Mems., 14, 99, 105, 274.

Tār. Rash., E. & R., 108, 117, 156, 160, 351, 352, 356.

XLVIII. Daulat-sulān (?) Sakanj Begam.

Sakanj I cannot explain. B. M. Add. 24,090 (44b) has no points, and the word may be S-k-n-gh. B. M., Or. 137 (48a) has k-m-n-j or b-k-n-j. The Turkī (Bible Society's MS. translations) has Daulat.

Daughter of Amīr Shaikh Nūru-d-dīn Qibchāq Mughal, governor of Turkistān; wife of Wais Khān Chaghatāī Mughal.

Tār. Rash., E. & R., 64 and 64 n..

XLIX. Dil-dār Begam. (No. 48.)

The Heart-holding Princess; Pers. dil, heart, and dār, holding.

Neither her husband, Bābar nor her daughter, Gul-badan gives any clue to her parentage. Her marriage is not spoken of in the Memoirs; it, as well as Gul-rukh's, probably occurred in the missing decade of 1509-19. If Bābar held the view that four wives were a lawful number, Dil-dār, of whatever parentage, may be counted amongst them, since in 1509 Māham only remained of his earlier wives, 'Āyisha, Zainab, and Ma'sūma having disappeared from the household by death or divorce.

Dil-dār is mentioned once in the Turkī text of Kehr and Ilminsky, and then as āghācha. I am too ignorant of the import of this word in the domestic circle to venture to draw from its use an inference as to social status. It, however, as used by Bābar and by Gul-badan, supports Pavet de Courteille's definition of a ‘lady’ in contradistinction to a ‘begam,’ and does not convey reproach to the woman as its occasional English rendering (concubine) does.

The Akbar-nāma (Bib. Ind. ed., II. 62) makes use of the words ‘Dil-dār āghācha Begam,’ and adds āghā as a variant (cf. App., s.n. āghā). Gul-badan always styles her mother begam, and sometimes ḥaẓrat. In enumerating her father's children and their mothers, she does not mention the parentage of any wife besides Ma'sūma Mīrān-shāhī, a Tīmūrid, but no deduction as to the lower birth of the others can be drawn safely from this, and there is some ground for supposing that Dil-dār was of Mīrān-shāhī birth. (Cf. infra, p. 277.)

Perhaps some indication of non-royal birth is given by Māham's forcible adoption of Dil-dār's son in 1519, but I am too ignorant of the nuances of Muḥammadan etiquette to venture on assertion or even on opinion in such a matter. That Māham did not take Gul-rukh's * son tells nothing, since the chief factors in the adoption, i.e., Māham's loss of her own children and wish to adopt, may have become operative only when they were put into practice in 1519.

Five children of Dil-dār are mentioned by Gul-badan: Gul-rang, born between 1511 and 1515; Gul-chihra; Abū-n-nāṣir Muḥammad (Hindāl), born 1519; Gul-badan, born 1523; and Alwar, who died in India in 1529.

She is very frequently written of by her daughter; some other authors give of her a clear and pleasant impression; and she is always spoken of with respect and as a good and sensible woman.

Gul-badan, 6b, 16a, 23a, 25b, 29b, 30a, 35a, 35b, 38a, 42a,
50b, 51b, 65a, 70b.
Jauhar, Stewart, 30, 31.
Ilminsky, 281.
Akbar-nāma, Bib. Ind. ed., s.n..
B. & H., II. 164, 220, 302.

L. Dil-shād Begam.

The Heart-rejoicing Princess; Pers. dil, heart, and shād, rejoicing.

Daughter of Shāh Begam and grand-daughter of Fakhr-jahān Begam Mīrān-shāhī. Of her paternal descent nothing is recorded.

Gul-badan, 24b.

LI. Dūdū Bībī.

Wife of Sulān Muḥammad Shāh Lohānī, Afghān King of Bihār; mother of Sulān Jalālu-d-dīn; regent for her son in his minority from 1529.

B. & H., s.n..

LII. Fakhr-jahān Begam Mīrān-shāhī. (No. 1.)

The world's ornament. Ar. fakhr, ornament, and Pers. jahān, world.

She was a daughter of Sulān Abū-sa'īd Mīrzā; a paternal aunt of Bābar; the wife of Mīr 'Alā'u-l-mulk Termiẕī; and mother of Shāh and Kīchak Begams.

She went to India in 1526, the first year of Bābar's occupation, with her sister Khadīja, and stayed there nearly two years. She took leave of Bābar before starting on her return journey to Kābul on September 20th, 1528 (Muḥarram 5th, 935H.). She was again in Āgra and at the Mystic Feast in 1531.

Gul-badan, 11a, 24b.
Mems., 374, 382.
P. de Courteille, II. 453. (This is a fragment, supplied by
Kehr and Ilminsky, which has the appearance of memo-
randa and which concerns a period already and variously
written of in the Bābar-nāma of Kehr and contained in
the Memoirs of Mr. Erskine.)
Aīn-i-akbarī, Blochmann, 322.

LIII. Fakhru-n-nisā'.

The ornament of womanhood; Ar. fakhr, ornament, and nisā', woman.

She was a daughter of Bābar and 'Āyisha-sulān, and his first child, born when he was nineteen. She died when about a month old.

Mems., 90.

Gul-badan, 6b.

LIV. Fakhru-n-nisā' anaga and māmā.

Mother of Nadīm kūka; mother-in-law of his wife, Māham anaga.

She and Nadīm are several times mentioned by Gul-badan.

Gul-badan, 26a, 46a, 71a, 73b.
Journal of the Royal Asiatic Society, January, 1899, art.
Māham anaga, H. Beveridge.
Akbar-nāma, Bib. Ind. ed., s.n. Nadīm.

LV. Fakhru-n-nisā' Begam Mīrān-shāhī. (No. 61.)

Daughter of Humāyūn and Māh-chūchak; sister of Muḥammad Ḥakīm; wife (1) of Shāh Abū'l-ma'ālī and (2) of Khwāja Ḥasan Naqshbandī. (Cf. Bakhtu-n-nisā'.)

Akbar-nāma, Bib. Ind. ed., s.n..

Aīn-i-akbarī, Blochmann, s.n..

Badāyunī, Lowe, 72.

LVI. Fāima Sulān āghā.

Ar. Fāima, a name given presumably in honour of the Prophet's daughter. The meaning of sulān here is not apparent. It does not seem as, e.g., in Daulat-sulān, safe to consider it as a part of a compound word, and to read Faīma-sulān. Nor from the bearer's parentage does it suit to take it as a title, implying that she is of the sulāns of her tribe.

There are points in the use of the word sulān which require fuller discussion than is practicable here. One Fāima Sulān and her sister Bairām (Maryam) were the children of Ḥusain Bāyqrā by an Uzbeg servant of one of his royal wives. They are not given any further title, but their brothers are mīrzās.

Daughter of the chief of a Mughal tumān (10,000 men); first wife of 'Umar Shaikh Mīrān-shāhī; mother of his second son, Jahāngīr who was two years the junior of Bābar.

Mems., 10, 14.

LVII. Fāīma Sulān anaga and Bībī. (No. 60.)

Mother of Raushan kūka and of Zuhra, wife of Khwāja Mu'aam. Bāyazīd bīyāt speaks of her as the ōrdū-begi of Humāyūn's ḥaram, a title which Blochmann translates ‘armed woman.’

She was at Hindāl's marriage feast; she helped to nurse Humāyūn in 1546; and was an envoy to Ḥaram Begam for marriage negotiations; and she appears in Akbar's reign when her daughter is murdered.