KAFEEA.
Harvard College Library,
Gift of
Joseph Randolph C??
1 June, 1899.
Printed by J. L. COX & SONS,
75, Great Queen Street, Lincoln’s Inn Fields.
TO
SIR JAMES R. CARNAC, BART., M.P.,
CHAIRMAN OF THE COURT OF DIRECTORS
OF THE
Don. East-India Company,
THIS VOLUME
IS
MOST RESPECTFULLY INSCRIBED,
BY
THE TRANSLATOR.
INTRODUCTION.
THE Shajrat ul Atrak, or the Genealogical Tree of the Toorks, appears to have been copied and abridged from the Compilation of Toorkish or Moghool History made by order of Alugh Beg Mirza.
On reading this work some years ago, in India, it appeared to me worthy of a translation, and I accordingly made one: which has been corrected since I returned to England by a collation with the original, and, such as it is, I now do myself the honour to present it to the Public.
In submitting this history of the Toorks, I consider it proper to observe, that I have not yet been able to discover whether the ground I have taken be occupied or not: that is, whether there be any previous translation of this work into English or not. I can only say, I never heard of any, except those of De Guignes and De la Croix, neither of which have been translated into English.
The language of the Author being, in general, plain and perspicuous, with a good copy of his work there is little difficulty in its translation. I should, therefore, claim no merit, even were the translation much better than it is; at the same time it may be proper to observe, that that from which this translation was made, although tolerably well written, is in some parts defective and in others obscure: it is also filled with Persian poetry, most of which is a mere versification of the history.
The merit of this work is said to consist chiefly in the details it gives of the life and conquests of Chungeez Khan and his descendants. I shall not presume to decide, but I perhaps may be allowed to say, as my opinion, that it contains, besides, many valuable historical documents.
The name of Chungeez Khan not being perhaps very familiar in Europe, it may not be improper to attempt a sketch or outline of his life, and a short account of what is known of his tribe and country.
Beginning with the last:—Moghoolistan, or the territory of the Moghools, is a wide tract on the western frontier of China, extending, on a rough estimate, from the 30th degree of north latitude to about the 45th, and from the 108th degree east longitude to the 128th.
This appears to have been near the limits of Moghoolistan before the conquests of Chungeez Khan.* The residence of Chungeez, by which I suppose is meant Karakorum, is marked in Strahlenberg about 34 N. 118 E., that is, on the western side of the wall of China. The place where he was buried is named, in the same map, Karakoschun, and appears to be near the Chinese wall, lat. 38 N., 126 E.
Very little, however, appears to be known either of Moghoolistan or the Moghools; this being, I believe, almost the only History of the Eastern Moghools translated into the European languages.
Of the Moghools.
Of all the tribes inhabiting the north-eastern part of Asia, the Moghools are, I believe, the most noble as well as the most numerous. The limits of their dominion, before the time of Chungeez Khan, have been above very roughly estimated. In his time the whole of Northern Asia fell under his authority, and it is very remarkable that his descendants, or those of branches of his family, have, to this day, maintained or recovered their authority in the limits marked out by his enterprize and valour. As some proof of this, I beg leave to cite the following authorities.
According to the History of China, by De Guignes, fils, Genghis Khan, or Timoochin, called by the Chinese Tay-tsou, reigned in China in 1206. His son, Ooktaie Khan, named by the Chinese Tay-tsong, reigned there in 1228.
There can be little doubt but that the present race of Tatars reigning in China are descended from the tribe or family of Chungeez Khan; the Manchus, or Manshoors, are acknowledged Moghools.*
Timoor Goorkan, or the great Tamerlane, was, I believe, the eighth in descent from Kurachar Noyaun, the cousin of Chungeez Khan; the present Emperor of Dehli is, therefore, of the same family.†
The origin of the Osmanlies of Stamboul, or Constantinople, is disputed,—but they, I believe, ascribe to themselves the same origin with Chungeez Khan; they do not, however, appear to be favourites with the Moghools, and some, as the author or compiler of this work, deny their claim.
The inhabitants of the vast regions denominated Tartary by Europeans, and Tooraun by the Persians, are called Tatars, under which appellation the Moghools themselves are included; that of Toork is apparently common to all.
On this subject the author of the Histoire Généalogique des Tartars, says: “Quand j’ai dit cy-dessus p. 24, que depuis que Genghis Khan se rendit maistre de tout le nord de l’Asie, le nom des Turcs, s’est perdu chez la nation que nous appellons présentement les Tartars; cela s’entend par rapport à leurs voisins * * * et non par rapport à eux mesmes, puisque ils conservent toujours entre eux celuy des Turcs, prétendant,” &c.
Now, to explain satisfactorily the confusion which reigns in the terms Tatar, Moghool, and Turk, is certainly difficult: but it may be useful to state, that the Persian and European historians confound the two former, although by this history they are separate tribes, whereas in their own country they are all called Toork.
The Moghools, or Monghuls, the Manchus, or Manshoors, and the Jugatai or Chugatai Tatars, as they are diversely called, are considered by some authors as different tribes; I believe, however, they will be found all Moghools, and at the same time Toorks. But a more convincing proof that they are all the same, will perhaps be found in the language they speak, the Toorki, which, allowing for some difference of dialect, is spoken from the Bosphorus to the wall of China.
The author of this History affects to consider the Russians,* Hungarians, Bulgarians, Alans, Kirayuts or Croats, and Poles, as branches of the Toork or Tatar family, they being the children of Sclav, Koomari, or Gomer, and Roos, the sons of Japhet.
More modern authors, however, go much further, and say that the greater part of Europe and Asia was peopled by these same Moghools or Tatars.
The following are a few selections from different authors, in proof of their almost universal paternity:
1st. That the origin of the Chinese is Tatar, or Toork, there can be little doubt.*
2d. Mr. Marsden has somewhere expressed his opinion that the Malays and the other Polynesian tribes had originally emanated from that great Officina Gentium, Chinese Tartary.†
3d. According to Strahlenberg, the Huns are Oighoor Tatars. It appears that in ancient times they separated into two nations, called the Unn Oighoors, and Nokos Oighoors. The Finlanders and Courlanders are said to be descended from the Huns.‡
4th. The Circassians, Georgians, and Kurds, are derived from the Tatars or Moghools.§
5th. The Sarmatians and Germans were originally Scythians, or Tatars, and the Franks also were originally Toorks.ǁ
6th. The Kings of Hungary, and the Grand Duke of Lithuania, are supposed to have descended from Shiebani Khan, the grandson of Chungeez Khan.¶
To this list may be added, the Hungarians, Lithuanians, Esthonians, the ancient Prussians, the Laplanders, Courlanders, &c.
Chungeez Khan.
Chungeez Khan, whose name was originally Timoochin, was a chieftain of the Kyaun, or as it is sometimes written, Kyaut, tribe of Moghools, and the son of Yusookai Bahadoor, also the chief of that tribe.
Chungeez Khan was born at or near Karakorum, a town or station on the borders of China, and the capital of the Moghools, in the year of the Hejri 540; some say 549, in the Turkish year called the Swine, of the Christian era, about 1154.
On the death of his father, from the enmity of his neighbours and the defection of his tribe, he was so much distressed and reduced, that the author of this work calls him the child of adversity, and it appears he was compelled by his misfortunes to accept service with Oong* or Oonuk Khan, the chief of the Kirayut tribe.
After remaining some time in his service, however, Oong Khan and his son becoming jealous of his military talents, and fearful he might use them to their disadvantage, treacherously attacked him. Timoochin, although very inferior in force to his late friend and patron, defeated him with great slaughter, and after a short campaign Oong Khan was again defeated and slain, and his tribe subdued by Chungeez Khan; this occurred when he was about forty-nine years of age.
From this time, to his death, the increase of his power was wonderfully rapid; within a short period his victorious legions were employed in Russia, in Hindostan, and in China, and, as I have said before, Moghools, or Tatars of his tribe and family actually reign at Constantinople, Dehli, and Pekin; in fact, I believe no greater king ever existed, whether we refer to the number and importance of his victories, the extent of his conquests and dominions, or the time they have remained under the government of his race.
Chungeez Khan appears to have been a very good soldier; and if craft, and the rejection of every principle of justice and humanity, could make a good statesman, he certainly was one; this much, however, may be alleged in his favour, that, barbarian as he was, his contemporaries were not a degree higher in the scale of humanity than himself, and that the same measure he dealt to them, would in all probability have been dealt to him in reversed circumstances. Still he was a cruel, faithless tyrant, as I believe Tatar conquerors ever have been. As he himself says, there can be little doubt but that he was sent to the countries he devastated and depopulated, as a punishment for the wickedness of their inhabitants.
It is rather extraordinary, considering the man, the period, and the people he had to deal with, that after all his enormities he died a natural death, and with all his children and relations surrounding him; and, what is still more extraordinary, that he should have left the greater part of his conquests to them as an inheritance for many generations.
THE
SHAJRAT UL ATRAK,
OR
GENEALOGICAL TREE OF THE TURKS.
IN THE NAME OF GOD, AMEN!
PRAISE to the Omniscient God, the supreme controller of all things; and blessings on the most perfect of his creation, the Prophet Mahummud, his family, friends, and companions.
It has reached us by tradition, that after the creation of the world, a period the length of which is only known to God and his Prophets, God willed the creation from earth of Adam, and that he should be invested with the honorary dress of his Lieutenancy: “Of a truth I have appointed myself a Lieutenant on the Earth”* —these words attest the verity of this; and, consequently, the angel Gabriel was sent to the earth, to collect a little moist mould or clay to form the pure body of Adam, from that place on which the holy Kaaba now stands.
When Gabriel arrived on the surface of the earth and attempted to take a handful, the Earth adjured him in the name of the Creator of the heavens and the angels to desist; for, said the Earth, some unworthy creature may be formed of my clay, and on his account, I may fall under the displeasure of the Almighty. Gabriel, therefore, returned and reported the adjuration and affliction of the Earth, and his pity on her, to the Almighty, who next appointed the angel Michael to this office.
The Earth, on his descent, renewed her complaints, and adjured him not to take any portion of her substance: he accordingly desisted and returned. God then directed the angel Israfeel to proceed: but as the Earth still continued her adjurations, he also returned; and the fourth time Azrael* was sent. The Earth attempted to prevent Azrael from performing his office, but he disregarded her adjurations, and said, the commands of the Most High are superior to thy oaths and imprecations. He then collected a handful of mould from every part of the earth, moist and dry, white and black, loose and bound, salt, sweet, and sour. To the number of every individual of mankind he took a little earth, and the grave of every one will be in the place whence he took the earth of which each was formed. As, for instance, the clay of the Prophet Mahummud was taken from the very place where his tomb now stands, at Medina. But to return:—the handful of earth was taken by Azrael to the garden of Eden, and there moistened or kneaded with the waters of Tusnim; and it was made known by Azrael to all the angels and inhabitants of Paradise, that the light of Mahummudanism was deposited, with the waters of Tusnim, in the clay of Adam; and also that the sole object in creating Adam was to provide for the future mission of Mahummud, whose head is ornamented with the crown of ———, “If it had not been for thee, I should not have created the heavens,”* and his person ennobled by the words, “We did not send thee except out of compassion to mankind.”†
When Azrael had performed all his duties, the Almighty appointed him to receive the souls of departed men; and by the command of God, the rain of compassion and mercy fell on the clay of Adam forty days and forty nights: “I kneaded the clay of Adam forty mornings or days.”* The form of man was given to him by the hand of power, and God breathed life into him—“with my breath I have inspired him;”† and from that he received his intelligence or reason, as is written fully in the Muttuwwul.‡
Some traditions say, that the head of Adam, when he was first formed, reached the clouds; and they also say that Adam (who is otherwise called the Father of Mankind, and Sufih-ullah) was so named because his body was formed from the surface or covering of the earth, and some say it was because his colour was red, or that of wheat; for wheat is called oodmeh§ in Arabic. A few say it was because Adam was formed of earth and water. But whatever the derivation, God manifested his power in his creation; for without the medium of speech, he taught Adam the names of all the things on the surface of the earth: “He taught Adam the names of all things.”ǁ All the angels, therefore, acknowledged Adam’s intelligence and excellence, and bent the knee to him, except Iblis, and he refused, as the following words establish: “Kneel to Adam; and they all knelt except Iblis, and he was of the genii, and disobeyed the commands of his Lord,”* &c. &c.
In highly respectable works, it is said, Adam is an Hebrew word, and that the creation of Adam occurred on Friday, the 10th of the month Mohurrum, at the eleventh hour.†
God then placed Adam in the garden of Eden, and created Eve from his left side while he was between sleeping and waking. By many he is said to have been forbidden to eat wheat; by Abdalla, the son of Abas, grapes; and by others, figs.
Iblis being cursed for refusing to kneel to Adam (“of a truth my curse shall be upon thee to the day of resurrection”‡), and seeing that for one crime he had forfeited all the merit of his former obedience, departed in mortal enmity to Adam, and determined to do him any injury in his power.
Now Adam was in Paradise, and Iblis could not enter there. At length, however, as is detailed in history and tradition, by art and the assistance of a peacock, stationed on the walls of Paradise as a sentinel, and a serpent, the guard at one of the gates, he did enter.
After this, Iblis first deceived Eve and made her eat of the forbidden fruit, and she induced Adam to eat also. As soon as they had done this, the heavenly covering fell from their bodies, and they became naked: they, therefore, took leaves of the fig-tree to hide their nakedness. These five individuals were then expelled Paradise by God’s command. It is said that Adam and Eve were not suffered to remain more than three hours after their transgression; also that, on Friday, the 5th or 9th of the month Nisan, at the seventh hour of the day, Adam descended or fell on a mountain of Serindeep (Ceylon), in Hindostan; Eve descended at Jidda, a town on the sea-side, near Mecca; the peacock fell in Hindostan, the serpent at Isfahan, and Iblis at Sumnan, or Sumnath.*
It is also related, that it was after Adam fell on the earth that his beard grew. He remained one hundred years in Serindeep, in prayer and great affliction; and from the tears he shed sprang up pepper, cardamums, cinnamon, &c., and those spices are benefits derived from him.
After one hundred years had expired, on the Ashoora or 10th Mohurrum, his repentance was accepted before God.
The Ashoora is also celebrated on many other accounts. The translation to heaven of the prophets Idris and Jesus occurred on that day; as well as the settlement of the ark on the mountain of Jood; the birth of Abraham and his deliverance from the fire of Nimrod; the birth-day of Moses and Jesus; the day of the acceptance of David’s repentance; the return of Solomon to his own country; the day of the recovery of Job from his diseases; the deliverance of Moses from the Red Sea, of Jonas from the belly of the whale, and that of his tribe from their affliction; Jacob’s recovery of his sight; the release of Joseph from the well in Canaan; the acceptance of the prayer of Zachariah for children; the blessings he bestowed on Yahya, and the conquest of Pharoah by Moses, &c.
After Adam’s repentance was accepted, to comfort him, a mansion was brought for him from Paradise, and placed where the holy Kaaba now stands. This house was formed of one stone, a ruby. God also directed that Adam should learn to perform the rites of a pilgrimage to Mecca; and while he was performing them, he met Eve at Urfat; and, as they recognized each other there, the place received that name: it is also called Mozdulifa.* At Minni they offered prayers for the acceptance of their petitions, and the accomplishment of their desires. This place is also known by the name of Urfat.
Adam and Eve made the towwaf, or circuit of the Kaaba, and then returned, towards Hind.
It is said that Eve, after this, whenever she had children, had twins, a son and a daughter, and that Adam, by God’s command, gave the son of one birth to the daughter of another, that there might be some distinction between them.
When Cain and his twin-sister, Ikleema, were born, Cain on account of her beauty was desirous to possess her; Adam, however, gave her to Abel, and a quarrel arose between them in consequence. Adam, therefore, desired them to sacrifice to the Most High, and said he would give Ikleema to him whose sacrifice was accepted. They accordingly took each a goat to the top of a mountain, and fire from heaven consumed that of Abel; Adam, therefore, gave Ikleema to him. Cain, now entertaining a violent hatred to Abel, struck him on the head with a stone while he was asleep, and killed him.
It is related that Cain, for a long time, not knowing what to do with the body of Abel, carried it about with him, till one day he arrived at a place where two ravens were fighting; and one being killed, the living one hid him beneath the earth—this taught Cain to bury his brother.
Until this period, Adam did not know what death was; but when he became aware of its nature, he cried bitterly, and in his grief composed certain verses in the Syriac language, and the learned have translated them into the Arabic verses,* “Death will change and destroy cities and those governing them, and disfigure the face of the earth. It will change every thing possessing colour or nourishment,* and even the divine countenance is nought but corruption. Returned to me is my grief for my son Abel. He is slain, and is now enclosed in his narrow grave.”
Iblis, after this, persuaded Cain that fire was displeased with him, because he did not prostrate himself before it; that if he did, fire would be satisfied, and his sacrifice burn. These words threw Cain into doubt and perplexity, and he at length offered his adoration to fire. Murder and fire-worship are, therefore, derived from him; whoever, consequently, commits these crimes hereafter, one register of them will be entered against Cain, and one against the perpetrator, and at the last day they will receive appropriate punishment.
At the time the eternal contract was made with the progeny of Adam, and when their individual homage was taken [Arabic], “and when your God passed in review the seed of Adam, and demanded their profession of faith, saying, ‘Am I not your Lord?’ they answered, ‘Yes;’” at that period when God showed Adam all his descendants, he saw one weeping. Adam asked God who he was? God replied, One of thy children who is lamenting the crimes he will commit, as thou didst lament. Adam felt pity for him, and asked, How long he was to live? He replied, sixty years. Adam, seeing the existence of this pious son of his so limited, compared with that of his fellows, said, “I will give him forty years from my own life;” and God gave his consent to this agreement. Adam then inquired, how long he was to live? and found his term was one thousand years; and accordingly, when he attained 960 years, the Angel of Death, by God’s command, visited him. [Arabic.] “God invites, or calls to the mansion of peace,” and “every thing that breathes shall taste death.”
On his arrival, Adam said to the Angel of Death, “Forty years of my life are still unexpired.” The Angel replied, “You gave forty years to the prophet David.” Adam denied this, and said, “When, where, or to whom, did I give these forty years? On the contrary, I merely asked a favour from the Almighty Treasury of beneficence and grace, with the humility due from a slave addressing his Lord; for when a slave, in such circumstances, asks a favour from his master, he should say, ‘O Lord, thou hast granted me an indulgence, and I humbly submit such an one is worthy a similar favour; do not, therefore, render him hopeless by denying it to him.’ In such a case, it is only worthy the giver of all gifts, that he should grant the same indulgence to both. On receiving this answer, by God’s command, the Angel of Death returned, and the Almighty, in his goodness, granted David an extension of forty years, and to Adam the same, that his thousand years might be fully completed—and the release or return of a gift, which is legal by the Mahummudan law, is derived from this circumstance. Afterwards, in the time of the prophet Seth, in the Book which was vouchsafed to him by the Almighty, it was written that, as the sons of Adam, in their dealings with each other, made covenants, it was indispensable that on such occasions two impartial witnesses should be present, to whom a reference might be made in case of dispute, and that men might not deny or depart from their agreements. But to return. After the thousand years had expired, the Angel of Death came to perform his office.
It is related, that the first angels who prostrated themselves before Adam were Israfeel and Gabriel, and then the rest, except Iblis.*
Now the religion of Adam was the service of God. Prayer, fasting, and korban,† or sacrifice; and the religion of mankind was then the same.
It is related, that the angel Gabriel, after the fall of Adam, taught him the blacksmith’s trade, that he might be able to form the implements used in husbandry, and that he might till the ground. He next formed tools for weaving; and of his own children Adam taught Seth, who was born singly, the weaver’s trade.
Adam and Eve had forty-one children, twenty-one sons and twenty daughters; from these sprung forty thousand isbat,* families or tribes.
Some authors state Adam to have lived 1,040 years, some 1,000, and some 937. His last sickness lasted twenty-one days, and when he died he appointed Seth his successor. He also gave him instructions respecting the light of Mahummud, which was placed in the forehead of Adam, and descended from him to Seth. On Friday, therefore, the 10th Mohurrum, he departed this life, at Mecca: some say, he died on the mountain of Abookees, some at Serindeep, and others again say at Nujuf, the city of Ali, and that he was buried there.
Seven years after this, Eve also died, and was buried at Jidda; some write, that she was buried by the side of Adam.
It is related, that at the Deluge, Noah took up the bones of Adam and Eve, and placed them in the ark, and that when the waters receded, he buried them at Jerusalem.
In one hundred and twenty years (some say sixty), Adam had eight (some say twenty) books of prophecies delivered to him, and the Soorut-i-abjud (or the numerical letters), which is called the Mother of Books,* was one, and is therefore named the Sifur of Adam.
This book was translated by Plato into Greek, and the Ameer-ul-Mominin Ali also translated it into Arabic.
It is said, that when Adam appointed Seth his successor and departed to eternity, Gabriel, by the command of God, was sent to seth with a message, and that he, Seth, washed the body of Adam, and wrapping him in his burial-clothes, prayed over him, and buried him at Mecca, between the Mukam or place of Abraham, and the Hujur-ul-Aswud (or the black stone), near where Imam Shafai is buried.
It is said, that at the time Cain killed Abel, the children of Adam amounted to thirty thousand of the children of Cain, and forty thousand of the children of Abel—male and female. God, however, only knows the truth of this.
Of Seth.
The word Seth is Syriac, and signifies ‘God-given.’
Seth was more like his father, both in form and temper, than any of his brethren; some say he was taller than the rest. Five years after the death of Abel, he espoused Ikleema, the twin-sister of Cain.
He received the gift of prophecy when he was fifty years old, and was the first who studied the arts and sciences.* According to Nussari, at 230 years of age, he commenced building the holy Kaaba with mud and stones; and his great abilities becoming evident, he was called Ghazi Numoon.†
Some say he was not the son of Adam, but the son of Mulja, the son of Adam; but this is not true.
Seth was the first person who studied mathematics, astronomy, arithmetic, and the first principles of science. He was also the first person who prayed over his deceased parents. He followed the death-bed instructions given him by his father. He also first taught the children of Adam letters—to make tents, to steep flax, hemp, or cotton, in water. He also introduced slavery, and made war to establish the faith. He made war on the children of Cain, who, like their father, were fire-worshippers; those who submitted he made prisoners, or suffered to remain at peace. The hours of prayer, day and night, were determined by him. His religion was the religion of his father.
In forty years, fifty books or messages were despatched by God to him, and for eighty years he confirmed the faith of his people. He died in his 1012th year—some say the 912th.
Anosh, the son of Seth.—The word Anosh signifies ‘truth;’ some say, although he was the successor of Seth, yet he was not a prophet. He retained his people in the faith of Adam, and was the first person who assumed kingly power and authority. he was also the first who planted and cultivated the date-tree.
When he had attained 965 years (some say 950), he appointed Keenan, the son of Anosh, the son of Seth, the son of Adam, his successor, and departed this life.
Keenan, the son of Anosh, lived 900 years; he built Babel, &c.
Mahlael, the son of Keenan, founded the city of Susa: he lived 962 years.
Eknookh, or Enoch, was the son of Zarid, the son of Mahlael. This prophet was called Idrees, from his great learning, and Hermes, which is the name of the planet Mercury; and also the third Ooria, which word in the Syrian language signifies Master.
According to Abu’l Mashur, of Balkh, many persons of the name of Hermes have existed; but three only are considered deserving particular mention. The first is the prophet Idrees; the second Hermes of Babylon, who was styled the second Ooria;* and the third Hermes, whose name was Isfilonus, was celebrated for his knowledge of chemistry and medicine. Idrees is said to be the father of astronomy, mathematics, and other sciences; it is said also that he erected the pyramids of Egypt. He is said to have contracted an intimacy with the Angel of Death, and in the 365th year of his age, he was translated to heaven: some say he was carried to heaven on the wings of the angel Gabriel, from his favourite seat, a stone near Damietta, in Egypt.
Methusalah was the son of Enoch.
Lamech was the son of Methusalah. It is said, the worship of the image of Mahlael was the commencement of idolatry among the sons of Adam, and that it was very prevalent in his time. Lamech lived 770 years, and was succeeded by his son Sookeel.
Noah, the son of Lamech, the son of Methusalah. His name was originally Sookeel; some say Musakeel, and others, Sakil. Some also call him Yushkur; he is called also the second Adam. Some say he received the gift of prophecy in the 40th, and others in the 400th year of his age. He was the first who prescribed penance and celibacy, as propitiating the favour of the Deity. The Deluge occurred when he was in his 1004th year.
It is related, that while Noah was constructing the ark, the infidels by whom he was surrounded laughed at him, and asked him, why he had forsaken the profession of a prophet for that of a carpenter.
Eighty persons, it is said, entered with him into the ark during the Deluge, the water of which covered the highest mountains in the world, forty guz, or eighty feet.
Two persons are said to have been saved from the Deluge, besides those of the family of Noah; Oouj, the son of Oonuk, the daughter of Adam; and an old woman, who had a great affection for Noah. From the first day of the Deluge to the first of the Hejrut, is 3,725 years. Noah left only three sons, Shem, Ham, and Japhet. On the division of the earth among his sons, he gave the country of Syria, the islands, Persia and Khorasan, &c. to Shem, and the people of those countries are descended from him.
Of Shem, the Son of Noah, and his Descendants.
It is disputed whether he was a prophet or not. Shem had nine sons, Khorsheed, Arphaxad, Kyoomurs, Aswud, Tooruj, Lawud, Aleem, Irem, and Noorud. Some say, Khorsheed was not the son of Shem.
Arphaxad, the son of Shem, is called the Father of the Prophets; because many of them are descended from him. The Hebrews and Arabs are also descended from him. Kaya and Kuhtan being the fourth in descent from him, and the Arabs being derived from Kuhtan, and the Hebrews from Kaya. The Arab tribes of Humiedi, Tisman, Aani, Kuzzuee, Ashuri, Arwi, and Tai, are the descendants of Sabai, the son of Kuhtan, the grandson of Arphaxad. Alim, the son of Arphaxad, had two sons, Khorasan and Hukyal. Irak was the son of Khorasan, and Kirman, Keich, and Mukran were the sons of Hukyal.
Kyoomurs, the son of Shem. His sons were named Ahwauz and Pehlv; Fars was the son of Pehlv.
Noorud, the son of Shem. His sons were Adurbijan, Iran or Eeraun, Irmun or Armun, Moghan, Kuzaan and Ferghan. It is said, Noorud lived 300 years.
Irem, the son of Shem, founded the city of Wuza. He had seven sons, viz. Aod, Sumood, Sokhar, Tism, Jodaish, Jasim and Taz; these took up their abode in Yumun,* under a prince named Umlik or Amalik, the son of Aod, the son of Irem, the son of Shem, the son of Noah.
To Amalik succeeded Shuddeed and Shuddad, who were great princes. Sumood resided between Hejaz and Syria, Tism at Omar and Behrien, Jodaish at Yumama, Sokhar abode at Ty, Jasim at Hurm and Sinwaun, Taz in the country of that name. Aswud, the son of Shem, was the founder of Nineveh, and the people of Yumun; Sham,* Ahya, Akluma, and Mudain, are his children.
Tooruj, the son of Shem, died in his youth.
Lawud, the son of Shem, is the great ancestor of the Pharaohs of Egypt.
Of Ham, the son of Noah, and his descendants.
It is disputed whether he was a prophet or not: the Negroes are all descended from him.
It is related that, on the division of the world among the descendants of Noah, the western countries, Africa, Hind, and the islands of Hind, &c., fell into the possession of Ham. He had nine sons, Hind, Sind, Zunj, Nobeh or Nubia, Kanaun, Gash, Kaisa, Berber and Habesh. The countries they inhabited were called after their names. There is some dispute whether all these were the sons of Ham, or whether some were not his grandsons. It is said no prophet has existed among the sons of Ham, because he was cursed by his father, for some misconduct in the ark.
Of Japhet, the son of Noah, and his descendants.
Most of the learned agree that Japhet was a prophet. He had nine sons, Toork, Hirz, Suklub,* Roos,* Munsuk, Cheen,* Komari, Kymul and Mazukh; some say he had but eight sons, and that Komari and Kymul are one.
The sons and descendants of Noah lived together at Babul, until they became incommoded by their increasing numbers; and it is related that one night God confused their speech, and gave every tribe a different language, and that when they found they could not understand each other, they separated.
It is said that Noah divided the earth into three parts. From the east to the west, the country lying immediately to the north of the equinoctial line, the inhabited islands to the south of that line, which islands are situated between the seas of Hind and China, and the part of the world denominated Habesh, were given to Ham.
The country from the sea of China to the Fortunate islands,† which is the third part of the third region or climate in longitude, and the third part of the fifth climate, or the centre of the inhabited world, were given to Sham or Shem.
The territory from the sea of China to the mountains of Kamroon, from the White mountains to the boundary of Russia, and from the third remaining part of the fifth climate, to the darkness of the pole, was given to Japhet.*
The whole earth was peopled from these three sons of Noah, and it is related that, because the countries of Tooraun and Toorkistan fell into the share of Japhet, he is therefore called the father of the Toorks; and as the countries of Iran, Ajem, and Ahwauz, were allotted to Shem, for that reason he is called the father of Ajem. Hindoostan and Africa also being allotted to Ham, he is called the father of Hind. Japhet, being the eldest son of Noah, inherited the gift of prophecy, and as this book relates to his descendants only, no further mention will be made of his brethren.
Japhet, when he separated from Noah, went to the east. On his quitting his father, he requested him to teach him a prayer to God, to obtain rain when it should be required, Noah taught him the name of God, and traced the all-powerful characters of God’s name on a stone which he gave to Japhet; and to this day the Turks possess a stone which is said to cause rain to fall when it is required: this stone is called Jideltáshe and Sangí Yedeh, and by the Arabs Hajar-ul-matar. Similar stones are found in the bodies of different animals. It is said that this secret was disclosed to Noah by Gabriel, and that he was instructed, when he wanted rain, to repeat the name of God, to breathe on the stone, and throw it in water, and rain would then fall. When Japhet died, his younger sons elected Toork, the eldest, to supply his place.
Of Toork, the son of Japhet.
Toork named the whole of his family Japhet-Ooghlan.*
It is said that Toork lived in the same period with Kyoomurs; and as he was the first king of Fars, so Toork was the first kaan* or king of the eastern country.
Toork selected a very pleasant situation for his residence, called Jaeelgan; near this place is a small lake, the water of which always remains warm. Jaeelgan is also surrounded by hills and pleasant fountains. He here spent his time in the duties of his office and religion.
It is related that his authority extended from the boundary of China, called Khanjoo, to the borders of Russia; in fact, over all that tract which is now called Turkistan. The donations or allotments of free land (Inamee†), which remain among the Turks, are of his gift. He had five sons, Obluchi, Toonk or Toong, Chiegul, Bursunkhar, and Itlauk. It is said that the use of salt was first discovered by his son Toong, and that clothing made of the skins and fur of beasts was first brought into use in his time. He lived 240 years.
Hirz, the son of Japhet, resided on the bank of the river Atul, and was accustomed during the summer or hot season to retire to the desert.
Suklub* the son of Japhet. This man was a wanderer, and from some dispute existing between him and his brethren, remained separate from them. The custom of Pargho originated with him; this was a law of inheritance, by which all a man’s property descended to his female issue, and his sword or arms only fell to the share of his sons.
Monsik, the son of Japhet, was a worthy man, and resided near the river of Balgoria. He had a son named Ghoor, who was the father of the whole of the tribes denominated Ghoor. It may be remarked, that the Ghoors are considered the worst classes among the Turks. It is said that Ghoor, the son of Monsik, contended with his uncle Toork for the possession of the stone producing rain, left them by his grandfather. In a battle fought for this stone, Pyghoor, the son of Monsik and the father of the Toorkmans, was killed, and that was the original cause of the unceasing enmity ever since subsisting between the Turks and Toorkmans. By some authors, Monsik is called Monsij. He is also the father of the tribes of Yajooj and Majooj.
Cheen, the son of Japhet. He abode in the country which is still called after his name, and was the inventor of many arts, as silk-weaving, &c. He had a son named Macheen.
Macheen, the son of Cheen, was a man of great knowledge and learning. He built the city called Macheen.* He had a son named Mukr Kowi Khan, who was the father of Nomees Khan, the grandfather of Alaee Osman, the son of Artogrul, the son of Suliman Khan. This family in Room (Asia Minor) is known by the name of Khoongar-Al-i-Osman.
Of Komari, the son of Japhet, the son of Noah.
He was a man addicted to hunting and pleasure, and is said to have introduced the use of fur in clothing. He had two sons, namely Burtas and Bulghar. These took up their abode in the countries of Aidul and Bulgaria, where their descendants now reside.
Kymul, the son of Japhet, was fond of a wandering life. His descendants are called Mirza Tubaee and Khoosh Zeestur among the Turks.
Mazeh or Mazij, the son of Japhet, was a man of mild temper, and celebrated among his brethren for his justice. He lived in the country called Kamroon, on the borders of China, and his descendants became scattered over that part of the country.
Although all the foregoing be considered the children of Japhet, the father of the Turks, yet there is great confusion in their pedigrees. Some say that Japhet Ooghlan or Toork was contemporary with Kyoomurs, the son of Shem, the first of the kings of Fars or Persia. Kyoomurs is also called Adam, from his resemblance to the father of mankind. It is, however, certain, that Toork Khan was the first who assumed the kingly power in the East, and that he long governed the country of Turkistan. When he attained the age of 240 years, he died, and his eldest son, Abluchi Khan, with the consent of his family and their chiefs, was placed upon the throne.
Abluchi Khan, after his succession, made several new regulations among the Turks; he divided the ooloos or tribes into right and left; those of the right he called oonghar, and those of the left joonghar or jowaunghar; and he directed that the oonghar should never appear, either in his durbar or in the field, on the left, nor the joonghar on the right. When arrived at an advanced age, his eldest son, Debad Kowi, assumed the chief authority, and Abluchi Khan devoted the remainder of his days to religious abstraction.
Debad on his death was succeeded by his son, Kyook Khan, who again was succeeded by his eldest or most able son, Alumchi Khan.
In the time of Alumchi Khan, the Turks, having amassed riches, became proud, and abandoned the religion of their forefathers. In process of time, Alumchi Khan had two sons, who were twins. One of them he called Tatar, and the other Moghool. When he died, seeing that his sons were intelligent and able men, he divided his hereditary possessions between them. These princes during their lives remained united, but after their deaths their tribes divided, one being denominated Tatar and the other Moghool.
Of the Tatars.
Eight persons are enumerated as the original founders of the Tatar tribes.
1. Tatar Khan, who was the first king of Tatars. The descendants of Tatar were:—
Booka Khan, the son of Tatar Khan.
Alumchi Khan, the son of Booka Khan.
Abili or Esul Khan, the son of Alumchi Khan.
Esteez Khan, the son of Esul Khan.
Ardoo Khan, the son of Esteez Khan.
Baidoo Khan the son of Ardoo. This prince, being possessed of great power, was the first who made war on the ooloos or tribes of the Moghools.
Subook, the son of Baidoo, was the last king of the Tatars, the affairs and tribes of which nation in his time fell into utter confusion and disorder.
Of the Moghools.
The original founders of the Moghool tribes are nine in number, commencing with Moghool Khan, and ending with Eel Khan. The reverence they entertain for the number tukooz* originated in this circumstance; but it is also otherwise well founded. Moghool Khan, the first king of the Moghools, had four sons, Kara Khan, Ooz Khan, Kooz Khan, and Oor Khan. Kara Khan succeeded his father. He resided at Karakorum, between two mountains, named Irtak and Kirtak, which situation he constituted the Ailak and Kishlak† of his dependents. He was an idolater.
It is said that his eldest son, Aghooz, at his birth, refused his mother’s breast, and that his mother had a dream, that until she adopted the Mussulman faith, her son would not take her breast; she consequently acknowledged the unity of God, and became a true believer. Aghooz is said to have spoken in his cradle, and to have told his father his name when he was only one year old. Aghooz Khan was married to the daughters of his uncle Ooz Khan; but as they were infidels, he did not agree with them, and afterwards married the daughter of Oor Khan, who became a true believer; his former wives, therefore, from jealousy and in revenge for his neglect, informed his father he was a Mussulman, and his father, irritated at his apostasy, having attacked him while he was out hunting, with an intention to put him to death, was himself killed in the affray, and the whole army, after his death, elected Aghooz Khan to succeed him. Aghooz Khan converted all his ooloos or tribes to the Mussulman faith.*
He was seventy-two years employed in fighting with those who refused to obey his call to the true religion, and latterly expelled them from Turkistan. Some retired to Khatai, but the majority passed beyond Khatai to the borders of China. Some, however, sought refuge with the king of the Tatars, who, instigated by them, invaded the territory of Aghooz Khan with a large army. Aghooz Khan, on being apprized of this movement, arranged his troops in the same order instituted by Abluchi Khan: that is, the oonghar tribes were stationed to the right and the joonghar to the left, whether in the field or in the durbar, or court.* As the expelled Moghools had joined the Tatars, Aghooz Khan assembled all his troops, and formed them into seven divisions. The first was called booljoonghar, and preceded the army as an advanced guard. The Turks call this division kurawul.
The second was called boroonghar, and followed the booljoonghar, occupying the space between it and the army, for the sake of communication; this is called erawul, and munkulai in Turki, and mukdumut-ilJysh in Arabic, because the bravest young men in the army are posted there.
The third division was called oonghar, as by Abluchi Khan; this was posted on the right, at the distance of an arrow-shot or a short gallop; this is called in Turki oonkool, and in Arabic Yumeena.
The fourth was called joonghar, as by Abluchi Khan, and occupied the same relative position on the left.
The fifth is the centre of the army, which is called ghool. It was arranged that this body should move between the right and left flank divisions above described. The chief took his station here under a toogh or standard; this is called yasaow in Turki, and in Arabic kalb-ul-jaish.
The sixth division was called ookjoonghar; this was to follow the ghool at a distance, at which the dust of the ghool might reach it, or that its dust might reach the ghool. This is called in Turki chungdawul or chunukdawul, and in Arabic sakeh. Some Turks call it ookchi.
The seventh division, called bustoonghar, followed the ookjhoonghar (without deviating to the right or the left), at such a distance that an enemy may not be able to discover the horses or dust of the ookjhoonghar. The bostoonghar is called bokhturma by the Turks, and by the Persians kumeengah; the boolchoonghar and bostoonghar are unknown to the Arabs, and they have no names for these divisions of an army.*
After this arrangement, Aghooz Khan advanced to meet the exiled Moghools and the Tatars of Karshow, who, alarmed when they heard of his new military arrangements, halted, to consult on the best mode of opposing them. It happened that, while they halted, a dreadful storm arose, and the air being darkened by clouds of sand, they became so much alarmed that they all separated and fled.
Aghooz Khan with his troops followed them slowly, and those who resisted were killed, but those who submitted he spared; he continued his pursuit of them to China, which country he subjected to his authority, and compelled the whole of the ooloos of the Moghools and Tartars to acknowledge him as their chief; he governed the whole of Khatai, Turkistan, and Sclavonia, and reigned from the cities of Tuluteen, Tulash, Tulathee and Syram, to Bokhara and Samarkand; he converted all his subjects to the true religion. Aghooz Khan reigned from China to the sea of Russia, and from the Yoorut of Altai to the river Jihoon. Among the Turki kings he is compared with Jemsheed among the Persians.
It is related in books of history that Aghooz Khan gave the Turkish tribes the titles and names which they still retain. The following are some of these: Oighoor, Kankuli, Kupchak, Kurlook, Khuluj, or Khulij, and Chupoorgan. The meaning of the word Oighoor is ‘unity and concord,’ and the tribe received this name from the assistance rendered by it to Aghooz Khan in his wars. The word Kankuli signifies ‘invention,’ and the name is said to be derived from the following circumstance. Aghooz Khan, on some occasion, took a great quantity of spoil, and being at a loss how to transport it home, some persons of this tribe invented and constructed carriages for its conveyance, and were from their ingenuity called Kankuli.
The word Kupchak is derived from kubook or kubo, which means ‘a hollow tree.’ It is said that Aghooz Khan, in one of his battles, being defeated by his enemies, fled to an island between two rivers, where he found a woman in labour in a hollow tree. It happened that this woman’s father and husband had been slain fighting for him in the battle from which he had escaped; this woman was delivered of a son, whom he adopted in consideration of the losses the child had sustained on his account, and from this circumstance called him Kupchak; the Kupchaks are all descended from this man.
It is related that this battle was fought between Aghooz Khan and Ait Borak, the king of Eeraun, and that, after a war of seven years, he conquered Ait Borak and his country. When Aghooz Khan returned to Tooraun, hearing that his enemies had again commenced hostilities, he ordered his adopted son Kupchak, with his followers, to Mamak, to defend the frontier. Kupchak accordingly took up his residence at Mamak.
Kurlook.—When Aghooz Khan departed from Ghoor to Tooraun, the winter was very severe, and the country covered with snow; he therefore ordered that no man should loiter or remain in the rear of the line of march. Some men, however, remained behind; and on its being made known to him, he denominated them Kurlook.
Khilij or Khuluj.—It is related that Aghooz Khan, in one of his wars, ordered that no man of his army should remain behind the rearguard. One man, however, whose wife was in labour, remained to assist her, and Aghooz Khan, to reproach him, called the child Khuluj.
Chupoorgan.—This tribe was so called by Aghooz Khan, because on some expedition they loitered behind the rest of the army, and came up in a separate body.*
Aghooz Khan, after his wars, retired to Karakorum and Kulooran.—He had six sons, Kun, Ai, Yeldooz, Kook, Tak, and Tungeez.
These young men being out hunting in the desert together one day, found a golden bow and three arrows, which they brought to their father. Aghooz Khan divided the bow among the three elder brethren, who are therefore called Boozook, and the three arrows he gave to the younger brethren, whom he therefore called Oojook.—The families of the first are considered superior to the latter, as the bow may be likened to a king, and the arrows to his vakeels or servants.—Aghooz Khan directed that the Boozook should be attached to the oonghar or right-hand tribes, and the Oojook to the left or joonghar, both in the field and ooroonkoor or durbar. He also directed that the Boozook should possess the right of succession to his authority, and the Oojook constitute the nobility of his kingdom.
Kun Khan succeeded his father Aghooz, and Kubul Khwajeh, his father’s vizir, conducted the duties of minister. On his accession, Kubul Khwajeh represented to him that his father, Aghooz Khan, had left great riches and an extensive kingdom; that he had also left six sons, whose children were then twenty-four in number; that it was probable dissensions and quarrels would arise among them for this wealth and dominion, and that it was best to provide against such occurrences, by dividing the property of his father between them; also by separating them, and giving them different districts and titles. This arrangement meeting the approbation of Kun Khan, and being carried into effect, they remained for many years united in friendship with each other. Kun Khan reigned seventy years, and appointed his brother Ai Khan to succeed him.
Ai Khan was succeeded by his eldest son, Yeldooz Khan.
Tungeez Khan, the son of Munguli Khan, governed Moghoolistan 110 years. When he became old, he resigned his authority to his son Eel Khan, and retired from the world.
Eel Khan was celebrated for his mildness and liberality.—It is related, that in his time King Afridoon Toor, the second son of Feridoon, with a great army invaded Toorkistan. Toor having crossed the Jihoon to Mawarunnahar, Subookh Khan, who was the eighth of the kings of Tartary, to revenge himself for some enmity subsisting between him and Aghooz Khan, joined the army of Toor, the son of Feridoon, and Toor, in concert with Subookh Khan, commenced plundering the tribes of the Moghools under Eel Khan. The people of Moghoolistan, however, being attached to Eel Khan, fought desperately in his defence, and destroyed a great number of Oighoors, Tatars, and Toorks. Under these circumstances, Toor and Subookh Khan determined to employ a stratagem to effect the defeat of the Moghools, and therefore affected to retreat from them: consequently, after retiring a few miles, the next day they returned unexpectedly, and surprised them. This surprise was so complete and fatal, that it is said only Keyan, the son of Eel Khan, Nukooz his cousin, and their two sisters, escaped, the rest being all destroyed. This event is said to have occurred one thousand years after Aghooz Khan. By one account it is stated, that in this battle, forty women escaped on one side of the field, and thirty men on the other. From the women the (tribe of) Kurkeez (the Kirghis) is derived, and from the thirty men that of Ootooz Ooghool.
Keyan and Nukooz, with their wives or sisters, concealed themselves among the slain in this battle until night, when, having caught some stray horses, they mounted them and fled to the mountains, where they discovered a valley abounding in streams and forage. These mountains are called by the Turks Arkuni Koon (the steep or precipitous hills), and abound in game and fruit-trees. Keyan and Nukooz took up their residence in this valley; and their offspring and herds increasing greatly, their descendants in process of time became divided into several tribes. Of these, those who are descended from Keyan or Kyan are called Kyaat, and those from Nukooz, Darulgeen.*
An account of the kings, the descendants of Osman, who now reign in the kingdoms of Room† and Zung,† and who are now called Khoongar, and are said by some to be descended from Aghooz Khan.
Agreeably to the relations of the best historians, it is established that the Aghooz Khan, who is the fifteenth ancestor in lineal ascent from Sooltaun Osman Khan, is a modern prince, and originally derived from Cheen the son of Japhet. On the contrary, the Aghooz Khan, of which an account has been given in this book, is one of the patriarchs or ancients, and descended from Turk, the son of Japhet. The ascending genealogical line from Osman Khan to Japhet is as follows:
Osman Khan, the son of
Artogrul Khan, the son of
Suliman Khan, the son of
Kya Alp Khan, the son of
Kuzul Boogha Khan, the son of
Yanud Khan, the son of
Ai Kootloogh Khan, the son of
Toor Ghar Khan, the son of
Keeltoon Khan, the son of
Bai Sunkoor Khan, the son of
Baki Agha Khan, the son of
Soor Ghar Khan, the son of
Took Timoor Khan, the son of
Basook Khan, the son of
Kook Alp Khan, the son of
Aghooz Khan, the son of
Bai Soob Khan, the son of
Yulwaj Khan, the son of
Bai Buk Khan, the son of
Toghrul Khan, the son of
Ai Tooghlimush Khan, the son of
Toochung Khan, the son of
Artook Khan, the son of
Fukyari Khan, the son of
Buktimoor Khan, the son of
Tooruj Khan, the son of
Yumake Khan, the son of
Kuzulboogha Khan, the son of
Yamook Khan, the son of
Bash Boogha Khan, the son of
Toghrul Khan, the son of
Tai Khan, the son of
Subookh or Subooneej Khan, the son of
Koor Tulmush Khan, the son of
Jar Soogheh Khan, the son of
Kara Jad Khan, the son of
Balchuk Khan, the son of
Amood Khan, the son of
Koomash Khan, the son of
Kureh Ooglan Khan, the son of
Suliman Khan, the son of
Koor Chool Khan, the son of
Koor Noghan Khan, the son of
Bai Timoor Khan, the son of
Kowi Khan, the son of
Mukri Yumunish Khan, the son of
Mukri Kowi Khan, the son of
Macheen Khan, the son of
Cheen Khan, the son of
Japhet.
This is the ascending line of the family of Osman to the prophet Noah, on the faith of tradition.
Of the emigration of the tribes of Kyaat and Darulgeen from the mountains of Arkuni Koon.
When these tribes had increased so that they became straitened for room in the mountain, they determined to separate; and as part of the mountains contained mines of iroh, they dug up the earth and melted the iron until they formed a road to pass out from their pleasant valley. They then marched to the country of their forefathers, Moghoolistan, and began to attack and expel the Tatars and other tribes who had usurped their possessions. The Moghools, who had formerly retired to Khatai, also returned and joined their brethren. The Moghools, however, do not admit any race to be of the original stock but the descendants of these two families.
The former extent and boundaries of Moghoolistan, agreeably to record, were as follows:
The eastern boundary extended to the borders of China and Khatai; so that from the south<-?>east to the north-west, China was its boundary; and from the north-east to the south-east, Khatai. On the west, the Moghool boundaries extended to Oighoor; on the north to, Kurakur and Salnukoie; and on the south, to Thibet.
It is related that the Moghools lived entirely on the flesh of animals they caught in hunting, and that of their cattle. The reason of this is, that in this tract the soil is not cultivated, and these people are all rich (in herds); whereas in a cultivated country, it is impossible the greater number should be rich, from the difficulty they find in accumulating property and in retaining possession of their wealth.
The clothing of the Moghools is the skins of animals, as the sunjab, sumoor, kokum, and altai.
The history of Yuldooz Khan, the son of Munguli Khwajeh, the son of Timoor Tash Khan, of the sons of Keyan or Kyan.
Yuldooz Khan the son of Munguli Khwajeh, the son of Timoor Tash Khan, the son of Yuldooz Khan, who was descended from Kyan, the son of Eel Khan, the son of
Tungeez, the son of
Munguli Khan, the son of
Yuldooz Khan, the son of
Aai Khan, the son of
Aghooz Khan, the son of
Kara Khan, the son of
Moghool Khan, the son of
Alumchi Khan, the son of
Kyook Khan, the son of
Debad Kowi Khan, the son of
Abluchi Khan, the son of
Toork Khan, the son of
Japhet Khan, the son of
Noah Khan.
The Yuldooz Khan above-mentioned became the chief of the Moghools, after they quitted the mountains, and assembled all their eels and oolooses:* it is to be remarked, that they respect only those descended from Kyan, because there is no question as to their origin; whereas, with regard to that of the others, there is great doubt.
These Moghools were in the habit of visiting the mountains of Arkuni Koon every year, and extracting iron from the mines for the fabrication of arms, &c.
The history of Boozunjur Khan, the son of Alenko or Alunko, the daughter of Choyumna Khan, the son of Yuldooz, the son of Munguli Khwajeh, of the tribe of Koorlass, the descendants of the Kyaat.
From historical evidence it is established, that when Yuldooz Khan died, he left two sons, one named Ooyumna Khan and the other Choyumna Khan.
Ooyumna Khan had one son, named Dewun Beyan, and Choyumna Khan a daughter, named Alankooah, or Alunko. This lady was extremely beautiful, and at the age of fourteen she was married to Dewun Beyan, the son of her uncle Ooyumna, the son of Yuldooz, at that time chief of the Moghools. By this prince she had two sons, one named Bolkodi and the other Boljoodi. Dewun Beyan died after they had been married three years, and Alankooah succeeded to his authority over the Moghools.
It is related that Alankooah being in her chamber one night, awake, and mourning for her husband, a ray of light entered the window and illumined the whole of the apartment. This light suddenly condensed, and assumed the form of a handsome young man, who approached and entered her bed. Alankooah strove to resist him, but without effect; and after he had remained with her some time, he assumed the form of a wolf, and in that shape left her apartment. This spirit for a long time continued in this manner to visit Alankooah, who at last found she was with child, and her condition became too evident for concealment. The tribe of Moghools being exasperated at her supposed incontinence, reproached her in very severe terms, and Alankooah found herself obliged to assemble the chiefs, and enter into an explanation of her extraordinary case: she therefore detailed all the circumstances as they occurred, and desired them to convince themselves of the truth of what she had said, by watching at her window a few nights, which they did, and at length satisfied themselves of the truth of Alankooah’s statement. Burning with rage, however, at the dishonour done to their family, they determined, the next time the spirit or wolf returned, to kill him; and accordingly, when he next came, they attacked him with their swords and knives, but found that at every blow they made at him they inflicted wounds on themselves, and did him no harm. They therefore, with good reason, abstained from offering any further violence to the wolf, and allowed him to depart. The chiefs now admitted the veracity of Alankooah, and all reproach ceased. But the Moghools are still divided as to the nature of the man of light, as they call him; some conceiving him to be an angel, some saying the light of God visited Alankooah, and that she must be considered pure as the Virgin Mary. Some, however, stigmatize this as an impious attempt to raise the character of Alankooah to an equality with the mother of Jesus, and say that the person who visited her was either a man or a jin (one of the genii). Alankooah was in due time delivered of three sons at one birth: the first was named Boorkoon, the second Bosoonghoor, and the third Boozunjur. It is said that the birth of these children occurred in the year of the Hejri 111, which is also the auspicious year in which Ameer Aboo Moslim of Meroze also manifested himself.
The author of the history of Boozunjur (the first king of this stock) calls him Saheb Kiran.
Boorkoon had two sons; one called Kubki, from whom the tribe of Kubkeen is descended; and the other Kutghan, who is the great ancestor of the Kutghan family. Bosoonghoor had two sons; one called Saljee, who is the father of the Moghool tribes of that name; and the other named Saljeeout, who is the father of the Saljeeout tribe.
Boozunjur had also two sons; one named Bookee, who is the great ancestor of all the kings of Turkistan, and the other named Tookta.
The descendants of the man of light and Alankooah, are called Neroon, and those who are descended from Dewun Beyan, Dulkeen. These latter have for their great ancestor, Ooyumna Khan; the children of Dulkeen are also called Oimavut.
It is related that when these three sons of Alankooah were born, the astrologers of that period predicted that they would become the fathers of many great nations, particularly Boozunjur Khan, who it was stated would reduce all the tribes of Moghools to acknowledge his authority and become the greatest king of his age; and after him, his descendants would be kings to the end of time.
In historical documents, it is also stated that the three sons produced by Alankooah had each at his birth a purchum* (a mole or tuft of hair) on his head; that those of Boorkoon and Bosoonghoor depended from their ears, but that of Boozunjur Khan was on the top of his head; this was understood as a mark of sovereignty by the learned of that time. Boozunjur also possessed another sign of royalty, which was, that in his infancy, whenever his nurse laid him to sleep on his back, he immediately turned round and slept on his face; and it is also stated, that the bones of his neck were so rigid or inflexible, that he could not turn his head on either side without also turning his body round. Some say the bones of his neck were without joints; these are also signs of greatness. It is also said that the purchum on the head of Boozunjur Khan was the mark of his superiority, and that those on the ears of his brethren denoted servitude or inferiority.
Boozunjur Khan was the ninth lineal ancestor of Timoocheen Chungeez Khan, and the fourteenth in ascent from Ameer Timoor Goor Khan.
Boozunjur Khan is said to have excelled all his followers in hunting, wrestling, horsemanship, and in arms. When he arrived at manhood, with the consent of the chiefs of the ooloos, on the first of the month of Rubbi-il-Avul, 130 Hejri, he was seated on the Moghool throne. It is also related that he was contemporary with Aboo Mooslim of Meroze. Aboo Mooslim was born in the hundredth year after Mahummud. It is stated by historians that Boozunjur Khan was the restorer of the race of Moghool kings, which had been previously extinct or latent. He also reduced all the chiefs of the Tatars (in possession of kingly power) to submit to his authority, and he was therefore called Kaan,* which signifies ‘great king.’ The Moghools are not profuse of their titles, and it is remarkable, that they are accustomed to add one name only to the ordinary appellations of their kings. It may be here remarked also of the troops of the Moghools, that they are grateful and obedient. If a chief had the command of an army of one hundred thousand men, and the king, for any fault he might commit, should send for his head, a single horseman would suffice to bring it.
The chiefs appointed to a post dare not quit it, nor would others allow them to quit it.
Whenever Moghools are assembled, they always select one of their number to be their chief, and obey him with every mark of respect and attention; but they will not be governed by any but the race of their chiefs.
Boozunjur Khan had two sons; one named Booka,* and the other named Tookta, who had only one son, named Macheen.
Booka Khan succeeded his father, and when he died was succeeded by Dootmeen his son. It is said that this prince had a very beautiful wife, named Khatoon Menooloon, who, on his death, retired to the mountains called Anosh Arki; and as she had nine sons, she demanded a daughter from each of the Moghool tribes for them. Her wealth in herds is said to have been immense.
At that period, the tribe of Jullair, of the race of Darulgeen, had increased to a great extent, and seventy kuruns† of this tribe were then encamped on the western bank of the river Kulooran. At that time, also, there was war between the tribes of Moghools and those of Khatai. The troops of Khatai at this time advanced to make an attack on the Jullair tribe, and arrived at the river Kulooran; but the river having overflowed, they could not cross, and therefore encamped on the opposite bank; the Jullair, relying on the depth of the water, taunted and ridiculed them. The Khatai chiefs and troops, however, soon made a bridge, and having crossed over the river, attacked them with such fury that nearly the whole of this tribe was destroyed, except a few who sought refuge at Anosh Arki, the residence of Menooloon. These, however, were so reduced by their misfortune as to be compelled to subsist on the sonekoon, or mountain onion; and as, from their continual digging for these onions, they injured the pasturage and rendered the ground broken and uneven, Menooloon was at last obliged to sorbid their digging any more. The Jullair were deeply offended by the prohibition, and watched for an opportunity to revenge the insult they conceived was offered them; and one night an opportunity presenting itself, they treacherously attacked Menooloon’s camp, and murdered both Menooloon and her adherents; but being aware of the consequences, should her sons by Dootmeen escape, they followed them to a place where they were out hunting, and having surprised these young men, they killed eight of them. Kaidoo Khan, the remaining son, at the time his brethren were killed, had proceeded to court the daughter of a chief of the Kinoot tribe, who was related to him, being the child of his uncle Macheen. When Macheen heard of the treachery of the Jullair tribe, he kept Kaidoo Khan with him, and despatched a vakeel to the chiefs of the Jullair to demand satisfaction of them. The chiefs made many excuses, and asserted that the wrong had been done without their privity or consent; that they were engaged in war with Khatai, and that the tribe which had committed this crime resided far distant from them. The chiefs of the Jullair, however, in order to satisfy Macheen, put to death seventy of the murderers of Menooloon and her servants, and forwarded their families to Kaidoo Khan and Macheen, and these families remained their slaves ever after. Kaidoo Khan and Macheen Khan resided on the banks of the river Urbon.
Kaidoo Khan is the sixth ancestor of Chungeez Khan and Kurachar Noyan, and by the aid afforded him by his uncle Macheen, he succeeded his father. He dug a canal, called Juraloom, which adorned and fertilized his country; he made war frequently on the tribe of Jullair, and reigned independent. He had three sons, Boisunghoor, Churkeh Linkoom, and Jarcheen. The son of Jarcheen was named Soojeeout, and is the father of the tribe of Soojeeout.
Churkeh Linkoom had many children, the eldest of whom was named Surokud: he succeeded to the chieftainship of his father, and the tribe of Surokud is derived from him. The next son of Churkeh Linkoom was named Tasjoot, the father of the tribe of Tasjoot. A son of Surokud, named Humeka, in his youth, fell in with a body of Tatars, and was made prisoner by them and carried to Altan Khan, the chief of Khatai. Altan Khan, from an old enmity to his family, put him to death, by nailing him to a wooden ass.
When Kaidoo Khan died, he was succeeded by his son, Boisunghur Khan, as king of the Moghools, and on his death his place was filled by his son, Toomneh Khan. This chief made some new conquests in Turkistan, and joined them to his paternal possessions. He had two wives, one of whom brought him seven sons; and the other, two sons, who were twins. The latter excelled all their brethren in strength and valour: the name of one twin was Kubul, and that of the other Kacholi. Kubul was the fifth ancestor of Chungeez Khan, and the eighth from Ameer Timoor Goor Khan.
When these young men had arrived at manhood, it happened, one night, that Kacholi dreamed he saw three stars rise on the left of Kubul Khan, one after another, and these stars having attained the meridian, declined and disappeared, when a fourth star of great magnitude, and very bright, arose from the neck of Kubul Khan, and after some time many smaller stars separated from it, which shed light over all parts of the horizon; and when the great star had set, they still continued to shine with undiminished splendour. When Kacholi awakened from his dream, he found a large portion of the night was still unexpired, and therefore again composed himself to sleep, and again dreamed that seven stars rose from his neck successively, and that an eighth arose, of very large size and great refulgence; several stars also separated from this, and shed light over different parts of the earth; and when the great stars had declined and set, the remainder still continued to illumine the heavens. When Kacholi awoke from his second dream, it was morning, and he arose and went to his father, to whom he related his vision. Toomneh Khan, on hearing his recital, expressed much joy, and sent immediately for Kubul Khan, and when he arrived, desired Kacholi to relate his dreams again, that they might all hear them. The astrologers and sages of that period, by order of Toomneh Khan expounded these dreams: to the first they gave the following interpretation, viz. That three kings would reign successively, of the seed of Kubul Khan, but that the fourth would be the conqueror of a great part of the inhabited world; that he would have many children, who would all reign over different parts of the earth; and that their descendants, for a long period, would also succeed them in rank and power. The interpretation of the second dream was, that seven of the immediate descendants of Kacholi would also be rulers in a second degree; but the eighth, whose existence was denoted by the large star, would become the conqueror of the greatest part of the earth; that he would have many children, who would all be kings of different countries.
When Toomneh Khan heard this prediction, he determined to constitute these two sons his successors, and Kubul and Kacholi entered into a solemn covenant, in the presence of their father, that the throne of the kaans or khans should descend to Kubul, and the command of the troops and the direction of all military affairs should devolve to Kacholi; and that this covenant should extend to all their children and descendants in the same manner. This agreement being written in the Oighoor character, all the princes of the family signed it, and it was called the Al Tumghaie.
When Toomneh Khan died, he was succeeded by his son, Kubul Khan, and Kacholi continued in friendship with him, and obedient to his commands.
Kubul Khan was a great prince, and the fifth ancestor of Chungeez Khan; his brother Kacholi filled the office of Noyan. The Turks call Kubul Khan, Alchung Khan, which signifies ‘the protector and cherisher of his people,’ and all the tribes of Moghools were subject to him.
The Khan of Khatai, or the Emperor of China, hearing of the justice and power of Kubul Khan, became much alarmed, and despatched ambassadors to him, with a friendly message, to invite him to meet him. Kubul Khan agreed to visit him, and having constituted Kacholi, who is the third ancestor of Kurachar Noyan, his viceroy, marched towards Khatai. Altan Khan, the chief of Khatai, received him with great respect; and at an entertainment given on the occasion, plied him with wine, which Kubul Khan, suspecting it was poisoned, avoided drinking.*
It is related that Altan Khan, when Kubul Khan took leave of him, presented him with a crown of gold* and a belt ornamented with jewels. The Ameers of Khatai, however, slandered him after his departure, and expressed their sorrow that so great an enemy was allowed to depart. Altan Khan, therefore, sent messengers after him to desire him to return. Kubul Khan replied, he had departed with the good-will of the Khan, and that he did not know the shokoon,† or the way, to return. When Altan Khan heard this, he became much inflamed with anger, and despatched a body of troops after him. Kubul Khan, when they approached, concealed himself in the house of one of his friends, named Saljooki, and there came to a determination to return to Altan Khan. Saljooki, however, dissuaded him from so hazardous a proceeding, and told him that if he returned he would risk his life, seeing that Altan Khan no doubt entertained sinister designs against him; that he would lend him a horse which, from his speed, would certainly clear him of his enemies; Kubul Khan accepted his offer and mounted the horse, which carried him home in safety. The detachment of horse sent in pursuit of him by Altan Khan, however, followed him thither. Kubul Khan first ordered that they should be kindly treated, but on consulting with his chiefs, by their advice, put them all to death. Kubul Khan gave the crown and belt he had received from Altan Khan, to his brother Kacholi.
It is related that Kubul Khan had a wife of the tribe of Kunkoorat, named Kowa Kurak. This woman had three sons by him; the eldest was named Ooktun Turkak, the second was named Kowilai Khan, and the third Boortai Bahadoor. The eldest, Ooktun Khan, was exceedingly handsome. One day, Ooktun Khan Turkak (who is the father of the tribe of Turkak), soon after his marriage, went out on a hunting excursion, and by accident fell in with a party of Tatars, who seized him and carried him to Altan Khan. Altan Khan, from cruelty and enmity to his family, ordered him to be put to death, by nailing him to a wooden ass.
When Kubul Khan died, his son Kowilai Khan succeeded him, and assembled a force of Moghools to revenge the death of his brother Turkak. Kowilai Khan, having completed his army, marched against Altan Khan, defeated him, and took the whole of his baggage.
It is related that Kowilai Khan was a very strong man, and that he had a remarkably loud voice; he was therefore called Kowilai Alp;* no man of his time could engage in a personal contention with him; in the battle with Altan Khan, he charged and cut down his toogh,† and defeated the asabah or select troop of his army, and from that circumstance the battle was gained.
When he died, he was succeeded by his brother, Boortai Bahadoor.
Boortai Bahadoor, the son of Kubul Khan, was placed on the Moghool throne by the chiefs of that nation. He was a prince of great valour, ability, and power; and after his accession, Kacholi Bahadoor, his uncle, died, and Boortai appointed his son Eroomjee in his place, as commander of the forces, and gave him the name or title of Birlass; all his people were thence called Eroomjee Birlass: the tribes of Birlass are said to be descended from him. Boortai Bahadoor had many sons; Yusookai Bahadoor excelled all the rest in wisdom and valour. After the death of Boortai, Busookai, or Yusookai, his son, succeeded him; in his reign, Eroomjee Noyan Birlass died. He had twenty-nine sons—of these the chief were named Esun, Aghool, Ooltan, and Sooghoo Chichun; the most capable of the sons of Eroomjee, however, was Sooghoo Chichun, whose ability and bravery were well known;* for this reason he was held in great esteem by Yusookai, and placed in the office held by his father Eroomjee, i. e. the command of the troops. The descendants of the other twenty-eight brothers and Yusooghoo Noyan or Chichun, became numerous; a quarrel existing between Yusookai Bahadoor and the Tatar tribes, with the advice of Sooghoo Chichun, he assembled an army and attacked them. In this campaign, the Moghools were very successful; they plundered the Tatar hordes and took prisoners their chiefs Timoocheen Ooka and Kara Baka.
When Yusookai Bahadoor had successfully completed his expedition, and was on the road to return home, he was met by Chup Koonchi Dana, a messenger, who informed him that Aloon Yoonke Khatoon, his queen, had presented him with a son. It is related that this child was born on the 9th of Zi Huj, 540 Hejri (A. D. 1145), in the Turkish year called The Boar; and some say he was born on the 20th of Zikad, in the Tungooz-eel, 549 Hejri (A. D. 1154): but all agree that he was born with his hands and feet sprinkled with blood, a peculiarity said to have denoted his blood<-?>thirsty unsparing character. When Yusookai Bahadoor heard of the birth of his son, he was much pleased, and requested his chiefs to fix on a name to be given him. Sooghoo Chichun, on this occasion, represented that he knew from certain circumstances, that his son was the star which was to illuminate the face of the earth, and for whose approach the learned in the histories of former times were waiting in daily expectation; that it was proper, therefore, he should give him the name of some great king, and that he should have no other name. Yusookai Bahadoor coincided with Sooghoo Chichun, and the Moghool chiefs assembled and determined that he should be called Timoochin, for this reason, that Timoochin Ooka, the king of the Tatars, taken prisoner by Yusookai Bahadoor, was the greatest prince of his time.
Yusookai Bahadoor besides Timoochin had four sons by the same wife, their names were Joji, Koosar, Kuchghoon and Oonche; their descendants are very numerous. Yusookai had by another of his wives a son named Tulkooti; this young man was inseparable from his father in the field, and in his domestic concerns: he had also several other sons, whose names are Ootgeen Noyan, Elja Noyan, Tukoot, and Rookai.
Yusookai Bahadoor died in the month of Tangoozeel, 562 Hejri. Timoochin was then sixteen years old, and about that time, Sooghoo Chichun, the chief of the army, also died, and his sons, Byusam and Kurachar Noyan, being very young, the troops of Yusookai Bahadoor abandoned his children and joined the tribe of Taijoot. At that time, the tribes of Moghools were not under one chief, but each had a chief of its own; and they were continually fighting with each other. Timoochin, therefore, until he arrived at manhood, was literally the child of misfortune; but as it was ordained he should become a great man, he overcame all his difficulties.
He was continually engaged in war with the tribes of Jamooka or Jajerat, Taijoot, Kunkoorat, Jullair, Sojee, and Bek or Pyke; the tribe of Birlass, the sons of Eroomjee, also opposed him. At this time, Timoochin, who resided near Oonuk* Khan, contracted a friendship with him; and Sooghoo Chichun, the founder of the tribe of Birlass, had a son, named Kurachar, who joined Timoochin, and both depending upon the friendship which had formerly subisted between Yusookai Bahadoor and Oonuk Khan, sought protection with the latter. Oonuk Khan was the chief of the tribe of Kirayut, and a prince of great power; he was also the friend of Altan Khan, king of Khatai.
After Timoochin had served Oonuk Khan a short time, the latter became very much attached to him, and entertained so high an opinion of his wisdom, that no measures were undertaken without his advice, and at length Oonuk Khan adopted him as his son. In this high situation, he performed many great actions, and among the rest fought with Arki Kara, the brother of Oonuk Khan; and also with Oorkin and Tookta Begi, the leaders of the tribe of Makreet, and defeated them all.
In consequence of this, the tribes of Taijoot, Saljoot, Kunkoorat, Bahreen, Durman, Makreet, Jajerat, Jullair, Tatar, Jyurat, Boorkeen and Koikeen, confederated against Oonuk Khan and Timoochin. It is related that at the time of their making their treaty of confederacy, they sacrificed a bull, a horse, a kooh,* and a dog, and each prayed that he who violated the articles might be put to death in the same manner: this is the most solemn form of oath and imprecation in use among these tribes.
When Oonuk Khan and Timoochin heard of this treaty, they assembled troops, and at a place called Shuhoori Naderian, a battle was fought, in which the confederates were defeated and reduced to subjection.
At this time also, Boirak, the brother of Naiman Khan, who was the chief of the Naiman tribe, made war on Oonuk Khan and Timoochin, and brought a force to attack them; he also ordered the jedehches, or magicians, to perform jedeh: this the Turks call jedeh yai eez.
The magicians, in pursuance of his orders, threw the jedeh stone (which has been before described) into water, and immediately a storm arose, which covered the plains with snow and hail. This was done to destroy the troops of Oonuk Khan and Timoochin: but the result turned out contrary to their expectations, as most of the troops of Boirak were destroyed by it. An attack was afterwards made on them at a place called Kotun, but the troops of Boirak fled without making any resistance.
Timoochin remained eight years with Oonuk Khan, and in that time performed many great actions, but from the affection manifested towards him by Oonuk Khan, the relations of that chief envied and hated him, and sought his destruction. Their machinations, however, for some time had no effect, until Jamooka, who was the chief of the tribe of Jajerat, and who of old was an enemy to Timoochin, represented to Shunkoon, the son of Oonuk Khan, the great power Timoochin had attained, and stated that he was in league with Atabang Khan, to wrest the kingdom of Oonuk Khan from his and his father’s hands. Shunkoon did not, at first, place any confidence in the statement, nor did Oonuk Khan give credit to it; it being, however, repeated, with warnings, that if they did not take care of the son of Yusookai, it would be too late, Oonuk Khan became alarmed, and having assembled his chiefs, they all agreed to anticipate Timoochin.
It happened, however, that one of the chiefs, in private conversation with his wife, disclosed this secret, and that two boys, the name of one of whom was Badaie,* and the other Kushluk,† who were bringing milk from the herds, being under the window of the apartment, overheard the conversation. These lads, being unwilling Timoochin should be injured, immediately went to him, and gave him a full account of what they had heard. Timoochin was greatly affected at the intelligence, and having imparted it to Kurachar Noyan, the same night, they left their tents standing, and fled to the mountains with their dependents. Oonuk Khan, the same night, with a large body of troops, surrounded the tents of Timoochin, and as many fires were blazing in the encampment, ordered his men to pour a shower of arrows into it; as no one, however, appeared, they entered the camp, and found it empty; and they therefore followed the track of Timoochin, and in a short time his spies informed him Oonuk Khan had arrived. Timoochin was alarmed in consequence of the smallness of his force; however, Kowildar Noyan suggested to him that there was a chance of success, in occupying as a strong position an eminence in the rear of the enemy, and that the best thing they could do was to seize it and place their standard on the top of it; they therefore charged, and obtained possession of the hill. It is related that Timoochin showed such excessive bravery, and even rashness, that day, that he appeared to have devoted himself to death. The battle was fought at a place called Koolachin, and in it Shunkoon, the son of Oonuk Khan, was wounded, and a great portion of the tribe of Kirayut destroyed. When the troops of Oonuk Khan retreated, Timoochin also quitted the field and retired to a fountain named Balkhooni (the water of which was salt), and those troops which had before separated from him, joined him there. At this place, Kurachar Noyan represented to Timoochin, that on such a memorable occasion, it was advisable he should order the names of all those persons who were present in the battle to be inscribed in his records, and that every one of them should be provided with a munsub or jageer. Timoochin greatly approved of the measure proposed by Kurachar Noyan, and their names were inscribed in the records, and each was placed in the Oonghar and Joonghar, which together consisted of twelve koors.* An oorooni, or place of honour, was established for each koor. 1st. The two koors of the right and left had permission to sit in the presence of Timoochin, because they were distinguished by rank and learning. 2d. The next two tribes of the right and left were stationed at the door of his durbar, and they were ordered to stand and superintend the entrance and departure of persons to and from the hall of audience. 3d. Two tribes of the right and left were stationed outside the door of the hall or durbar, where Timoochin sat. These were placed each agreeably to its rank or ooroon, and were allowed to sit. These tribes were composed of the bravest men in his army. 4th. Two koors or tribes of the left and right were ordered to take their places behind the two preceding koors, and were permitted to sit. 5th. The next two were also directed to sit in the rear of the fourth, and the two last koors of the right and left were ordered to sit behind them. Timoochin also appointed yussawals to superintend the places, and the order in which the koors were disposed. The twelve koors were also divided into six right and six left, both in the durbar and in the field. Those who were in the battle fought against Oonuk Khan, received greater honours than the rest; and the two young men, who informed Timoochin of the evil intention of Oonuk Khan, were entitled Tur Khan, which signifies a chief who is not subject to base or low services, and who is in battle permitted to retain whatever spoil he takes. The Tur Khan is also privileged to enter the durbar or presence whenever he pleases, and, until he commits nine offences, is not amenable to justice. Timoochin ordered, that for nine generations all immunities should be preserved inviolate to them. The present tribe of Tur Khan is descended from these lads, but most of the Tur Khans are of the tribe of Badaie. Those Tur Khans who belong to the ooloos of Chughtai are the descendants of Kushluk.
Timoochin, having for the present presented written patents of titles and feuds to his chiefs and army, moved to Khatai, and encamped in an ooroon* called Naroo, on the banks of a river under a mountain, in the boundary of that kingdom. He mustered his army here, and found he had four thousand six hundred horse and foot. The tribe of Kunkoorat here joined him, and as forage was abundant, he remained at this place many days. When Timoochin Khan had assembled a sufficient number of troops, he despatched a vakeel to Oonuk Khan to inquire the reason of his enmity, and several messages passed between them, and every prospect appeared of an accommodation. Timoochin, however, on the last message, despatched a spy with the eelchee or ambassador of Oonuk Khan, and moved after him with all his forces. Timoochin had not advanced far, when he was met by Oonuk Khan and his troops, and a battle ensued. In this battle, Kurachar Noyan was opposed personally to Oonuk Khan, and killed his horse; and Oonuk Khan, being defeated, fled with his son to the tribe of Naiman; his wife and daughter, however, fell into the hands of Timoochin. Oonuk Khan and his son sought refuge with Tabang Khan, of Naiman, and it is said the former was there murdered by the ameers of Tabang Khan. Shunkoon, however, escaped, and fled to Kashghur, where he was seized by the tyrant of that country and murdered. The tribe of Kirayut immediately after this battle surrendered, and acknowledged Timoochin as their chief, as did most of the chiefs of the Moghools. This event occurred in the year 599 Hejri, in the month called Tungooz-eel, and at that time Timoochin was forty-nine years of age.
Timoochin, after this, returned to his own country; and the whole of the tribes of Moghools in that quarter immediately repaired to his residence, which was called Naiman Gireh, and there constituted him their king.
About this time, Naimanuk Khan, the king of the tribe of Naiman, being apprehensive of the power and intentions of Timoochin, prepared to oppose him, and the tribes of Awirat, Duriat, Tatar, Dukeek, Makreet, and Jamooka, joined him in his object. He also despatched a message to Alakosh Sakeen, who was the khan of the tribe of Ankout, to this effect: that another king had arisen among them; that it was impossible their interests should not clash; and that it was in the power of Alakosh to prevent the rise of this new potentate, by joining him in abridging his authority. When Alakosh received this message, being a man of sense, he despatched one of his chiefs, named Nooridash, to Timoochin. This chief informed Timoochin of the intrigues and object of Naimanuk Khan, and entered into a treaty of friendship with him; and as Timoochin was before aware of the enmity of Naimanuk Khan towards him, this information only made him the more eager to take revenge for his evil designs. He therefore assembled his chiefs and family, to consult on what plans should be adopted in this exigency. Kurachar Noyan* being present, advised him above all things to lose no time in attacking his enemy, and convinced him, that the earlier he commenced, the greater chance there was of success. Timoochin adopted his opinion, and about the middle of the month Jumad-us-sani, 600 Hejri, or the Turkish month Sunjkoon-eel, marched to attack Naiman Khan, and on their meeting at a place called Kultaki Ooktai, a bloody battle was fought, in which Naiman Khan, the son of Enanuch Khan, with almost all his chiefs, were killed. When Timoochin marched from Kultaki to attack Naiman Khan, by the advice of Kurachar Noyan and his chiefs, he arranged his troops in seven divisions. His son Tooli was appointed to the booljoonghar, and Koblai and Jubeh Noyan to the booroonghar, and also to act as the munghulai, or advanced guard. Joji was placed near the togh or standard, in the division called the ghool, or main body; the command of the oonghar, or right wing, was given to Chughutai, Timoochin’s son, and that of the joonghar, which is the left wing, was given to the Prince Ooktai. The chieftainship of the boostoonghar, which is called the rear division, was committed to Kurachar Noyan. Timoochin, with the kunghoors, or bravest men in his army, took his station with the ookchoonghar (sakeh), and advanced in this order.
It is related that when the dust raised by the army of Timoochin was observed by Naiman Khan, he consulted with his chiefs, and determined to retire a few marches, in the hope that the horses of Timoochin (being very much out of condition) would be unable to follow him, and that he might thereby obtain an opportunity to attack him to advantage.
Naiman Khan had in his army a chief named Koozi Soyajoo; this man had served him from his infancy, and on this occasion took the liberty to represent to him that his (Naiman’s) father, Enanuch Khan, never rested from his labours in the field while an enemy was before him; that he never retreated in the face of an enemy; and that such a measure was disgraceful. On hearing this, Naiman Khan became much ashamed, and immediately ordered the troops to prepare for battle; and at this time, Prince Tooli arrived with the booljoonghar, or advanced guard, of Timoochin’s army, and attacked that of Naiman’s army, which was defeated and dispersed; to assist them, however, the booroonghar of Naiman Khan, under Koozi, advanced; but they were met by the munghulai or advance, commanded by Koblai and Noyan Jubeh; the battle here was nearly equal, and in the contest many were slain. At this period, the ghool, or main body, of Timoochin’s troops, arrived, preceding the right and left wings. Chughutai next advanced with the right wing. and Ooktai with the left; Joji remained with the asubeh or reserve, to secure the flanks and rear. On this occasion, Kurachar Noyan displayed a bravery almost superhuman, and Naiman Khan in opposing him performed many glorious feats of arms. At this time, Timoochin (or Chungeez Khan) charged with the élite of his troops, and Naiman Khan, after great exertions, and performing wonderful acts of valour, being desperately wounded and faint from loss of blood, fell on the neck of his horse, and retired with his ameers to a neighbouring mountain with his standard. When he arrived at the mountain, he was speechless, and at the point of death; and Koozi, on seeing his condition, in a paroxysm of grief and anger, recommended they should immediately descend from the mountain, and revenge his death or die with him. The Naiman ameers accordingly descended from the mountain, and again attacked Timoochin, and, true to their faith and Naiman Khan, were all slain. Timoochin expressed great admiration at their fidelity and resolution on this occasion. In this battle, the tribe of Naiman was nearly exterminated, and Naiman Khan expired from loss of blood.
After the death of Naiman Khan, no person of his family remained but his son Kushluk, who sought refuge with his uncle Boirak, and reported to him the death of his father.
After Timoochin had conquered Naiman Khan and his tribe, Tokta Begi Khan, of the tribe of Makreet, became insubordinate, and he therefore marched towards his country, and on his arrival there gave him battle and a great defeat, and reduced the Makreet to submission. After this defeat, Tokta Begi fled with his son to Boirak Khan, the brother of Naiman Khan; and Timoochin marched towards the country of the tribe of Tingit (Tungut, perhaps), which is called Kashin or Fashin. On the road thither, the troops of Timoochin took prisoner Tair Oosoon, who had sought refuge in a fortress, and brought him to Timoochin. When Timoochin arrived at Kashin, he took the chief fort or city in that country and razed it to the ground. Timoochin, wherever he went, accepted those eels or tribes who professed to obey him, joined them to his army and improved their condition; but he relentlessly destroyed all those who opposed him in arms; by this means he reduced all the eels and oolooses of the Moghools and Turks to obedience. Those tribes, however, who were with him in the battle with Oonuk Khan, and in those subsequently fought, he treated with peculiar kindness, gave them fees of lands, and made them chiefs of tomans.* These titles and feuds subsist among the descendants of the Turks to this day.
In the month of Rujub, 602 Hejri, or Parus-eel, Timoochin ordered a togh or white flag to be displayed, and that a kurultai, or general meeting of his subjects, should be convoked; and accordingly, he sent a messenger, or evandoochee, to every tribe.
It is proper to remark here, that in the Moghool language, kurultai signifies ‘a general assembly.’
When all his sons and ameers had assembled and were presented, they made their offerings, and were placed in different koors, or classes, agreeably to their rank; and Timoochin then seated himself on his throne, and received their compliments and homage.
At that period, there was a man, an abdul,* residing near the court of Timoochin, called Tib Tankri by the Moghools, and Ulunkaj by the Oozbuks, for this reason, that he possessed the gift of prophecy. It is related that this man at all seasons remained naked and alone, residing in caves and woods, and that he wept and laughed by turns, and almost at the same time. At this period, this holy and inspired man entered the durbar of Timoochin, and reported that in a dream the night before, he had been informed by the angel Gabriel, that Timoochin and his children would obtain, and be the lords of, the greater part of the earth, and that almost all other kings would depend on them; that it was the pleasure or command of the Most High, that he should now assume the name of Chungeez Khan, and in future abstain from using his former name Timoochin, and lastly, that he was appointed an instrument for the punishment of tyrants.
Timoochin, therefore, adopted his new title from that day. Chungeez Khan, in the Turkish language, signifies ‘king of kings.’ When Timoochin, now Chungeez Khan, had finished his consultation with his kurultai, or national assembly, he immediately marched to attack Boirak Khan, the brother of Naiman Khan. Boirak, at that period, was hunting with his ameers, and not aware of danger: the troops of Chungeez Khan, therefore, arriving when he was unprepared, he was killed by them, his family made prisoners, and his property and country plundered. Kushluk Khan (the son of Naiman Khan), having received intimation of this event, fled in company with Tokta Begi, the chief of the Makreet, who had also sought refuge with Boirak Khan. At this time, the tribe of Tongut again rebelled, and Chungeez Khan marched to reduce them, and conquered their country; he next attacked the Karkeez (Kirghis), who, however, made their submission.
After resting his troops during the winter season, Chungeez Khan marched to attack Tokta Begi and Kushluk Khan, the son of Naiman Khan. In this expedition, he received the submission of the tribe of Awrat, who became his guides to the camp of Tokta Begi, the king of the tribe of Makreet. On their arrival there, a battle was fought, in which Tokta Begi displayed great bravery and conduct. Tokta Begi was slain by a Kunkoor archer, in the year 605 Hejri, or Peelan-eel, and most of his army was destroyed; the rest of the tribe of Makreet submitted to Chungeez Khan. Kushluk Khan, the son of Naiman Khan, on learning this event, again fled to the city of Baligh, to Goor Khan, king of Kara Khatai,* and his people that had remained with him dispersed. Kushluk was well received by Goor Khan, who gave him an establishment and his daughter in marriage. The Moghools and Turks, on hearing the defeat and death of Tokta Begi, became each solicitous for his own safety, and crowded to offer their obedience to Chungeez Khan; and among the rest, Arslan Khan, of the tribe of Kurligh Yudeekoot,† the king of the tribe of Oighoor, also submitted; but as this chief was dependent on and tributary to Goor Khan, when his submission became known, a quarrel arose between Goor Khan and Chungeez Khan, and the darogah of the former, Shad Kam, was killed at the town of Kura Khwajeh by Yudeekoot, who became the firm friend of Chungeez Khan. Some of the tribe of Naiman Khan also surrendered, and some concealed themselves. Chungeez Khan, after these battles, conferred lands, gifts, and titles on his chiefs and army. When it was known that Yudeekoot, the king of the Oighoor tribe, had killed the vakeel of Goor Khan, Chungeez Khan invited him to his court. Yudeekoot, well pleased at this invitation, selected a number of presents and went to visit Chungeez Khan, who received him with distinction and gave him assignments of territory and his daughter in marriage, and called him thenceforward his adopted son.
Altan Khan, the king of Khatai, having in former times, during the reigns of the forefathers of Chungeez Khan, treacherously murdered two princes of his house, Humeeka, the son of Surokud, and Ookin Turkak, the son of Kubal Khan, as before mentioned; in revenge, Chungeez Khan, his affairs being now in the most flourishing state, and his armies numerous and well appointed, after leaving a body of troops to protect his camp and territory, marched with an immense army towards Khatai. On his arrival there, he, in a short time, took possession of the country of Hoorbukht, which contains seventy tomans; he also took the city of Meskeen and destroyed the city of Toikung, one of the first in the realm of Khatai. From this place he despatched his sons and officers to reduce the country to obedience, and it is said they took more than two hundred cities and fortified towns. Chungeez Khan marched next to the capital of Khatai, which is called Chungdoo;* Altan Khan residing in that city.
Altan Khan, as soon as he heard of the movement and object of Chungeez Khan, assembled his ameers, Kyking, Berkuk, and Toongshah, and consulted with them on the best mode of opposing him. His vuzeer, Jungshanuk, on this occasion, represented to him that peace was the best policy for the present, and that after the retreat of Chungeez Khan, they might at leisure prepare to arrest his career. Altan Khan approved of his advice, and despatched ambassadors to Chungeez Khan, and offered him a sum of money and his daughter Gunjwar in marriage, to retire. Chungeez Khan accepted these terms, and was married to the daughter of Altan Khan, and afterwards retired to his own country.
Altan Khan, after Chungeez Khan’s departure, finding his country was in great disorder, after leaving his son with a large army in the city of Chungdoo, which is called by the Moghools Khan Baligh, to protect the country, retired to a city called Tumsik, or Oonshai,* built by his father. This city was situate on the river Jung Kho, and was surrounded with high walls.
It is said that it was so extensive, that a boat sailing on the river would be a day in going and returning to the extent of its limits: the environs were also celebrated for the fruit they produced. When Altan Khan retired to this city, many of his troops abandoned him, and joined Chungeez Khan. Chungeez Khan, as soon as he heard of the departure of Altan Khan, ordered two of his chiefs of Tomans, Menkun Moungli and Samooka, with a great force, to besiege Khan Baligh, and they accordingly attacked that city, which, after some time, was reduced to extremity for want of provisions. Altan Khan, of Khatai, from grief at this persecution, poisoned himself, and the city was reduced by famine.*
As soon as Chungeez heard of the capture of Khan Baligh, he despatched three of his ameers, named Kunghoor, Angoor, and Kurti Kiar, to take possession of the treasures of Altan Khan, and bring them to him.
These ameers accordingly marched to Khan Baligh, and when they arrived there the treasurer of Altan Khan delivered over his charge of stores and treasures to them, and at the same time made them a present of three pieces† of China silk, embroidered with gold. Kunghoor, however, would not accept that offered to him; the others did.
The ameers, with the treasure and treasurer, now returned to Chungeez Khan, who, on their arrival, asked Kunghoor why he had refused to accept a present from the treasurer? Kunghoor replied, if the city had not been taken by force of arms, and the property had belonged to Altan Khan, he would certainly have accepted whatever was offered to him; but seeing the city was regularly besieged and taken, every particle of the property belonged to his majesty the Khan.
Chungeez Khan was highly pleased at this answer, and gave Kunghoor twice as much as he had refused from the treasurer.
Having thus, in the course of two years, conquered Khatai, Chungeez Khan now returned towards his own country. At this period, however, he despatched Soweida Bahadoor to attack the tribe of Makreet, the ruler of which, Kodwi Bahadoor, was the brother of Tokta Begi. This chief had occupied the country of Naiman.
When Soweida arrived at Naiman, the Makreet Tatars fought several battles with him. At length, however, Kodwi Bahadoor, with the three sons of Tokta Begi, and a great number of their tribe, being all slain in battle, they were completely subdued, and Soweida returned to Chungeez Khan.
About the same period, Borghul Noyan was sent with a force to attack the tribe of Toomat. On his arrival at Toomat, he attacked that tribe, and put most of them to the sword, but was himself killed towards the conclusion of the action fought with them.
Some time after this, a chief named Yughli Goyanuk was despatched with a large force to occupy and protect the country of Khatai.
An Account of the Wives and Children of Chungeez Khan the Great.
Chungeez Khan is said to have had more than five hundred wives and mistresses; but of this number, five only were distinguished above the rest.
The first of these was the daughter of the chief of the Kunkoorat, Boorut Kochin. This lady was the mother of his eldest children.
Second. Gunjoor, or Gunjwur, the daughter of Altan Khan, the King of Khatai.
Third. Koozi Sozoon, the daughter of Naimanuk Khan, the chief of the Naimans.
Fourth. Pusloon, the daughter of Chabukto, and
Fifth. Kowlan, the daughter of Tair Asoon.
Of these, however, the first was the greatest favourite, as she had borne Chungeez Khan four sons and five daughters.
Of his sons, the eldest was Joji Khan.
The second, Chughutai Khan.
The third, Ooktai; and
The fourth, Tooli Khan.
These four sons were each appointed by Chungeez Khan to a particular duty, viz.
To Joji was committed the care and charge of hunting expeditions.
Chughutai was appointed to the administration* of warlike measures, and the order and arrangement of the army.
Ooktai Khan, whose abilities surpassed the rest of his brethren, was appointed to preside over the political affairs of the state.
Tooli Khan, who was also called Baligh Noyan, had the superintendence of the horses and cavalry; also the arrangement of the encampments, as quarter-master-general.
Besides these, Chungeez had five sons by other ladies.
Chungeez, having obtained possession of Khatai, and the territory to the eastward, to the boundary of Almaligh,* now, in concert with the tribes and families of the Moghools, divided the whole among his sons and Kurachar Noyan, who was descended from his uncle; also among his relations of all degrees.
He also placed all his relations under the particular protection and patronage of one or other of his sons, and strove by every means to establish firmly the ties of friendship and consanguinity between them.
This was his constant endeavour, and one day, having assembled all his sons and relations, he took an arrow from his teer kush, or quiver, and broke it. He next took out two, and did the same. He went on thus increasing the number by one each time, until at last he had so many in his hand he found it impossible to break them; he then handed them round to all his family present, the strongest of whom found they also were unable to break them.
He then addressed his sons and relations, and told them this was precisely their case: that as long as they remained in concord and united, no one would be able to prevail against them or injure them; and the reverse; that it was indispensable one of them should be constituted king, and that all the rest should be obedient to him, and serve him with one heart and accord, to the end that quarrels might not arise among them, and, in consequence of such quarrels, their enemies overcome them: for, he observed, although the title of king was confined to an individual, yet in fact all his sons and relations were partners and participators in the possession of the country and its wealth.
An Account of the Customs of the Moghool Tribes, and the Yasaie, or Regulations of the great Chungeez Khan.
As the Almighty, blessed be his name! had bestowed more knowledge of the affairs of this world on Chungeez than on any of the sons of Turk, the son of Japhet; he (Chungeez), in his wisdom, instituted certain regulations in his judgment fitted for all cases and circumstances, and he also devised punishments for all offences. Among these, the fine for the murder of a Mussulman was fixed at forty (balish* or) pieces of gold. The fine for a man of Khatai was estimated at the price of an ass.
Before the time of Chungeez, the Moghools do not appear to have had any written language: Chungeez Khan, therefore, directed them and their children to learn the Oighoor character. The orders or regulations of which we speak are written in that character in the records called Shub Ashob, and they are also called the Great Code of Regulations.† This book was deposited in the treasury, and was so highly esteemed by the Turks, that they never departed from its authority.
When the tribes and families of the Moghools first joined Chungeez, their customs were loose. By these regulations, however, theft and other crimes were checked and eradicated.
Whenever Chungeez Khan wrote to the kings and princes of his time, his style was formed after the manner of the Ancients, for he never regarded the extent of their kingdoms or their power, but in all cases, the spirit of his address was this: “If you join and obey us, your lives will be spared; if you do not, the fault is not with us; God only knows what may be the consequence.” These words were expressed in affectation of a pious reliance on the result, and after that, for whatever befel them, they themselves were answerable.
Chungeez Khan, being attached to no religion in particular, was entirely divested of the rancour and hostility with which one sect generally regards another. The religious of all sects were therefore received by him with equal deference and respect, particularly as he considered their mediation with the Deity in his favour as highly efficacious.
As the territory of Chungeez now became very extensive, and as intelligence from remote parts was constantly arriving, and moreover, as an immediate and constant communication with them was indispensable, he stationed relays of horses at different places, and provided for their subsistence, and that of the men attached to them, from each Toman.
At each stage, also, the horses were registered, that expresses might be sent by the different agents and ambassadors without delay; and also that his subjects and troops might not sustain annoyance or injury.*
The Customs of the Moghools.
The regulations or customs of the Moghools may be comprised in the following words:—That all orders of the Khan shall be implicitly obeyed. —It is to be remarked here, that the language of their commands and letters is always plain and simple; they despise all literary ornament, and reject forms and titles. They are much attached to hunting, and consider it the most honourable of all exercises and amusements; and when the winter approaches, they make a general hunting expedition into the desert. On these occasions, they first send hunters to examine where the game is most abundant, and then assemble their troops in the order of battle before described. They then enclose an immense space of ground, sometimes twenty days journey in extent: the king himself, with his wives, and a good store of provisions, then proceed to the field, and the whole close in gradually upon the game, so as to prevent its escape; and should any notwithstanding escape, the ameers and their servants are punished: also, should the circle be broken or irregular, they are punished. When they arrive close to each other, they lay hold of each other’s hands; and when they approach nearer, they stand back to back and knee to knee. In the midst of of this circle is the game: the king first, with his particular friends, kill some of these with their arrows, and after that his sons and ameers, conformably to their rank. When the king returns, the rest of the game is given up to the soldiers.— Their object in this hunting excursion, however, is not the game, but to exercise their troops in horsemanship and archery, and to teach them to be steady and cautious in the field of battle. This custom exists among the Moghools to the present day.
The Character of their Troops.
It is well known that, from the time of Adam to the present day, no kings have possessed troops equal to those of the Turks; none ever existed so patient in suffering and calamity, and so obedient and grateful in prosperity; so attached to their chiefs both in private and in public; so contented with their stations and degrees, whatever they may be, in life; or so brave and so expert in the use of their arms. The Turks are also famous for the readiness with which they adapt themselves to circumstances, whether in war or peace; they also carry all their necessary utensils and arms into the field with them, and if any are deficient, they are punished; their women are also trained to assist their husbands in all things.
When any expedition of importance is to be undertaken, the chiefs of the oolooses or tribes communicate the details to the ameers of thousands, and these again to those of hundreds, and so on; all are expected to provide their own resources. If an army is to be assembled, an order is given that so many thousand men are to be ready at a certain place and time, and it is not possible, under their regulations, that there should be any deviation from the order; and however distant may be the army from the Khan, all exertion is made to conform to his orders, and those are severely punished who neglect them. A single horseman is sent, who, if such be his orders, cuts off the offender’s head. No man can quit his tribe without permission; and if he does, no one can protect him, as both would certainly be publicly executed for the offence.
Goor Khan is the title of the kings of Kara Khatai, and signifies ‘lord of lords;’ the Goor Khans are descended from the chief inhabitants of Khatai. It is related that, before the rise of Chungeez Khan, eighty persons (some say a multitude) left that country from some dissensions existing among them, and proceeded to the country of the Kurkeez, where they were opposed by that tribe, and were obliged to deviate in their course to Aimeel, where they built a city; and a great number of Turks and other tribes joining them, it is said that city at length contained forty thousand houses. At that time, in the city of Balasaghoon,* which the Moghools call Khan Baligh, or the beautiful city, there reigned an Ameer, who was descended from Afrasiab, but who was a weak prince, and the tribes of Turks, in consequence, frequently attacked and plundered his country.
When this prince heard of the power of Kara Khatai, king of Aimeel, he sent ambassadors to him and requested he would visit Balasaghoon and take it under his protection, that it might be relieved from the ravages of the Kurligh and Kunkuli tribes. Goor Khan, the king of Aimeel, at his request, accordingly repaired to Balasaghoon,* and having dispossessed the descendant of Afrasiab, at last poisoned him, and seated himself on the throne of the khans of Balasaghoon; after which, he reduced the robbers who plundered the country to obedience, and subdued the country of Kashghur and Khotun; he also reduced the tribes of Paish Baligh and Kurkeez, who had before opposed him. He then attacked Mawurunneher and Ferghauna; and the kings of Mawurunneher, who were the ancestors of the great Sultan Osman, submitted to his rule. He also defeated Sultan Sunjur at the gate of Samurkund, in the year 536 Hejri, agreeing with the Aiteel of the Toorks. Sultan Sunjur fled to Balkh, as will be found in the histories of that period. Goor Khan after this conquered most of Turkistan, Mawurunneher, &c. and he also despatched a considerable force from Boor to plunder Khorezm, which it did effectually; and Aitseez, the chief of Khorezm, also offered his submission, besides presents and cattle, and agreed to pay him one thousand dinars yearly as a tribute. Goor Khan dying about this time, his queen, Kurneik, assumed the chief authority. The brother of Goor Khan, however, displaced her, and reigned under the title of Goor Khan. About this time Ail Arslan, the son of Aitseez Khorazm Shah, died, and Sultan Shah, the son of Ail Arslan, ascended the throne in his place. Turkash, the brother of Sultan Shah, however, opposed him and fled to Kara Khatai; and, with the aid of Goor Khan, returned and conquered Khorezm, and Sultan Shah fled. Turkash ascended the throne on the 22d Rubbi-is-sani, in the year 568 Hejri, or the Turkish Loo-eel.*
Koshluk, the son of Naimanuk Khan, after the death of his father, sought refuge with Goor Khan; and, after remaining with him some time, observing that the ameers of Goor Khan to the eastward had advanced their feet beyond the carpet of submission, and had rebelled against Chungeez Khan, and that Sultan Osman, of Samurkund, had also manifested enmity towards him; he addressed Goor Khan, and requested he would give him a force, that he might take advantage of these circumstances, assemble his tribe, and try to recover his father’s territory. Goor Khan, seduced by his representations, unfortunately for himself, agreed to his proposition, and dismissed him with the title of khan.
Koshluk accordingly assembled his scattered tribe, and the fame of his expedition having spread to all parts, most of the troops of Kara Khatai connected with him, joined him. When he arrived near Aimeel and Kialik, Tokhtughan, the chief of the Mukreet, who had fled from Chungeez Khan, also joined him, and he now being powerful, agreeably to the adage, “power is sure to make men rebellious,” plundered the country, and committed great ravages: he also quarrelled with his patron, Goor Khan.
Sultan Mahummud Khorazm Shah, (who, after the death of his father Tukash, returned to Khorezm, and ascended the throne of that kingdom on the 25th Shawal, 596 Hejri, agreeing with Bije Eel Toorki,) being offended and ashamed that Goor Khan had demanded tribute from him, although the tribute had been paid by him and his fathers before him for many generations, also despatched a vukeel to Koshluk Khan, with a message, that he was about to attack Goor Khan, and recommending Koshluk to follow his example. These two princes, therefore, made an agreement, that if the sultan should first succeed in conquering Goor Khan, he was to take possession of the country from Kashgar to Khotun; and if Koshluk should first succeed against Goor Khan, he should possess the country to the river Fusakut. They therefore advanced against Goor Khan; but Koshluk being first in the attack, a battle was fought by him with Goor Khan, in which he (Koshluk) was defeated.
When Sultan Mahummud Khorazm Shah advanced with his army to attack Goor Khan, and arrived at Bokhara, that city surrendered to him, and he thence marched to Samurkund. Sultan Osman, called the King of kings,* the chief of that city proceeded to meet Sultan Mahummud, he being offended with Goor Khan for his having refused him his daughter in marriage: he, therefore, tendered the sultan his alliance and obedience, by striking money and reading prayers in his name. Sultan Mahummud affianced his daughter (whose name was Khawind Sultan) to him; and leaving a relation of his, named Toortuboor, in Samurkund, marched with Sultan Osman towards Goor Khan, who on hearing of their movement directed Taneko, the commander of his army stationed at Tiraz, to prepare to oppose them. Sultan Mahummud crossed the river Sihoon by a bridge, which he afterwards destroyed, that his army might have no hopes of retreat. When he arrived at the desert of Eelash, Taneko met him with a numerous army; and on Friday, the 7th Rubbe-ul-avul, 607 Hejri, the troops on both sides being prepared for battle, the sultan directed his army to await until prayers had been read from the mimber, or pulpit, and then charge; in the hope that, by the efficacy of prayer, the Most High, the giver of victory, might afford them his divine assistance. As soon as the tukbeer and prayers were read, therefore, they charged; and the battle, although bloody, was not doubtful. The troops of Goor Khan were defeated, and Taneko wounded and taken and sent prisoner by the sultan to Khorezm, with an account of his victory. Boorak Hajib of Kara Khatai (an account of whom will be found in the History of Kirman) was also taken in this battle, with his brother Hameed, the son of Poor, and both were brought before the sultan; and, after some time, Hameed was exalted to the amarut, or was made an ameer; and his brother to the office of hajib, and therefore called Boorak Hajib. Sultan Mahummud, after this victory, was called Sekundur Sani, or the second Alexander. He after this marched to Otrar, the chief of which city submitted, and was pardoned, and allowed to retain his property on condition he should remove with his family to Nussa; and on his departure the sultan appointed Ainan Jowk, a relation of his mother’s, to command at Otrar, and then returned by Samurkund to Khorezm, where he directed that Taneko, the chief of Goor Khan’s army, should be put to death, and that his body should be thrown into the Sihoon.
The march of Khorazm Shah to Jund and Samurkund.
It is related, that during the absence of Sultan Mahummud Khorazm Shah a number of the dependents of Kadir Khan had rebelled in the district of Jundoom, and for this reason Sultan Mahummud did not remain long at Khorezm, but marched towards that quarter. Sultan Osman, who waited to be married to the daughter of Khorazm Shah, remained in Khorezm. When Sultan Mahummud had destroyed the rebels, news was brought to him that an army from Kara Khatai* had arrived at Samurkund, and had besieged that city. The sultan, therefore, returned from Jundoom, and despatched messengers to all quarters to collect his troops, and marched towards Samurkund. The troops of Khatai during this period encamped on the river of Samurkund, and assaulted the city, it is said, seventy times, and failed in every attempt but one, when the Samurkund people sustained some loss. The troops of Khatai being irritated at their ill-success, closed in upon the city, and exerted themselves much to take it; but the news of the advance of the sultan, and of the newly acquired power of Koshluk Khan, arriving, they retired.
When Sultan Mahummud arrived at Samurkund, and had collected his army, he marched to the city of the Sughnanians, who were mostly Mussulmans. On his arrival, they seized their chief, and brought him in irons to the sultan; and as they exaggerated the great strength and power acquired by Koshluk Khan, he became the more eager to attack him, and marched forward for that purpose.
Goor Khan having heard of the sultan’s movements, prepared to oppose him; and when the armies approached each other, Sipehbood of the blue garments, and Burtuneh, the chief or mayor of Samurkund, entered into a secret confederacy, and they sent a messenger to Goor Khan, to say that when the armies met in battle they would join him, provided that if Goor Khan should conquer, he would resign Khorezm to Burtuneh, and give Khorasan to Sipehbood. Goor Khan agreed to these propositions, and even offered more; and when the troops engaged, the left wing of the army of Kara Khatai totally defeated the right wing of the sultan’s army. The main bodies then engaged, and both fell into utter confusion. It was the custom of the sultan on the day of battle to wear clothes of the same colour as those of his enemies, and some of his courtiers also followed his example, and when he fell into the hands of the troops of Kara Khatai he was not therefore recognized, and after some time he escaped from them and joined the remnant of his army at the river Sihoon, and restored confidence among his dependents, who supposed previously that he was either slain or taken prisoner.
Sultan Mahummud now proceeded to Khorezm, and the troops of Kara Khatai retired after plundering the country, and not sparing even their own. When the Khataians arrived at Balasaghoon, the inhabitants of that place, who detested them, trusting that when the sultan recovered his strength he would take that part of the country under his protection, shut their gates and manned their walls; the defence of the city was therefore maintained for sixteen days, in the hope that the sultan would arrive; but at last the elephants taken from sultan Mahummud being brought up to the gates, they were forced, and the city taken, and for three days the people of the city were indiscriminately massacred. It is related that forty-seven thousand chiefs and respectable citizens were killed on this occasion, and as the whole of the treasure and valuable property of the city was plundered, Mahummud Bai a very rich man, proposed that the loss sustained by Goor Khan’s treasury in the war should be made up by the army, from the spoils of the city generally. The ameers, however, having heard of this proposition, and being offended at it, separated and rebelled.
When Koshluk heard of these events, he marched to attack Goor Khan: who being employed in the collection of his revenue, and unaware of his design, was surprised and taken prisoner, and the whole of his property and country seized by Koshluk, who gave him his life, but occupied the throne of the Goor Khans in his stead. Goor Khan lived only two years after this event, and died aged ninety-five years.
The reign of Koshluk Khan, the son of Tabang Khan, the King of the Naimans.
After the death of Ghoor Khan, the king of Kara Khatai, Koshluk Khan reigned independently over that country. Koshluk was an idolater, and his wife a Christian; he was in the habit of making converts to idolatry, and those who refused to conform to its rites he massacred; and many Mussulmans attained the honour of martyrdom in this good cause. At this time Tokatughan, the son of Toktabegi, the king of the tribe of Mukreet, left the service of Koshluk Khan, the son of Naimanuk Khan, and retired to the Khum Kuchuk. Koshluk Khan about this time despatched an army to Kashghur three or four successive years, and so ravaged that country that he produced a dreadful famine, and the people were obliged to eat all kinds of animals. He at last determined to march thither himself with a great army; on his arrival there the people all submitted to him, and he then moved to Khotun, of which he also possessed himself, and constrained the inhabitants to follow his idolatrous religion. He also directed that the learned of the Mussulman and other religions should assemble and hold a public disputation on their respective faiths; it is said that three thousand imams and learned Mussulmans made their appearance on that occasion, and Koshluk Khan, when they had assembled, addressed them, and asked who was so bold as to refuse to listen to truth. Shaik Moafiq Ala-ud-deen Mahummud Khotuni (may God enlighten his tomb!) approached him, and, determining to speak the truth, began a dissertation on the evidences of the Mahummudan religion. Koshluk Khan, however, interrupted him with a foolish reply, and reviled the prophet Mahummud. The imam could not brook this insult, and cried out, “Dust in thy mouth, infidel!” Koshluk, on hearing this, ordered him to be seized, and directed him to abjure the Mahummudan faith, and, as he refused, he was fastened with four nails to the gate of the Keir mosque (which he himself had built), and was most cruelly tortured; during which time he addressed the people, and advised them not to give up their hopes of eternity for the fear of present pain.* After this, the Mussulman religion was abolished in that country.
At the time Koshluk Khan conquered Khotun, there resided at the city of Almaligh a man of uncommon strength and bravery, of the Kunkoli tribe, whose name was Ooraz. This man was a robber, and as a number of men of the same description joined him, he became strong enough to plunder the environs of Ilmaligh, and at length obtained possession of that city, and became its ruler. He then collected troops, and attacked Foulad Soom, which was one of the most considerable cities in that country, and took possession of it. Koshluk Khan despatched a large army against him, which defeated him, and ravaged his country: and when he was reduced to extremity, he sent his daughter with ambassadors to Chungeez Khan, and begged his assistance in opposing Koshluk Khan. Chungeez Khan gave him a munsub, and affianced his daughter to his eldest son, Joje; and Ooraz afterwards visited Chungeez Khan, who received him with great favour. On his departure, Chungeez advised him to refrain from hunting, that he might not in time become the prey of a hunter. He also gave him a thousand sheep, and dismissed him to Almaligh. At that time Koshluk Khan had, as usual, despatched an army to plunder Almaligh, and after having ravaged the country to its gates, besieged that city. At this time also news arrived in the camp of Koshluk Khan that Chungeez Khan was advancing towards him with a great army, and Koshluk’s troops in consequence retired. Ooraz Kunkuli, who was a great hunter, and knew nothing of the advance of Koshluk Khan’s army, and had also forgotten the advice of Chungeez Khan, being on the road attended by a few horse, fell in with a large body of Koshluk Khan’s troops, and was killed by them. Chungeez Khan, on hearing of this event, placed the son of Ooraz, Shuknagh Tukeen, in his father’s rank and office, and gave him to wife a daughter of his son Joje, and sent him to Almaligh. It is also stated that Arslan, the chief of the tribe of Kurligh, a dependent of Chungeez Khan, gave him his daughter, and the government of Kialigh.
The second climate is the tropicus Cancri.
The third is the parallelus per Alexandriam.
The fourth is estimated from the latitude of Babylon.
The fifth is the parallelus per Alexandriam Troadis.
The sixth is the parallelus per Medium Pontum.
The seventh is the parallelus per Borysthenem.
The eighth is the clima adjectum per Ripheios Montes. ↩
The author of the N. Histoire de Genghis Khan says, the emperors of the Moghools in India are descended from Genghis by the female side, and that Tamerlane was the fifth in descent from Kurachar Noyan.
↩“Il n’en falloit pas davantage à un conquerant, &c.”—P. 34.
The city of Peking was taken by the Moghools in 1210 of the Christian era.
The city of Altan Khan, the extent of which is said to have been so great, is supposed to have been Nankin. The Nouvelle Histoire de Genghis Khan says, the King of China and his son were slain in the assault; but this is apparently a mistake.
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