[26] Elliot, vi, 346. There is a better account of the plague in the Iqbāl-nāma, pp. 88, 89. [↑]
[27] The words are dar wilāyat, and may mean ‘any country’ or ‘any foreign country.’ [↑]
[28] The son of the historian Niz̤āmu-d-dīn. Sir T. Roe refers to this affair. [↑]
[29] Text Anand, but this makes no sense. The I.O. MSS. have amba, mangoes, and though the remark seems abrupt this is no doubt the correct reading. Jahāngīr was particularly fond of mangoes, and perhaps he is here playing on the similarity between the words amba and anand. [↑]
[30] In Sarkār Sahāranpur (Jarrett, ii, 292). It is now in the Muz̤affarnagar district (I.G., vii, 308). [↑]
[31] “It is a pity that no trace of these is left at Agra. Had there been, they would have been the wonder of the age” (note of Sayyid Aḥmad). Perhaps they are the two figures which have generally been supposed to have been put up by Akbar and to represent Chitor heroes. The word tarkīb in the text may mean that they were mounted statues. But then the description of them as marble statues would be wrong. [↑]
[32] Text has gūsfand-i-nar, ‘a ram,’ but the MSS. have gūsfand u bar, or buz, and it is evident that the true reading is ‘a sheep, a goat.’ See Blochmann, p. 266, where goats are mentioned among the animals distributed by Akbar. The number of animals distributed corresponded with the years of Jahāngīr’s age (48) multiplied by 3, and so would be 48 × 3 = 144 (see Blochmann, l.c.). The weight of Jahāngīr was 6,514 tulchas, and Blochmann (p. 267, n.) takes this to be the same as tolas, and estimates Jahāngīr’s weight at 210½ lb. troy or 15 stone. Probably this is excessive, and his weight might be 82 sir or about 2 maunds, i.e. 164 lb. or 11½ stone. The perfumes against which he was weighed were ambergris, not amber (which has no scent), ʿūd, i.e. lignum aloes, and bān (not pān as in text), which apparently is the same as lubān, ‘frankincense’ (see the chapter on perfumes in Blochmann, p. 77). I am not sure of the meaning of the phrase ba-dast nihāda. The MSS. have not the preposition ba. Perhaps the meaning is ‘put them into the hands of the fakirs.’ Jahāngīr was born on the 18th S͟hahrīwar, 977 = 31st August, 1569. The weighings described in the text took place on the 26th S͟hahrīwar. Perhaps this was because his birthday was on the 24th S͟hahrīwar according to the Jalālī year. [↑]
[33] Generally written tag͟hma, ‘a badge of honour,’ ‘a medal,’ etc. [↑]
[34] See Tūzuk, p. 11, Blochmann, p. 482, and Maʾās̤iru-l-umarā, iii, 355. The statement at Tūzuk, p. 11, about Delhi seems a mistake, and is not in the MSS. Mīrzā ʿAlī came from Badakhshan. He is frequently mentioned in vol. iii of the Akbar-nāma. [↑]
[35] This is the same phrase as, according to the MSS., occurs at p. 11. Apparently the ulūs referred to is the Timuride family to which Jahāngīr belonged. It is connected with Mīrzā ʿAlī’s title of Akbars͟hāhī. [↑]