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Maḥmūd and ‘Umar Shaikh with their successors, Bāī-sunghar, ‘Alī and Bābur; (
b) the Bāī-qarā, Ḥusain of Harāt: (II) of Chīngīz Khānīds, (always styled Khān,) (
a) the two Chaghatāī Mughūl brothers, Maḥmūd and Aḥmad; (
b) the Shaibānid Aūzbeg, Muḥammad Shaibānī (Shāh-i-bakht or Shaibāq or Shāhī Beg).
In electing to use the name Shaibānī, I follow not only the Ḥai. Codex but also Shaibānī’s Boswell, Muḥammad Ṣāliḥ Mīrzā. The Elph. MS. frequently uses Shaibāq but its authority down to f. 198 (Ḥai. MS. f. 243b) is not so great as it is after that folio, because not till f. 198 is it a direct copy of Bābur’s own. It may be more correct to write “the Shaibānī Khān” and perhaps even “the Shaibānī.”
93
bī murād, so translated because retirement was caused once by the overruling of Khwāja ‘Ubaidu’l-lāh Aḥrārī. (T.R. p. 113.)
94
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 (wilāyat). His own misconduct included his attack in Yūnas on account of Akhsī and much falling-out with kinsmen. (T.R. s. nn.)
95
i. e. one made of non-warping wood (Steingass), perhaps that of the White Poplar. The Shāh-nāma (Turner, Maçon ed. i, 71) writes of a Chāchī bow and arrows of khadang, i. e. white poplar. (H.B.)
96
i. e. Rābī‘a-sult̤ān, married circa 893 AH. -1488 AD. For particulars about her and all women mentioned in the B.N. and the T.R. see Gulbadan Begīm’s Humāyūn-nāma, Or. Trs. Series.
97
jar, either that of the Kāsān Water or of a deeply-excavated canal. The palace buildings are mentioned again on f. 110b. Cf. Appendix A.
98
i. e. soared from earth, died. For some details of the accident see A.N. (H. Beveridge, i, 220.)
99
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, viz. Khwānd-amīr’s (Ḥ.S. ii, 192) that ‘Umar Shaikh was the own younger brother (barādar khurdtar khūd) of Aḥmad and Maḥmūd. If his words mean that the three were full-brothers, ‘Umar Shaikh’s own mother was Ābū-sa‘īd’s Tarkhān wife. Bābur’s omission (f. 21b) to mention his father with A. and M. as a nephew of Darwesh Muḥammad Tarkhān would be negative testimony against taking Khwānd-amīr’s statement to mean “full-brother,” if clerical slips were not easy and if Khwānd-amir’s means of information were less good. He however both was the son of Maḥmūd’s wāzir (Ḥ.S. ii, 194) and supplemented his book in Bābur’s presence.
To a statement made by the writer of the biographies included in Kehr’s B.N. volume, that ‘U.S.’s family (aūmāgh) is not known, no weight can be attached, spite of the co-incidence that the Mongol form of aūmāgh, i. e. aūmāk means Mutter-leib. The biographies contain too many known mistakes for their compiler to outweigh Khwānd-amīr in authority.
100
Cf. Rauzatu’ṣ-ṣafā vi, 266. (H.B.)
101
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.
102
Khudāī-bīrdī is a Pers. – Turkī hybrid equivalent of Theodore; tūghchī implies the right to use or (as hereditary standard-bearer,) to guard the tūgh; Tīmūr-tāsh may mean i. a. Friend of Tīmūr (a title not excluded here as borne by inheritance. Cf. f. 12b and note), Sword-friend (i. e. Companion-in-arms), and Iron-friend (i. e. stanch). Cf. Dict. s. n. Tīmūr-bāsh, a sobriquet of Charles XII.
103
Elph. and Ḥai. MSS. qūbā yūzlūq; this is under-lined in the Elph. MS. by ya‘nī pur ghosht. Cf. f. 68b for the same phrase. The four earlier trss. viz. the two W. – i-B., the English and the French, have variants in this passage.
104
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. Cf. f. 18 and Hughes Dict. of Islām s.n. turban.
105
qaẓālār, the prayers and fasts omitted when due, through war, travel sickness, etc.
106
rawān sawādī bār īdī; perhaps, wrote a running hand. De C. i, 13, ses lectures courantes étaient…
107
The dates of ‘Umar Shaikh’s limits of perusal allow the Quintets (Khamsatīn) here referred to to be those of Niz̤āmī and Amīr Khusrau of Dihlī. The Maṣnawī must be that of Jalālu’d-dīn Rūmī. (H.B.)
108
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.) Cf. f. 13b and Dow’s Hindustan ii, 218.
109
yīgītlār, young men, the modern jighit. Bābur uses the word for men on the effective fighting strength. It answers to the “brave” of North. American Indian story; here de C. translates it by braves.
110
ma‘jūn. Cf. Von Schwarz p. 286 for a recipe.
111
mutaiyam. This word, not clearly written in all MSS., has been mistaken for yītīm. Cf. JRAS 1910 p. 882 for a note upon it by my husband to whom I owe the emendation.
112
na’l u dāghī bisyār īdī, that is, he had inflicted on himself many of the brands made by lovers and enthusiasts. Cf. Chardin’s Voyages ii, 253 and Lady M. Montague’s Letters p. 200.
113
tīka sīkrītkū, lit. likely to make goats leap, from sīkrīmāk to jump close-footed (Shaw).
114
sīkrīkān dūr. Both sīkrītkū and sīkrīkān dūr, appear to dictate translation in general terms and not by reference to a single traditional leap by one goat.
115
i. e. Russian; it is the Arys tributary of the Sīr.
116
The Fr. map of 1904 shows Kas, in the elbow of the Sīr, which seems to represent Khwāṣ.
117
i. e. the Chīr-chīk tributary of the Sīr.
118
Concerning his name, see T.R. p. 173.
