P. 171 n. 1.—Closer acquaintance with Bābur’s use of daryā, rūd, sū, the first of which he reserves for a great river, casts doubt on my suggestion that daryā may stand for the Kāsān-water. But the narrative supports what I have noted. The “upper villages” of Akhsī might be, however, those higher up on the Saiḥūn-daryā (Sīr-daryā).
P. 189 and n. 1.—A third and perhaps here better rendering of bī bāqī is that of p. 662 (s.d. April 10th), “leaving none behind.”
P. 196.—The Habību’s-siyar (lith. ed. iii, 250 l. 11 fr. ft.) writes of barādarān of Khusrau Shāh, Amīr Walī and Pīr Walī. As it is improbable that two brothers (Anglicé) would be called Walī, it may be right to translate barādarān by brethren, and to understand a brother and a cousin. Bābur mentions only the brother Walī.
P. 223 ll. 1-3 fr. ft.—The French translation, differing from ‘Abdu’r-rahim’s and Erskine’s, reads Bābur as saying of the ranges separating the cultivated lands of Kabul, that they are comme des ponts de trèfle, but this does not suit the height and sometimes permanent snows of some of the separating ranges.—My bald “(great) dams” should have been expanded to suit the meaning (as I take it to be) of the words Yūr-ūnchaqā pul-dik, like embankments (pul) against going (yūr) further; (so far, ūncha). Cf. Griffiths’ Journal, p. 431.
P. 251.—Niz̤āmī expresses the opinion that “Fate is an avenging servitor” but not in the words used by Bābur (p. 251). He does this when moralizing on Farhad’s death, brought about by Khusrau’s trick and casting the doer into dread of vengeance (H. B.).
P. 266 n. 7.—On p. 266 Bābur allots three daughters to Pāpā Aghācha and on p. 269 four. Various details make for four. But, if four, the total of eleven (p. 261) is exceeded.
P. 276 para. 3.—Attention is attracted on this page to the unusual circumstance that a parent and child are both called by the same name, Junaid. One other instance is found in the Bābur-nāma, that of Bābur’s wife Ma‘ṣuma and her daughter. Perhaps “Junaid” like “Ma‘ṣūma” was the name given to the child because birth closely followed the death of the parent (see s.n. Ma‘ṣūma).
P. 277.—Concerning Bih-būd Beg the Shaībānī-nāma gives the following information:—he was in command in Khwārizm and Khīva when Shaibānī moved against Chīn Ṣūfī (910 AH.), and spite of his name, was unpopular (Vambéry’s ed. 184, 186). Vambéry’s note 88 says he is mentioned in the (anonymous) prose Shaibānī-nāma, Russian trs. p. lxi.
P. 372 l. 2 fr. ft.—Where the Ḥai. MS. and Kāsān Imp. have mu‘āraẓ, rival, E. and de C. translate by representative, but the following circumstances favour “rival”:—Wais was with Bābur (pp. 374-6) and would need no representative. His arrival is not recorded; no introductory particulars are given of him where his name is first found (p. 372); therefore he is likely to have joined Bābur in the time of the gap of 924 AH. (p. 366), before the siege of Bajaur-fort and before ‘Alā’u’d-dīn did so. The two Sawādī chiefs received gifts and left together (p. 376).
P. 393 l. 4.—In this couplet the point lies in the double-meaning of ra‘iyat, subject and peasant.