[443] tūn yārīmī naqāra waqtīdā. Tūn yārīmī seems to mean half-dark, twilight. Here it cannot mean mid-night since this would imply a halt of twelve hours and Bābur says no halt was made. The drum next following mid-day is the one beaten at sunset.
[444] The voluntary prayer, offered when the sun has well risen, fits the context.
[445] I understand that the obeisance was made in the Gate-house, between the inner and outer doors.
[446] This seeming sobriquet may be due to eloquence or to good looks.
[447] qarā tīyāq. Cf. f. 63 where black bludgeons are used by a red rabble.
[448] He was head-man of his clan and again with Shaibānī in 909 AH. (Sh. N. Vambéry, p. 272). Erskine (p. 67) notes that the Manghīts are the modern Nogais.
[449] i.e. in order to allow for the here very swift current. The Ḥ.S. varying a good deal in details from the B.N. gives the useful information that Aūzūn Ḥasan’s men knew nothing of the coming of the Tāshkīnt Mughūls.
[450] Cf. f. 4b and App. A. as to the position of Akhsī.
[451] bārīnī qīrdīlār. After this statement the five exceptions are unexpected; Bābur’s wording is somewhat confused here.
[452] i.e. in Hindūstān.