[151] Abū’l-faẓl adds music to Ḥaidar’s accomplishments and Ḥaidar’s own Prologue mentions yet others.
[152] Cf. T.R. s.n. and Gul-badan’s H.N. s.n. Ḥaram Begīm.
[153] i.e. Alexander of Macedon. For modern mention of Central Asian claims to Greek descent see i.a. Kostenko, Von Schwarz, Holdich and A. Durand. Cf. Burnes’ Kābul p. 203 for an illustration of a silver patera (now in the V. and A. Museum), once owned by ancestors of this Shāh Sult̤ān Muḥammad.
[154] Cf. f. 6b note.
[155] i.e. Khān’s child.
[156] The careful pointing of the Ḥai. MS. clears up earlier confusion by showing the narrowing of the vowels from ālāchī to alacha.
[157] The Elph. MS. (f. 7) writes Aūng, Khān’s son, Prester John’s title, where other MSS. have Adik. Bābur’s brevity has confused his account of Sult̤ān-nigār. Widowed of Maḥmūd in 900 AH. she married Adik; Adik, later, joined Shaibānī Khān but left him in 908 AH. perhaps secretly, to join his own Qāzāq horde. He was followed by his wife, apparently also making a private departure. As Adik died shortly after 908 AH. his daughters were born before that date and not after it as has been understood. Cf. T.R. and G.B.’s H.N. s.nn.; also Mems. p. 14 and Méms. i, 24.
[158] Presumably by tribal custom, yīnkālīk, marriage with a brother’s widow. Such marriages seem to have been made frequently for the protection of women left defenceless.
[159] Sa‘īd’s power to protect made him the refuge of several kinswomen mentioned in the B.N. and the T.R. This mother and child reached Kāshghar in 932 AH. (1526 AD.).
Here Bābur ends his [interpolated] account of his mother’s family and resumes that of his father’s.