Mems., 181.

XIII. Āq Begam Mīrān-shāhī. (No. 3.)

Āq Begam was a daughter of Abū-sa'īd Mīrān-shāhī and Khadīja. She was one of the several paternal aunts of Bābar who went to India at his invitation. She reached Āgra in October, 1528 (Ṣafar, 935H.), and was met by her nephew. She was present at the double wedding of Gul-rang and Gul-chihra in 1530 (937H.), and was probably at Bābar's death-bed. She was at the Mystic Feast on December 19th, 1531 (Jumāda I. 9th, 938H.).

Gul-badan, 11a, 18b, 20a, 24b.

Mems., 179, 182, 387.

XIV. Aq Begam Mīrān-shāhī.

Third daughter of Sulān Maḥmūd Mīrzā Mīrān-shāhī and Khānzāda Begam Termiẕī; and first cousin of Bābar. The Memoirs do not mention her marriage or (as usual alternative) early death. She was full sister of a wife of Bābar, Zainab.

Mems., 30.

(Aq Begam, Salīqa, q.v..)

XV. 'Aqīqa ('Afīfa) Begam Mīrān-shāhī. (No. 47.)

Her name may be 'Aqīqa, a cornelian, etc., or 'Afīfa, a chaste, modest woman. Our begam's MS. allows both readings. I have used the first but the second seems the more appropriate in sense.

She was a daughter of Humāyūn and Bega and second child of both parents. She was born in Āgra in 1531. It is only from her aunt Gul-badan that anything is known of her. She went to Guālīār with her mother in (?) 1534; she was at Hindāl's feast in 1537, and she was lost at Chausa on June 27th, 1539.

Gul-badan, 22a, 23b, 25, 33b, 34b.

XVI. Ātūn māmā. (No. 38.)

An ātūn is a teacher of reading, writing, and em­broidery, etc. Māmā seems to be the title of old women-servants.

Bābar mentions an ātūn in 1501. He met her at Pashāghar whither she had come on foot from Samar-qand and where she again joined her old mistress, Bābar's mother, Qutluq-nigār Khānam. She had been left behind in the city after Shaibānī's capture of it because there was no horse for her to ride.

Gul-badan mentions an ātūn māmā as at Hindāl's wedding feast, and as māmā seems to be used for old servants, it is possible that she is the woman men­tioned by Bābar.

Gul-badan, 26a.

Mems., 99.

XVII. 'Āyisha-sulān Begam Bāyqrā. (No. 9.)

Ar. 'aish, joy, and sulān, sway, pre-eminence. Cf. App. s.n. Daulat.

Daughter of Sulān Ḥusain Mīrzā Bāyqrā and Zobaida āghācha of the Shaibān sulāns. 'Āyisha married, (1) Qāsim Sulān Uzbeg, a Shaibān sulān, and by him became the mother of Qāsim Ḥusain Sulan Uzbeg, an amīr of Bābar and Humāyūn; (2) by yanga-lik (cf. App. s.n. Jāmal), Būran Sulān, a kinsman of Qāsim Sulān, and by whom she had 'Abdu-l-lāh Sulān Uzbeg who entered Bābar's service.

'Āyisha was at the Mystic Feast in 1531, and she was lost at Chausa in 1539 (946H.).

Khwānd-amīr gives 929H. (1522-23) as a date at which 'Āyisha was in Qāsim Sulān's ḥaram, but this does not agree with Bābar's narrative. His entry that 'Abdu-l-lāh was in his service and although young, acquitting himself respectably, cannot at latest have been made after 1530. From 1522 to 1530 is all too short for widowhood, remarriage, birth of 'Abdu-l-lāh, and his growth to respectable military service.

Gul-badan, 24b, 33b.

Mems., 182.

Ḥabību-s-siyār, lith. ed., 327 et seq..

XVIII. 'Āyisha-sulān Begam Mīrān-shāhī. (? No. 11.)

Third daughter of Sulān Aḥmad Mīrzā Mīrān-shāhī and Qūtūq (Katak) Begam. She was a first cousin of Bābar, and his first wife. They were betrothed in Samarqand when he was five years old, 894H.(1488-89), and married in Sha'bān, 905H. (March, 1500), at Khojand during the ‘troubles’ i.e., conflict with Khusrau Shāh and Aḥmad Tambol. Bābar says that at first he had no small affection for 'Āyisha and that it declined. She was the mother of his first child, Fakhru-n-nisā' (born 907H., 1501). She left Bābar before the overthrow (wirānī) of Tāsh-kand by Shaibānī in 909H. (1503), being influenced by the ‘machinations’ of her elder sister, probably Salīqa, who was married to one of those many kins­men who tried to overthrow the boy-king of Farghāna.

Gul-badan mentions an 'Āyisha Sulān Begam (No. 11) as being at the Mystic Feast, without de­scribing her. The following entry (No. 12) is that of Sulānī, a daughter of Sulān Aḥmad Mīrzā, and described as being such. It seems likely that Gul-badan meant this note as to parentage to apply to both begams (Nos. 11 and 12). (Cf. App. s.n. Sulānan.)

Gul-badan, 6b, 24b.

Mems., 22, 78, 90.

XIX. Āyisha-sulān Begam Mīrān-shāhī.

Daughter of Kāmrān Mīrzā.

Firishta (lith. ed., 241) and Khāfī Khān (I. 122) say that Kāmrān left one son and three daughters.

The son is called Ibrāhīm by Gul-badan, and in the early part of the Akbar-nāma. (Bib. Ind., ed., I. 226.) Later the A. N. and other sources call him Abū'l-qāsim, which may be a hyonymic (kunyat).

As to the three girls, Firishta, without naming them, gives the information that:

No. 1 married (a) Ibrāhīm Ḥusain Mīrzā (Bāyqrā).

No. 2 married (b) Mīrzā 'Abdu-r-raḥman Mughal.

No. 3 married (c) Fakhru-d-dīn Mashhadī who died in 986H. or 987H. (No. 88 of Blochmann's list. Āīn-i-akbarī , p. 406).

Khāfī Khān's information coincides with Firishta's verbally as to No. 3, and actually as to No. 1 and No. 2. For Ibrāhīm can be described as a son of a ‘paternal uncle,’ if these words are used in the wide sense given to them by contemporary writers. So, too, can 'Abdu-r-raḥman, if he be No. 183 of Blochmann's list—a Dughlāt Mughal and cousin of Mīrzā Ḥaidar.

If we take the girls' names from other sources we can (conjecturally in part) fill up the table.

1. Gul-rukh is known in history as the wife of Ibrāhīm Ḥusain Mīrzā Bāyqrā.

2. Kāmrān's eldest daughter, Ḥābība, was forcibly parted from her husband, Āq Sulan, in about 1551-52, and this would allow re-marriage to (b) or (c). Āq Sulān went to Makka from Sind 1551-52 (cir.), and his name disappears thenceforth.

3. 'Āyisha may also have married (b) or (c).

In the list of the pilgrims of 983H. (A. N. Bib. Ind. ed., III. 145) are included ‘Ḥājī and Gul-'iẕār, farzand-ān of Mīrzā Kāmrān.’* We have already the three names required by Firishta and Khāfī Khān, i.e., Gul-rukh, Ḥabība and 'Āyisha. Gul-'iẕār is ‘super­fluous.’ Perhaps farzandān may be read ‘offspring,’ and she may be a granddaughter. Or Ḥabība or 'Āyisha may have predeceased Kāmrān, and for this reason three girls only be specified by historians who wrote of the time of his death.

Which one of the daughters was the Ḥājī Begam of 983H. is not clear.* It would seem that this was her second pilgrimage, since she is enrolled as Ḥājī before starting. Kāmrān's daughters may have gone—one or all—to Makka after his blinding and during the four years of his life there. Of the three, Gul-rukh is the only one of whom it is on record that she was widowed in 983H., and therefore quite free to make the Ḥaj. Ibrāhīm Ḥusain died in 981H. (1573).