After the Evening Prayer we left the T̤arab-khāna for a new house in Muz̤affar Mīrzā’s winter-quarters. There Yūsuf-i-‘alī danced in the drunken time, and being, as he was, a master in music, danced well. The party waxed very warm there. Muz̤affar Mīrzā gave me a sword-belt, a lambskin surtout, and a grey tīpūchāq (horse). Jānak recited in Turkī. Two slaves of the Mīrzā’s, known as Big-moon and Little-moon, did offensive, drunken tricks in the drunken time. The party was warm till night when those assembled scattered, I, however, staying the night in that house.
Qāsim Beg getting to hear that I had been pressed to drink wine, sent some-one to Ẕū’n-nūn Beg with advice for him and for Muz̤affar Mīrzā, given in very plain words; the result was Fol. 190b.that the Mīrzās entirely ceased to press wine upon me.
Badī‘u’z-zamān Mīrzā, hearing that Muz̤affar M. had entertained me, asked me to a party arranged in the Maqauwī-khāna of the World-adorning Garden. He asked also some of my close circle[1193] and some of our braves. Those about me could never drink (openly) on my own account; if they ever did drink, they did it perhaps once in 40 days, with doorstrap fast and under a hundred fears. Such as these were now invited; here too they drank with a hundred precautions, sometimes calling off my attention, sometimes making a screen of their hands, notwithstanding that I had given them permission to follow common custom, because this party was given by one standing to me as a father or elder brother. People brought in weeping-willows....[1194]
At this party they set a roast goose before me but as I was no carver or disjointer of birds, I left it alone. “Do you not like it?” inquired the Mīrzā. Said I, “I am a poor carver.” On this he at once disjointed the bird and set it again before Fol. 191.me. In such matters he had no match. At the end of the party he gave me an enamelled waist-dagger, a chār-qāb,[1195] and a tīpūchāq.
(l. Bābur sees the sights of Herī.)
Every day of the time I was in Herī I rode out to see a new sight; my guide in these excursions was Yūsuf-i-‘alī Kūkūldāsh; wherever we dismounted, he set food before me. Except Sl. Ḥusain Mīrzā’s Almshouse, not one famous spot, maybe, was left unseen in those 40 days.
I saw the Gāzur-gāh,[1196] ‘Alī-sher’s Bāghcha (Little-garden), the Paper-mortars,[1197] Takht-astāna (Royal-residence), Pul-i-gāh, Kahad-stān,[1198] Naz̤ar-gāh-garden, Ni‘matābād (Pleasure-place), Gāzur-gāh Avenue, Sl. Aḥmad Mīrzā’s Ḥaẕirat,[1199] Takht-i-safar,[1200] Takht-i-nawā’ī, Takht-i-barkar, Takht-i-Ḥājī Beg, Takht-i-Bahā’u’d-dīn ‘Umar, Takht-i-Shaikh Zainu’d-dīn, Maulānā ‘Abdu’r-raḥmān Jāmī’s honoured shrine and tomb,[1201] Namāz-gāh-i-mukhtār,[1202] the Fish-pond,[1203] Sāq-i-sulaimān,[1204] Bulūrī (Crystal) which originally may have been Abū’l-walīd,[1205] Imām Fakhr,[1206] Avenue-garden, Mīrzā’s Colleges and tomb, Guhār-shād Begīm’s College, tomb,[1207] and Congregational Mosque, the Ravens'-garden,
New-garden, Zubaida-garden,[1208] Sl. Abū-sa‘īd Mīrzā’s White-house Fol. 191b.outside the ‘Iraq-gate, Pūrān,[1209] the Archer’s-seat, Chargh (hawk)-meadow, Amīr Wāḥid,[1210] Mālān-bridge,[1211] Khwāja-tāq,[1212] White-garden, T̤arab-khāna, Bāgh-i-jahān-ārā, Kūshk,[1213] Maqauwī-khāna, Lily-house, Twelve-towers, the great tank to the north of Jahān-ārā and the four dwellings on its four sides, the five Fort-gates, viz. the Malik, ‘Irāq, Fīrūzābād, Khūsh[1214] and Qībchāq Gates, Chārsū, Shaikhu’l-islām’s College, Maliks’ Congregational Mosque, Town-garden, Badī‘u’z-zamān Mīrzā’s College on the bank of the Anjīl-canal, ‘Alī-sher Beg’s dwellings where we resided and which people call Unsīya (Ease), his tomb and mosque which they call Qudsīya (Holy), his College and Almshouse which they call Khalāṣīya and Akhlāṣīya (Freedom and Sincerity), his Hot-bath and Hospital which they call Ṣafā’īya and Shafā’īya. All these I visited in that space of time.
(m. Bābur engages Ma‘ṣūma-sult̤ān in marriage.)