[1032] The time may have been 902 AH. when Mas‘ūd took his sister Bega Begīm to Herī for her marriage with Ḥaidar (Ḥ.S. iii, 260).
[1033] Khwāja Aḥmad Yāsawī, known as Khwāja Ātā, founder of the Yāsawī religious order.
[1034] Not finding mention of a daughter of Abū-sa‘id named Rābī‘a-sult̤ān, I think she may be the daughter styled Āq Begīm who is No. 3 in Gul-badan’s guest-list for the Mystic Feast.
[1035] This man I take to be Ḥusain’s grandfather and not brother, both because ‘Abdu’l-lāh was of Ḥusain’s and his brother’s generation, and also because of the absence here of Bābur’s usual defining words “elder brother” (of Sl. Ḥusain Mīrzā). In this I have to differ from Dr. Rieu (Pers. Cat. p. 152).
[1036] So-named after his ancestor Sayyid Barka whose body was exhumed from Andikhūd for reburial in Samarkand, by Tīmūr’s wish and there laid in such a position that Tīmūr’s body was at its feet (Z̤afar-nāma ii, 719; Ḥ.S. iii, 82). (For the above interesting detail I am indebted to my husband.)
[1037] Qīzīl-bāsh, Persians wearing red badges or caps to distinguish them as Persians.
[1038] Yādgār-i-farrukh Mīrān-shāhī (Ḥ.S. iii, 327). He may have been one of those Mīrān-shāhīs of ‘Irāq from whom came Ākā’s and Sult̤ānīm’s husbands, Aḥmad and ‘Abdu’l-bāqī (ff. 164, 175b).
[1039] This should be four (f. 169b). The Ḥ.S. (iii, 327) also names three only when giving Pāpā Āghācha’s daughters (the omission linking it with the B.N.), but elsewhere (iii, 229) it gives an account of a fourth girl’s marriage; this fourth is needed to make up the total of 11 daughters. Bābur’s and Khwānd-amīr’s details of Pāpā Āghācha’s quartette are defective; the following may be a more correct list:—(1) Begīm Sult̤ān (a frequent title), married to Abā-bikr Mīrān-shāhī (who died 884 AH.) and seeming too old to be the one [No. 3] who married Mas‘ūd (Ḥ.S. iii, 229); (2) Sult̤ān-nizhād, married to Iskandar Bāī-qarā; (3) Sa‘ādat-bakht also known as Begīm Sult̤ān, married to Mas’ūd Mīrān-shāhī (Ḥ.S. iii, 327); (4) Manauwar-sult̤ān, married to a son of Aūlūgh Beg Kābulī (Ḥ.S. iii, 327).
[1040] This “after” seems to contradict the statement (f. 58) that Mas‘ūd was made to kneel as a son-in-law (kūyādlīk-kā yūkūndūrūb) at a date previous to his blinding, but the seeming contradiction may be explained by considering the following details; he left Herī hastily (f. 58), went to Khusrau Shāh and was blinded by him,—all in the last two months of 903 AH. (1498 AD.), after the kneeling on Ẕū’l-qa‘da 3rd, (June 23rd) in the Ravens'-garden. Here what Bābur says is that the Begīm was given (bīrīb) after the blinding, the inference allowed being that though Mas‘ūd had kneeled before the blinding, she had remained in her father’s house till his return after the blinding.
[1041] The first W.-i-B. writes “Apāq Begīm” (I.O. 215 f. 136) which would allow Sayyid Mīrzā to be a kinsman of Apāq Begīm, wife of Ḥusain Bāī-qarā.