[1337] Mr. R. S. Poole found a coin which he took to be one struck in obedience to Bābur’s compact with the Shāh (B.M.Cat. of the coins of Persian Shāhs 1887, pp. xxiv et seq.; T.R. p. 246 n.).
[1338] It was held by Aḥmad-i-qāsim Kohbur and is referred to on f. 234b, as one occasion of those in which Dost Beg distinguished himself.
[1339] Schuyler’s Turkistān has a good account and picture of the mosque. ‘Ubaid’s vow is referred to in my earlier mention of the Sūlūku’l-mulūk. It may be noted here that this MS. supports the spelling Bābur by making the second syllable rhyme to pūr, as against the form Bābar.
[1340] aūrūq. Bābur refers to this exodus on f. 12b when writing of Daulat-sult̤ān Khānīm.
[1341] It is one recorded with some variation, in Niyāz Muḥammad Khukandī’s Tārīkh-i-shāhrukhī (Kazan, 1885) and Nalivkine’s Khānate of Khokand (p. 63). It says that when Bābur in 918 AH. (1512 AD.) left Samarkand after defeat by the Aūzbegs, one of his wives, Sayyida Āfāq who accompanied him in his flight, gave birth to a son in the desert which lies between Khujand and Kand-i-badām; that Bābur, not daring to tarry and the infant being too young to make the impending journey, left it under some bushes with his own girdle round it in which were things of price; that the child was found by local people and in allusion to the valuables amongst which it lay, called Altūn bīshik (golden cradle); that it received other names and was best known in later life as Kḥudāyān Sult̤ān. He is said to have spent most of his life in Akhsī; to have had a son Tīngrī-yār; and to have died in 952 AH. (1545 AD.). His grandson Yār-i-muḥammad is said to have gone to India to relations who was descendants of Bābur (JASB 1905 p. 137 H. Beveridge’s art. The Emperor Bābur). What is against the truth of this tradition is that Gul-badan mentions no such wife as Sayyida Āfāq. Māhīm however seems to have belonged to a religious family, might therefore be styled Sayyida, and, as Bābur mentions (f. 220), had several children who did not live (a child left as this infant was, might if not heard of, be supposed dead). There is this opening allowed for considering the tradition.
[1342] Bābur refers to this on f. 265.
[1343] The Lubbu’t-tawārīkh would fix Ramẓān 7th.
[1344] Mr. Erskine’s quotation of the Persian original of the couplet differs from that which I have translated (History of India ii, 326; Tārīkh-i-badāyūnī Bib. Ind. ed. f. 444). Perhaps in the latter a pun is made on Najm as the leader’s name and as meaning fortune; if so it points the more directly at the Shāh. The second line is quoted by Badāyūnī on his f. 362 also.
[1345] Some translators make Bābur go “naked” into the fort but, on his own authority (f. 106b), it seems safer to understand what others say, that he went stripped of attendance, because it was always his habit even in times of peace to lie down in his tunic; much more would he have done so at such a crisis of his affairs as this of his flight to Ḥiṣār.
[1346] Ḥaidar gives a graphic account of the misconduct of the horde and of their punishment (T.R. p. 261-3).