of Balkh.
See Rauzatu’ṣ-ṣafā B.M. Add. 23506, f. 242b; Browne’s D.S. p. 432. It may be right to understand a hand-to-hand fight between Hazārāspī and Aīlchī-būghā. The affair was in 857 AH. (1453 AD.).
254
yārāq sīz, perhaps trusting to fisticuffs, perhaps without mail. Bābur’s summary has confused the facts. Muḥ. Aīlchī-būghā was sent by Sl. Maḥmūd Mīrzā from Ḥiṣār with 1,000 men and did not issue out of Qūndūz. (Ḥ.S. ii, 251.) His death occurred not before 895 AH.
255
See T.R. s. nn. Mīr Ayūb and Ayūb.
256
This passage is made more clear by f. 120b and f. 125b.
257
He is mentioned in ‘Alī-sher Nawā’ī’s Majālis-i-nafā’is; see B.M. Add. 7875, f. 278 and Rieu’s Turkish Catalogue.
258
? full of splits or full handsome.
259
This may have occurred after Abū-sa‘īd Mīrzā’s death whose son Abā-bikr was. Cf. f. 28. If so, over-brevity has obscured the statement.
260
mīnglīgh aīldīn dūr, perhaps of those whose hereditary Command was a Thousand, the head of a Mīng (Pers. Hazāra), i. e. of the tenth of a tūmān.
261
qūrghān-nīng tāshīdā yāngī tām qūpārīb sālā dūr. I understand, that what was taken was a new circumvallation in whole or in part. Such double walls are on record. Cf. Appendix A.
262
bahādurlūq aūlūsh, an actual portion of food.
263
i. e. either unmailed or actually naked.
264
The old English noun strike expresses the purpose of the sar-kob. It is “an instrument for scraping off what rises above the top” (Webster, whose example is grain in a measure). The sar-kob is an erection of earth or wood, as high as the attacked walls, and it enabled besiegers to strike off heads appearing above the ramparts.
265
i. e. the dislocation due to ‘Umar Shaikh’s death.
266
Cf. f. 13. The Ḥ.S. (ii, 274) places his son, Mīr Mughūl, in charge, but otherwise agrees with the B.N.
267
Cf. Clavijo, Markham p. 132. Sir Charles Grandison bent the knee on occasions but illustrated MSS. e. g. the B.M. Tawārīkh-i-guzīda Naṣrat-nāma show that Bābur would kneel down on both knees. Cf. f. 123b for the fatigue of the genuflection.
268
I have translated kūrūshūb thus because it appears to me that here and in other places, stress is laid by Bābur upon the mutual gaze as an episode of a ceremonious interview. The verb kūrūshmak is often rendered by the Persian translators as daryāftan and by the L. and E. Memoirs as to embrace. I have not found in the B.N. warrant for translating it as to embrace; qūchūshmāq is Bābur’s word for this (f. 103). Daryāftan, taken as to grasp or see with the mind, to understand, well expresses mutual gaze and its sequel of mutual understanding. Sometimes of course, kūrūsh, the interview does not imply kūrūsh, the silent looking in the eyes with mutual understanding; it simply means se voyer e. g. f. 17. The point is thus dwelt upon because the frequent mention of an embrace gives a different impression of manners from that made by “interview” or words expressing mutual gaze.
269
dābān. This word Réclus (vi, 171) quoting from Fedschenko, explains as a difficult rocky defile; art, again, as a dangerous gap at a high elevation; bel, as an easy low pass; and kūtal, as a broad opening between low hills. The explanation of kūtal does not hold good for Bābur’s application of the word (f. 81b) to the Sara-tāq.
270
Cf. f. 4b and note. From Bābur’s special mention of it, it would seem not to be the usual road.
271
The spelling of this name is uncertain. Variants are many. Concerning the tribe see T.R. p. 165 n.
272
Niz̤āmu’d-dīn ‘Alī Barlās: see Gul-badan’s H.N. s. n. He served Bābur till the latter’s death.
273
i. e. Ẕū’n-nūn or perhaps the garrison.
274
i. e. down to Shaibānī’s destruction of Chaghatāī rule in Tāshkīnt in 1503 AD.
275
Elph. MS. f. 23; W. – i-B. I.O. 215 f. 26 and 217 f. 21; Mems. p. 35.
Bābur’s own affairs form a small part of this year’s record; the rest is drawn from the Ḥ.S. which in its turn, uses Bābur’s f. 34 and f. 37b. Each author words the shared material in his own style; one adding magniloquence, the other retracting to plain statement, indeed summarizing at times to obscurity. Each passes his own judgment on events, e. g. here Khwānd-amīr’s is more favourable to Ḥusain Bāī-qarā’s conduct of the Ḥiṣār campaign than Bābur’s. Cf. Ḥ.S. ii, 256-60 and 274.
276
This feint would take him from the Oxus.
277
Tīrmīẕ to Ḥiṣār, 96m. (Réclus vi, 255).
278
Ḥ.S. Wazr-āb valley. The usual route is up the Kām Rūd and over the Mūra pass to Sara-tāq. Cf. f. 81b.
279
i. e. the Ḥiṣārī mentioned a few lines lower and on f. 99b. Nothing on f. 99b explains his cognomen.
280
The road is difficult. Cf. f. 81b.
281
Khwānd-amīr also singles out one man for praise, Sl. Maḥmūd Mīr-i-ākhwur; the two names probably represent one person. The sobriquet may refer to skill with a matchlock, to top-spinning (firnagī-bāz) or to some lost joke. (Ḥ.S. ii, 257.)
282
This pregnant phrase has been found difficult. It may express that Bābur assigned the sult̤āns places in their due precedence; that he seated them in a row; and that they sat cross-legged, as men of rank, and were not made, as inferiors, to kneel and sit back on their heels. Out of this last meaning, I infer comes the one given by dictionaries, “to sit at ease,” since the cross-legged posture is less irksome than the genuflection, not to speak of the ease of mind produced by honour received. Cf. f. 18b and note on Aḥmad’s posture; Redhouse s. nn. bāghīsh and bāghdāsh; and B.M. Tawārīkh-i-guzīda naṣrat-nāma, in the illustrations of which the chief personage, only, sits cross-legged.
283
siyāsat. My translation is conjectural only.
284
sar-kob. The old English noun strike, “an instrument for scraping off what appears above the top,” expresses the purpose of the wall-high erections of wood or earth (L. agger) raised to reach what shewed above ramparts. Cf. Webster.
285
Presumably lower down the Qūndūz Water.
286
aūz pādshāhī u mīrzālārīdīn artīb.
