LITMIR.BIZ

      Senkovski brought it over from his archetype; Mr. Salemann sent it to me in its original Turki form. (JRAS. 1900, p. 474). Senkovski’s own colophon is as follows: —

      “J’ai achevé cette copie le 4 Mai, 1824, à St. Petersburg; elle a éte faite d’àpres un exemplaire appartenant à Nazar Bai Turkistani, négociant Boukhari, qui etait venu cette année à St. Petersburg. J. Senkovski.”

      The colophon Senkovski copied from his archetype is to the following purport: —

      “Known and entitled Waqi‘nama-i-padshahi (Record of Royal Acts), [this] autograph and composition (bayad u navisht) of Mulla ‘Abdu’l-wahhāb the Teacher, of Ghaj-davan in Bukhara – God pardon his mistakes and the weakness of his endeavour! – was finished on Monday, Rajab 5, 1121 (Aug. 31st, 1709).– Thank God!”

      It will be observed that the title Waqi‘nama-i-padshahi suits the plan of dual histories (of Babur and Humayun) better than does the “Babur-nama” of Timur-pulad’s note, that the colophon does not claim for the Mulla to have copied the elder book (1494-1530) but to have written down and composed one under a differing title suiting its varied contents; that the Mulla’s deprecation and thanks tone better with perplexing work, such as his was, than with the steadfast patience of a good scribe; and that it exonerates the Mulla from suspicion of having caused his compilation to be accepted as Babur’s authentic text. Taken with its circumstanding matters, it may be the dénoument of the play.

      Chapter IV.

      THE LEYDEN AND ERSKINE MEMOIRS OF BABER

      The fame and long literary services of the Memoirs of Baber compel me to explain why these volumes of mine contain a verbally new English translation of the Babur-nama instead of a second edition of the Memoirs. My explanation is the simple one of textual values, of the advantage a primary source has over its derivative, Babur’s original text over its Persian translation which alone was accessible to Erskine.

      If the Babur-nama owed its perennial interest to its valuable multifarious matter, the Memoirs could suffice to represent it, but this it does not; what has kept interest in it alive through some four centuries is the autobiographic presentment of an arresting personality its whole manner, style and diction produce. It is characteristic throughout, from first to last making known the personal quality of its author. Obviously that quality has the better chance of surviving a transfer of Babur’s words to a foreign tongue when this can be effected by imitation of them. To effect this was impracticable to Erskine who did not see any example of the Turki text during the progress of his translation work and had little acquaintance with Turki. No blame attaches to his results; they have been the one introduction of Babur’s writings to English readers for almost a century; but it would be as sensible to expect a potter to shape a vessel for a specific purpose without a model as a translator of autobiography to shape the new verbal container for Babur’s quality without seeing his own. Erskine was the pioneer amongst European workers on Baburiana – Leyden’s fragment of unrevised attempt to translate the Bukhara Compilation being a negligible matter, notwithstanding friendship’s deference to it; he had ready to his hand no such valuable collateral help as he bequeathed to his successors in the Memoirs volume. To have been able to help in the renewal of his book by preparing a second edition of it, revised under the authority of the Haidarabad Codex, would have been to me an act of literary piety to an old book-friend; I experimented and failed in the attempt; the wording of the Memoirs would not press back into the Turki mould. Being what it is, sound in its matter and partly representative of Babur himself, the all-round safer plan, one doing it the greater honour, was to leave it unshorn of its redundance and unchanged in its wording, in the place of worth and dignity it has held so long.

      Brought to this point by experiment and failure, the way lay open to make bee-line over intermediaries back to the fountain-head of re-discovered Turki text preserved in the Haidarabad Codex. Thus I have enjoyed an advantage no translator has had since ‘Abdu’r-rahim in 1589.

      Concerning matters of style and diction, I may mention that three distinct impressions of Babur’s personality are set by his own, Erskine’s and de Courteille’s words and manner. These divergencies, while partly due to differing textual bases, may result mainly from the use by the two Europeans of unsifted, current English and French. Their portrayal might have been truer, there can be no doubt, if each had restricted himself to such under-lying component of his mother-tongue as approximates in linguistic stature to classic Turki. This probability Erskine could not foresee for, having no access during his work to a Turki source and no familiarity with Turki, he missed their lessoning.

      Turki, as Babur writes it – terse, word-thrifty, restrained and lucid, – comes over neatly into Anglo-Saxon English, perhaps through primal affinities. Studying Babur’s writings in verbal detail taught me that its structure, idiom and vocabulary dictate a certain mechanism for a translator’s imitation. Such are the simple sentence, devoid of relative phrasing, copied in the form found, whether abrupt and brief or, ranging higher with the topic, gracious and dignified – the retention of Babur’s use of “we” and “I” and of his frequent impersonal statement – the matching of words by their root-notion – the strict observance of Babur’s limits of vocabulary, effected by allotting to one Turki word one English equivalent, thus excluding synonyms for which Turki has little use because not shrinking from the repeated word; lastly, as preserving relations of diction, the replacing of Babur’s Arabic and Persian aliens by Greek and Latin ones naturalized in English. Some of these aids towards shaping a counterpart of Turki may be thought small, but they obey a model and their aggregate has power to make or mar a portrait.

      (1) Of the uses of pronouns it may be said that Babur’s “we” is neither regal nor self-magnifying but is

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