HE was the eldest son of Sultán Ahmad Khán, who, when he went to join his brother Sultán Mahmud Khán in Táshkand, set up Mansur, as Khán, in his own stead. This was in the year 909, when Mansur Khán was nineteen years of age. At his father's death, his uncle, Sultán Mahmud Khán, left Aksu and came into Moghulistán. Mansur Khán then established his court in Aksu, where a dispute arose between himself and Mir Jabár Birdi, such as is wont to arise between rival heirs; and Mir Jabár Birdi's life became imperilled. The only means he could devise for saving himself, was to send off a messenger to Mirzá Abá Bakr [to ask him to come to his aid]. This was exactly what the Mirzá would have prayed God for; so he set out for Aksu with an army of 30,000 men. Mir Jabár Birdi hastened out to receive Mirzá Abá Bakr. The advance-guard and scouts of the Mirzá's army were in readiness.

When news of this reached Mansur Khán, he fortified Aksu, and, leaving a garrison in its fort, repaired to Bái and Kusan.* Mir Jabár Birdi, as a mark of confidence, delivered over to Mirzá Abá Bakr the fort of Uch, which was his own residence and domain. They entered Aksu together, took the fort by storm, and laid hands on all the treasure and hidden wealth which Sultán Ahmad and his people had amassed during twenty-five years. This, together with the people of Aksu, both Moghul and peasant [ráyat],* they despatched to Káshghar, Mir Jabár Birdi sending his own family in front of all the rest, to prove his entire trust in Mirzá Abá Bakr: for he looked upon a show of confidence as his source of safety. Mirzá Abá Bakr asked him if that were his family. He replied: “There might be difficulties in the way of taking them in the rear of the party, so they can go now. I will stay here a few days to pillage and plunder the surrounding neighbourhood; then I will load your army with booty, and will bring back both the booty and the army to you, in Káshghar.’

The Mirzá was pleased with this boast of Mir Jabár Birdi, whose family he took, with the rest of the people of Aksu, to Káshghar; while he left, with the Mir, an army of 10,000 men, who were to bring on whatever had been left behind.

Mir Jabár Birdi led the Mirzá's army against Bái and Kusan, making several raids into those territories, and carrying off the horses. When he calculated that the Mirzá had arrived in Káshghar, he abandoned the army of the Mirzá, which, frustrated and disappointed, returned to Káshghar, while Mir Jabár Birdi remained in the province of Aksu.

These events were disastrous to Mansur Khán, and his position became very weak. He repented of having persecuted [attempted to take the life of] Mir Jabár Birdi, who was his maternal uncle, the brother of his mother Sáhib Daulat Begum. In the mean­time, news of Mir Jabár Birdi reached him. He thereupon sent messengers to him, offering apologies. Having made a covenant with him, he brought him back and bestowed upon him even greater favours than his father, Sultán Ahmad Khán, had done before him.

After the return of Mir Jabár Birdi to the court of Mansur Khán, the affairs of the latter assumed a more favourable aspect. At that time the people of the different tribes were engaged in hostilities with one another, and these, as far as was possible, he pacified. This is a long story, and I do not recall further details. In short, while these things were passing, news arrived of the discord, in Moghulistán, between Sultán Mahmud Khán and Sultán Said Khán and Sultán Khalil Sultán. Thereupon Mansur Khán entered Moghulistán, and again met his paternal uncle Sultán Mahmud Khán. At this audience he also met Sultán Said Khán and Sultán Khalil Sultán, who were his younger brothers.

After this division had occurred, Sultán Mahmud Khán was no longer able to remain in Moghulistán, being incapable of directing his affairs there: so he repaired to Mávará-un-Nahr (as has been told) and was there slain.

When Mansur Khán heard of Sultán Mahmud Khán's expedition into the [viláyat] country [of Mávárá-un-Nahr], he marched against his brothers, who were in Moghulistán with the Kirghiz and the rest of the Moghuls, who had stayed behind. On his arrival, a battle took place in Chárun Chálák. The fight was a fierce one, and ultimately Mansur Khán came off victor. The two brothers fled to “the viláyat.”* On reaching Andiján, the governor of that place put Sultán Khalil Sultán to death: but his brother, Sultán Said Khán, escaped to Kábul; all of which is related in Part II.

Mansur Khán carried off to Chálish* and Turfán, all those of the Kirghiz, and other Moghul tribes, whom he found in Moghul-istán. As the Kirghiz were the originators of all the revolts in Moghulistán, he put most of them to death by stratagem. A few of them, however, fled to Moghulistán. After this he made in­roads on the Kálmák and was, as a rule, victorious. Thus the affairs of the Khán prospered; though from time to time, he met with opposition from the side of his brothers. One of them, Aiman Khwája Sultán, twice rose against him and was twice subdued, without more being said; however, on the occasion of his revolting a third time, he was seized and handed over to Yáráka Atáka, who received orders to put him to death. But in­stead of obeying, he hid Aiman Khwája Sultán, telling the Khán that he had carried out his commission. A year after this, Bábáják Sultán, another brother of the Khán, fled from him, and betook himself to Bái and Kusan.

These two places, since their destruction [virán] by Mirzá Abá Bakr and Jabár Birdi, had fallen into desolation and ruin. But Bábáják came and cultivated the ground, and restored the fort which had been destroyed. Then Mansur Khán came against Bábáják Sultán, and in the first place, tried to bring him to terms of peace, but Bábáják said: “How can I put any trust in you? Aiman Khwája Sultán was also your brother, and you slew him like an enemy: I have no longer any faith in you.” Then Mansur Khán repented of having killed Aiman Khwája Sultán, and could make no reply. But Yáráka Atáka interposed: “I had the pre­sumption to act in opposition to your orders, and kept your brother alive.” Mansur Khán was very grateful, and on account of this action, raised Yáráka Atáka to a very high rank. He then sent Aiman Khwája Sultán to Bábáják Sultán, who thereupon came and offered submission to the Khán, and made terms of peace.

In the meanwhile, news arrived of the victory Sultán Said Khán had obtained over Mirzá Abá Bakr, and of his conquest of Káshghar. Bábáják Sultán sent Aiman Khwája Sultán to Said Khán, who was rejoiced at his coming. (Bábáják Sultán and Mansur Khán were born of the same mother; as were also Sultán Said Khán and Aiman Khwája Khán.) This is related more fully in Part II.

Mansur Khán stood in great fear of Sultán Said Khán, because he had been the cause of the death of Sultán Said Khán's own brother, Sultán Khalil, and many violent disputes arose be­tween them. Mansur Khán was convinced that this would cause an eternal enmity between them, but contrary to his expec­tations, Sultán Said Khán sent an ambassador, with an escort, to his elder brother Mansur Khán, and begged for an interview. The meeting took place between Aksu and Kusan in the year 912,* in which Sultán Said Khán declared his submission and obedience to Mansur Khán, and ordered the Khutba to be read in the latter's name; thus a complete reconciliation was brought about between the two brothers, as a result of which their countries, during a period of twenty years, enjoyed the most perfect peace and security. Any one, for example, could travel alone from Kámul,* in Khitái, to Andiján, without having any duties levied upon him; and would be taken every night, as a guest, into some house [on the road]. May God place these two just and righteous brothers in the Garden of Paradise!

During these twenty years, Mansur Khán made several holy wars against Khitái, and always returned mansur [victorious].* In one of these holy wars, Mir Jabár Birdi met his death, as did also Bandagi Khwája Tájuddin Muhammad. This latter was one of the Khwájas of Kusan, and was descended from Mauláná Arshad-ud-Din, who converted the Moghuls to Islám, as has been already related. He made his studies under Mauláná Ali Gharrán of Tus (upon whom be mercy), and also spent much time in the company of that Axis of Axes, Khwája Nasiruddin Ubaidullah, and partici­pated in the benevolent glance of his Holiness

I once heard from the lips of Khwája Tájuddin the following: “I was one day visiting his Holiness, and was seated near him, when he remarked that it was necessary to abstain from ‘doubtful morsels.’ I looked round the company, and saw they were all men of piety; I was the only one present who was not an abstainer [an ascetic], and I took an oath that, from that time forward, I would eat no food that was not pronounced absolutely lawful by him. So have me excused if I touch not any food at your table.” I have mentioned this to show what a pious and abstinent man Khwája Tájuddin was. He was in attendance on Sultán Ahmad Khán and Mansur Khán for fifty years, or rather these Kháns were his disciples. And he accepted, during all this period, neither offering nor gift, whether it were from the Kháns or the Sultáns or the generals of the army, or from peasants or merchants. The Khwája occupied himself, also, with commerce and agriculture. And from these occupations there accrued to him, by the blessing of the Most High God, great wealth. And what urbanity did he not show, every year, towards the Kháns and the Amirs! The poor and indigent—nay, more, the peasant, the villager, the artisan, and the merchant, all profited [by his wealth]. For this reason no one denied him anything, and all the affairs of the kingdom were laid before him in detail. He was, in very truth, a great and loving— a generous and zealous man.

In one of the holy wars against Khitái, he was slain before Mansur Khán's eyes. (May God's mercy be upon him.) When Mansur Khán had disposed of these holy wars in Khitái, he fought a pitched battle with the Uzbeg Kazák at a place in Moghulistán called Arish,* where he was defeated; and Sufi Mirzá, who was a Begjik and the chief minister of the Khán, was killed. After this event [Mansur] made fewer expeditions from Chálish and Turfán.

Subsequent to the death of Sultán Said Khán, he marched against Aksu. Twice he failed and was obliged to retire, and in the year 950 he died (may God illumine his proof!) at the age of about sixty years. Except Yunus Khán, no other Khán of the Chaghatái line attained such an age. He ascended the throne,* in the year 907, at the age of sixteen, and reigned forty-three years. No other Chaghatái Khán ever reigned as long as this. Nor did any of the Moghul Kháns enjoy so long a life and reign. He adorned his days from the first to the last with blessings and charitable gifts. He passed the whole of his time in the study of the holy law, or the reading of the Korán. I have heard from his intimates that he used to spend about one-fifth of his time in directing the affairs of the State, and all the rest in perusal of the Korán [tilavat],* prayer [davat], the prescribed prayers [namáz], and in reciting the names of God [Izkár]. It would be hard to find any one among the Pádisháhs, or even among the most pious men [ahl-i-suluk], who disposed of their time better than he did. And in consequence of this he was blessed with a long life and earthly happiness, such as no one but he, of his line, has ever enjoyed. May God bless his heavenly life as he did his days upon earth! Amen. Oh God of both worlds!

He excelled in the conduct of life, in intelligence and prudence, and was skilled in state management and the control and organisa­tion of armies. By his nature he was not at all addicted to the customs and ceremonies of kings, or to the grandeur and magnifi­cence of Kháns, but rather tried to do without ceremony, and to live as simply as possible. In no way whatever did he make any distinction between himself and the rest of his people. He knew the Korán by heart, and had a very accurate Reader, who was better versed in the Korán than any one else in the country. His name was “Háfiz Magas-i-sag.”* But in his innermost nature, this man was so unbalanced and his acts were so revolting, that to mention them would be a reason for withdrawing behind a curtain! It was under this man that Mansur Khan learnt by heart the Kalám-Ullah. Some of his officers one day suggested, in private, to the Khán that Háfiz Magas was not worthy to be his teacher, seeing that his mind was totally unsound…* Thus it is evident that Mansur Khán was a religiously inclined monarch. He spent the whole of his life in the practice of Islám.

He left behind him two sons, Sháh Khán and Muhammad Sultán, and one daughter, whom Sultán Said Khán took for his son Rashid Sultán, as is mentioned in Part II.