Bega Begam died in 989H. (1581), shortly before Gul-badan's return from Makka. She had almost certainly passed her seventieth year, and was perhaps still older. Abū'l-faẓl says that her affairs were settled by one Qāsim 'Alī Khān. He also records a visit of Akbar to her in her last illness, as well as an earlier visit of hers to him made from Dihlī in 981H..

Gul-badan, 22a, 23b, 29b, 30b, 78b, 83a.
Mems., 388, 390.
Akbar-nāma, Bib. Ind. ed., index, s.n..
Āīn-i-akbarī, Blochmann, 465. (Confusion has been made
here with Kāmrān's daughter.)
Badāyunī, Lowe, 308 n..
History of the Afghāns, Dorn, I. 103.

XXXVI. Bega Kilān Begam. (No. 22.)

She was at the Mystic Feast. No clue is given to her identification. The ‘kilān’ of her title indicates a pre-eminence which would suit Bega Mīrān-shāhī, daughter of Sulān Maḥmūd Mīrzā. (Cf. supra.)

Gul-badan, 24b.

XXXVII. Bega Sulān Begam Marvī.

Daughter of Sanjar Mīrzā of Marv; first wife of Sulān Ḥusain Mīrzā Bāyqrā; mother of Badī'u-z-zamān Mīrzā. ‘She was extremely cross-tempered, and fretted the mīrzā beyond endurance, till, driven to extremities by her insufferable humour, he divorced her. What could he do? He was in the right:

A bad wife in a good man's house,
Even in this world, makes a hell on earth.

May the Almighty remove such a visitation from every good Moslim; and God grant that such a thing as an ill-tempered, cross-grained wife be not left in the world.’

There is no later record of her.

Mems., 181, 182.

XXXVIII. Bega Sulān Begam Mīrān-shāhī. (No. 13.)

Daughter of Sulān Khalīl Mīrzā Mīrān-shāhī; grand-daughter of Sulān Abū-sa'īd; first cousin of Bābar.

Gul-badan, 24b.

XXXIX. Begam Sulān.

Daughter of Shaikh Kamāl. Died 945H. (1538).

Beale's ‘Oriental Biography,’ s.n..

(Begam Sulān, Sa'ādat-bakht, q.v..)

XL. Begī Sulān āghācha.

Inferior wife (chāhar-shambihī) of Sulān Ḥusain Mīrzā Bāyqrā.

Mems., 183.

XLI. Buwā Begam.

Mother of Sulān Ibrāhīm Lōdī Afghān. She at­tempted to poison Bābar in December, 1526 (933H.) in the manner which is told in most of the histories. The Iqbāl-nāma adds the interesting detail that she was de­ported from India, and that on her enforced journey to Kābul she drowned herself in the Indus.

Mems., 347.

Gul-badan, 19a.

XLII. Chūlī Begam Azāk.

The Desert Princess; Pers. chūl, desert. The Memoirs have Jūlī, but the meaning of chūlī (which looks like a sobriquet) suits the descent of the begam better than anything which can be extracted from jūl. Ihninsky writes Jūlī, but for this the Mems. are his possible warrant. B.M. Pers. Or. 16,623, f. 123, l. 7., has a clearly-pointed chūlī; also on f. 124b.

Chūlī (Jūlī) Begam was a daughter of a beg of the Azāks, and married Sulān Ḥusain Bāyqrā before he conquered Khurāsān in 878H. (1473). She was the mother of Sulanām, his eldest girl and her only child, and she died before 912H. (1506).

Mems., 181, 182.

Ḥabību-s-siyār, 327 et seq..

XLIII. Daulat-bakht āghācha.

(?) The lady of happy horoscope (bakht).

She may be the mother of Kāmrān's daughter 'Āyisha, with whom she was in flight for Qandahār. (Cf. 'Āyisha.)

Gul-badan, 78b.

XLIV. Daulat-bakht Bībī. (No. 85.)

She was clearly an active and working member of Humāyūn's household. She appeared to him in a dream (71a), and her name formed a part of Bakhtu-n-nisā's. She went on before the main body of begams when they visited the waterfall at Farza, and saw to the commissariat. She is named as being at Hindāl's marriage feast.

She may be the Daulat-bakht āghācha of the pre­ceding notice.

Gul-badan, 26b, 71a, 74a.

XLV. Daulat-kitta (?) Arghūn.

Kitta I find only as a Turkī word, meaning noble, powerful. With it the name would be a mongrel of Arabic and Turkī. Perhaps Daulat-gītī might be read.

She was a servant in Mīrzā Muḥammad Muqīm Arghūn's house, and was an intermediary in effect­ing the elopement of her master's daughter, Māh-chūchak Arghūn, from Kābul. Mr. Erskine tells the story admirably.

B. & H., I. 348 et seq., and the sources there referred to.

XLVI. Daulat-nigār Khānam Chaghatāī Mughal.

Good-fortune itself; the very image of felicity. Ar. daulat, and Pers. nigār, effigy, image.

Daughter of Isān-būghā Khān Chaghatāī; wife of Muḥammad Ḥaidar Mīrzā Dughlāt.

Tār. Rash., E. & R., 88.

XLVII. Daulat-sulān Khānam Chaghatāī Mughal.

Ar. daulat, fortune, and sulān, sway. In many proper names, sulān does not appear to be a title, but rather to indicate the sway or dominance of the quality imputed by the first word of the name; e.g., Laīf-sulān, Daulat-sulān. In giving these names, one might suppose the prophetic notion to be that the first child should be a regnant delight and the second a prevailing felicity.

Youngest child of Yūnas Khān Chaghatāī and Shāh Begam Badakhshī; half-sister of Bābar's mother; wife by chance of battle, of Tīmūr Sulān Uzbeg; mother by him of a daughter.

In 907H. (1501-2) she was in Tāshkand, and Qūt-līq-nigār Khānam went to visit her after thirteen or four­teen years of separation. Bābar, dejected and an exile, joined the family party in the next year. In 909H. (1503) Shaibānī sacked Tāshkand and forcibly married Daulat-sulān to his son Tīmūr. She bore him a daughter, and she remained in his ḥaram until Bābar took possession of Samarqand in 917H. (1511), and she joined him. She went south with him in 1513, and remained several years in Badakhshān with another nephew, Mīrzā (Wais) Khān who behaved to her like a son.

Another nephew, Sa'īd, her own brother Aḥmad's son, then invited her, with costly gifts, to visit him in Kāshghar. She made the long and difficult journey; joined him in Yarkand; and with him she spent the rest of her life.

Bābar mentions that her foster-brother brought him news and letters from her in 925H. (September 8th, 1519). In the same year Manṣūr, Sa'īd's eldest brother, went to Kāshghar to visit her, his ‘beloved aunt.’

The Persian text of the Tārīkh-i-rashīdī says that Manṣūr went so that by looking at her kind face his grief for the loss of his father might be mitigated. The Bible Society's Turkī version reads: ‘Being prompted thereto by the extreme warmth of his affection for her.’ Both statements illumine her character. The second seems the more appropriate, since the death of Sulān Aḥmad Khān took place in 909H. (1503) and Manṣur's visit in 926H. (1520).

There is no mention of her remarriage, and her story is that of an affectionate and leisured aunt.