In the year 771, A. H. (A. D. 1378), when I had driven the Jetes* out of Tūran, and mounted the throne (of Tartary), and had directed the royal proclamation (Khutbeh) to be read from all the pulpits, the Syeds, the learned, the prelates, the rich, and the poor, all raised their hands (to heaven) in prayer for my prosperity; but Khuajē Abyd, who was the most celebrated prelate of that time, forbade them to pray for me, saying, “do not pray for this murderer and blood-thirsty Tūrk, who has put to death an innumerable number of Musselmāns, nor repeat blessings on him.” On that very night the Khuajē dreamt that he saw me standing in the presence of his Holiness the Prophet, that he entered, and several times made his obedience to Muhammed, without his salutation being returned, at length he called out, “O Messenger of God, do you permit this wretch Timūr, who has murdered hundreds of thousands of your followers, and who has de­stroyed the habitations of so many Musselmāns, to stand near you, whilst you do not return the salutation of me who am the zealous supporter of your religion, and the establisher of your law?” his Holiness replied to him in an angry manner, “although Timūr has shed much of the blood of my followers, as he has been the friend, the supporter, and respecter of my posterity and descendants, why dost thou forbid the people to pray for and bless him?” The Khuajē having awoke, came even during the night to me, and asked pardon: when this intelli­gence reached the people, they all raised their hands in prayer for my prosperity, and, considering me as supported by the Divine favour, bore witness to my right: in gratitude for this favour, I day by day shewed more respect, attention, and affection to the descendants of Muhammed, and esteemed myself as the elect of God.

Another circumstance which confirmed me in my opinion, that I had the Divine support, occurred in the year 804, when I invaded the country of Anatolia with four hundred thousand cavalry, and Bayazid had drawn out his army to oppose me; whilst I was reviewing my forces, a party of three hundred of the Arabs of Irāc, and Syeds of Kerbela and Nejef, commanded by Syed Muhammed Miftah, came to my assistance, I ordered them to be admitted, considering their coming as an auspicious omen, and a proof of the Divine aid. Syed Muhammed, who was also the standard bearer, advanced and said, “the fourth Khalif (Aly) appeared to me in a dream, and said to me, carry my white standard to the young Tūrk:” having consulted the principal persons of Nejef, they agreed that, “you the Prince Timūr, who have just invaded this country, are the person meant.” I returned thanks to God for this special favour, and commanded that the history of the white standard should be recorded in the Royal Journals.

Soon after this, Aykē-Timūr having come near me, called out, “may the victory be propitious;” I took the word Victory as an omen, and gave him charge of the white standard, with orders to go and commence hostilities: on seeing the white standard, he was much affected, and set out to comply with my commands.

Another of the omens which afforded me much pleasure was this, when Tugleck Timūr Khān, the descendant of Jengyz Khān, the first time he invaded Maveralnaher, and had crossed the Sihūn (Jaxartes), summoned all the chiefs to meet him. Hajy Berlas was afraid, and preferred emigration to remaining, there­fore set out for Khorasān. I was also divided in my opinion what I should do, I therefore wrote to my Counsellor (Peer) for his advice, whether I should go and meet Tugleck Timūr, or, having collected all my horde and tribe, proceed to Khorasān. He wrote me this answer:

“It was asked of the fourth Khalif Aly, ‘if the heavens were bows, and the “earths the strings of those bows, and calamities were the arrows, and mankind “the butt of those arrows, and the archer should be God, to whom ought man­“kind to flee for succour, the Khalif replied, that they should flee to God.’ It is “therefore your business to advance towards Tugleck Timūr, to embrace him, “and to pluck the bow and arrow from his arms. Farewell.”*

From this letter I received much consolation, and I went and met Tugleck Timūr on the banks of the Khojend river; he was much rejoiced at my coming; he made me one of his counsellors, employed me and consulted me on all occa­sions, until he received intelligence that his chiefs had raised the standard of rebellion in the Desht Kipchāk,* on this subject he consulted me, whether he should go himself to quell them, or should send another army to do so; I said to him, “in your going there is only one danger, but in sending, there are two, the wise man is he who chooses the lesser danger;” hereon he praised me ex­ceedingly: again he consulted me respecting the government of Maveralnaher, I said to him, “your government resembles a tent, let the poles thereof be made of the wood of equity, and let the rope pins be firmly fixed in the ground of justice, so that every person, who enters the tent, may pass out in safety.”

“Act kindly to the Syeds, the learned, and the prelates of that country, and preserve the people under the shadow of your justice, do good to the good, and use policy with the bad, so that you may restrain the soldiers in the bonds of kindness.”

But he disgusted his chiefs by confiscating the property they had collected from the people of Maveralnaher, and compelling them to pay it into his treasury; he consulted me again on this occasion, I told him “that the minds of the Tūrks were narrow like their eyes, that it was requisite to satiate them in order to gain their attachment, and to tie up their tongues.”

As he much approved of my advice, he set out for the Desht Kipchāk, in order to quell the rebels, and left me in charge of Maveralnaher: he further wrote an agreement, stating that he had divided the kingdom with me in a brotherly manner, but this was a mere pretence to keep me quiet while he was engaged with the rebels.*