[258] Roebuck’s Oriental Proverbs (p. 232) explains the five of this phrase where seven might be expected, by saying that of this Seven days’ world (qy. days of Creation) one is for birth, another for death, and that thus five only are left for man’s brief life.
[259] The cognomen Aīlchī-būghā, taken with the bearer’s recorded strength of fist, may mean Strong man of Aīlchī (the capital of Khutan). One of Tīmūr’s commanders bore the name. Cf. f. 21b for būghū as athlete.
[260] Hazārāspī seems to be Mīr Pīr Darwesh Hazārāspī. With his brother, Mīr ‘Alī, he had charge 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.).
[261] 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.
[262] See T.R. s.nn. Mīr Ayūb and Ayūb.
[263] This passage is made more clear by f. 120b and f. 125b.
[264] 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.
[265] ? full of splits or full handsome.
[266] 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.
[267] 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.