[190] bātqāq. This word is underlined in the Elph. MS. by dil-dil and in the Ḥai. MS. by jam-jama. It is translated in the W.-i-B. by āb pur hīla, water full of deceit; it is our Slough of Despond. It may be remarked that neither Zenker nor Steingass gives to dil-dil or jam-jama the meaning of morass; the Akbar-nāma does so. (H.B. ii, 112.)
[191] t̤awīla t̤awīla ātlār yīghīlīb aūlā kīrīshtī. I understand the word yīghīlīb to convey that the massing led to the spread of the murrain.
[192] jān tārātmāqlār i.e. as a gift to their over-lord.
[193] Perhaps, Bābur’s maternal great-uncle. It would suit the privileges bestowed on Tarkhāns if their title meant Khān of the Gifts (Turkī tar, gift). In the Bāburnāma, it excludes all others. Most of Aḥmad’s begs were Tarkhāns, Arghūns and Chīngīz Khānids, some of them ancestors of later rulers in Tatta and Sind. Concerning the Tarkhāns see T.R. p. 55 and note; A.N. (H.B. s.n.) Elliot and Dowson’s History of India, 498.
[194] Cf. f. 6.
[195] beg ātākā, lit. beg for father.
[196] T.R. s.n. Ābā-bikr.
[197] Cf. f. 6b and note.
[198] faqra u masākin, i.e. those who have food for one day and those who have none in hand. (Steingass.)
[199] For fashions of sitting, see Tawārīkh-i-guzīda Naṣrat-nāma B.M. Or. 3222. Aḥmad would appear to have maintained the deferential attitude by kneeling and sitting back upon his heels.