[1494] a daughter of Yūnas Khān, Ḥaidar’s account of whom is worth seeing.
[1495] i.e. the water of Luhugūr (Logar). Tradition says that Būt-khāk (Idol-dust) was so named because there Sl. Maḥmūd of Ghaznī had idols, brought by him out of Hindūstān, pounded to dust. Raverty says the place is probably the site of an ancient temple (vahāra).
[1496] Qāsim Beg’s son, come, no doubt, in obedience to the order of f. 240b.
[1497] The ‘Īd-i-fitr is the festival at the conclusion of the feast of Ramẓān, celebrated on seeing the new moon of Shawwāl (Erskine).
[1498] f. 133b and Appendix G, On the names of the wines of Nūr-valley.
[1499] i.e. of the new moon of Shawwāl. The new moon having been seen the evening before, which to Musalmāns was Monday evening, they had celebrated the ‘Īd-i-fitr on Monday eve (Erskine).
[1500] Dīwān of Hāfiz̤ lith. ed. p. 22. The couplet seems to be another message to a woman (f. 238); here it might be to Bībī Mubāraka, still under Khwāja Kalān’s charge in Bajaur (f. 221).
[1501] Here and under date Sep. 30th the wording allows a ford.
[1502] This may be what Masson writes of (i, 149) “We reached a spot where the water supplying the rivulet (of ‘Alī-masjid) gushes in a large volume from the rocks to the left. I slaked my thirst in the living spring and drank to repletion of the delightfully cool and transparent water.”
[1503] Mr. Erskine here notes, “This appears to be a mistake or oversight of Bābur. The eve of ‘Arafa” (9th of Ẕū’l-ḥijja) “was not till the evening of Dec. 2nd 1519. He probably meant to say the ‘Id-i-fitr which had occurred only five days before, on Sep. 26th.”