[307] Ḥai. MS. ārālighīgha. Elph. MS. ārāl, island.
[308] See f. 179b for Binā’ī. Muḥammad Ṣāliḥ Mīrzā Khwārizmī is the author of the Shaibānī-nāma.
[309] Elph. MS. f. 27; W.-i-B. I.O. 215 f. 30b and 217 f. 25; Mems. p. 42.
[310] i.e. Circassian. Muḥammad Ṣāliḥ (Sh.N. Vambéry p. 276 l. 58) speaks of other Aūzbegs using Chirkas swords.
[311] aīrtā yāzīghā. My translation is conjectural. Aīrtā implies i.a. foresight. Yāzīghā allows a pun at the expense of the sult̤āns; since it can be read both as to the open country and as for their (next, aīrtā) misdeeds. My impression is that they took the opportunity of being outside Samarkand with their men, to leave Bāī-sunghar and make for Shaibānī, then in Turkistān. Muḥammad Ṣāliḥ also marking the tottering Gate of Sl. ‘Alī Mīrzā, left him now, also for Shaibānī. (Vambéry cap. xv.)
[312] aūmāq, to amuse a child in order to keep it from crying.
[313] i.e. with Khwāja Yahya presumably. See f. 38.
[314] This man is mentioned also in the Tawārikh-i-guzīda Naṣratnāma B.M. Or. 3222 f. 124b.
[315] Ḥ.S., on the last day of Ramẓān (June 28th. 1497 AD.).
[316] Muḥammad Sīghal appears to have been a marked man. I quote from the T.G.N.N. (see supra), f. 123b foot, the information that he was the grandson of Ya‘qūb Beg. Zenker explains Sīghalī as the name of a Chaghatāī family. An Ayūb-i-Ya‘qūb Begchīk Mughūl may be an uncle. See f. 43 for another grandson.