The Rashīdī History 99.2
The Tarikh-i-Rashidi (Elias, Ross) 99.2
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99.2.1
Meanwhile news came of the revolt of Aiman Khwaja Sultán who was at Aksu, and in spite of my own and my uncle's efforts, we were unable to quell it. The account of this, and of the execrable proceedings of Mirzá Ali Taghái, will be found in Part II. Finally, I was sent, together with Rashid Sultán, to Aksu. When we reached that town the whole population came out to receive us. Aiman Khwaja Sultán presented himself before the Khan. I remained six months in Aksu, where I conducted satisfactorily all military and civil affairs. Before this, one day in Moghulistan, the Khan was eating almonds; he broke one with his (blessed) teeth, and found that it had two kernels. He thereupon sent for Rashid Sultan and myself, and gave one kernel to each of us, saying: "It is an excellent and significant custom that when two men wish to become friends, each should eat one of the kernels from a double almond, and then become friends to one another. Thus, like the two kernels in one shell, nothing will separate them, and though two in appearance, they will really be one. I have told you to do this that you may be friends." Both of us then respectfully kissed the ground, and drew our horses close together. The outcome of which was that, while we were in Aksu, we lived in great concord. Our affection, our unity, our mutual regard and confidence were beyond description, and our friendship was confirmed by sworn covenants.
99.2.2
If I were to write down a description of our friendship and concord, the reader would certainly doubt whether such a state of things really existed, and would attribute it to mere rhetoric. In a word, after six months we parted with a hundred regrets at separation, but in hope of meeting again, and I returned to wait on the Khán. At the hour of bidding farewell I extemporised an ode (Ghazal) of which I here give four verses. [Verses] . . . .
99.2.3
The year after my returning to his service, the Khán entered on a holy war in Tibet, sending me on in advance, so that before the Khan joined me, I had achieved a great deal in that country. An army of 6000 men was now in Tibet — a number that the country was unable to support. So I was obliged to retire to Kashmir, with Iskandar Sultán, younger brother of Rashid Sultan. Having passed the winter in Kashmir, I returned to the Khán the following spring. This I have related [elsewhere], so there is no object in stating [details] here. While with the Khan in Tibet, he sent me to destroy the Idol-Temple of Ursáng, while he himself returned to Yárkand. I made a journey of four months; but the Khan died on his way home. The Amirs who were with him at the time, sent express messengers to Rashid Sultán to acquaint him with the event. They also sent the news to my uncle, who came to be present at the Khán's funeral, and to take part in the lamentations [aza]. On the 10th of Moharram, 940 [2nd August, 1533], Rashid Sultan arrived, when my uncle, having raised lamentations [by way of condolence], entered the presence of Rashid Sultán and was immediately put to death, together with Ali Sayyid, who was the sworn friend of my uncle. To commemorate the date of the martyrdom of these two men, the chronogram "Kutila fi(l)'moharram" [940] was invented [meaning: the two men were killed in the month of Moharram.]
99.2.4
It is the practice of the humane and the usage of the generous (and of these two qualities kings make boast) that when a person at any time renders them some particular service, they reward that person with various presents and favours. My uncle was the son of the daughter of Yunus Khan, and for generations [his family] had been at the head of the affairs of the Moghul Sultans and Khakans. I have explained the prerogatives of the office of Ulusbegi in Part II. My uncle was one of the most distinguished men in the service of Rashid Sultan's father, so much so that no one was more valued or prized than he; for he had rendered some most important services to Sultan Said Khan. The first was the conquest of Andijan, which became the keystone of the Khan's dominions.
99.2.5
His second service was on the expedition against Kashghar, where he made such exertions, that had he not been of the party, all hope of taking Kashghar would have been relinquished. The Khan was in consequence grateful for his services, and rewarded him with favours in proportion. If my uncle had never been of service to Rashid Khan—nay, had he even committed offences against him, his faults ought to have been overlooked. But in addition to this, his invasion of Andijan delivered Rashid Khan out of the hands of the Uzbeg. It was, moreover, owing to the efforts of my uncle that Rashid Khan subdued Moghulistan—an event which was the cause of enhancing his dignity, and the commencement of his prosperity. For had the advice of Mirza Ali Taghai and Khwaja Ali Bahadur been followed, Baba Sultan would have been sent to Moghulistan instead of Rashid Khan. He had always endeavoured to represent Rashid Sultan in a good light to the Khan. Aiman Khwaja Sultan had married his daughter, and by her had five sons, who were my uncle's grandsons; yet, notwithstanding this, when it was suggested that Rashid Sultan should be set up in the place of Aiman Khwaja Sultan, and that this latter should be driven away, he made no objection, but rather exerted himself to the utmost to further the plan. It is not worth while here to detail his services.
99.2.6
It was most astounding that all this should have been ignored, and that he should, though innocent, have been put to death. It is therefore all the more fitting that his story should not be told more fully; what God willed came to pass. Moreover, the retribution for this act is in His power; and we should read and remember the verse, "Verily we belong to God, and unto God we return." It is the more strange that those very mischief-makers who had caused a rupture in the affairs of Rashid Sultan, were those whom he raised to high dignities. In short, Mirza Ali Taghai was appointed successor to my uncle, and was sent to Kashghar, where, on his arrival, he omitted no act of cruelty, such as putting to death my uncle's children and relatives. . . . . In a word, the accession of Rashid Khan was characterised by the shedding of innocent blood, and by an absence of humanity. [Verses. . . .] In the sight of the wise and pious, it is not right to shed blood, even for the kingdom of the whole world. After the murder of these faithful men, Rashid Khan established himself upon the throne of the Khanate. When the news of the death of the Khan reached Mansur Khan, he marched against Aksu, and Rashid Khan went out to meet him. Mansur Khan returned without achieving his object, and Rashid Sultan likewise returned to his seat of government. The attempt was afterwards repeated by Mansur Khan; Rashid Khan also marched out again, and returned with success and spoil.
99.2.7
The Amirs in the service of the Khan became apprehensive, on account of my uncle having been put to death without cause. On this account they lost all confidence, and Mirza Ali Taghai fled towards Karatigin. [Verses. . .] When Mirza Ali Taghai fled from that execrable devil, he was joined by the rest of the Amirs; and having seized some of the Khan's children, they all made off to Khotan and rose in open rebellion. Rashid Khan then went after them; all the people [of Khotan] came out to receive him, except a few of the Amirs who remained in the fort. These [Amirs] were all bound and brought before Rashid Khan, who spared their lives, but ordered them all to be banished. Thus he did not kill these men who had committed a crime and were deserving of death, and whose neglect of duty had been proved, though, on the other hand, he had publicly murdered my uncle, in spite of his near relationship, his countless services, his innocence of all offence, and his strong protestations of loyalty. [Verses.] No one can comprehend the ways of this lower world, The Godhead seems always to be upside-down. All faithful men come to a bad end, and the wicked triumph over them.
99.2.8
After he had finished this affair of the Amirs, he banished all his paternal aunts and sisters and mothers; among the rest Zainab Sultan Khanim, who had been the favourite wife of Sultan Said Khan. He next contracted an intimacy and friendship with the Uzbeg-Shaiban, who had been old enemies (as has been already related), and did his best to exterminate the Uzbeg-Kazak, who were old friends; and to the Uzbeg of both sides [tribes] Rashid Khan gave his own sisters in marriage. As the Uzbeg-Shaiban were old enemies, Rashid Khan put an end to this [enmity] by giving his sister [in marriage], which was a base action. In short, having allied himself with the Shaiban, he entirely crushed the Uzbeg-Kazak. Still if we leave aside all consideration of the ancient covenant, the overthrowing of the Uzbeg-Kazak was, in truth, a mighty achievement. Since the time when Sultan Yunus Khan defeated Buruj Oghlan at Kara Tukai (in the year 877) up to this date, there have been many battles between the Uzbeg and the Moghuls, and the Uzbeg have always been victorious; for during all this time the Moghuls had never gained a single success over the Uzbeg. But Rashid Khan did gain a victory over them, and this exploit of his was a really great one. For although his grandfather, Sultan Ahmad Khan, overcame the Uzbeg (as has been related), yet it was only in plundering forays; he never won a victory over them in a real pitched battle. Rashid Sultan defeated their troops in order of battle.