hands tied to his neck, to Jani Beg Khan in Akhsi. But Khwaja Ali Bahadur was depressed and sorrowful; he felt deeply for the Khan, but as he did not dare to disobey Shahi Beg Khan's orders, he could not so much as think of releasing the Khan.
127.3
Before sending him off he had despatched a special messenger [to announce the Khan's approach]. At about that time, Jani Beg Sultan had fallen from his horse onto his head, and his brain had become severely deranged, so that now, most of his actions and words were inconsistent with a healthy understanding, and the reins of memory fell from the hands of his intellect. On the day that this news was brought to him, it chanced that his brain was influenced by the spirit of Islam and the Holy Law (the Most High God had ordained this, for the purpose of delivering the Khan), and he said : " I am not an executioner that I should endeavour to take any man's blood." He then ordered a letter [nishan] to be written to Khwaja Ali Bahadur, saying: "The Moghul Sultan who has come [to you] has not been delivered into our custody. It would not be acting in conformity with the statutes of the Holy Law were I to take his life. [It behoves me] to open to him the meadows of mercy and safety, that he may wander whither he will." [Such was the purport of his letter.]
127.4
When the Khan related these incidents to me, as he frequently did, he used to say : " I had, for a long time, felt quite assured that the Uzbeg would spare none of the Moghul Sultans, and had become so convinced of this, at the time of my first visit to Andijan, that when I arrived there [on this occasion], and certain pious men had written to me and sent prayers [for me to repeat], I said in reply to them : 'One of the conditions [of prayer] is that nothing impossible should be prayed for; now my deliverance must be reckoned among impossibilities, and therefore these prayers for my safety would be ill-advised.' To which they answered: 'Though these prayers may not have the power to bring about deliverance from the imminent peril in which you stand, yet on account of them, God will give you a greater reward in the next world.' On this assurance I repeated the prayers which they had sent me. I began also to turn over in my mind my chances of safety, and how my escape might be achieved, but not one of the ideas that occurred to me seemed feasible. If, for example, Shahi Beg Khan were now to die, how could his dying in Khorasan, at the time when they were going to put me to death in Akhsi, in any way further my escape? If, again, Jani Beg Sultan were to die, his death would not throw the affairs of the Uzbeg into such confusion that, during the disturbance, my escape could be effected. In short, I could not conceive any possibility or probability of deliverance.
127.5
As we drew near to Akhsi, we saw a horseman riding towards us; I was persuaded that he was coming to put me to death, and wondered how he would do it. But when he approached, we found that it was Maulana Haidar Kharsuz, one of the notables of Andijan. Throwing himself from the saddle, he came and kissed my stirrup, with joy and delight that knew no bounds, and said: 'Good news for you! Jáni Beg Sultán has issued an order for your release. The joyful mandate is now being brought by Dust Ali Chulák.' It then occurred to me that he was saying this just to set my fears at rest, so I said: 'May God reward you with good things! As for me, I have withdrawn my mind from life, and therefore do not stand in need of such comfort.' But Mauláná Haidar reiterated his assertions, and was confirming them with the strongest asseverations and the most solemn oaths, when Dust Ali Chulák arrived, and commanded my guard [muwakkal] to return, to escort me back to Khwája Ali Bahádur and perform all the details of the mandate concerning me. Thus, from within one farsákh of Akhsi I was conveyed back to Andiján. "When the mandate was delivered to Khwája Ali Bahádur, he [having read it] handed it to me. On perusing it, I found it to contain exactly what Mauláná Haidar had told me. Khwája Ali Bahádur then said: 'Though he should not abide by this decision but, changing his humour, should issue a second mandate reversing this one, still this is sufficient pretext for me;
127.6
you must be cheerful, and enjoy now the soul-stirring wine-cups of the spirit of youth. Be at your ease.' However much I insisted that it was but base deceit and a mean device to pollute the cup of martyrdom with [earthly] wine, [my protestations] were of no avail. Moreover, in conformity with the rules of good breeding [ilm-i-muámili] I was obliged to give in to his mode of thinking [and with an unwilling heart I accepted his invitation]. As the wine-cup was passed round, the rose-coloured liquor diffused itself over our cheeks, which had become yellow as saffron, from the jaundice-tainted order of the livid-souled Shahi Beg Khán, but now opened out like the red rose or the new-blown tulip. All that day was spent in wine drinking, [and when night came on] the feast adorning torches made the banquet hall bright as the day. [The festivities had scarce recommenced] when one of Jáni Beg Sultán's chamberlains named Alláh Birdi came in and placed a sorrow-bearing mandate in the hands of Khwája Ali Bahádur, who passed it on to me, saying: 'Read thy letter.' In it was written: 'The question of the release of Sultán Said Khán has been reconsidered, and found to be contrary to the orders of the Khán.
127.7
He must be sent to join those who have gone before him and who will never return: or, otherwise, according to the old Moghul custom, he must be sent to the capital, where he should, by means of the gallows, be sent to his lasting home.' On reading this ill-favoured mandate, the rosy tints of joy were exchanged for the saffron hues of apprehension. Khwaja Ali Bahadur grasped the situation, and asked : " What is the cause of your dejection ? Read out the mandate.' So I read it aloud. Then Khwaja Ali Bahadur became enraged, and said: 'His brain is disordered with mischief: what-ever emanates from such a mind, if it be originally a good thought, becomes a sin, and if it be a premeditated sin — then God preserves us ! When a man has escaped from the edge of the sword, or from the foot of the gallows, he is as difficult to lay hold of as quicksilver — he disappears like camphor unmixed with pepper. Where can I find him ? The chamberlain, kissing the ground of respect, said: 'It is not reasonable that you, Bahadur, should deviate from the straight-road of loyalty and adopt that of falsehood, which is the worst of qualities. You say that the Sultan, like quicksilver, is not to be caught ;
127.8
but he is now at your side, and of this I am a witness.' [At these words] Khwaja Ali Bahadur blazed up, like a fire, with rage, and cried : ' Have all the worthy services and deeds of valour I have performed in the employment of Jani Beg Sultan, resulted in so little, that a Chaghatai like yourself (whose skirt of service is still so defiled with the pollution of hostility that no water of forgiveness could cleanse it) should come and give me the lie direct, and point out to me the straight road of loyalty to this family ? I will report your answer in full to the Sultan.' He then ordered a hole to be cut out of a beam, and that the beam should be placed upon the man's neck [and he be made to sit before the gate]." After the Khan [Sultan Said] had been invested with the robe of sovereignty of Andijan, this same Allah Bardi was taken before him, and he was thus reminded of the man's former base conduct. But he said : "Khwaja Ali Bahadur avenged me that same night, and the rancour I bore him was washed from my heart. Let him now be restored to his former post of chamberlain ; " and he gave him the middle rank of chamberlain, which was a high office for him.
127.9
" That night was spent in companionship, until day dawned ; on the morrow, attended by a few men, we set out for Karatigin. After travelling for one day, the men sent to accompany us, having lost the right road, turned back. When Khwaja Ali Bahadur was informed of this, he vented his wrath upon these men and punished them severely." He kept the Khan with him some days, while he selected for him some distinguished and trusty persons. The first among them was Maulana Khaliki, a talented, good, and studious man; he wrote the Naskh-Tdalik perfectly, and composed good poetry ; he was also a proficient musician. Another of them was Khwaja Salih, who was the leading merchant in the province of Andijan, and was known by every one he met on the road, while people often appealed to him for advice in their affairs. A third was Maulana Yusuf Kashghari, who was an accountant [muhtasib], much esteemed in Andijan for his judgment. Another was Gadai Piri, a professional courtier [nadim] and a skilled musician. Another was Mir Ahmad, one of the Andijan Turks; he had travelled much and knew all the best routes. Another was Jalal, a very serviceable man. Having given him these few men as an escort, he started the Khan off a second time.
127.10
Khwaja Salih and Maulana Yusuf were dressed like merchants, Maulana Khaliki, Darvish Piri and the Khan were in the guise of students, and looked very like kalandars. Mir Ahmad and Jalal passed as servants of the merchants. Thus attired, they set forth and reached Kala-i-Zafar in perfect peace and safety. Here they found Mirza Khan, who received and entertained them as well as his straitened circumstances would allow. They remained there eighteen days. Now, since Mirza Khan was a very feeble man, some of his retainers, on account of his weakness, thought fit to offer the Khan the government of Kala-i-Zafar (which was not worth half a loaf of bread). But the Khan declined, saying: "Mirza Khan, who is my cousin, has been exposed to a thousand hardships, by crooked fortune. It would be contrary to all rules of good feeling and justice to oppose him, or to deprive him of this [possession]." The Khan accordingly hastened to depart, and went on to Kabul. Eighteen days after his departure, I arrived at Mirza Khan's [capital], as has been mentioned above.
127.11
On reaching Kabul, the Khan was welcomed with the utmost respect and honour by the Emperor. The Khan used to say [when telling his story]: "Those days that I spent in Kabul were the freest from care or sorrow of any I have ever experienced, or ever shall experience. I spent two years and a half at the court of this excellent Prince, in a continual succession of enjoyments, and in the most complete abandonment to pleasure and absence of preoccupation. I was on friendly terms with all, and made welcome by all. I never suffered even a headache, unless from the effects of wine; and never felt distressed or sad, except on account of the ringlets of some beloved one." In short, the Khan remained in Kabul as the companion and confidant of the Emperor. There existed between these two great princes perfect accord and love and trust. The Khan's visit lasted from Shaban 914 to Ramazan 916, at which latter date Shahi Beg Khan fell into the hands of Shah Ismail, and was killed by him, as will be related.