P. 13 and elsewhere, read Sh'abān for Shābān.

P. 14, line 13 from foot, after “yet” insert “more.”

P. 14, marginal figure 10 should be about 10 lines higher up.

P. 16, n. 1, add “see p. 66.”

P. 27, l. 11 from foot. For Bīrha read Bārha.

P. 28, n. 2, add “The Maḥmūd who escaped was s. Sikandar or Iskandar, and gave much trouble afterwards in Bihar.” See p. 170.

P. 28, l. 3 from foot. Excise words “made out his expedi­tion,” and substitute “joined the latter's party,” i.e. sided with Lūdī.

P. 30, Ḥāfi, omen from.

P. 30, line 2, insert comma after Bābā K.

P. 49, n. 3. This n. probably wrong. There were more than one Naqīb, e.g. Shāh Fakhru-d-dīn was so called, p. 50. One Naqīb was wounded, see pp. 125, 145, 422. At p. 125, one Sharīf b. Naqīb had such a beautiful voice that his reading moved A. to tears.

P. 54, line 11, add after “Daniel there,” the words “from Āmber.”

P. 71, n., for wagt read waqt.

P. 79, n. 3, for <Arabic script> read <Arabic script>.

P. 87, line 6, for “at 500” read “more than 500.”

P. 87, lines 14 and 1 from foot. Two Sohrābs are mentioned here. One is Sohrāb, cousin Ṣādiq K. of Herat, killed that day. The other is Sohrāb Turkamān. He survived and brought in Ikhti­yāru-l-mulk's head, and is mentioned later, p. 191, l. 9. For Guj­rāt read Gujarāt; and for Chāk, Cāk.

P. 107, n. 2, for Miriam makain read Miriam makānī.

P. 114, n. 1 and 193, Siwānā should be Siwān, d. Sāran.

P. 115, l. 13 from foot, after the words “Mun'im encompassed him with royal favours” add “and gave him a fief in Sāran.”

P. 115, I do not understand how the cutting of Pūnpūn dam could help siege. Pūnpūn joins Ganges at Fatwa, 7 miles east Patna. Gaya Gazetteer says, p. 8, chief dam is at Kusrah in Jahānābād. Apparently the dam was out when A. arrived, for the river was then in flood, p. 142.

P. 133, l. 12 from foot, for vigorous read rigorous.

P. 150. Perhaps Gorakpūr is correct, though B. thinks Kharakpūr the proper reading.

P. 160. I see that I have misunderstood A. F.'s remarks about his entry into Akbar's service. The sentence beginning with “As he had the pride of common place knowledge” is a mistranslation. The words safar-i-diyār sharqī do not mean the eastern provinces, that is Bihar and Bengal. They mean the land of the East, that is Mongolia and China, and should be read in connection with the remarks of A. F. at p. 117 of the Akbar­nāma translation, and which are also translated by Blochmann at p. xii of his introduction to translation of Āīn. They refer to A. F.'s longing to go off to Tibet and China or to Persia or Goa, or rather to Cathay; see p. 114 of L. & E. beginning of 908 (1502); and are interesting, as they remind us that Bābur had a similar longing, and wished to go to China. Perhaps they both thought of the Prophet's advice to seek knowledge even in China! I would now translate the passage at p. 160 of my translation about having the pride of common place knowledge in his head, as follows: “As he (the writer) had the pride of common place knowledge in his head, the desire to go to the eastern countries grew strong in his soul, in spite of the spirit of loyalty and devo­tion that he cherished for his father. Though he had not the means for such a pilgrimage (safar), yet his idolatrous and self-con­ceited soul aspired after such an expedition. Also there was pride in the idol-temple of his knowledge. A desire for retirement and for seeing the world was seething in his soul. But he did not think it becoming to take such a step without the permission of his honoured father. That mine of kindness could not bring himself to bid him adieu.” Even now I am not certain if I fully understand what Abul Faẓl means. It is still possible that A. F. means that his father wanted him to do as his elder brother had done; that is, join Akbar and take his chance of service, and that the self-conceited youth still wanted to go his own way, and seek for enlightenment from Lamas and Buddhists.

P. 173. Khān Jahān should be Jahān Khān; he was an Afghān, and b. Sikandar, and Dāūd's officer.

P. 174, n. 1. 435 is p. of P.T. substitute 652.

P. 193, line 9, Siwāna. This is Siwān or Sewān in Sāran d.

P. 203, n. 1, delete S.

P. 210, n. 1, delete this note and also figure 1 in line 2.

P. 212, n. 1. Delete T.R., Ross, 330 and substitute A.N. translation, vol. II, p. 40.

P. 212, line 18, for “will be given” read “has been given.” The reference should have been to the second vol. A.N. p. 40 of translation. There Ḥaidar Beg is called Ḥaram Beg's younger brother. Here he is called barādar dostdār, “beloved brother.” Barādar may possibly mean cousin.

P. 281, for Gadā (beggar) Ālī read Gadā 'Alī.

P. 295, middle of page. Four and a half lines of declamation have been omitted here. They are in praise of Dostam, who was an early playmate of A. The lines are difficult to translate, and are also out of place. For Dostam, see Ma'air U. II, p. 3.

P. 295 and elsewhere. For Ajmere read Ajmīr.

P. 295. Five lines of rhetoric about A.'s discrimination in making appointments have been omitted.

P. 305, 2 lines from foot. Ism'aīl I, should be Ism'aīl II.

P. 328, n. 1. For 259 read 376. I think I have misunder­stood the meaning of several passages on p. 328. The fortunate army of page 328, and the corresponding passage in P.T. p. 232, line 3, viz. junūd-i-iqbāl, do not mean, as I thought, Khān Jahān's forces. They mean, I think, the imperial troops personally conducted by A., and which were expected to come to Bengal. Naulaka, I think, meant that when A. came near Tānda, she and her relatives, mantasabān, would appear before him. K. J., I presume, accepted her overtures, and then went back from Sātgāon to his own quarters, that is to Tānda or Siḥḥatpūr, where he died in Shawwāl 986, p. 381. From Sātgāon he seems to have gone in the first place to Bhātī, i.e. the low country of Bengal, see p. 376. A. F., I may remark here, seems prejudiced against K. J., and says as little as possible about his exploits, and accuses him of being at heart a rebel. There are good biographies of K. J. in the Ma'āir U. I, 645, and in the Darbār Akbarī, 703. The river Kiyāra of p. 377 of A.N. is probably the Agāra Sindūr of p. 32 of the Mymensingh Gazetteer. The Majlis of the Mymen­singh inscription may be the Majlis Dilāwar or the Majlis Pratāp of A.N. 377. It is not likely to be the Pratapāditya of Jessore.

P. 385, for 1589 read 1579.

P. 393, n. 5, for Ijlihād read Ijtihād.

P. 429, n. 2, for p. 20 read p. 29; for Yrghalīq and Yūrgha­līgh read Farrakhpūr, i.e. s. Ghalīq K.

P. 442, l. 12. The text is sipri shudan rūzgār-i-Moẓaffar. This would ordinarily mean his death, but as that is not mentioned till later, perhaps what is meant is “disaster.”

P. 449, top line, for 80,000 read 800,000.

P. 470, last line and n. 4. The words “outworks of the fort” and n. 4 are wrong. The word in text is nakhastīn, not nakhastan, and the passage means that the first fort was taken. In the Āīn A., p. 154, Vol. II, J.'s translation, it is stated that Patna had two forts; one was of burnt or pucka bricks, and the other was of kacha, i.e. sun-dried, bricks. It was the latter that was taken. My note 4 should be expunged.

P. 472, last line. The water here mentioned was rain-water. It was September, and the country was flooded. The Māh Beg of text is the Tārullah of Badāūnī, Lowe 292, where Tor should have been Tār. “The flourishing city of Bahīra” and n. 3. I have written at length to the Numismatic editor J.A.S.B. about Bahīra, and have endeavoured to show that the proper spelling is Bhera, and that the place is probably the Bahīra or Bahrah of Bloch­mann, mentioned in his translation of the Āīn A., p. 31, and that it is the Bahīra of the historical part of the Akbarnāma. In Blochmann it appears as a mint-town, and probably was Sher­gotty in Gaya, of which the proper spelling is Shahrghātī, i.e. the city of the Pass. It was the pass which had to be ascended by travellers coming from Gaya to Hazārībāgh. Shahr, however, does not mean a city in the ordinary sense of the word. A. F. uses it elsewhere to mean a well-cultivated or populated tract of coun­try. I think too that there are mistakes in Gladwin and Jarrett's translations of the passage in the account of Gaya. The precious stones, that is, the serpentine or steatite used for making house­hold utensils, were a production of Gaya, and not of a foreign coun­try. The word “foreign” of J. does not occur in the P.T. I am also inclined to think that the banādar, <Arabic script> of the P.T. Āīn, Vol. I, 417, may be a mistake for banādirat, <Arabic script> (see Richardson, p. 254, col. A), and that the references is to “dealers in precious stones who keep close to the mines.” I think too that the gaj or kach of B.'s Āīn, 223, does not mean sweet limestone, but means the gypsum or steatite which Shīrīn may have been traditionally supposed to have used in building her palace. Though I have written to the Collectors of Patna and Gaya I have not yet been able to hear of any place called Bahīra or Bhera in either district. The Dep. Comm. of Hazaribagh tells me that in his thāna of Hun­terganj there are villages called Bahera, Behari and that Bhurha in the Hunterganj is close to the Gaya boundary. The difficulty is that part of Gaya was formerly included in the district of Patna, and also that the Gaya records were destroyed in the Indian Mutiny. These two things make the search for a Gaya Bhera difficult. My belief is that Bahrah, Bhera or Bahīra is the mint-town of B.'s Āīn, p. 31, and that it was in Gaya, and that it is also the Bahīra or Bhera of the historical parts of the A.N., Vol. III.—Prob­ably it was Shergotty in Gaya, of which, as I have just said, the proper name is Shahrghātī, i.e. the city of the Pass.