(i, 2) “
On cite beaucoup de traditions qui célèbrent l’excellence de ce climat.” Aūsh may be mentioned in the traditions on account of places of pilgrimage near it; Bābur’s meaning may be merely that its excellencies are traditional.
Cf. Ujfalvy ii, 172.
52
Most travellers into Farghāna comment on Bābur’s account of it. One much discussed point is the position of the Barā Koh. The personal observations of Ujfalvy and Schuyler led them to accept its identification with the rocky ridge known as the Takht-i-sulaimān. I venture to supplement this by the suggestion that Bābur, by Barā Koh, did not mean the whole of the rocky ridge, the name of which, Takht-i-sulaimān, an ancient name, must have been known to him, but one only of its four marked summits. Writing of the ridge Madame Ujfalvy says, “Il y a quatre sommets dont le plus élevé est le troisième comptant par le nord.” Which summit in her sketch (p. 327) is the third and highest is not certain, but one is so shewn that it may be the third, may be the highest and, as being a peak, can be described as symmetrical i. e. Bābur’s mauzūn. For this peak an appropriate name would be Barā Koh.
If the name Barā Koh could be restricted to a single peak of the Takht-i-sulaimān ridge, a good deal of earlier confusion would be cleared away, concerning which have written, amongst others, Ritter (v, 432 and 732); Réclus (vi. 54); Schuyler (ii, 43) and those to whom these three refer. For an excellent account, graphic with pen and pencil, of Farghāna and of Aūsh see Madame Ujfalvy’s De Paris à Samarcande cap. v.
53
rūd. This is a precise word since the Āq Būrā (the White Wolf), in a relatively short distance, falls from the Kūrdūn Pass, 13,400 ft. to Aūsh, 3040 ft. and thence to Andijān, 1380 ft. Cf. Kostenko i, 104; Huntingdon in Pumpelly’s Explorations in Turkistān p. 179 and the French military map of 1904.
54
Whether Bābur’s words, bāghāt, bāghlār and bāghcha had separate significations, such as orchard, vineyard and ordinary garden i. e. garden-plots of small size, I am not able to say but what appears fairly clear is that when he writes bāghāt u bāghlār he means all sorts of gardens, just as when he writes begāt u beglār, he means begs of all ranks.
55
Madame Ujfalvy has sketched a possible successor. Schuyler found two mosques at the foot of Takht-i-sulaimān, perhaps Bābur’s Jauza Masjid.
56
aūl shāh-jū’īdīn sū qūyārlār.
57
Ribbon Jasper, presumably.
58
Kostenko (ii, 30), 71-3/4 versts i. e. 47 m. 4-1/2 fur. by the Postal Road.
59
Instead of their own kernels, the Second W. – i-B. stuffs the apricots, in a fashion well known in India by khūbānī, with almonds (maghz-i badām). The Turkī wording however allows the return to the apricots of their own kernels and Mr. Rickmers tells me that apricots so stuffed were often seen by him in the Zar-afshān Valley. My husband has shewn me that Niz̤āmī in his Haft Paikar appears to refer to the other fashion, that of inserting almonds: —
“I gave thee fruits from the garden of my heart,Plump and sweet as honey in milk;Their substance gave the lusciousness of figs,In their hearts were the kernels of almonds.”60
What this name represents is one of a considerable number of points in the Bābur-nāma I am unable to decide. Kīyīk is a comprehensive name (cf. Shaw’s Vocabulary); āq kīyīk might mean white sheep or white deer. It is rendered in the Second W. – i-B., here, by ahū-i-wāriq and on f. 4, by ahū-i-safed. Both these names Mr. Erskine has translated by “white deer,” but he mentions that the first is said to mean argālī i. e. ovis poli, and refers to Voyages de Pallas iv, 325.
61
Concerning this much discussed word, Bābur’s testimony is of service. It seems to me that he uses it merely of those settled in towns (villages) and without any reference to tribe or nationality. I am not sure that he uses it always as a noun; he writes of a Sārt kīshī, a Sārt person. His Asfara Sārts may have been Turkī-speaking settled Turks and his Marghīnānī ones Persian-speaking Tājiks. Cf. Shaw’s Vocabulary; s. n. Sārt; Schuyler i, 104 and note; Nalivkine’s Histoire du Khanat de Khokand p. 45 n. Von Schwarz s. n.; Kostenko i, 287; Petzbold’s Turkistan p. 32.
62
Shaikh Burhānu’d-dīn ‘Alī Qīlīch: b. circa 530 AH. (1135 AD.) d. 593 AH. (1197 AD.). See Hamilton’s Hidāyat.
63
The direct distance, measured on the map, appears to be about 65 m. but the road makes détour round mountain spurs. Mr. Erskine appended here, to the “farsang” of his Persian source, a note concerning the reduction of Tatar and Indian measures to English ones. It is rendered the less applicable by the variability of the yīghāch, the equivalent for a farsang presumed by the Persian translator.
64
Ḥai. MS. Farsī-gū’ī. The Elph. MS. and all those examined of the W. – i-B. omit the word Farsī; some writing kohī (mountaineer) for gū’ī. I judge that Bābur at first omitted the word Farsī, since it is entered in the Ḥai. MS. above the word gū’ī. It would have been useful to Ritter (vii, 733) and to Ujfalvy (ii, 176). Cf. Kostenko i, 287 on the variety of languages spoken by Sārts.
65
Of the Mirror Stone neither Fedtschenko nor Ujfalvy could get news.
66
Bābur distinguishes here between Tāshkīnt and Shāhrukhiya. Cf. f. 2 and note to Fanākat.
67
He left the hill-country above Sūkh in Muḥarram 910 AH. (mid-June 1504 AD.).
68
For a good account of Khujand see Kostenko i, 346.
69
Khujand to Andijān 187 m. 2 fur. (Kostenko ii, 29-31) and, helped out by the time-table of the Transcaspian Railway, from Khujand to Samarkand appears to be some 154 m. 5-1/4 fur.
70
Both men are still honoured in Khujand (Kostenko i, 348). For Khwāja Kamāl’s Life and Dīwān, see Rieu ii, 632 and Ouseley’s Persian Poets p. 192. Cf. f. 83b and note.
71
kūb artūq dūr, perhaps brought to Hindūstān where Bābur wrote the statement.
72
Turkish arrow-flight, London, 1791, 482 yards.
73
I have found the following forms of this name, – Ḥai. MS., M: nūgh: l; Pers. trans. and Mems., Myoghil; Ilminsky, M: tugh: l; Méms. Mtoughuil; Réclus, Schuyler and Kostenko, Mogul Tau; Nalivkine, “d’apres Fedtschenko,” Mont Mogol; Fr. Map of 1904, M. Muzbek. It is the western end of the Kurāma Range (Kīndīr Tau), which comes out to the bed of the Sīr, is 26-2/3 miles long and rises to 4000 ft. (Kostenko, i, 101). Von Schwarz describes it as being quite bare; various writers ascribe climatic evil to it.
74
Pers. trans. ahū-i-safed. Cf. f. 3b note.
75
These words translate into Cervus marāl, the Asiatic Wapiti, and to this Bābur may apply them.
