[1013] qālīb aīdī; if qālīb be taken as Turkī, survived or remained, it would not apply here since many of Ḥusain’s children predeceased him; Ar. qālab would suit, meaning begotten, born.
There are discrepancies between Bābur’s details here and Khwānd-amīr’s scattered through the Ḥabību’s-siyār, concerning Ḥusain’s family.
[1014] bī ḥuẓūrī, which may mean aversion due to Khadīja Begīm’s malevolence.
[1015] Some of the several goings into ‘Irāq chronicled by Bābur point to refuge taken with Tīmūrids, descendants of Khalīl and ‘Umar, sons of Mirān-shāh (Lane-Poole’s Muhammadan Dynasties, Table of the Tīmūrids).
[1016] He died before his father (Ḥ.S. iii, 327).
[1017] He will have been killed previous to Ramẓān 3rd 918 AH. (Nov. 12th, 1512 AD.), the date of the battle of Ghaj-dawān when Nijm S̱ānī died.
[1018] The bund here may not imply that both were in prison, but that they were bound in close company, allowing Ismā‘īl, a fervent Shī‘a, to convert the Mīrzā.
[1019] The bātmān is a Turkish weight of 13lbs (Meninsky) or 15lbs (Wollaston). The weight seems likely to refer to the strength demanded for rounding the bow (kamān guroha-sī) i.e. as much strength as to lift 40 bātmāns. Rounding or bending might stand for stringing or drawing. The meaning can hardly be one of the weight of the cross-bow itself. Erskine read gūrdehieh for guroha (p. 180) and translated by “double-stringed bow”; de Courteille (i, 373) read guirdhiyeh, arrondi, circulaire, in this following Ilminsky who may have followed Erskine. The Elph. and Ḥai. MSS. and the first W.-i-B. (I.O. 215 f. 113b) have kamān guroha-sī; the second W.-i-B. omits the passage, in the MSS. I have seen.
[1020] yakhshīlār bārīb tūr; lit. good things went (on); cf. f. 156b and note.
[1021] Badī‘u’z-zamān’s son, drowned at Chausa in 946 AH. (1539 AD.) A.N. (H. Beveridge, i, 344).