[522] The Sh. N. Vambéry, p. 60, confirms this.
[523] Cf. f. 74b.
[524] Macham and Awīghūr, presumably.
[525] gūzlār tūz tūtī, i.e. he was blinded for some treachery to his hosts.
[526] Muḥ. Ṣāliḥ’s well-informed account of this episode has much interest, filling out and, as by Shaibānī’s Boswell, balancing Bābur’s. Bābur is obscure about what country was to be given to ‘Alī. Pāyanda-ḥasan paraphrases his brief words;—Shaibānī was to be as a father to ‘Alī and when he had taken ‘Alī’s father’s wilāyāt, he was to give a country to ‘Alī. It has been thought that the gift to ‘Alī was to follow Shaibānī’s recovery of his own ancestral camping-ground (yūrt) but this is negatived, I think, by the word, wilāyāt, cultivated land.
[527] Elp. MS. f. 57b; W.-i-B. I.O. 215 f. 63b and I.O. 217 f. 52; Mems. p. 82.
Two contemporary works here supplement the B.N.; (1) the (Tawārikh-i-guzīda) Naṣrat-nāma, dated 908 AH. (B.M. Turkī Or. 3222) of which Berezin’s Shaibāni-nāma is an abridgment; (2) Muḥ. Ṣāliḥ Mīrzā’s Shaibānī-nāma (Vambéry trs. cap. xix et seq.). The Ḥ.S. (Bomb. ed. p. 302, and Tehran ed. p. 384) is also useful.
[528] i.e. on his right. The Ḥ.S. ii, 302 represents that ‘Alī was well-received. After Shaibāq had had Zuhra’s overtures, he sent an envoy to ‘Alī and Yaḥya; the first was not won over but the second fell in with his mother’s scheme. This difference of view explains why ‘Alī slipped away while Yaḥya was engaged in the Friday Mosque. It seems likely that mother and son alike expected their Aūzbeg blood to stand them in good stead with Shaibāq.
[529] He tried vainly to get the town defended. “Would to God Bābur Mīrzā were here!” he is reported as saying, by Muḥ. Ṣāliḥ.
[530] Perhaps it is for the play of words on ‘Alī and ‘Alī’s life (jān) that this man makes his sole appearance here.