(c) Pāyanda-ḥasan’s Wāqi‘āt-i-bāburī (I. O. 215, f. 96b),—Barkhwāstam u dar gosha-i bāgh raftam. Ba khūd andesha karda, guftam kah agar kase ṣad sāl yā hazār sāl ‘umr dāshta bāshad, ākhir hech ast. (It will be seen that this text has the hech of the Elph. MS.)
(d) ‘Abdu’r-raḥīm’s Wāqi‘āt-i-bāburī (I. O. 217, f. 79),—Barkhwāstam u ba gosha-i-bāgh raftam. Ba khūd andeshīdam u guftam kah agar kase ṣad sāl u agar hazār sāl ‘umr bayābad ākhir....
(e) Muḥ. Shīrāzī’s lith. ed. (p. 75) finishes the sentence with ākhir khūd bāyad murd, at last one must die,—varying as it frequently does, from both of the Wāqi‘āt.
(f) Kehr’s MS. (p. 383-454), Ilminsky, p. 144,—Qūpūb bāghnīng bīr būrjī-ghā bārīb, khāt̤irīm-ghā kīltūrdīm kīm agar adam yūz yīl u agar mīng yīl tīrīk būlsā, ākhir aūlmāk dīn aūzkā chāra yūq tūr. (I rose. Having gone to a tower of the garden, I brought it to my mind that if a person be alive 100 years or a thousand years, at last he has no help other than to die.)
The Rescue passage is introduced by a Persian couplet, identified by my husband as from Niz̤āmī’s Khusrau u Shīrīn, which is as follows;—
If you stay a hundred years, and if one year,
Forth you must go from this heart-delighting palace.
I steadied myself for death (qarār bīrdīm). In that garden a stream came flowing;[2759] I made ablution; I recited the prayer of two inclinations (ra‘kat); having raised my head for silent prayer, I was making earnest petition when my eyes closed in sleep.[2760] I am seeing[2761] that Khwāja Yaq‘ūb, the son of Khwāja Yaḥyā and grandson of His Highness Khwāja ‘Ubaidu’l-lāh, came facing me, mounted on a piebald horse, with a large company of piebald horsemen (sic).[2762] He said: ‘Lay sorrow aside! Khwāja Aḥrār (i.e. ‘Ubaidu’l-lāh) has sent me to you; he said, “We, having asked help for him (i.e. Bābur), will seat him on the royal throne;[2763] wherever difficulty befalls him, let him look towards us (lit. bring us to sight) and call us to mind; there will we be present.” Now, in this hour, victory and success are on your side; lift up your head! awake!'
At that time I awoke happy, when Yūsuf and those with him[2764] were giving one another advice. ‘We will make a pretext to deceive; to seize and bind[2765] is necessary.’ Hearing these words, I said, ‘Your words are of this sort, but I will see which of you will come to my presence to take me.’ I was saying this when outside the garden wall[2766] came the noise of approaching horsemen. Yūsuf darogha said, ‘If we had taken you to Taṃbal our affairs would have gone forward. Now he has sent again many persons to seize you.’ He was certain that this noise might be the footfall of the horses of those sent by Taṃbal. On hearing those words anxiety grew upon me; what to do I did not know. At this time those horsemen, not happening to find the garden gate, broke down the wall where it was old (and) came in. I saw (kūrsām, lit. might see) that Qutluq Muḥ. Barlās and Bābā-i Pargharī, my life-devoted servants, having arrived [with], it may be, ten, fifteen, twenty persons, were approaching. Having flung themselves from their horses,[2767] bent the knee from afar and showed respect, they fell at my feet. In that state (ḥal) such ecstasy (ḥāl) came over me that you might say (goyā) God gave me life from a new source (bāsh). I said, ‘Seize and bind that Yūsuf darogha and these here (tūrghān) hireling mannikins.’ These same mannikins had taken to flight. They (i.e. the rescuers), having taken them, one by one, here and there, brought them bound. I said, ‘Where do you come from? How did you get news?’ Qutluq Muḥ. Barlās said: ‘When, having fled from Akhsī, we were separated from you in the flight, we went to Andijān when the Khāns also came to Andijān. I saw a vision that Khwāja ‘Ubaidu’l-lāh said, “Bābur pādshāh[2768] is in a village called Karnān; go and bring him, since the royal seat (masnad) has become his possession (ta‘alluq).” I having seen this vision and become happy, represented (the matter) to the Elder Khān (and) the Younger Khān. I said to the Khāns, “I have five or six younger brothers (and) sons; do you add a few soldiers. I will go through the Karnān side and bring news.” The Khāns said, “It occurs to our minds also that (he) may have gone that same road (?).” They appointed ten persons; they said, “Having gone in that direction (sārī) and made very sure, bring news. Would to God you might get true news!” We were saying this when Bābā-i Parghārī said, “I too will go and seek.” He also having agreed with two young men, (his) younger brothers, we rode out. It is three days to-day that we are on the road. Thank God! we have found you.’ They said (dīdīlār, for dīb). They spoke (aītīlār), ‘Make a move! Ride off! Take these bound ones with you! To stay here is not well; Taṃbal has had news of your coming here; go, in whatever way, and join yourself to the Khāns!’ At that time we having ridden out, moved towards Andijān. It was two days that we had eaten no food; the evening prayer had come when we found a sheep, went on, dismounted, killed, and roasted. Of that same roast we ate as much as a feast. After that we rode on, hurried forward, made a five days’ journey in a day and two nights, came and entered Andijān. I saluted my uncle the Elder Khān (and) my uncle the Younger Khān, and made recital of past days. With the Khāns I spent four months. My servants, who had gone looking in every place, gathered themselves together; there were more than 300 persons. It came to my mind (kīm), ‘How long must I wander, a vagabond (sar-gardān),[2769] in this Farghāna country? I will make search (t̤alab) on every side (dīb).’ Having said, I rode out in the month of Muḥarram to seek Khurāsān, and I went out from the country of Farghāna.[2770]
REASONS AGAINST THE REJECTION OF THE RESCUE PASSAGE.