The plan that I proposed for encountering Amyr Hussyn, was this, seeing that my chiefs were unanimous in their determination to oppose Amyr Hussyn, and that they were firmly attached to me. In a fortunate hour I sought for an omen in the Korān, and this verse came forth; “you cannot better testify your gratitude to him, (Muhammed) than by doing good to his relations;” the (Oulemā) prelates said, “the meaning of this verse is, that you should consider the descendants of the Prophet as of your own tribe and friends, and in obedience to this order it is incumbent on your Highness to come forth, for from this ex­pedition, much benefit will arise to the descendants of his holiness.” This pre­diction of theirs was verified, when, during the war with Hussyn, I took posses­sion of Termūz; the very illustrious and venerable prelate, Abū al Berkāt, who was the chief Syed of that city, came out to meet me, and presented me the drum and standard of Amyr Hussyn, saying, “by the command of the Prophet, whom I have seen in a dream, I have brought you this drum and standard:” I was much pleased by the arrival of Syed Abū al Berkāt, considering it a most auspicious event, and therefore conferred great favours and honours on all the posterity of the Prophet, who dwelt in the city. I made him sit by me, consulted him on all occasions, and did not deviate in the smallest degree from his instruc­tions; nay, I even considered him, as one of the many favours received from Providence, reposed all my confidence in him, both spiritual and temporal, and made him my constant companion, either while marching or halting, and whenever any difficulty occurred, I referred the business to him, and he solved the dif­ficulty.

When he brought me the drum and standard of Amyr Hussyn, which were the insignia of his royalty, the news soon spread through the country, in consequence of which, several of Hussyn’s enemies joined me; the first of these was Shykh Muhammed Seldūz, who having deserted from Amyr Hussyn, was wandering about the desert; when he heard of my opposition to that Prince, he came over to me with all his horde, but as the smoke of vanity had mounted into his brain, he conceived himself one of the greatest of my nobles, and when he was joined by all his horde and partizans, his pride became excessive, he was in short a light-headed man, and a great talker. On the very day that he joined me, he asked me to give him the district of Khutelān, and I gave it to him: but at this time, Amyr Ky Khuserū Khutelāny, whose brother had been put to death by Hussyn, in consequence of which he had deserted, and for some time wandered about the country, at length entered and took possession of Khutelān, and having collected a great number of followers, wrote to me, “if you are deter­“mined in your opposition to Hussyn, I will join you:” I sent him an answer,* in which I recapitulated every circumstance of Hussyn’s unprincipled conduct towards me, and concluded by saying, “that I had taken the field with a firm resolution of defeating his projects, and trusted that the Korān by which he had sworn, would avenge his perfidy.”

When Ky Khuserū received my letter, he was much delighted, and joined me with all his troops; when he came into my presence, I took him in my arms, and assured him of my support. I then ordered the drum of march to be beaten, and leaving Termūz, I kept along the bank of the river till I came to Hissarabād, where I halted. At this place, Aljaitū, who was governor of Kundūz, on the part of Hussyn, came and joined me with his troops, and said, “I trust that by the good fortune of your Highness, I shall be delivered for ever from the grasp of this tyrant.”

At this time, I also received a letter from Muhammed Shāh, the (Valy) ruler of Badukhshān, replete with complaints against Amyr Hussyn; I sent him an answer, in which I stated, “that my injuries from Amyr Hussyn, far exceeded “his, that I now considered that tyrant as an unbeliever, and that I was deter­“mined to ruin him, therefore if he would join me, (please God) his complaints “should soon be converted into thanksgivings.”

As soon as Muhammed Shāh received my letter, he marched from Badukh­shān with a large force, and paid his respects to me.

The people of Badukhshān, and the hordes of Maveralnaher, also sent me petitions full of complaints against Hussyn, and entreating me to send some person to take the the command of them. In compliance with their request, I sent Amyr Jakū to them, and every person who was discontented with Hussyn, assembled round my officer.

When all these valiant chiefs had joined my standard, I considered this assis­tance as sent to me by the Prince of Prophets, Muhammed, (on whom be blessings) and exulting in the presence of the holy Syed Abū al Berkāt, I sought in the Korān for an omen, and this verse opened, “verily God intends to take away impurity from your house, and to render you pure,” which the learned expounded to me, as relating to the family of the Prophet, whose spirits were purified from the defilement of associating with idolaters and unbelievers, the instant they quitted the body. And that it was applicable to my situation, as I should soon be freed from the impurity of my enemies and adversaries; this circumstance encreased my affection and friendship for the posterity of Muhammed, and I considered the arrival of the holy Syed Abū al Berkāt, as one of the greatest blessings of Providence, and resolved in future, that the Korān and the Syed should be my constant companions, so that in every important transaction, I might consult with them, and ever regulate my conduct by the commands and prohibitions of God.

When I found myself surrounded by a numerous army, consisting of natives of various countries, and by different tribes, I summoned the principal chiefs to council, and laid before them my apprehension that Amyr Hussyn would doubt­less endeavour to escape from this desert of difficulties, by some of his innumer­able artifices and intrigues, and that I was distrustful of the people of the hordes as being easily alarmed or deceived, and instanced to them the case of Amyr Musā, who from some apprehension, deserted and went back to Samerkund; that it was therefore advisable to summon a general assembly, and let us conjointly take the oath of animosity to Amyr Hussyn, and confirm it on the Korān; the measure was agreed to, and all the chiefs of the hordes and clans, being collected, again took the oath required of them.

The whole of the chiefs of the tribes and hordes having thus bound round them the girdle of fealty to me, the first thing I did was to send off Shykh Behader Aly with a number of warriors, as an advance guard, for at this time I received in­formation that Amyr Hussyn had despatched an army, under the command of Chubān Serbedal, to oppose my progress.

My advanced guard soon fell in with the enemy, and in the first charge, broke and put them to flight, I therefore beat the drum of march, and having crossed the skirts of the mountain of Shadmān, and keeping close to the river, entered the valley of Guz, and encamped near the fort of Azburg.

At this place, I was informed that Amyr Hussyn had sent letters to various of my chiefs, to excite them to mutiny, saying to them, “that they had deviated from the custom and manners of the Tūrks, and of the ancient chiefs of the hordes, clans, and tribes, by paying obedience to any person but their legitimate Sovereign, and according to the Tūrkish canons, our lawful monarch (Khān) must be a descendant of Kubūl and Jengyz Khān, this conduct of yours is an act of injustice to the posterity of these Princes.” When I heard of this circum­stance, I immediately summoned all the chiefs, and said to them, “my only object in engaging in a war with Amyr Hussyn, is for the ease and comfort of the Muselmāns, and my other subjects, who are all dissatisfied with him; and with respect to the canons and rules of the Turks, have we not the Prince Syur­ghumtumush as our Khān, therefore how can any person venture to say that we have deviated from the laws and customs of our ancestors.” I then issued the orders for immediately marching against Amyr Hussyn, in order to put a stop to his attempts of seducing my people.

About this time, Shykh Behader Aly, to whom I had given the charge of my advanced guard, brought bound neck and hand to me, Chubān Serbedāl, the commander of Hussyn’s advance guard, whom he had taken prisoner. I was also joined by Muhammed Khuajē with his troops. I then resolved to move rapidly and attack the city of Balkh, so that if Amyr Hussyn should come out and meet me in the plain, I could not wish for any thing better, but if he should fortify the place and stand a siege, God would soon render it an easy business, in consequence of his breaking of his oath on the Korān.

Soon after this time, I received information that Amyr Hussyn had come out of the fort into the plain; I therefore ordered my chiefs to advance rapidly, and attack his army; I also sent my son Omer Shaikh (then only sixteen years of age) to assault the walls of the town, he advanced so close to the place, that an arrow pierced his foot, and entered the side of his horse; notwithstanding this severe wound, the Prince continued the attack, till Hussyn being alarmed, took refuge in the citadel, and ordered the gates to be barred. My courageous son, in spite of his wound, rode up to the gate of the fort, struck it with an axe, and returned exultingly; the warriors were all delighted with this proof of his courage, and devoted their lives to him.

The next morning I placed my foot in the stirrup, and having drawn out my army, made an attack on the walls of the town; Amyr Hussyn came to the top of the citadel, and displayed his standard, he then resolved to oppose me, and sent out a body of troops to engage me; a severe contest took place, and many brave men were killed on both sides; but Hussyn kept himself like the stone of a ring safe within his enclosure, and beheld from a distance, his defeat and dis­grace; he however continued the battle till night, but as soon as it was dark, he sent me the following letter; “from the day that I bound round my loins the “girdle of enmity to thee, I have never enjoyed a moment of happiness, and I “am convinced that all opposition to thee will only increase my misfortunes; “experience has proved that you are aided by Providence, and that good fortune “and prosperity attend you, while calamity and misfortune have seized me by “the neck, and drag me towards you, forgive me, and let me quit this country, “to go on a pilgrimage to Mecca.”

I consented to his request, and wrote to him to send one of his sons, who might enable me to satisfy the minds of all the chiefs of the hordes and tribes that he had injured and disgusted, and that I might exact a promise from them not to injure or molest him. He did send out his eldest son, and I promised the young man, in the presence of all the chiefs, that if Hussyn would come out of the fort, and depart for the sacred territory, I would furnish him with every thing requisite for the journey, and protect him by a guard.

Hussyn would not listen to my advice or promise, but having tied his most valuable jewels in his girdle, he resolved to escape from the fortress in the dress of a (Kulender) pilgrim, and try to reach some place of safety. He therefore, without acquainting his family, changed his dress, and unknown to his servants, came out: at this time the morning dawned, and being afraid of detection, he entered a mosque, and concealed himself in the cupola of the minaret; soon after the (Muazin) crier mounted the minaret, in order to call the people to the first prayers, and as soon as his eyes fell on the Prince, he recognized him; Hussyn offered the Muazin a string of pearls if he would not divulge his secret: the crier being afraid of scandal or suspicion, came to my tent and proclaimed the (Azin) hour of prayer; I ordered him to be brought before me, when he entered, he told me all the circumstances, and shewed me the string of pearls which had been offered to him as a bribe to keep the secret:* I desired the crier to return to Amyr Hussyn, and tell him to conceal himself in the best manner he could, till he might find an opportunity of going away wherever he chose. Hussyn fear­ing for his life, came down and hid himself in a room under the tower, but his enemies having heard of his retreat, surrounded the mosque, and having found him, brought him to the (Dyvan Khanē) council chamber; I then gave orders that they should deliver him over in charge to Aādil Tuajy,* until the chiefs of all the tribes and hordes should be assembled; that whoever had any complaints against him, might have the affair inquired into.

When I delivered Amyr Hussyn to the charge of the gaoler, I sent him a mes­sage, saying, “that as there is a solemn compact between us, and as we have “placed our respective hands on the Korān, vowing never to attempt each other’s “lives, I will not now break my promise, but this calamity which is fallen on “thy head, does not proceed from enmity to thee, it is the vengeance of the “Korān that has overtaken you; I have nothing to do with the business, but I “cannot liberate you from the hands of the chiefs, who are thirsty of your blood, “in retaliation for the injuries they have received.”

When he received my message, he began to entreat and supplicate for mercy, and I endeavoured to comfort him; I therefore ordered all the chiefs to be sum­moned, and when they were collected, we formed a council; I then sent for Amyr Hussyn, and when he arrived, I addressed him; “Hussyn, it has been the want of good faith, and disrespect to the word of God, which has brought thee into this deplorable situation, and such is ever the consequence of a breach of promise, and the guilt of falsehood.” Syed Abū al Berkāt then quoted the proverb, “a strict regard of truth never injures a man, fidelity to his promise is better than faith.”

I then said aloud in the presence of all the assembled chiefs, “I have given Amyr Hussyn my promise of safety;” but he with that pride and haughtiness, which was habitual to him, said in the Tūrky language, “if I had been in your place, I would not have done so;” I replied, “I thank God that I am not like you, who cannot forgive, and can be guilty of perjury, and dare to offend both God and the Prophet.”

At this moment, Ky Khuserū bent the knee, and demanded vengeance for the blood of his brother, who had been killed by Hussyn; I endeavoured to miti­gate his anger, and sent for Shykh Muhammed and the other Cazies and Judges; before their entrance, Muhammed, the ruler of Badukhshān, said in a tremulous voice, “Amyr Hussyn has been the cause of the ruin of my family, and has embittered all the days of my life, by murdering several of the pious Princes of Badukhshān;” Muhammed, the son of Byan Seldūz, also called out, “thousands of the families of my tribe are wandering about the deserts in consequence of Hussyn’s injustice, and he has plundered the greater part of our cattle and property: many others of the chiefs were also very clamorous that he should be put to death. But in consequence of my near connection with him, I found my blood begin to boil, and melancholy rushed on my heart, but I was helpless, because the clamour was universal, and the hearts of the people were turned from him. I then asked the judges, what do you say in respect of putting Amyr Hussyn to death; they replied, “if the heirs of the persons whom Hussyn has murdered, forgive him, it is well, otherwise, by the law of retaliation, he must suffer death.” When the words of the judges had reached the ears of the complainants, one of them who had been in the service of Hussyn, said, “O Prince, this Hussyn has much injured and oppressed mankind, and has been guilty of great violence, and through covetousness, confined and imprisoned one thousand seven hundred men and women, who were liberated on the day you came here;” I said, “perhaps they were kept in confinement till then, that they might not complain against him.” One of the learned body said, “I have read in the heavenly books, that it is more incumbent to destroy a wretch who oppresses or injures mankind, than it is to kill a snake or a scorpion, for the former plots mischief deliberately to the ruin of another, whilst the noxious reptile only stings, when he is afraid of personal injury, and to save himself.” When these words were heard by all the persons in the Assembly, viz. that it was proper to put to death an oppressor or bad man, and the Amyr Aljaitū who had been (Sepah Salār,) Commander in Chief of the army of Hussyn, seeing my melancholy, and that I would not consent to the execution of the Prince, remonstrated with me; I replied, “Amyr Hussyn is my prisoner, he shall not be put to death;” I then rose to leave the Assembly.

The Chiefs immediately called out, Amyr Hussyn has been found guilty by the law, and worthy of death, it is therefore improper that Timūr should delay his punishment. I however requested that they would permit me to postpone it, in hopes that I might by some means save his life.

But as it did not please Providence to permit the continuance of Hussyn’s existence, Amyr Ky Khuserū who sought retaliation for the murder of his brother, with Aljaitū and Muhammed Shāh assaulted the unfortunate Hussyn, and he, washing his hands of life, struck at them with his fists, got out of the Assembly and fled as far as the tomb of Khuajē Akāshā, there these three Chiefs overtook and put him to death, and having returned from thence, they murdered his two sons Khān Saiid and Nurūz Sultān, two other sons named Jehān Mulk and Khelyl Sultān made their escape and fled towards India. I was much affected by this melancholy catastrophe, and went to see his body, repeated the funeral prayers over it and ordered it to be buried with all due respect.

Having then taken possession of all Amyr Hussyn’s treasure, which he had accumulated by so much covetousness and avarice, I divided it among the Chiefs. The next day I called a general assembly, and gave orders for all his followers and attendants to be taken care of, and directed that his women and children should be sent to Samerkund.* It happened that one of the persons who attended the Assembly was cloathed in black. I asked him why he was so, he replied, “I have lost a friend, but it was I who killed him, and for grief have put on mourning.” One of the learned said, “if it had not been his fate to have been killed, how could you kill him, therefore why do you grieve.”

I then addressed the learned body and asked them, “what is the very worst thing in this world,” some of them said one thing, some another. I then continued, “the best thing in this world is a good man, that is a person endued with excellent qualities, consequently the worst thing in this world, must be a bad man, imbued with every vice, who like Amyr Hussyn is a tyrant, miserly, covetous, and ignorant, and who fears not God.” The whole Assembly praised my definition and offered up prayers for my prosperity.