p. [237], l. 8. It is 1,000 in the MSS., and this is probably correct, though B.M. MS. 1645 has changed the word for 1,000 into one for 100. The ordinary kaukab-i-t̤āliʿ was 100 tolas in weight, see p. 11. At p. 406 two kaukab-i-tali’s are mentioned of 500 tolas each. It is a mistake, I think, to regard the word muhr as always implying gold. The ordinary kaukab-i-taliʿ was of silver, and these large muhrs were no doubt also of silver. The note 1 to Elliott, vi, 355, is probably incorrect.
p. [237], l. 10. ‘The feast went off well,’ etc. The passage is obscure, but probably the translation should be ‘There was a splendid assemblage (majis s͟higufta gas͟ht), and after it was over I ordered that they should arrange an illumination.’ The words in text, p. 116, l. 3, are ḥukm kardam kih asbāb u āyīn bār kunand. The MSS. have asbāb-i-āyīn rā. No. 181 seems to have bāz kunand, and so has B.M. MS. 1645, but No. 305 has bār kunand, as in text. It may be that the meaning is that Jahāngīr told the servants they might appropriate the decorations, but I rather think the order was to make an illumination. It may also simply mean that he ordered the decorations to be taken down. Bāz kunand ordinarily means ‘to open out,’ bār kunand ‘to load.’
p. [237], l. 12. Delete ‘the’ before Muqarrab.
p. [237], note. I.O. MSS. seem to have zarīn, ‘golden’(?).
p. [241], l. 5 from foot. I.G., new ed., xvii, 309, speaks of a handsome mosque in Mairtha having been founded by Akbar, but probably it is this one of S͟haik͟h Pīr. Perhaps S͟haik͟h Pīr is the old beggar referred to in Roe’s Journal.
p. [247], l. 5 from foot. For chakrī read jhakkaṛ. It was not necessarily a dust-storm.
p. [250], l. 6. The MSS. have Rūp instead of Rāwal, and so has Elliot, vi, 335. They have ‘hill country of Mewāt,’ as in text. They have Chitor, and not Jaipūr, as in Elliot, and they make (by error) Jahāngīr speak of the year as the 10th, instead of the 8th. Instead of ‘have’ at l. 12 we should read ‘had,’ and instead of ‘from the Rāwal who was first known as Rāwal,’ they have, as also has Elliot, ‘Rahab, who was the first to take the title of Rānā.’ Rahab is the Rahup of Tod, who says he came to the throne in 1201 A.D.
p. [253], ll. 10 and 11. I cannot find the word pūlta-bāzī. My friend, Mr. Irvine, suggests that we should read paṭṭā bāzī. Paṭṭā means a ‘foil,’ or ‘wooden sword,’ and paṭṭā bāz is given in Forbes as meaning a ‘fencer.’ Paltha mārnā occurs in Forbes as meaning a ‘peculiar posture.’ The yagānagī of l. 11 should be yakāngagi, meaning ‘one body,’ or ‘one limb,’ and corresponds to the yakhāth of Blochmann, 252, both phrases meaning apparently ‘that the fencer fights with one hand,’ that is, ‘without using a shield.’
p. [260], l. 8. This Iʿtiqād is the father of Mumtāz-maḥall, the wife of S͟hāh Jahān. He now became Āṣaf K͟hān, and apparently the title of Iʿtiqād was transferred to his younger brother (or cousin?) S͟hāhpūr, who was afterwards governor of Kashmir. See Maʾās̤ir, i, 180. The two previous Āṣaf K͟hāns of the family are G͟hiyās̤u-d-dīn of Qazwīn (Blochmann, 433), and Mīrzā Jaʿfar Beg, who was G͟hiyās̤u-d-dīn’s nephew. The father of Nūr-Jahān was G͟hiyās̤ Beg of Tīhran (Blochmann, 508). Blochmann, in his Table, 512, has not mentioned S͟hāhpūr, i.e. the Iʿtiqād who became governor of Kashmir.
p. [261], l. 17 from foot. For mother read mothers (i.e. stepmothers).