[4] Erskine’s manuscript translation of the Tūzuk-i-Jahāngīrī, B.M. MS. Add. 26,611, and the B.M. MS. have chīnī, not ḥabs͟hī. But I.O. MS. No. 181 and the R.A.S. MS. have ḥusainī, and this seems right. See Memoirs, Leyden & Erskine, p. 326, and the Haidarabad Turkī text, p. 284. The kis͟hmis͟hī is a small grape like that of which currants are made. [↑]
[5] Cf. infra the account of the 11th year, p. 173. [↑]
[6] See Memoirs. L. & E., p. 330. [↑]
[7] The name rāe bel is not given in Clarke’s Roxburgh, but perhaps it is one of the jessamines, and may be the bela of Clarke (p. 30). The rāe bel is described by Abū-l-faẓl (Blochmann, pp. 76 and 82). The statement about its flowers being double and treble is obscure. Erskine renders the passage “The leaves are generally two and three fold.” The Persian word is t̤abaqa, which apparently is equivalent to the tūī or fold of the Āyīn-i-Akbarī, Persian text, i, 96. The reference may be to the flowers growing in umbels. [↑]
[8] This is the bokul of Indian gardens (Clarke, p. 313), and well deserves Jahāngīr’s praise. It is probably the bholsārī mentioned in the Āyīn (Blochmann, No. 10, p. 83). Blochmann gives bholsirī (p. 70) as the name of a fruit-tree, and the bholsārī of p. 83 maybe a mistake for mūlsarī. [↑]
[9] The text has sewtī, but the sewtī seems to be the Rosa glandulifera of Roxburgh (Clarke, p. 407) and has no resemblance to the Pandanus. See also the description of the sewtī, Blochmann, p. 82. (Perhaps there are two sewtīs, one famous for fragrance, the other for beauty. See l.c., pp. 76 and 82.) What is meant in the text is evidently a Pandanus and the ketkī of Blochmann, p. 83. I have followed, therefore, I.O. MS. 181, and have substituted ketkī for sewtī. The ketkī may be Pandanus inermis, which has no thorns (Clarke, p. 708). Erskine also has ketkī. [↑]
[11] Du Jarric, who got his information from missionary reports, seems to imply that the chain was of silver, and says that Jahāngīr was following the idea of an old Persian king. It is mentioned in the Siyar al-mutaʾak͟hk͟hirīn (reprint, i, 230) that Muḥammad S͟hāh in 1721 revived this, and hung a long chain with a bell attached to it from the octagon tower which looked towards the river. [↑]
[12] In text this is wrongly made part of regulation 2. [↑]
[13] Gladwin and the MSS. have dilbahra (exhilarating drink), and this is probably correct. Jahāngīr would know little about rice-spirit. [↑]