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The Bābur-nāma. Babur
Читать онлайн.Название The Bābur-nāma
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Автор произведения Babur
Жанр Зарубежная классика
Издательство Public Domain
Tāshkīnt, which in books they write Shash, and sometimes Chāch, whence the term, a Chāchī, bow.95 He gave it to The Khān, and from that date (890AH. -1485AD.) down to 908AH. (1503AD.) it and the Shāhrukhiya country were held by the Chaghatāī Khāns.
At this date (i. e., 899AH. -1494AD.) the Mughūl Khānship was in Sl. Maḥ=mūd Khān, Yūnas Khān’s younger son and a half-brother of my mother. As he and ‘Umar Shaikh Mīrzā’s elder brother, the then ruler of Samarkand, Sl. Aḥmad Mīrzā were offended by the Mīrzā’s behaviour, they came to an agreement together; Sl. Aḥmad Mīrzā had already given a daughter to Sl. Maḥmūd Khān;96 both now led their armies against ‘Umar Shaikh Mīrzā, the first advancing along the south of the Khujand Water, the second along its north.
Meantime a strange event occurred. It has been mentioned that the fort of Akhsī is situated above a deep ravine;97 along this ravine stand the palace buildings, and from it, on Monday, Ramẓān 4, (June 8th.) ‘Umar Shaikh Mīrzā flew, with his pigeons and their house, and became a falcon.98
He was 39 (lunar) years old, having been born in Samarkand, in 860AH. (1456AD.) He was Sl. Abū-sa‘īd Mīrzā’s fourth son,99 being younger than Sl. Aḥmad M. and Sl. Muḥammad M. and Sl. Maḥmūd Mīrzā. His father, Sl. Abū-sa‘īd Mīrzā, was the son of Sl. Muḥammad Mīrzā, son of Tīmūr Beg’s third son, Mīrān-shāh M. and was younger than ‘Umar Shaikh Mīrzā, (the elder) and Jahāngīr M. but older than Shāhrukh Mīrzā.
c. ‘Umar Shaikh Mīrzā’s country.
His father first gave him Kābul and, with Bābā-i-Kābulī100 for his guardian, had allowed him to set out, but recalled him from the Tamarisk Valley101 to Samarkand, on account of the Mīrzās’ Circumcision Feast. When the Feast was over, he gave him Andijān with the appropriateness that Tīmūr Beg had given Farghāna (Andijān) to his son, the elder ‘Umar Shaikh Mīrzā. This done, he sent him off with Khudāī-bīrdī Tūghchī Tīmūr-tāsh102 for his guardian.
d. His appearance and characteristics.
He was a short and stout, round-bearded and fleshy-faced person.103 He used to wear his tunic so very tight that to fasten the strings he had to draw his belly in and, if he let himself out after tying them, they often tore away. He was not choice in dress or food. He wound his turban in a fold (dastar-pech); all turbans were in four folds (chār-pech) in those days; people wore them without twisting and let the ends hang down.104 In the heats and except in his Court, he generally wore the Mughūl cap.
e. His qualities and habits.
He was a true believer (Ḥanafī maẕhablīk) and pure in the Faith, not neglecting the Five Prayers and, his life through, making up his Omissions.105 He read the Qur’ān very frequently and was a disciple of his Highness Khwāja ‘Ubaidu’l-lāh (Aḥrārī) who honoured him by visits and even called him son. His current readings106 were the two Quintets and the Mas̤nawī;107 of histories he read chiefly the Shāh-nāma. He had a poetic nature, but no taste for composing verses. He was so just that when he heard of a caravan returning from Khitāī as overwhelmed by snow in the mountains of Eastern Andijān,108 and that of its thousand heads of houses (awīlūq) two only had escaped, he sent his overseers to take charge of all goods and, though no heirs were near and though he was in want himself, summoned the heirs from Khurāsān and Samarkand, and in the course of a year or two had made over to them all their property safe and sound.
He was very generous; in truth, his character rose altogether to the height of generosity. He was affable, eloquent and sweet-spoken, daring and bold. Twice out-distancing all his braves,109 he got to work with his own sword, once at the Gate of Akhsī, once at the Gate of Shāhrukhiya. A middling archer, he was strong in the fist, – not a man but fell to his blow. Through his ambition, peace was exchanged often for war, friendliness for hostility.
In his early days he was a great drinker, later on used to have a party once or twice a week. He was good company, on occasions reciting verses admirably. Towards the last he rather preferred intoxicating confects110 and, under their sway, used to lose his head. His disposition111 was amorous, and he bore many a lover’s mark.112 He played draughts a good deal, sometimes even threw the dice.
f. His battles and encounters.
He fought three ranged battles, the first with Yūnas Khān, on the Saiḥūn, north of Andijān, at the Goat-leap,113 a village so-called because near it the foot-hills so narrow the flow of the water that people say goats leap across.114 There he was beaten and made prisoner. Yūnas Khān for his part did well by him and gave him leave to go to his own district (Andijān). This fight having been at that place, the Battle of the Goat-leap became a date in those parts.
His second battle was fought on the Urūs,115 in Turkistān, with Aūzbegs returning from a raid near Samarkand. He crossed the river on the ice, gave them a good beating, separated off all their prisoners and booty and, without coveting a single thing for himself, gave everything back to its owners.
His third battle he fought with (his brother) Sl. Aḥmad Mīrzā at a place between Shāhrukhiya and Aūrā-tīpā, named Khwāṣ.116 Here he was beaten.
g. His country.
The Farghāna country his father had given him; Tāshkīnt and Sairām, his elder brother, Sl. Aḥmad Mīrzā gave, and they were in his possession for a time; Shāhrukhiya he took by a ruse and held awhile. Later on, Tāshkīnt and Shāhrukhiya passed out of his hands; there then remained the Farghāna country and Khujand, – some do not include Khujand in Farghāna, – and Aūrā-tīpā, of which the original name was Aūrūshnā and which some call Aūrūsh. In Aūrā-tīpā, at the time Sl. Aḥmad Mīrzā went to Tāshkīnt against the Mughūls, and was beaten on the Chīr117 (893AH. -1488AD.) was Ḥafiẓ Beg Dūldāī; he made it over to ‘Umar Shaikh M. and the Mīrzā held it from that time forth.
h. His children.
Three of his sons and five of his daughters grew up. I, Z̤ahīru’d-dīn Muḥammad Bābur,118 was his eldest son; my mother was Qūtlūq-nigār Khānīm. Jahāngīr Mīrzā was his second son, two years younger than I; his mother, Fāt̤ima-sult̤ān by name, was of the Mughūl tūmān-begs.119 Nāṣir Mīrzā was his third son; his mother was an Andijānī, a mistress,120 named Umīd. He was four years younger than I.
‘Umar
Once the Mīrzā did not wish Yūnas to winter in Akhsī; once did not expect him to yield to the demand of his Mughūls to be led out of the cultivated country (
Ḥ.S. ii, -192, Firishta, lith. ed. p. 191 and D’Herbélot, sixth.
It would have accorded with Bābur’s custom if here he had mentioned the parentage of his father’s mother. Three times (fs. 17b, 70b, 96b) he writes of “Shāh Sulṯan Begīm” in a way allowing her to be taken as ‘Umar Shaikh’s own mother. Nowhere, however, does he mention her parentage. One even cognate statement only have we discovered,
To a statement made by the writer of the biographies included in Kehr’s B.N. volume, that ‘U.S.’s family (
Dara-i-gaz, south of Balkh. This historic feast took place at Merv in 870 AH. (1465 AD.). As ‘Umar Shaikh was then under ten, he may have been one of the Mīrzās concerned.
Khudāī-bīrdī is a Pers. – Turkī hybrid equivalent of Theodore;
Elph. and Ḥai. MSS.
The apposition may be between placing the turban-sash round the turban-cap in a single flat fold and winding it four times round after twisting it on itself.
The dates of ‘Umar Shaikh’s limits of perusal allow the Quintets (
Probably below the Tīrāk (Poplar) Pass, the caravan route much exposed to avalanches.
Mr. Erskine notes that this anecdote is erroneously told as of Bābur by Firishta and others. Perhaps it has been confused with the episode on f. 207b. Firishta makes another mistaken attribution to Bābur, that of Ḥasan of Yaq‘ūb’s couplet. (H.B.)
The Fr. map of 1904 shows Kas, in the elbow of the Sīr, which seems to represent Khwāṣ.
Concerning his name,