[1131] B.M. Or. 218 (Rieu’s Pers. Cat. p. 350). The Commentary was made in order to explain the Nafaḥāt to Jāmī’s son.
[1132] He was buried by the Mullā’s side.
[1133] Amīr Burhānu’d-dīn ‘Atā’u’l-lāh bin Maḥmūdu’l-ḥusainī was born in Nishāpūr but known as Mashhadī because he retired to that holy spot after becoming blind.
[1134] f. 144b and note. Qāẓī Ikhtiyāru’d-dīn Ḥasan (Ḥ.S. iii, 347) appears to be the Khwāja Ikhtiyār of the Āyīn-i-akbarī, and, if so, will have taken professional interest in the script, since Abū’l-faẓl describes him as a distinguished calligrapher in Sl. Ḥusain M.’s presence (Blochmann, p. 101).
[1135] Saifu’d-dīn (Sword of the Faith) Aḥmad, presumably.
[1136] A sister of his, Apāq Bega, the wife of ‘Alī-sher’s brother Darwīsh-i-‘alī kitābdār, is included as a poet in the Biography of Ladies (Sprenger’s Cat. p. 11). Amongst the 20 women named one is a wife of Shaibāq Khān, another a daughter of Hilālī.
[1137] He was the son of Khw. Ni‘amatu’l-lāh, one of Sl. Abū-sa‘īd M.’s wazīrs. When dying aet. 70 (923 AH.), he made this chronogram on his own death, “With 70 steps he measured the road to eternity.” The name Āsaf, so frequent amongst wazīrs, is that of Solomon’s wazīr.
[1138] Other interpretations are open; wādī, taken as river, might refer to the going on from one poem to another, the stream of verse; or it might be taken as desert, with disparagement of collections.
[1139] Maulānā Jamālu’d-dīn Banā’i was the son of a sabz-banā, an architect, a good builder.
[1140] Steingass’s Dictionary allows convenient reference for examples of metres.