Akbar-nāmah - The Akbarnāma of Abū Fazl, Volume 1

The Book of Akbar

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CHAPTER LX.

EXPEDITION OF HIS MAJESTY THE SHĀHINSHĀH TO THE PANJĀB IN
ACCORDANCE WITH THE ORDERS OF HIS MAJESTY
JAHĀNBĀNĪ JINNAT ĀSHAYĀNĪ.

During this time that the world-conquering soul of His Majesty Jahānbānī was managing with justice the territories of India, unpleasant reports about Shāh Abū-l-Ma‘āli came to the effect that being intoxicated with the harmful wine of the world he was troubling the people, and was conducting himself in ways contrary to the king's commands. As His Majesty Jahānbānī had a special regard for him he considered such reports as contrary to the truth and as inventions of the envious and malignant. But at length it was noised in the royal camp that Sikandar had come out from the hills and it became certain that this infatuated Sayyidzāda had without authority severed Farḥat Khān from the governorship of Lahore and had appointed one of his own creatures in his room. Also that he was laying hands on the royal treasure. By Divine inspiration the resolution became fixed in His Majesty Jahānbānī's holy soul, which was a mirror showing what was right for country and empire, that the Panjāb, which is one of the great provinces of India, should be made illustrious by the blessing of the protection and government of His Majesty the Shāhinshāh, and that, if it seemed proper, Abū-l-Ma‘ālī should have Ḥiṣār^639a and its neighbourhood. Moreover as he was sending about this time for the chaste ladies from Kābul it was right that the Panjāb should be in the possession of His Majesty the Shāhinshāh's servants. Though the army was large enough to quell Sikandar yet for political and personal reasons the name “auxiliary” was used. In the beginning of the year 963, November, 1555, in an auspicious hour which befitted the accession to the throne of the seven climes, His Majesty the Shāhinshāh the Divine nursling was appointed (to the Panjāb) according to the rules of sovereignty and splendour. Bairām Khān was nominally appointed as guardian of His Highness, but in fact the education of that support of dominion was committed to the fortunate auspices of His Majesty the Shāhinshāh. A number of loyal and faithful followers attended on his stirrup.

When they arrived at Sihrind the royal servants who were in Ḥiṣār Fīrūza obtained the blessing of service and were delighted. In that auspicious station Ustād ‘Azīz Sistānī who for his good service and loyalty had received the title of Rūmī Khān^640a and had no equal in pyrotechny and in shooting with guns had the felicity of entering the Shāhinshāh's service. It was here that his shooting began and in a short time he became a master in this strange craft, just as he is a master in every act and science. And wondrous masterpieces, such that volumes could not contain the accounts of them, were displayed by this exhibitor of perfections in this as in other acts. What shall I say or what shall I write about the totality of this holy personality? For without exception when any person who shall have studied some particular art or science, whether with mature scientists, or with master craftsmen, and whether in whole or in part, and have acquired practice therein by studying for years with able teachers enters the service of this scrutinising intellect and universal genius, he gets lost in contemplating his abundant knowledge and is struck with astonishment. And he thinks to himself that apparently His Majesty has spent all his time in nothing but this art. But afterwards he says no one could acquire such skill, it must be the gift of God! And one of the wonderful things is that he enters into contradictory dispositions and varied characters in one and the same seance, for this is not difficult to the world-adorning mind. What capacity have philosophers, or learned men, or artists to keep his company except for a time and on their own subject? Such lofty understanding and such wide intelligence are not within human powers. Rather the power of an angel would not suffice. May Almighty God long preserve this glorious pearl for the alignment (intiẕām) of mortals!

CHAPTER LXI.

BRIEF ACCOUNT OF HIS MAJESTY JAHANBĀNĪ JAINNAT ĀSHAYĀNĪ, AND
DESCRIPTION OF SOME OF HIS REMARKABLE INVENTIONS
AND REGULATIONS.

As the affairs of the Panjāb had been happily arranged by the expedition of His Majesty the Shāhinshāh there, His Majesty Jahānbānī remained in Delhi and employed himself in the work of political administration. He gave his attention to the reconstruction of the territories, the extirpation of enemies and the conquest of other provinces. He repeatedly said that he would make several seats of government, and labour for the regulation of India. Delhi, Agra, Jaunpūr, Māndū, Lahore, Qanauj and other suitable places would be chosen and in every place there would be an army under the charge of a prudent, farseeing, subject-cherishing, and just officer, so that there should be no need then for an auxiliary force. And he would not keep more than 12,000 horse attached to his own person. He also used to say that he would have embroidered gold and silver seats prepared to be used in the public assemblies by the princes and by such men of his entourage as were to be exalted by special honour so that they might sit upon them when an order to that effect was given. For it was likely that the affections of the great and worldly, who had not reached the palace of loyalty but still remained in the bazar of traffic, and of loss and gain, would not be captured merely by gifts of property, and that until their honour and prestige were increased they would not be won over.

From the beginning of his career till now his mind was exercised in strange inventions and in showing forth recondite truths. Among these was this that at the time when His Majesty Gēti Sitānī Firdūs Makānī proceeded from Kabul to Qandahār he left His Majesty Jahānbānī in Kābul to look after affairs. One day His Majesty was riding in the environs of the city and exploring the plains and meadows. On the way he said to Maulānā Rūḥ Ullāh, who was his teacher, “it has occurred to me to take an augury from the names of three persons whom I may find on the road, and I shall build the foundations of my dominion (daulat) thereon.” The Maulānā said the name of one person would be enough. He replied “A secret inspiration has communicated itself to me.” After going a little distance a wayfarer of mature age appeared and when they asked him his name, he replied “Murād Khwāja.” After him another man appeared who was driving an ass loaded with wood. When they asked him his name he said “Daulat Khwāja.” Upon this the inspired tongue (of Humāyūn) said that “if the name of the next person that comes be Sāādat Khwāja it will be a strange and beautiful coincidence, and the star of joy (murād) will ascend from the horizon of auspiciousness (sa‘ādat).” At that very moment a man (a boy, in Khwāndamīr's account) appeared, who was grazing some cattle, and when they asked him what his name was he replied “Sa‘ādat Khwāja.” The servants in attendance were astonished at this marvel, and all felt assured that the lord of auspicious fortune would by Divine favour attain to lofty rank and become possessed of dominion.^643a

When these mysterious glad tidings were fulfilled and the rose garden of hope was made fresh and verdant by the stream of justice he founded his affairs, sacred and secular on joy (murād), dominion (daulat) and auspiciousness (sa‘ādat). And he divided all the servants of the fortunate threshold, or rather all the inhabitants of his dominions into three classes. He called his brothers, and other relatives, his officers, his viziers, and all his soldiers Ahl-i-daulat. For it was clear that without the help of this body of men the ladder of dominion and fortune could not be climbed. He called the philosophers, the ‘ulamā, the chancellors (ṣadūr), the sayyids, the shaikhs, the Qūzīs, the poets and the other learned men, the judges, nobles and skilful persons Ahl-i-sa‘ādat, because the honouring of these auspicious persons, and the association with them were a means of gaining everlasting auspiciousness. He called architects, painters, musicians and singers Ahl-i-murād, because they were the delight of all the world. Similarly he divided the days of the week among the Ahl-i-daulat, sa‘ādat and murād, to wit, Saturday and Thursday belonged to Ahl-i-sa‘ādat, and on these two days his attention was given to the regulators of knowledge and devotion. The reason of appropriating those two days to the Ahl-i-sa‘ādat was that Saturday is assigned to Saturn, and Saturn is the patron of shaikhs and ancient families. Thursday is Jupiter's day, and that is the star of learned men and of other noble orders. Sunday and Tuesday were assigned to the Ahl-i-daulat, and on them, royal affairs, and the management of world-government were transacted. The reason for thus assigning these two days was that Sunday appertains to the sun whose rays regulate rule and sovereignty, while Tuesday is Mars's day and Mars is the patron of soldiers. Monday and Tuesday were days of joy (murād). On these days boon-companions and favourites and others of the Ahl-i-murād were treated with special favour. The point in selecting these two days was that Monday is the Moon's day, and Wednesday is Mercury's. Both of these have a special connection with household matters (amūr-i-biyūtat). Friday (jam‘a), in accordance with its name, applied to all objects, and on it all the classes of humanity participated in the royal bounty.

One of the arrangements which characterised the dīwān-days was that when the throne of the khilāfat was set up and His Majesty being seated thereon was advising the Dīvān, information was given to the people by beat of drum, and when he left the Dīvān, cannoniers announced the fact to the subjects by the discharge of cannon. And on these days keepers of the wardrobe^644a would bring several suits of apparel, (dast-i-khelāt), and the treasurers several bags of gold near to the palace, so that their might be no stoppage to the gifts and largesses. Several brave men stood armed, and with cuirasses on their breasts.

Another of his inventions was that of three golden arrows which were an allusion to the three divisions^644b of sa‘ādat, daulat and murād. Each of these was assigned to one of the leaders of the three classes in order that he should supervise the works thereof. And it was provided that so long as each of the holders of these arrows exerted himself in the management of the duties appertaining to that division (sahm), which consisted in acting according to the will of God and in loyalty, he should be the subject of favour and should be secure on the masnad of authority. But if ever he should become intoxicated by the wine of grandeur and transgress the path of justice, or from some evil motive should avert his eyes from loyalty, and should restrict his zeal to the acquisition of wealth, the arrow of his design would not reach the target of success and the writing of deposition would be drawn on the page of his condition, and he would meet with a fitting retribution. Mīr Khwānd the chief chronicler (Mīr Muwarrikh) has recorded in his Qānūn-i-humāyūnī^645a that in the time of his service the arrow of sa‘ādat was entrusted with absolute authority to the most excellent of the masters of learning and perfection—Maulānā Farghali,^645b and the opening and shutting, the contraction and expansion, of the affairs of Sayyids, Shaikhs, ‘Ulamā, Qāẓīs, and teachers, and the inquiry into the claims of ecclesiastics (arbāb-i-‘amāīm, lit. wearers of large turbans), and the appointment and removal of those entrusted with the works of religion, and the assignment of stipends and siyūrghāls were all in his charge. The arrow of daulat was with the prop of sovereignty—Āmīr Hindū Beg, and the shutting and opening, the binding and unloosing of the great affairs of the officers and viziers, and of all the government-clerks, and those entrusted with civil affairs, and the fixing of the pay of the soldiers, and the appointment of the household servants rested with him. The arrow of murād and of the works of architecture was assigned to Amīr Waisī. He had to look after the buildings and the arrangement of matters of pomp and pageantry and to care for the perfecting of the things of splendour and glory.

Another of his inventions was the distribution of arrows into twelve classes. Each order of men was assigned to an arrow. The arrangement was as follows: The twelfth arrow, which was of the finest gold, was reserved for the royal quiver, i.e., for Humāyūn and Akbar. The eleventh was for the brothers and other kinsmen and such of the sons of kings as were servants of the threshold of dominion. The tenth arrow was for the Sayyids, the Shaikhs, and the ‘Ulamā. The ninth for the great officers. The eighth was for the intimates (maqarrabān) and the ankacīān who held manṣabs (offices). The seventh for the other ankacīān.^646a The sixth for the heads of^646b clans. The fifth for the distinguished young volunteers. The fourth for the cashiers (Blochmann, 45). The third for the soldiers (jūānān-i-jargah). The second for artificers.^646c The first for doorkeepers,^646d watchmen, and the like.

Another of his inventions was his dividing the department of State into four classes corresponding to the four elements, viz., Fire, Air, Water, and Earth. And for the transaction of the business of each of these four departments a vizier was appointed. The artiller and the arrangements of armour and arms and of other things with which fire had to do were called the Fire Department. Khwāja ‘Abdu l-Mulk was appointed to be vizier of it. The wardrobe (karqīrāqkhāna), the kitchen, the stable, and the necessary management of the mules and camels was called the Air Department. The charge of it was given to Khwāja Laṭif Ullāh. The arrangements of the Sharbatkhāna, the wine-cellar (sūcīkhāna), and of canals was called the Water Department. Khwāja Ḥasan was appointed the vizier thereof. The affairs of agriculture and of buildings^647a and the administration of exchequer-lands (ṣabṭ-i-khāliṣāt) and of some of the buildings (biyūtāt) were called the Earth Department. The vizier was Khwāja Jalālu-d-dīn Mīrzā Beg. In every one of the departments one of the Amīrs was employed. For instance, Amīr Nāṣir Qulī was the Mīr Sarkār, or head-officer, of the Fire Department and always wore red.

Another of the inventions of this time was that four large barges were set in the river Jamūna (Jumna) and that the master-carpenters constructed^647b on each of them a cārṭāq (a square house) of two storeys and of very elegant shape. The barges were so joined together that the cārṭāqs faced one another. Between every two of these four barges another ṭāq (platform) was made^647c and thus there appeared an octagonal reservoir between the barges.

Another of his excellent inventions was his arrangement of shops and the putting up of a bazar on boats. This increased the amazement of the rare of intellect. In the year 939, 1532-33, when His Majesty went from Fīrūzābād-i-Dihlī (i.e., Delhi) to Agra, the capital, by way of the river, and was accompanied by most of the Amīrs and pillars of the State and all the īkcīān^648a and officers, a bazar of this kind was made and carried down the Jamūnā. Everyone could get what he wanted in that bazar.

In like manner the royal gardeners made, in accordance with orders, a garden on the river.

Another of his inventions was a movable^648b bridge.

Another of his wonderful inventions was a movable palace. This palace was composed of three storeys which were of cut beams. The master-carpenters had so joined the pieces together that whoever looked at them thought that the whole was of one piece. Whenever they wanted they could take it to pieces and convey it to any country. And the ladders (or steps) to the upper storey were so constructed that they could be opened out or shut up at pleasure.

One of the wonderful inventions of that holy mind was a cap (tāj) which was alike magnificent and agreeable to wear. The border (or margin) which went round the tāj had two divisions (furja), and each of these was in the form of the figure seven (V), and thus by there being two figures 7 (VV) the number 77 was produced, which was the numerical value of the word ‘izz. Here it was called the tāj-i-‘izzat or cap of honour. This was invented in Badakhshān^649a and when His Majesty came to Agra and appeared before His Majesty Getī Sitānī Firdūs Makānī the latter was much pleased.

Another of his inventions was a tent (khirgā) which had twelve partitions corresponding to the signs of the Zodiac. Each mansion (burj) had lattices (pinjarahā)^649b through the interstices of which there shone the light of the stars of dominion. And there was another tent^649c which was like the Heaven of Heavens which encompasses the heaven of the fixed stars. This surrounded the other tents and as the crystalline sphere (i.e., the Heaven of Heavens) is undotted (with stars) so this tent was without lattices.

One of his pleasure-increasing inventions was the “carpet of mirth” (basāṭ-i-nishāṭ). This was a round carpet corresponding to the orbits of the spheres and the elemental spheres. The first circle which corresponded to the crystalline sphere was white, the second blue (kabūd), the third black, like Saturn, the fourth, which was the house of Jupiter, was light brown (ṣandali), the fifth, which was related to Mars, was ruby-coloured, the sixth, which was the house of the Sun, was golden, the seventh, which was the house of Venus, was bright green, the eighth, which was the station of Mercury, was bluish (sūsanī, i.e., lily, or iris-coloured). For the nature of Mercury is composite and when blue and rose are mixed the result is sūsanī. And the reason why sūsanī was chosen in preference to other colours was that several philosophers have called the colour of Mercury that of collyrium (kuḥlī), and the sūsanī is nearer to collyrium than other mixed colours are. The ninth circle, which was the station of the Moon, was white. After the circle of the Moon came the region (kura, i.e., globe or sphere) of fire and air, then that of earth and water. The inhabited quarter of the earth was divided into seven climes. He himself occupied the golden circle (i.e., the one consecrated to the Sun) and there he adorned the throne of the khilāfat. Each section (or group) was ordered to sit in accordance with the one of the seven planets which was appropriate to it in the circle which corresponded therewith. Thus, the Indian officers sate in the circle of Saturn, while the Sayyids and the ‘Ulamā sate in the circle of Jupiter. The persons who occupied each circle made use of dice, on each side of which there was represented a human figure in a different position. According to each one's throw he assumed a position which corresponded to the figure that turned up. For example, if a standing figure turned up he stood, if a seated, he sate down, and if a reclining one he lay down. This was a means of increasing mirth.^650a

Another of his excellent devices was the wearing of clothes each day corresponding to the colour of the planet of that day. Thus on Sunday he wore a yellow robe, which is the colour appropriated to the Sun, who is the regent thereof. On Monday^650b he wore green, which is appropriate to the Moon, and so on. Another of his inventions was the drum^651a of justice. If the claim of anyone related to some dispute he beat the drum once. If his grievance consisted in the non-receipt of stipend, or wages he struck twice. If his goods and chattels (māl-u-jihāt) had been seized by oppression, or had been stolen, he complained by beating the drum thrice. If he had a claim of blood against anyone he beat the drum loudly four times.

The notes of the inventive genius of this khedive of holy type are many, but the above are enough to enable the understanding and the acute to comprehend the rare jewels of his soul. It is now better to abridge words and to come to the proper subject.

CHAPTER LXII.

INCIDENCE OF A FLASH OF INDICATION OF A JOURNEY TO THE WORLD
OF HOLINESS ON THE INWARD MIRROR OF HIS MAJESTY JAHĀNBĀNĪ
JINNAT ĀSHIYĀNĪ, AND HIS DEPARTURE FOR THAT WORLD.

Let it not be concealed from inquiring minds that at about the time when His Majesty the Shāhinshāh, the young shoot of the parterre of insight, obtained leave to go to the Panjāb, there frequently rose on the lips of His Majesty Jahānbānī Jinnat Āshiyānī the mention of a departure to the world of holiness. Contrary to his laudable habit of regarding such references as unbecoming (makrūh), as being repugnant to the management of affairs, and of avoiding them in conversation, he now took pleasure in speaking on the subject. Seemingly the flash had pictured itself in the antechamber of his mystery-knowing heart. Among such references there was this that one day he quoted with commendation the true words of His Majesty Getī-sitānī Firdūs-Makānī, when he remarked in a meeting of friends that a servant of his used to say that whenever he saw the graves in Ghaznīn^652a he felt an inclination to die. Following up this, His Majesty would say that when he contemplated^652b Delhi and its shrines the words recurred to his memory, and he thought how sweet they were! At about the same time and when he was proceeding towards the eternal world he said to several of his familiars: “This day after paying my morning devotions a mysterious thing occurred and a secret inspiration brought this quatrain on my lips:”—

Verse.

“O God, make me wholly Thine.
Acquaint me with Thine attributes.
Tyrannous Reason hath crippled my soul.
Call me Thine own madman^653a and set me free.”

Tears fell from his truth-seeing eyes while he was reciting these lines, and complete detachment was manifested on his irradiated brows. About the time, too, when the Court was at Delhi, the eye-brightener of the khilāfat, to wit, His Majesty the Shāhinshāh, one night beheld in a dream that someone was pulling up his^653b musky (i.e., black) locks. When he awoke he told the dream to Māham Anaga, the mother of Adham Khān. She summoned all the skilled interpreters and asked them what the dream portended. When this question was put to His Majesty Jahānbānī he said: “Evil will be far from his (Akbar's) head.” Afterwards he told them quietly of his own inevitable doom, and administered consolation to them. Constantly during those days he was uttering words which had for the organs of the farseeing among the courtiers the savour of a passage from this transitory world which all must quit, and which divided^653c the joints and marrow of the faithful of soul. Among other things, he wrote with his own hand on the arch of his portico these opening lines of a poem by Shaikh Āẕarī:—^653d

Verse.

I've heard that on this gilded dome (the sky) 't is writ
The end^654a of all things is praiseworthy.

He also when near his departure reduced his consumption of opium, so much so that he said to his intimates “We'll see for how many more days two or three pellets (habb) will suffice.” He had seven days' divided supply and wrapped in paper, and made over to his body-servants, and he said to them “this is all the opium we shall eat.” On the day which was the first stage of his journey to the region of holiness and detachment, there remained four pellets. He sent for these, and partook^654b thereof in rosewater.

At the close^654c of Friday Rabī'-al-awwal 963, Shāh Budāgh,^655a ‘Ālam^655b Shāh, Beg Mūlak,^655c and others who had returned from the Ḥijāz, and Caghatāī Khān and some men from Gujrāt came and made reports. Also Pahlwān Dōst Mīr Barr, and Maulānā Asad came from Kābul with representations from Mun‘im Khān. At the end of the day he came out on the roof of the library which had recently been fitted up, and gave the people who were assembled at the chief mosque the blessing of performing homage (kornish). For a considerable time he asked questions about Holy Mecca and about Gujrāt and Kābul.

After that he sent for all the mathematicians, for it was expected that Venus would rise on that night and he wished to observe her. It was his excellent intention that when Venus rose and the moment became auspicious he would hold a grand assembly and make promotions of officers. At the beginning of the evening he wished to descend and when he came to the second^657a step, a reciter (muqrī), by name Miskīn (wretched), raised an untimely call to prayer. His Majesty, out of respect to the call, wished to sit down where he was. As the steps (darjāt) of the stair (zīná.) were sharp (tez) and the stones slippery (laghzanda) his blessed foot caught in the skirt of his robe at the moment of sitting down and his good staff slipped. He lost his feet and fell upon his head, his right temple receiving a severe blow, so that some drops of blood issued from his right ear. As he possessed a heart acquainted with mysteries he immediately, and in order that he might give comfort and also make dispositions for the world, sent an affectionate dispatch containing a report of his welfare to the nursling of the light of fortune by the hands of Naẓr^657b Shaikh Cūlī.

One of the wondrous flashes of his (Akbar's) intelligence was that in the middle of that very day (the day of the accident, not of the announcement) he had^657c said to some of his suite that a great misfortune would happen to an eminent man and that probably he would die.

The loyalists who were on the spot endeavoured to conceal^657d the dreadful occurrence and took measures to send information to the heir-apparent of the masnad of the khilāfat and to collect the principal officers who had obtained leave to various parts of the kingdom. With extreme prudence they kept this life-destroying event from the public for seventeen days. Those who were present at court and the counsellors of the threshold of the khilāfat, viz., Khiẓr Khwāja Khān, ‘Alī Qulī Khān, Laṭīf Mīrzā, Khiẓr Khān Hazāra, Qūndūq Khān, Qambar ‘Alī Beg, Ashraf Khān, Afẓal Khān, who were in the list of helpful ministers (wuzrāī kifāyāt pēsha) and Khwāja Ḥusain of Merv, Mīr ‘Abdu-l-Ḥai, Pēshrau Khān, Mihtar Khān, and after some days Tardī Beg Khān, who inscribed on his heart's tablet the office of Amīr-al-Umarā^658a (Blochmann, 240) assembled together and on the 28th of the same month, 11th February, 1556, they recited the khuṭba in the famous name and lofty titles of the khedive of the age, and so healed and mended the distracted world and gave the terrene and terrestrials a message of enduring restoration. The stewards of heaven, who had been in expectation of this, rejoiced, ‘and the desires of the administrators of the natural world were accomplished. Mīr ‘Abdu-l-Ḥai Ṣadr recited this couplet:—

Verse.

If the world's new year be destroyed,
Let the hundred-leaved red rose remain.

Several persons had recited this verse, and it had become well known and had been made the subject of conversation at assemblies. A strange thing was that at the same time one of the literate (faẓlā) had found the second line^658b to give the date of the accession of the Khedive of the Age, but this was by writing the word gul with an ī, gulī, though in one sense the ordinary orthography does not lend itself to this form. And during the days of concealing this fatal affair they on one occasion dressed up Mullā Bēkasī^658c in the clothes of the deceased (lit: that pardoned pinnacle) and brought him out on the top of the terrace (aiwān) which was His Majesty's place of sitting, and showed him to the people with his face towards the river. The people performed the kornīsh and were in some measure relieved from their distress and confusion.

When the sad misfortune was made known a great disturbance and trouble, such as was natural at a crisis like this, arose. The officers exerted themselves to soothe hearts and give people confidence and did what was proper at this time of dispersion both in respect of friends and of foes. They did what they could to mend the breach and to cement the crack. And how could the bond (‘aqd) of the eternal fortune of this noble family not attain corroboration and shape when the world-adorning glory of the personality of His Majesty the Shāhinshāh, the true heir of sovereignty, had seized the summit of the throne of the khilāfat of the terrene and of terrestrials. Good God! How could it enter into the circle of the thoughts and imaginings of the farseeing that a being so wondrous in his perfections and so befriended of fortune, at once the arranger of the visible world and the acquirer of spirituality, should so soon leave this earth? But as the time had come when the Creator would give rejuvenescence to the old world and give a new education to mankind,—a time which had not arrived in many cycles of the past,—of necessity He designed to exhibit the nobly-constituted and consummate paragon who should be the perfection of mortals. Consequently the occurrence of this unavoidable event, though in the eyes of the superficial a subject of mourning and sorrow, might be reckoned by the eyes of the mature of vision as a treasury of glory and beauty. For by the bounteous presence of this sublime pearl of sovereignty the visible and invisible worlds became again glorious, and the market-square of dominion, spiritual and temporal, became active. And as the lofty intelligence of this lord of the age was come to perfection, and the constituent elements of the rule of this great-thoughted one had been put in order and the die of dominion had turned up inscribed with his name, seeing that with real ancestorhood he wore the vesture of sonship, if the ruler of the age (Humāyūn) had on account of his right-seeing and good qualities been preserved in the prison of visible life, it must have followed that, on account of the submission to the noblest, which is proper according to the rules of wisdom, this eminent one of the age (Humāyūn) should submit to the nursling of light (Akbar). But as the robe of fatherhood is an imposing one and cometh from God, it could not harmonise with obedience to the offspring. Also the happiness of children cannot be recorded in the book of fate except when they submit to their fathers and obey their behests. Consequently it was unavoidable that the beginning of the feast of fortune should be the lord of the earth's leaving this world.

In fine, after giving consolations and congratulations, the imperial servants who were collected in Delhi separated in order to unite distracted hearts, and each hastened to his own place. Tardī Beg Khān, who in concert with them was at Delhi, in order to arrange the affairs of this city, sent the insignia of sovereignty along with Ghulām ‘Alī Shashangasht and other trusty servants to the world-protecting court and made declarations of obedience and devotion. M. Abū-l-Qāsim,^660a the son of M. Kāmrān, was also sent to do homage.

CHAPTER LXIII.

OF THE DOMINION-INCREASING ACTS OF HIS MAJESTY THE SHĀHIN- SHĀH
FROM THE TIME OF HIS FELICITOUS SETTING OUT FOR
THE PANJĀB TILL HIS SACRED ACCESSION.

The brief account of the fortune-encompassing condition of His Majesty the Shāhinshāh from the time of his being dispatched to the Panjāb till his glorious accession is that when the standards of fortune were turned towards the Panjāb the Atka Khān and other servants came from Ḥiṣār Fīrūza and met him on the way, in accordance with an intimation to that effect, and had the honour of paying their respects. When fortune's equipage arrived at Sihrind all the king's^661a servants who had been appointed as auxiliaries to Shāh Abū-l-M‘aālī, such as Muḥammad Qulī Khān Barlās, Muṣāhib Beg, Khwāja Jalālu-d-dīn Maḥmud, Farḥat Khān, Ṭāhir Muḥammad, son of Mīr Khurd, and Mihtar Taimūr Sharbataī, came away without leave (from Abū-l-M‘aālī) on hearing of the advance of His Majesty the Shāhinshāh, and hastened to obtain the bliss of service, for they had been troubled by the evil fellowship of that ill-regulated young man. They were favourably received. Sikandar, who had come out of the hills, withdrew to them again before the victorious army had encamped. The infatuated Mīr who had marched out to put him down hastened back to Lahore. When it became certain that the province had been given to His Majesty the Shāhinshāh, and that he was proceeding thither, Abu-l-M‘aālī felt constrained to come with a body of troops to the bank of the Sulṭānpūr river (the Bīās) and to do homage. His Majesty out of kindness, and in order to ratify the favour that had been shown by His Majesty Jahānbānī himself indicated to Abū-l-M‘aālī that he should take a seat in the high assemblage, and encompassed him with favours. But inasmuch as the easily intoxicated Mīr had been made drunk by one gulp of the world's wine he, after obtaining leave and returning to his quarters sent a message that “my position^662a with His Majesty Jahānbānī is universally known; and especially your Highness may recollect that at the qamargha (ring-hunt) in Jūī^662b Shāhī I ate with His Majesty Jahānbānī in the same place and off the same plate; you were present, and had your portion (alūsh) sent to you. Taking then my position into consideration, why, when I came to your habitation, was a separate rug put down for me, and why was there a separate tablecloth? “His Majesty a mine of sense and urbasity, smiled at his ignorance, and said to Ḥājī Muḥammad Sīstānī who had brought the message “Tell him the regulations of State and the laws of love are distinct, you have not with me the position that you had with His Majesty Jahānbānī. 'Tis strange that you have not discriminated between these two positions, and have complained.” The Mīr was greatly abashed.

His Majesty went on towards the hills in order to extirpate Sikandar who was stated to be in Mānkot and its neighbourhood.

When the army of fortune encamped near Harīāna a swift courier arrived and apprized Bairām Khān of His Majesty Jahānbānī's fall. Bairām Khān did not think it expedient to advance further, and moved the army to Kalānūr in order that they might halt for some days in that pleasant place. Near Kalānūr Naẓr Shaikh Cūlī arrived and produced the sublime mandate^662c (firmān). Just about this time the tidings of the inevitable events reached the royal hearing, and His Majesty displayed the weeping and lamentation which befitted the condition of affection and love. The distress and internal affliction which were experienced by that lofty-souled one exceeded human conception. Bairām Khān, Atka Khān and Māham Anaga essayed to comfort him, but as his sorrow sprang from excessive love what they regarded as topics of consolation only augmented his grief. This chosen one of God expends such sorrow of heart and consideration for individual men! How grieved and afflicted he is at the death of any one who has a savour of sincerity, devotion, and ability! It was fitting that such a disposition should show itself in his holy personality under circumstances which were in old times motives for rejoicing among the unthinking so that men of the world who regard only what they perceive by their senses may acknowledge the true grandeur of this great one, and that such acknowledgment may be a means of guiding all mankind, and that the guidance may result in general enlightenment and charity. If it were not for this reason, how could the wide domain of the knowledge, piety and devotion of this nursling of the light of glory permit that such censure of the decrees of Providence should contract the law of submission? At length by the assistance of far-reaching reason he conveyed himself to the asylum of patience and employed hismself in alms-giving and in other good works which may benefit those who have travelled to the abiding world. Poets and sages composed elegies and chronograms. Among them was Khwāja Ḥusain of Merv who made a tarkībband in an elegy, about that cupola of pardon, some lines of which are as follows:—

Verse.^663a

O heart, thou too must hear the sound of death.
Death's morning must blow on thy life's ascension,
As the order for tasting death is for all men.
Be sure that the sherbet of death must be drunk.
This name of life which they imposed upon you.
Is a name that must be carried on to the side of death.

Be not proud of this rose and garden of life.
Autumn's breeze must blow on this rose and garden.
Thou hast heard with thine own ears that such an one remaineth not
Others's ears must receive tidings of thee likewise.

Mīr ‘Abdu-l-Ḥai found this chronogram:—

Verse.

Alas, Alas! My king fell from the roof. (963).

Maulānā Mas‘aūd of Ḥiṣar composed this:—

Verse.

Hūmāyūn Pādshāh was united to God. (963).

But this was by writing the sacred name (Hūmāyūn) without alif. Maulānā Qāsīm Kāhī made this chronogram:—

Verse.

Hūmāyūn Pādshāh fell from the roof. (962).

This chronogram is one year short. A difference of one or two years may be allowed in the case (of the dates) of buildings, but not in obituary chronograms.^664a A number discovered this chronogram:—

^664b

Verse.

Let Jalālu-d-dīn be the kingdom's heir. (963).

The spiritual and physical perfections and the notes of reason and knowledge in this unique one of the world were greater than can be recorded. He was thoroughly versant in various sciences, rational and traditional (‘aqlī u naqlī). Especially was he distinguished in the mathematical sciences. He always consorted with philosophers. Illustrious mathematicians obtained bliss at the foot of his throne. He desired to establish observatories and had collected the equipments thereof. He had fixed upon several sites for observatories. He also regarded with favour poetry and poets. And as he had a metrical turn he spent the intervals of time, between spiritual and temporal obligations, in composing poetry. The divan of his poems is in the grand library. The following quatrains are taken from that frontispiece of marvels:—

Quatrain.

Oh! heart, fret not in presence of the rival,
Tell not thy heart's condition to any physician.
What has happened to thee from that tyrant
Is a woeful tale, and a very strange event.

Another.

Oh! heart, rejoice in the presence of the friend,
In his service faithfully consume thyself.
Each night sit rejoicing in the thought of the friend,
Each day make a New Year by meeting him.

Another.

Oh thou, whose tyranny is a world's flag,
The day when I see not oppression from thee is oppressive.
The sorrow that comes from the tyrannous sphere,
What sorrow is it to me when there is the sorrow of love for thee?

God be praised! the exposition of this noble catena which, like the catena of the skies, is upheld by God and hath a holy refuge, and of which one extremity is bound to Adam Ṣafī, the morning of Creation, while the other is linked with the ascension of the sun of the Shāhinshāh's personality, has been set forth with concision and brevity and in a fresh style other than that coming from the tainted pen of the deckers (basmacīān) of epistolary models. By drawing up this grand catalogue and glorious preamble, Abū-l-faẓl—that airy particle—has obtained benediction, and many mysteries and points of wisdom have found insertion as ancillaries. Were these truths, and mysteries separated from the main chronicle, they would form a choice book brimful of the marrow of wisdom.

Verse.

I made a cup of wine out of my blood.
Not a jar of vinegar that blisters the breast.
There are many truths in each dot of it,
Who does not perpend them, comprehends them not.

Though in so far as regards ordinary readers what I have recounted up till now of the events of the ancestors may seem superfluous and a flux of words, yet the great society of truth-knowers is well aware that into this book of Divine praise—may no evil eye approach it!—I have not introduced, from the beginning to the end, a single superfluous letter. An account has been given of divers screens—veils of the sacred Shāhinshāh-beauty,—and behind each screen there is the bridal face of genius. Away, away! Where is the screen, and where is the secluded bride? One beauty there is which assumes several manifestations, and within these is one genius which is full of radiance and which informs^666a the world-illuminating Beauty.

Verse.

He who knows speech knows
What kind of speech this is.

How can I, whose heart is pawned in one place, turn towards the two worlds? What profit is there in the writing of histories? Two swords will not lie in one scabbard, or two purposes in one heart. Do not take into consideration the distracted souls of the inconstant, for where is the heart of those heartless, earthly-natured ones that can be subjected to consideration? But for the sage inquirer into causes the truth is illustrated by the ascent of His Majesty the Shāhinshāh, and so the afflicted world of secondary causes has been brought into the noose of design. And by profound contemplation and good fortune, the stewards of fate, who, owing to the happy auspices of this individual, have brought the chapters of felicity to a conclusion, have revealed the world-adorning beauty of the Shāhinshāh in the exponents of this sublime catena, so that the genuine love for that unique one of the divine temple has given zeal for the writing of this lengthy chronicle. The convention of discourse has been made animated, and the rose garden of ornaments been watered. Neither has there been any flagging in the single-heartedness of this desert-traverser. The progressive beauties of the true beloved have been set forth, and the degrees of love's sciences have received their full ascension.

Now what the vulgar and the superficial have regarded as a digression has been concluded and the time has come for what both sections (of readers) regard as the true object. I hope I may obtain my wish in the noble enterprise.

Verse.

My pen whose point is a mysterious tongue,
Is the treasure-opener of a secret mine,
From him who regards it with gravity
I ask justice, not acclamation.

Verse.

May this work be worthy applause!
May God grant that so it may be.

INDEX
TO THE
FIRST VOLUME.

The numbers refer to the pages; n stands for “footnote.”

Āb-istāda, 461 and n 2.
Abā bikr M. s. Mīrān Shāh, 215.
Do. s. Abū S‘aīd, 218.
Abān 8th Persian month, 54 n 3.
Abār pl. of bīr, explained 102 n 4.
Abbās Khān, historian, 399 nn 4 and 5.
Do. Shāh, letter to, 7 n 3, 13 n 4. Do. Sulṭān, marries Gulcihra, 542; deserts 544.
Abdāl Koka, serv. Kāmrān, 574.
Do. Mākrī, 359; death 403.
Abdara defile, 504, 505.
‘Abdī, poet, 481 n 1.
‘Abdu-l-‘Azīz Amīr, 240, 243.
Do. do. S. ‘Uṯmān, astrologer, 83 n.
Do. do. Khān Uzbeg S. ‘Ubaidu-llah, 547, 548.
Do. do. Mīr Akhūr, 240, 256, 262, 263, 265.
Do. Bāqī Ṣadr Maulānā, deserts 367; recites Khuṭba, 533; audits accounts, 544; ambassador to Kāmrān, 568, 610.
Do. Fataḥ Kurkīrāq 446 and n 1.
Do. Ghafūr Shaikh, 368, 369 and n. 1; Addenda No. 127.
Do. Ghani, magistrate of Qazwīn, 436.
‘Abdu-l-Ḥai of Garmsīr, 412, 414, 447.
Do. do. Ṣadr, anecdote by, 46, 576, 658; chronogram by, 664.
Do. Ḥamīd, historian 109 n 3.
Do. Ḥaq, younger brother of Khāwand Maḥmūd, 356, 360.
Do. Ḥaq ‘Abīd Maulvi, explanation by, 17 n 6; 117 n 2 &c.
Do. Jabbār, reveals plot, 488.
Do. Khāliq 468, sent by Kāmrān, 479.
Do. llāh Ansārī, saint of Herat, 434 and n 3.
Do. do. Khān Istajlū, son-in-law of Shāh Ismāīl 440.
Do. do. Khān Uzbeg abandons Nausārī, 319, 550.
Do. do. Kitābdār 241, 243, 246, 256, 261, 263.
Do. do. Mīrzā, Kāmrān's brother-in-law, 535, 536 n 1.
Do. do. Qāzī, Kāmrān's Ṣadr, visits Sher Khān, 358; pardoned, 360.
Do. Sulṭān, 522.
Do. Sulṭānpūrī or Makhdūm-al-mulk sent by Salīm to Kāmrān, 600, 612 and second Addenda No. 86a.
‘Abdu-l-Mulk, Vizier of Fire Department, 645.
Do. Mulūq qūrcī, 266.
Do. Qādīr, Akbar's teacher, 588.
Do. Raḥmān qassāb, 501.
Do. A. F.'s son, 131 n 3.
Do. Raḥīm, see Mīrzā Khān.
Do. Rashīd or Quṭb K. s. Sher Shāh, 288, 331, 332|; killed 346.
Do. of Kāshghar S. S‘aīd K. 273, 542, 551, 609.
Do. Razzāq s. Ulugh B. of Kabul, 228.
Do. Ṣamad, painter, enters service 444; arrives Court, 552, 569.
Do. Samīd introduces Abū-l-Maāli, 580.
Do. Wahhāb Yasāwal, in charge pantry, 452, 534, 551, 560; killed 582.
Abel, s. Adam, 158 n 4.
Abghaī, Taimur's grandfather, 202 n 3.
Abhar, town in Persia, 436 and n 8.
Abjad, explained, 67 n 2.
Ābnamā, 4 n 2.
Abr Khas Hipparchus, 119.
Abraham Ecchelensis, 149 n 2; 154 n 2.
Abu-l-Baqā Mīr, negotiates Humāyūn's marriage, 52 n 6; suggestion about Humayūn's illness, 275, 280, 356, 361; death 365, 366.
Do. Faraj ibn Jauzī, 160 n 4.
Do. Fatḥ, part of Akbar's name, 145 and n 6.
Do. Faẓl, author, 18 nn 3 and 8; 21 n 1; inspiration of, 27, 32, 96; account of horoscopes 125; thanksgiving 141 and n 142; 145 n 6; 378 n 3; 386, 396, 399, n 5; 500, 599, 666, 667.
Abu-l-Ghāzī, quoted 199 n 1.
Do. Ḥasan, ‘Askarī's Ṣadr, 392.
Do. do. Qarāca's nephew, 466.
Do. do. or Haly, astrologer, 84 n 127 n.
Do. Khair, serv. ‘Askarī. 390, 192.
Do. M‘aālī Shāh introd. to Humāyūn, 580, 610; kills Sher ‘Alī 611, 624, 633; given Panjab 634; misconduct 639; insolence 661.
Do. Makārim, 535, n 2.
Do. M‘ashar of Balkh, astrologer, 163, 569, n 2.
Do. Muḥammad Nezabāz, 243, 267, 268.
Do. Muslim Merwāzī, 184 and n 1.
Do. Muẓaffar, part of Akbar's name, 145 and n 6.
Abūl-Naṣar Muḥammad, see Hindāl.
Do. Qāsim, serv. Ṭahmāsp 503.
Do. do. of Gwalyār 381, 382, 389.
Do. do. or Ibrāhīm S. Kāmrān, 455 and n 2; 479, 660, and n 1.
Do. do. Khalfa killed by Bahrām S. 440 and n 4.
Do. Qubais mountain 158 n 2.
Abū Rihan or Alberūnī 24 n 3.
Do. S‘aīd S. Oljaitū, 207 and n 1.
Do. do. S. Sulṭān M. Mīrzā 145; account of, 216-17.
Do. Turāb Mīr of Gujrāt, 324, second Addenda Nos. 34, 41 and 42.
Do. Wajd Farighī, poet, 280.
‘Ād tribe, 50 n 2, 167.
Adam, patriarch 143, account of 154, 61, 165-66, 171 n 1; 199 n 1.

Adam, Gakkar, 398, 598; surrenders Kāmrān 601-2, 622.
Adarjān, astrological term 80, 82 n 2.
Adham Khan Koka, 134 n. 396, 454 Addenda Nos. 49 and 51.
Do. Mīrzā, 441.
Ādī Khanjan or Auliyā Khanjān town 563, n 2.
‘Ādil Khan Afghan, elder brother of Salīm Khān, 615.
Do. Sulṭān S. Mehdī Sulṭān 241, 247, 256, 262, 447.
Adīnapūr, near Jalālābād, 234 and n 6; 239 n 4.
Ādīnāth, 150.
‘Adlī or Mubāriz Khān, brother-in-law Salīm Khān, 351, 616, 617, 618, 619.
Afghanistan, 570 n 2.
Afranj, Europe, 171.
Afrasīāb, 209 n 9.
Aftāb, letters of=Akbar, 65.
Afẓal Khān or Sulṭān ‘Alī, 544, 552, 565, 625.
Do. Sayid S. Sulṭān ‘Alī Khwāb-bīn, 229.
Aghā Sulṭān w. ‘Umar Shaikh, 222.
Agathodaimon, 161.
Aghuz k. 144, account of, 171-72, 287.
Aghuzwār Sām M.'s guardian, killed, 307.
Agra, earthquake, 229 n 3, 246, 251.
Ahang, term explained, 10 n 3.
Aḥmad s. ‘Arab Shah, 202 nn 3 and 4, 203 n 1.
Do. ‘Alī, librarian, quoted Addenda No. 1.
Do. Jām, 42 n 2, 52 and n 6, 434.
Do. Khān, 225 n 4.
Do. k. Jalair, 295 and n 2.
Do. Lāḍ Malik, 309.
Do. Mīrza s. Abū S‘aīd, 218, 220, 225, 226, 231 n 2.
Ahmad Khān Sūr s. Sikandar k., 618.
Do. Qāsim Kabulī, 230; 251.
Do. Rūmī, 351.
Do. Shāh, 268.
Do. Sulṭān Shāmlū of Sīṣtān, 415, 416, 434.
Do. do. Alūsh Oghlī, 442.
Do. do. Yasavī, saint, 450 and n 3.
Aḥmadābād, 317.
Aḥmadī, parwāncī, 241, 242, 252.
Aḥrār Khwāja of Samarkand, saint, 219 and n 4, 225, 278 and n 2.
Ahwāz town, 166 and n 7.
Ai Khān s. Aghuz, 172, 173.
Aibak near Balkh, 521 and n 2, 545, 546, 552.
Aidku, Taimur's uncle, 202 n 4.
Aijal Nūyān s. Qarāca Nūyān, 201, 202.
Ailangar k. s. above, 202.
Āīn, the book, 30 n 1, quoted, 378 n 3, and passim.
‘Aīnu-l-kamāl, the evil eye, 353 n 2.
Akbar, emperor, father's dream, 42, prognostics and portents, 43, 49, 353, 375, birth, 50, 58, 140 n, birthplace, see Addenda No. 31; birth-chronograms, 139-40, horoscopes, 69-128, 463-64, designated Ḥaẓrat Shāhinshāh, 32, excellencies of name, 65-68, name how pronounced, 146 n, full name, 145 and n 6, nurses, 129-34, Dr. Bloch's note, 192a, speech in cradle, 385, ‘Askarī captures, 391-95, with Sulṭan Begam, 396, begins to walk, 396, at Ḥasan Abdāl, near Qandahār, 397, sent Kabul, 453-54, love for light, 454, wrestling-match, 455-56, Bairām visits, 461 reception by father, 481, circumcision, &c., 483-85, left at Kabul, 490, captured by Kāmrān, 498-502, exposed, 511-12, schooling, 518, 520, father writes `to, 551, meets father, 552, left in Kabul, recaptured by Kāmrān, 565, recovered by father, 571, gets Carkh, 573, opinion about sun, 85 n 3, personal appearance, 87 and n 4; 106 and n 1, dominions, 92 n 1, musical knowledge, 94 n 2, composes poetry, 520, marriages with Indian princesses, 113 n 4, with ‘Abdullah M.'s daughter, 536 n 1, views about phrase Allah Akbar, 1 n 1, qualities, 333, kills serpent, 385, victory of Sirhind, 246, Ghaznīn assigned to, 586, schooling of, 588, anecdotes, 590, 591, brought to Bāgh-i-Ṣafā, 594, taken to India, 620, marvels of, 629, kills antelope, 634, skill in shooting, 640, proceeds to the Panjab, 661, archery, 613, date of death, 108 n 2.
Akhsīkat or Akhsī in Farghāna, 220, 226.
Āl-i-Muẓaffar, 209 and n 1.
Alaja, Bābar's maternal uncle, 225 n 4.
‘Alam Khān or Al‘aūddīn Sulṭān s. Bahlūl Lūdī, 261 and n 10, 262, 296 and n 4, 297, 298 n, 316 and n 4; 2nd Addenda No. 4.
Do. Sulṭān Ibrāhim's nephew (?) holds Kālpī, 251, mutilated, 306 and n 4.
Alāman s. Humāyūn, 261 and n 1.
Ālān in Caucasus, 194 and n 3.
Alang Cālāq, 525 and n 1, 543.
Alanqūā ancestress of the Moguls, 37-39, 178-83, 190 n 1 353.
‘Alāū-d-daula Samnānī, saint, 436.
‘Alāū-d-dīn Sulṭān Lūdī, see ‘Alam Khān.
‘Al‘aū-d-dīn Khiljī's diamond, 247, his reforms, 399.
Do. Sawādī, 236.
‘Al‘āū-l-Mulk of Tūn astrologer, 109 n 3.
Albirūnī, 24 n 3, 82 n 1.
Alchabitius astrologer, 83 n, 108 n 2.
Alcochoden, 77 n 2; Addenda No. 40.
Alexandria, 163.
Aleppo taken, 210.
Alfī Tārīkh, 431 n 2; Addenda No. 48.
‘Alī Akbar f. Ḥamīda Bānū, 52 n 6.
‘Alī Beg Jalāīr, 373, 379, death, 380.
‘Alī Dost Bārbegī s. Ḥasan ‘Alī, 450, blinds Kāmrān, 604.
‘Alī Qulī Andarābī, 522, 610.
Do. do. Safracī or Khān Zamān, 441, 458, 459, 479, wounded, 530, 536, puts Qambar diwāna to death, 637.
Ali Quli Ustād, artillerist, 241, 264, 351.
‘Alī Saiyid blinded by Kāmrān, 604 and n 2.
‘Ali Sher, a Mæcenas and poet, 280.
‘Alī Sulṭān Calāq, 442, 527.
Do. Taklū, 457.
Do. Ughlī serv. Kāmran, 501; 515.
Do. Ẕūlfiqārkash, 442.
Alidād, index of astrolabe, 283 and n 3.
Allah Akbar, 1 n 1.
Allah Dost, 389.
Altamgha of Tumanna K., 187, 197.
Altan k. of Cathay, 118; 189.
Alwān, 266; 287.
Alwīyat, term, 124 n 2.
Alyās or Ilyās of Ardabīl astrologer, 117, 446.
Amānī poet, 489 and n 1, chronogram by, 585.
‘Amarkot Sind, 55 and n 4.
Amīr Shāhī poet, see Shāhī.
Anabibazon 80.
Andarkōt, 403.

Āq Sulṭan or Yāsīn Daulat, Kāmrān's son-in-law, 478, 501, 515.
Aqabain, hill of, 508.
Aquaviva, 11 n 2.
Aql-i-kull what, 23 n 5.
Ārā explained, 148.
‘Arab, Mir, 532.
Arāīsh Khān, 261.
Ararat, Mount, 237 n 4; and 2nd Addenda No. 19.
Arbāb, 115 n 2.
Ardabīl, 117 n 1, 445.
Ardibihisht, 2nd Persian month, 20.
Arghandāb, river, 468.
‘Ārif Qandahārī, historian, 382 n 4, 607.
Do. Tūshakcī or Behār Khān, 452.
Aristotle, 119.
Artang, Manī's album, 378 n 2.
Ās, country, 194 and n 2.
Aṯāmu-d-dīn Ibrāhīm, Akbar's teacher, 519, 588.
Asas, jester, 502.
Asāwal, Gujrat, 320; and 2nd Addenda No. 41.
Ashmand, astrologer, 120 n 4.
Āsīr, fort, 318.
‘Askarī M., s. Bābar, born 922, 575 n, 248, 269, 270, 271, 279, 287, 290; deprived of Qandahār, 292, 298, battle of, 316, rebels; 317-21, 330, 344, at Qanauj, 351-52; whipped, 354-55, at Lahore, 356, goes to Kabul, 360, goes to capture Humāyūn and carries off Akbar, 389-97, gets Ghaznīn, 408, 412 n 2, 413, 414, 416, 453, 457, 460, 462, 464, 465; 466, surrenders Qandahār, 467, 468, 473, 474, 490; imprisoned, 494, freed from chains, 536, 537, in Kabul, 553, 554, has Jūī Shāhī, 565, sent to Sulaimān and dies, 575.
Astrology, Indian, 89.
Asūd s. Shem, 166.
Atka Khān, see Shamsu-d-dīn Ghaznavī.
Aulīya Khanjān, 563 and n 3.
Avang k., 192 and n 6.
Avasarpanī, descending cycle, 148.
Avis, S., or Wais S., 270 and n 2, 492.
Āwūz Khān, s. Sher, k., 600.
‘Ayār Dānish, A.F.'s book, 21 n 1.
Āẕarī quoted, 653.
Aẓdu-d-Daulah, 96 and n 1.
‘Azun Ḥasan of the White Sheep, 216, 217.

Bābā Beg Jalāīr, gov. Jaunpūr, 336; killed, 343, 373.
Bābā Bilās, saint, 597.
Bābā Dost serv. Hindāl, 587.
Do. do. Bakhshī, 413, 449.
Do. do. Mīr f. Ḥamīda Bānū (?), 360; apparently same as Maulānā Dost Ṣadr (A. N. I., 315, last line), 587 and n 2; Addenda No. 124.
Do. do. Yasāwal, 459; 564.
Bāba Jūjak serv. Kāmrān, 359; made prisoner, 530.
Bābā Qushqa f. Ḥājī Muḥammad, 243, 254, 262, 263, 267.
Bāba S‘aīd Qibcāq, 507, 564.
Bābā Shashpar, shrine of, 506.
Bābāī Bashagharī Mullā, 230.
Do. Kābulī guardian ‘Umar Shaikh, 218.
Do. Sirhindī serv. Kāmrān, 458.
Bābar emperor birth, 221, 224, account of, 223-282, death, 277, 285, 288, 327; inscription by, 538, 649, 652, tomb, Addenda No. 86, verse by, Addenda No. 89.
Bābar's diamond, 247 and nn 372 and n 2, 439 and n 2; Addenda No. 78.

Bābar's Memoirs 121 and n 2, 145 and n 5, 221, 234, 266, 270, 278.
Bābar Qulī, sealbearer of Ḥusain, 368.
Bābūs serv. Kāmrān, 461, 468, 478, 479, 493, 510, 522; nickname of, 523, 533, 536, 554, faujdār Panjab, 627.
Babylon, 160, 163.
Bacaka Bahādur or Būcaka, 301, 317, 334.
Badāgh or Budāgh Khān Qājar, M. Murād's tutor, 308, 441, 471, 473, 474.
Do. Shāh, 291, 560.
Badakhshān taken by Khān M., 233, 245, 248 and n 5; Humāyūn sent to, 266, 269, 270, 271, 273 and n 3, 408, 469, Humāyūn in, 490-97, 504, 516, 544, 567, 575.
Bādām Casma pass, 234.
Do. dara, near Tālīqān, 535.
Badāūnī ‘Abdul Qādīr quoted, 1 n 1 and 2, 10 n 2, 27 n 2, 46 n 2, 72 n 2, 76 n 1, 108 n 2, and passim.
Badī'-az-zamān, eldest s. S. Ḥusain, 229, 356 and n 5.
Bādīj, see Bādpaj.
Bādpaj pass, inscription at, 236 and n 1, 570 and n 2, 579.
Bādshāhnāma, 109 n 3, Or.
Bagdad taken by Taimur, 209 and n 11.
Bāgh (garden) Banafsa, 507.
Do. diwānkhāna, 506.
Do. Dost Munshī, Lahore, 355.
Do. Firdūs Makānī, Kabul, 471.
Do. Jahānārā Herat, 433.
Do. Jalālu-d-dīn, Kabul, 462.
Do. Khyābān Herat, 434.
Do. Khusrū Shāh Qandūz, 504.
Bāgh Khwāja Ghāzī, Lahore, 356.
Do. Qarāca k., Kabul, 506.
Do. Ṣafa⁶⁷³ Salt Range, 239 n 4.
Do. Safed Herat, 434.
Do. Shāhī Herat, 429.
Do. Wafā, Adīnapūr, 239 n 4; and 2nd Addenda No. 21.
Do. Zāghān Herat, 434.
Do. Khwāja guardian Pīr Muḥammad, 545, 546, released, 552.
Bahādur Khān b. Khān Zamān, 441, 459, 479, wounded, 491, 502, 536, 558, 574, gets Ghaznīn, 579; gets Zamīn Dāwar, 611.
Bahādur Sulṭān Gujrat embassy to Humāyūn, 289; campaign against, 293, 325, death, 323; subsidises Sher Khān, 328, letters; Addenda No. 96; 2nd Addenda Nos. 34 and 42.
Bahār k. s. Daryā k. 251.
Bahāwal Anaga or Bhāwal, nurse, 130; Addenda No. 41.
Bahlūl saint, see Buhlūl.
Bahrām M. b. Ṭahmāsp, 436, 439 n 2, 440.
Do. Saqqā poet, 478 n 3.
Bairām Khan Khān-Khānān at Campānīr, 311; marriage, 329 n 2, 330; at Garhī, 334; Sind, 380; Addenda No. 132; account of, 381-383; in desert and in Persia, 391, 392, 423, 436, 440, 447, 460; at Kabul, 461, 462, 465, 467, 473, 474, 476; at Qandahār, 486, 489, 500, 501, 610-614; at Ghaznīn, 577; ode by, 613; joins Humāyūn at Indus, 622; releases Afghan prisoners, 624; with Akbar in Panjab, 640.
Bairām Oghlān of Balkh and Georgia, 545 and n 3; Addenda No. 171.

Baiẓavī author, 160 and n 5.
Bajaur, 236.
Bajūk or Ujūk, 172 and n 2.
Bakar, see Bhakkar.
Bakharz town, 430.
Bakhū, Rajah, 601.
Bakhshī Bānū, half-sister of Akbar, birth, 42 n 2, 454 and n, 572 and n 2.
Bakhshūī Langā, 361.
Baktub or Bektūb, 228.
Balāl Mullā, librarian, 452.
Balkh, 194, 516, expedition against, 543-550; ‘Askarī, sent to, 575.
Bāltū Beg Tawācī, 536; 543, wounded by S. Muaẓẓam, 625.
Ban, village, 600 and n 1.
Bandar Laharī, 370 and n 1.
Bangash, village, 598.
Bangī, river, 528, 535.
Bāqāi Mullā, poet, 281.
Bāqī Caghānīānī, b. Khusrū, S., 235 and n 1.
Do. Ṣaliḥ serv. Kāmrān.
Bāqir Ḥusainī, 361.
Baqlān, 545.
Barādar-mādarī, meaning of, 44 n 3.
Barāq k. s. Bīsutava, 202, 206.
Bārān river, 295.
Bārī village, 208.
Barka Mīr of Termiẕ 367, 465, 477, 498, 506, 544, 558, 568, 580.
Barkal Amīr, grandfather Taimur, 202.
Barlās tribe, 178, 190 n 1.
Baroda, 317, 318.
Bartan Bahādur, 189, 190.
Bast, capture of, 457.
Bavā M. S. Ibrāhīm, 257, and Addenda No. 81.
Bayīnāt-i-ḥaraf, 65 and n 4.
Bayāzīd Afghan, 268, 271, 289.
Do. Biṣṭāmī Saint, 223 and n 4, 435.
Bayāzīd Biyat Memoirs of, 29 n 4, 130 n 6, 134 n 4, 12, n 2, 415 n 3, 431 n 2, 440 n 2, 494 n 3, 533 n 2, 537, 572 n 1, 606 n 1.
Do. Ildorim S. Turkey, 23 n 3 211 and n 3, 295.
Do. Maulānā, physician, 495, 520; teaches Akbar, 588.
Do. Shaikh serv. Bābar, 253, 258.
Bayasanghar k., 145, 185.
Do. M. s. S. Mahmūd M., 227 and n 1.
Bāzārak town, 526.
Bazigha, meaning of, 50 n 2.
Beames, quoted, 180 n 2, 198 n 2, 253 n 2.
Beg Bābāī wounds Humāyūn, 559, 564.
Beglarbegī, 24 n 2.
Beg Mīrak, 260; governor Cunār, 355, 360, 540.
Beg Muḥammad Akhtabegī; wrongly Paik Muḥammad, 440, 451.
Beg Mūluk captured, 594, 604; deserts Kāmrān, 608, 655 and n 3.
Bekasī poet, 658 and n 3.
Bhakkar, Sind, 357, 361, 362 363, 364, 365, 366.
Bhangaon, 354 and n 3.
Bhāwal Anaga, nurse, see Bahāwal.
Bhīls, 309.
Bhīra, 237 and n 4.
Bhojpūr Sarkār Qanauj, 349 and n 1.
Bīānā taken by Tātārk., 298.
Bīban Afghan, 241, 254, 267, 268, 271, 289, 327.
Bībī Konor, 42 n 2.
Do. Mubārika, 237.
Do. Rūpa nurse, 131.
Bicorporal sign, 71 and n 1.
Bihārī Mal, 115 and n 4.

Bihsūd village, 585, 587, 593.
Bihzād painter, 309 n 2, 310.
Bikram (Peshawar) fort built, 608.
Bikramājit of Gwālyār, 248.
Bilās Bābā, saint, 597.
Bilgrām, Oude, 322.
Bilqis Makānī Shahrbānū half-sister Bābar, 222 n 1; 410, death, 411; Addenda No. 62.
Bīnī Kohī, Kabul, 479 and n 2.
Bishbāligh, 200, and n 1.
Bīsūtāva s. Mawatkān, 202, 207.
Bland N., 9 n 1.
Blochmann, H., 1 n 1, 31 n 3, and passim.
Bonatus Guido, astrologer, 84 a, 94 n 1, 99 n 4, 113 n 6, 127 n.
Brāhmas of India, 151.
Brihat Jātaka, book on astrology, 90 n 4, 92 n 1.
Broach, 317, 318.
Brown, J. P., quoted, 27 n 2.
Budāgh k., see Badāgh k.
Būhlul S., soldier 450, 492, 549, 558.
Do. do. elder brother Ghaus of Gwālyār, 337; killed, 338 and n 2, 339; Addenda No. 117.
Būhlūlpūr, 240.
Bulghār, 194 and n 1.
Buqākhān, 184.
Būqūn Qanqī, 183.
Burānghar, right wing, 172.
Burhānu-l-Mulk Banyānī, 296 and n 3.
But Tengrī, seer, 193 and n 3.

Cabalistic lore, 65 n 4.
Caghatai s. Cingīz 194, 197, 198, 200.
Do. Why Akbar's line so called, 198 and n 1.
Do. Khān qu. Sīdī Alī Admiral?, 656.
Caghatai Sulṭān, threnody on, 489 and n 1.
Cain s. Adam, 158 and n 4.
Cākār k. Kūtāb, s. Sulṭan Wais, 531, 539, 552, 553, 554.
Caldīrān, battle of, 241 n 1.
Calma Beg Koka, gov. Bast., 416, 507; accompanies Kāmrān 607 and n 3, 655 and n 2.
Cambay, 309, 310.
Campānīr, 307; siege of fortress, 310-312.
Cānd Maulānā, astrologer, 56; horoscope by, 69 and n 2, 374.
Cānderī taken by Bābar, 268.
Capparghatta, battle at, 619.
Cār Bāgh, 258, 277, 576; Addenda No. 86.
Cardan, astrologer, 80 n 2, 88 n 5.
Cārīkārān, Afghanistan, 505, 508, 557, 564, 571.
Carkh, 365, assigned to Akbar, 573.
Cathay, ancient books of, 147.
Caugān, game, 324, 440, 443 and n 6.
Caund, Bihār, 327 and n 6.
Causā, battle of, 343-344.
Ceylon, 158 and n 1.
Chalmers, Lieut., translation quoted, 4 nn 2 and 5, 5 nn 1 and 3, 12 n 2, 18 nn, 25 n 4, 34 n 1, 146 nn 5 and 2.
Chardin, quoted, 443 n 7.
Cherub, 17 n 1.
China threads, 423 and n 3.
Chwolsohn, 159 n 1.
Cicactū town, 545.
Cilla-i-Dai, 403 n 1.
Cīn Taimūr, 241, 261 n 7, 263, 268.
Cingīz Khān, account of, 191-99.
Cintāman of Rohtās, 335.
Cītās, 629.
Citūr taken by Bahādur, 301.
Clavigo quoted, 204 n 1, 252 nn 2 and 6.
Colebrooke, 147 n 2.

Conolly quoted, 438 n 8.
Correa, 323 n 4.
Courteille P. de, 223 n 1, 245 n 4, 248 nn 5 and 6.
Cūcak Begam w. Humāyūn, 494 n 3; gives birth to M. Ḥakīm, 609; to Farrukh Fāl, 635.
Cūlī, a title, 412.
Do. Bahādur, 414; put to death, 502.
Cunār, 288; taken, 330-333.

Dabistān, 132 n 2.
Dāīradastān tambourine-players, 63 n 3.
Daka (Khaibar), 578.
Dāmaghān, fountain of, 435.
Dara Gaz near Balkh, 218, 549.
Do. Lār, 404.
Do. Qibcāq 558.
Dārā Shikoh quoted, 52 n 6.
Darījān, 78, 82 n 1, 99 and n 1.
Darlgīn tribe, 175, 184.
Dāru-l-marz, 244 and n 2.
Darvesh ‘Alī, Kitābdār.
Do. Maqṣūd Bangālī, 449.
Do Muḥammad Qarāshīr, 316.
Do. do. Sārbān, 242, 260, 261 account of; 281, and n 4; Addenda No. 89.
Daryā k., 251, 319.
Daulat k., gov., Lahore, 238.
Do. Sulṭān, son-in-law Kāmrān, 501.
Dawa B. Hazāra, 465, 476.
Daya Bhāwal, see Bahāwal.
Decanus, 82 n 1.
Delhi, 149, 247, 339.
Dhankote, 407 and n 2; second Addenda No. 50.
D'Herbelot, 153, 170 n 3; Addenda No. 173, 191 n 1 to 4, 217 nn 1 and 2.
Dholpūr, 257.
Dhundīra, 400.
Dīb Bāqūī, 144, 169.
Dilāwār, 371 and n 3.
Dildār B. w. Bābar, 279 n 2, 338, 339, 344, 462.
Dīlūn Buldaq, birthplace of Cingiz k. 191 and n 1.
Dīndār Beg, 572.
Dīnpanāh founded, 289 and n 1.
Dīpālpūr, 239, 266.
Diu, 306, 307, 317, 319, 323, 325 n 2 Addenda Nos. 101 and 114.
Dodecatamoria, 78.
Dost Beg Ishak Aga, 261, 298, 317, 330.
Do. Khāwand Khwāja 258, 261, 465, 543.
Do. Muḥammad s., M. Qulī 559.
Do. do. Khāfī Ḥāfiẓ, 427.
Dragon's head, 80; do. tail, 81.
Dozy quoted, 77 n 4, 135 n 4.
Drekānna, 82 n 1.
Dughan Beg, 491, 493.
Dukhmān Ārā, 148.
Dūkī, 235 and n 4, 487 and n 4.
Dūndū, 630.
Durratu-l-tāj, cyclopædia, 446 and n 3.
Dūtamīn s. Būqāk, 144, 184.
Dwāpar Jūg, 151.

Earthquake, 228.
Elias, Ney, 357 n 1 and 2.
Elijah, 344 and n 4.
Elixirs, 156 and n 2.
Elliot, Sir H. M., 440 n 4; and passim.
Enoch, 161-164.
Enosh, 160.
Erdmann, his Temūcīn, 191 n 4.
Errata, p. 96, and end volume.
Erskine W. 298 n 4, 315 n 1 and passim.

Esculapius, 163.
Eve, 149 n 2, 156, 158.

Faiẓī, A.F.'s brother, verse by, 3 and n 1, 6 and n 2, 16 n 3, 18 n 3, 23 n 3, 27 nn 2 and 3, 41 nn 2 and 3, 43 and n 1, 62 and n 5, 65 and nn 1 and 4, 66 n 1, 133 n 2, 137 and n 3, 149 n 1; Addenda Nos. 4, 5, 9.
Fakhr Jahān d. Abū S‘aīd, 267.
Fākhir Tūshakcī, 452.
Fakhru-nisā w. Nadīm Koka, 130.
Falcons, 427.
Faqr ‘Alī, 336, 339; death, 355; his son, 367.
Farghāna described, 220, 221.
Farghalī, see Parghalī.
Farhang Aẓafarī Dict., 590 n 3.
Farhat Khan or Mihtar Sakāī 623; Shiqdār Lahore, removed by Abū-l-M‘aālī, 639.
Farīd, see Sher Shāh.
Farīdūn, 20 and n 7.
Farighī, poet, 280.
Farqad, a star, 137 n 2.
Farr-i-Wilādat, 129 n 2.
Farrukh Fāl, birth of, 635.
Farsakh 59 n 2.
Farūq s. Bābar, 257.
Farwardīn, first Persian month, 20 and n 4.
Fatḥ Khān or Dundū, 630.
Do. Sirwānī, 256.
Fatḥ-al-bāb, 392 n.
Fatḥpūr Sikrī, 260.
Fathu-llāh of Shīrāz, astrologer, 96, 122.
Do. Beg b. Roshan Koka, 529.
Fatḥ Shāh Afghan, 598.
Fāṭima Bībī, 494 n 3, 575.
Do. Sulṭan m. Jahangīr Mīrzā, 221.
Fazīl Beg, b. of Mun‘im k., 367, 494, 503,
Feringhīs, 323, 325.
Ferishta, 151 n 3, 310 n 4; and passim.
Firdūs Makānī, see Bābar.
Firmicus, astrologer, 128.
Fīrūzā Koh, 212 and n 1.
Fīrūz Khān murdered, 616.
Floods, various, 164, 165.
Fortune, Part of, astrol. term, 81.

Gabriel, archangel, 29 and n 2.
Gāh or Kākh, 447.
Gakkars, tribe, 398, 399; account of, 599.
Gandam, Sind landholder, 369; addenda No. 128.
Garhī, Bengal, 152.
Garmsīr, 234; in Sīstān, 412, 447, 457.
Gauhar Shād, w. Shāhrukh, 217 and n 2; Addenda No. 59.
Gaur, 328, 340.
Gawars, 309, 355.
Gāzargāh, Herat, 434 n 3.
Gesū Mīr, his chronogram, 266.
Getī Sītānī, see Bābar.
Ghajdiwān, battle at, 234; Addenda No. 68.
Gharāīm, explained, 21 n 4.
Ghāt Karjī, 321; Addenda No. 112.
Ghaz s. Japhet, 168.
Ghazanfar, serv. Yādgār M., 369.
Ghāzī k., Afghan, 240; killed, 638.
Do. Kashmīrī, 406.
Do. Khwāja, 130 and n 1, 134, 448, 513, 522; disgraced, 544, 611; second Addenda No. 61.
Do. Muḥammad Tughbāī, 337, 338.
Ghaznavī Mīr, 391, see Shamsu-d-dīn.
Ghaznīn, 500, 501, 652 n 1.
Ghīcak, musical instrument, 63 n 2.
Ghīlcak, 477 n 1.

Ghiyāṯu-d-dīn, Jahāngīr s. Taimur, 213.
Do. Qāzī, 362 and n 1, 367.
Do. Sulṭān, 244.
Ghorband, 516, 527, 556, 565.
Do. bridge, 522.
Ghorī fort, 260, 515, 516.
Ghulām ‘Alī blinds Kāmrān, 604, 660.
Ghurām pargana, 253 and n.
Ghūrām S., 253, 254, 262, 266.
Ghūrīan, 430.
Gibbon, Edward, 175 n 2, 194 n 6, 211 n 3.
Girdbāz, elephant, 350.
Giyūk k., s. Okadai, 200.
Do. or Keyūk, s. Dīb Bāqūī.
Gladwin quoted, 133 n 3 and 2.
Goshkān, 421 n 3.
Greaves, 120 n, 193 n.
Gujrāt campaign, 300-325.
Gulbadan Begam, aunt of Akbar, her book, 29 n 4, 42 n 2, 53, 54 n, 61 n, 130 n 5, 145 n 4, 231 n, 273 n, 279, 396 n, 477 n, 478 n, 483 n 1, 502 n, 515 n 1, 550 n 4, 585 n 3, 587 n 2, 649 n 3; Addenda Nos. 70, 87, 115.
Gulbahār, 517, 526 and n 3.
Gulcihra B., 279; marriage, 542, 544.
Gulistān, see S‘adī.
Gulrang B., 279, 329.
Gambaz-Haramān, 163; second Addenda No. 5.
Gurg-dawānī, 443 and n 7.
Gurgān, 204 n 2.
Gurkān, 347 and n 3.
Gwālyār, 248, 269, 381, 399.

Ḥabsh s. Ham, 166.
Ḥadd, astrol. term, 76 n 5.
Ḥadīṯ, explanation of term, 7 n 2.
Ḥāfiẓ quoted, 295, 417 and n 3, 520; omen from, 620, 621 n 1.
Do. Sulṭān Rakhna, account of, 451.
Haibak, see Aībak.
Haibat, uncle Taimur, 202.
Do. k., Niyāzī, 333, 615.
Haidar Akhtā Begī, 451, 476, 527, 537, 550; wounded, 581; kills Ghazī k., 638.
Do. Bakhshī, killed at Garhī, 334.
Do. Dost Moghal, deserts, 522; put to death, 572.
Do. Mīrzā, Bābar's cousin, historian, quoted, 272; joins Kāmrān, 308; stays with Humāyūn, 347; quoted, 351, 355; at Lahore, 357; Kashmīr, 359; account of, 402-406; sends presents to Humāyūn, 541; death, 406, 621 n 1.
Do. Qāsim k., 558.
Do. Qulī serv. Khwāja Kilān, 241.
Do. rikābdār, 257.
Do. Sulṭan Shaibānī, 441, 459, 474; death 477.
Haig, General, quoted, 380 n 1.
Hairatī poet, 446 and n.
Haiyulānī, term, 2 n 4.
Ḥājī Begam w. Humāyūn; birth of son, 269, 340 n 1; at Causa, 343, 344.
Do. Khwāja, 406.
Do. Muḥammad k. s. Bābā Qushqa, 330, 336, 416, 440, 443, 448; takes Qandahār, 473-475, 505; wounded, 507-08, 514, 523, 526, 528, 530, 534, 542, 543, 548, 558, 560; administers oath to Humāyūn, 567-69; Akbar's vakil, 573-74, 576, 577, 578; put to death, 579.

Ḥājī Asas, 502.
Hajkhān, pargana in Sind, 363, 380 n 1.
Hakīm Muḥammad M., born, 609.
Hakīma nurse, 131.
Hāla, Sind landholder, 369.
Halmand river, 415.
Halūl, garden Gujrat, 311, 313.
Haly, astrologer, 77 n 1, 78 n 6.
Ham s. Noah, 165, 166.
Ḥamīd k., governor Ḥiṣār Fīrūza, 240.
Ḥamīda Bānū, m., Akbar; title, 33 n 1; parentage; Addenda No. 123, and pp. 51, 52 n 6; leaves ‘Amarkot with Akbar, 135; marriage, 364; pregnancy, 43, and 375; birth of Akbar, 50-68, 130, 376, 377, 380; flight to Persia, 392, 415, 443; birth of daughter 445, 451, 476; interview with Akbar, 484, 526, 587 n 2; letters (?) Addenda No. 123.
Ḥamīdpūr, 339.
Hammer, Joseph, v., 16 n 3.
Hamūī Shaikh S‘aadu-d-dīn, theologian, 153 n 1.
Haral, term, 530.
Ḥaram, or Khurram, Begam w. Sulaimān Mīrza, 469 and n 1, 575 n 1.
Hardwār, 382 n 4; Addenda No. 132.
Harfnamūdar, 45 n 3; Addenda No. 27.
Ḥasan f. Sher Shāh, 326.
Ḥasan ‘Abdāl, 397.
Hasan ‘Alī Ishak Agha, 449.
Do. Khān Mewātī, 251, 261; killed, 265.
Do. Mīrzā, 367, 465, 558.
Do. Qulī Sulṭān Muhrdār, 493, 530, 535, 537, 544, 545, 549; killed, 564.
Do. Shāh, 238.
Hasht Bihisht, Shāh, 238.
Hāshim B. serv. Yādgār N., 370, 410.
Hasht Bihisht, 258.
Hathīārpūr, 398 and n 5.
Hātī Bilūo Mullā, 412.
Haudaj, 6 n 1.
Hawks, 427.
Hazāras, 424, 454.
Herat, Bābar's visit to, 230; marriage at, 285; Humāyūn's visit to, 416-34, 446.
Herbelot, see D'Herbelot.
Herklots, 43 n 5.
Hermes, 161, 163.
Hijra Era, 54 n 5.
Hijrī Khwāja, poet, 364, 664 n 1; Addenda No. 126.
Hīmū, account of, 616-19.
Hind s. Ham, 166.
Hindāl s. Bābar, birth, 238; gets present, 248; sent for, 270, 272, 273, 274; goes to India, 275; mother and sisters, 279 and n 2; gets Alwar, 287; defeats Tātār K., 298; defeats Mīrzās, 322, 330, 334; rebels, 335-41, 344; at Qanauj, 351-52, 355, 360, 361, 362, 363; goes to Qandahār, 365, 397; surrenders to Kāmrān, 408; account of, 409; at Kabul, 462; escapes, 469; rebuked by Humāyūn, 477, 480; wrestles, 486; gets Ghaznīn, 487; in Badakhshān, 491-93, 500, 504, 506, 513, 516, 527, 528, 530, 539, 540, 544, 545; at Balkh, 548, 552; in Badakhshān, 553-54, 563, 568, 574; gets Ghaznīn, etc., 580; killed, 582-85; tomb, 584; Addenda No. 70.
Hindia, 318 and n 2.
Hindū Beg, 238, 239, 240, 254, 263, 276, 304, 307, 316, 320; Jaunpūr made over to, 333; death, 336; in charge of the arrow of dominion, 645.

Hipparchus, 119.
Ḥisāmu-d-dīn s. Mīr Khalīfa, 500; tortured, 502.
Ḥisāmī Qarakūlī, his chronogram, 224.
Ḥiṣār Fīrūza, 210.
Hoḍal, 297 n 2.
Horoscopes of Akbar, 69-128.
Houses—astrological, 74-81.
Howorth, Sir Henry, quoted, 191 n 1 and n 4.
Hubūṭ astrol. term, 75 n 2.
Hulāgū Khān, grandson of Cingīz K., 162 and n 4, 201, 202.
Humā, 60 n 2.
Humāyūn or Jahānbāni Jinnat Āshiyanī s. Bābar, birth, 236, 285; his title, 32; prognostic of Akbar's birth, 40, 45-7; news of Akbar's birth, 59-64; considers A.'s horoscope, 123-24; dancing; Addenda No. 48; 136, 137, 145 joins his father, 239, 241, 246; presents diamond to Bābar, 247; Addenda No 78; gets Sambal, 254, 255; visits Jaunpūr, 256, 262, 266; goes to Badakhshān, 267; birth of son, 269; returns to India, 271-74; illness, 275-6; plot against, 277, 279; accession, 283-7; at Cunār, 288; Kāmrān's lines to, 291; Gujrāt campaign, 293-325; cruelty, 315; and second Addenda No. 39; Bengal campaign, 329-48; Qanauj, 349-54; at Lahore, 355-9; Sind, 360-4; marries Ḥamīda Bānū in Sind, 364-70; goes to Māldeo's country, 371-5; at ‘Amarkot, news of Akbar's birth, 377; in Sind, 377-86; leaves for Qandahār, 387-97; in Persia, 412-52; letters, Addenda Nos. 11, 38, 96; journey to Persia' second Addenda No. 52; return from Persia, 453; takes Bast, 457-8; at Qandahār, 459-71; at Kabul, 471-82; celebrates A.'s circumcision, 483-9; march to Badakhshān and illness there, 490-7; march to Kabul and recovery of it, 504-17; tries to educate Akbar, 518-20; expedition to Badakhshān, 521-42; to Balkh, 543-55; defeat at Qibcāq, 556-63; victory over Kāmrān and re-capture of Kabul, 567-72; proposes to Kāmrān marriage between his daughter and Akbar, 569; assigns Carkh to A., 573; proposes marriage with Sulaiman's daughter, 575; another expedition against Kāmrān, 576; arrests and puts to death Ḥājī Muḥammad and his brother, 577-9; at Kabul, 580; at Japrīār, 581, 582; fall from horse, 597; blinds Kāmrān, 602-4; two sons born to, 609; goes to Qandahār, 610; to India, 620; defeats Sikandar at Sirhind, 630-33; birth of son, 635; censures ‘Ali Quli, 637; rebukes Haidar Akhtabegi, 638; sends A. and Bairam, Panjab, 639; inventions, etc. 642-651; takes augury, 643; last days, 652-60; accident, 654 n 3 and 657;
Humāyūnnāma, 29 n 4.

Ibn ‘Alī Qarāwalbegī, 341.
Do. ‘Arabī, 152.
Do. Baṭūṭa, 206 n 2.
Do. Jauzī, 160.
Do. Khāldūn, 108 n 2.
Ibrāhīm, grandfather, Sher Shāh, 326.
Do. Beg Cābūq, 330, 334.
Do. Ishaq Āgha, 371, 450, 488.
Do. Badakhshī, 583.
Do. Ḥājī, 1 n 1.
Do. Khān Sūr, 616, 618, 619, 638 and n 1.

Ibrāhīm, Mīrzā s. Sulaimān imprisoned, 409; at Kabul, 462; released, 469, 516, 521, 525, 530 n 2, 531, 545, 553, 569, 570; betrothed to Bakhshī Banū, 572; takes Qundūz, 580.
Do. s. Kāmrān, 455 and n 2, 479, 660 and n 1.
Do. s. Humāyūn born and died, 609.
Do. Sulṭān s. Sikandar, Bābar's embassy to, 238, 241; killed at Pānipat, 242-45, 297; his mother's plot; 257; Addenda No. 81, bad strategy, 302 n 2.
Ibtīzāz astrol. term, 90 n 1.
‘Idī Rīna Kashmīr, 246.
Idris, or Enoch, 161.
Īghan s. Shem, 166.
Ikhtiyār K. Gov. Campānīr, 310, 312, 324 n 1.
Ilāhdād Faiẓī, quoted, 59 n 3.
Īl Khān s. Tangīz, 146, 173, 174.
Īl Khānī Tables, 125 n.
Ilanja K., 225.
Iltmish, military term, 569 n 3.
Ilyās Ardabil astrologer, 117, 446.
Do. Khān put to death, 266 and n 4.
‘Imādu-l-Mulk Gujrat, 303, 304, 312; defeats ‘Askarī, 316, 317; defeats M. Zamān, 325.
‘Imām put to death, 315.
Do. Reẓavī, shrine of, 435.
Imtizāj, 34 n 3.
Indian astrology, 89.
Indrakōt, 403 and n 5.
Insān Kāmāl, 15 n 3, 273.
Inshā quoted, 7 n 3.
Introduction to Akbarnāma, 1-33.
Iqlīmiyā, Cain's sister, 158 and n 4.
Iqtibās explained, 89 n 1.
Irād, see Jāred.
Iradamcī Barlās, 190.
‘Irāq, 167.
Irgana Kūn, 174.
Irtaq mountain, 170.
Isa Khail, 235.
Isū Mangū, 200.
Isaḥaq Saiyid or Shitāb K. of Gujrat, 319.
Do. Sulṭān s. Shāh Muḥammad, 530 and n 2, 553, 554.
Iskandar Sulṭān s. S‘aīd K., 404.
Do. do., 504.
Ishkamish, 492.
Islām Khān, younger s. Sher K. or Selīm K. or Jalāl K., 288, 333; defeats Yusuf B., 336; at Causa, 343, 345; at Qanauj, 351, 352; accession, 401; receives Kāmrān, 600; death, 614; account of 615-16.
Ism‘aīl B., Duldai, 475, 507, 509, 522; nicknamed, 523, 529.
Do. Shāh Ṣafavī, 221; devotion of followers, 557; and Addenda 173.
Do. Sulṭān Jāmī, 459.
Ism‘ailians, 162 n 4.
Ispahan, massacre at, 208 and n 7.
Issigh Kūl, 168 n 6.
Istisqābakhsh explained, 5 n 5; Addenda No. 2.
‘Itibār K., see ‘Ambar Nāzir, 451.
Ittisāl, astrol. term, 34 n 4, 155 n 3.
Ives, Dr., quoted, 135 n 7.

Jabar B., 452.
Jafar, cabalistic lore, 66 n 2.
J‘afar B., 491, 493.
Do. Ṣādiq Imām, 154.
Do. Sulṭān, 422.
Jahān Shāh M., 216.
Jahānāra garden, 433.

Jahānbānī Jinnat Āshiyānī, see Humāyūn.
Jahāngīr, emperor, Mem., quoted, 33 n 1, 106 n 1, 235 n 8, 631 n 3, 663 n 1.
Do. M. s. ‘Umar S., 221, 226, 230, 538.
Do. Qulī, 330, 334, 341, 345, 449.
Jai Bahādur, 391, 414.
Jains, 147.
Jajaktū, see Cicaktū, 545.
Jajmau in Oude, 256.
Jalair tribe, 184, 185, 192.
Jalāl K., see Islām Khān.
Do. s. Aláuddīn, 262.
Jalāl of Tatta drowned, 344.
Jalālābād, 112 n 2, 408, 565.
Jalālī era, 54 n 3.
Jalālu-d-dīn, Mangbarnī, 194 and n 6.
Jalālu-d-dīn, B. serv. Kāmrān, 390, 462, 509.
Do. Maḥmūd K. enters Humāyūn's service, 412 and n 2; imprisoned, 475, 496 n 2, 534; sent Persia, 542; re-called, 552, 558; sent to Badakhshān, 575; at Kabul, 577, 596, 602.
Jām, 52 n 6; Humāyūn visits, 434.
Jamāl Beg b. Bābūs, 458, 478; killed, 509.
Jamāl Khān, husband, Lāḍ Mulk, 288.
Jamāl Mīr b. Mubārika Bībī, 587 n 2.
Jamālu-d-dīn, chronogram by, 403.
Jāmūqa, 192, 193; second Addenda No. 6.
Janūhā tribe, 604.
Japrīār, Hindāl killed near, 581.
Jaranda kills Hindāl, 583.
Jaraṇghār, 172.
Jāred, 161.
Jarrett, Colonel, 252, 302, 567 n 1; and passim.
Jauhar Aftābcī, quoted, 59 n 3, 393 n 1, 525 n 2; and passim, treasurer Panjab, 627.
Jaunpūr, 256, 289, 333, 336.
Jhārkand, 334 and n 1, 335.
Jīa Qāẓi, 253, 258.
Jihād-i-Akbar, 19 n 4.
Jījī Anaga w. Shamsu-d-dīn, Akbar's nurse, 33 n 1, 130, 131, 384, 385, 395, 454.
Jirm in Badakhshān, 553.
Jodh Bai, 33 n 1.
Jogī K. serv. Kāmrān, 599, 601.
Jorjānī quoted, 15 n 3.
Jotik Rai, 86 and n 1, 125 n.
Jūdī mountain, 165 n 3, 237 and n 4; second addenda No. 19.
Judgments of Houses, 106 or.
Juglī, 149, 150.
Jūī Shāhī or Jalālābād, 408, 565, 584, 662; given to Khiẓr Khwāja, 580.
Jūīnā Bahādur f. Alanqūa, 177, 178.
Jūjī s. Cingīz K., 194, 201.
Jūn, Sind, 379, 380 and n 1, 383.
Juna, see Caund.
Junaid Barlās, 241, 243, 247, 256 258, 289, 327 and n 6, 505.
Do. Beg killed, 359.
Do. Saint, 223, 224.
Juzū-i-ijtimā', astrol. term, 104 n 2.

Kabīrāj Shyāmal-Dās, 59 n 3.
Kābul, taken by Bābar, 228; earthquake at 228, 230, 239, 252, 257; Bairām's embassy to, 461-62; Hun āyūn takes, 476-82; Akbar circumcised, 483-89; Kāmrān takes, 501; second siege, 504-17; Humāyūn, return to, 540-556; his second return, 571.

Kābuli K. killed, 547 and n 4.
Kacākot, 237, 240.
Kācīcak of Kashmīr, 403.
Kadkhuda, astrol. term, 77 n 2.
Kaempfer, quoted, 27 n 2, 37 n 4.
Kahmard Afghanistan, 229 and n 4, 496, 504.
Kākar ‘Alī, 537.
Kal Jūg, 151.
Kalāl Shamsu-d-dīn Ṭarāghai's pīr, 203.
Kalānūr, 240.
Kalāogān, 493 and n 2.
Kālā Pahār b. Iskandar, 631.
Kālinjar, besieged by Humāyūn, 288; by Sher Shāh, 400-01.
Kamāl Dūbī kills Haidar M., 406.
Kamāl K. Gakkar s. Sarang Gakkar, 599.
Kāmrān s. Bābar, 279; in Qandahar, 239; books sent to, 240; receives presents, 248; meets Humāyūn, 271-72; obtains Kabul and Qandahar, 287; comes to Panjab and sends ode, 290-92; defeats Sām M., 307, 308; at Delhi and Agra, 339, 340; meets Humāyūn, 344; goes Lahore, 346-48, 355; speech, 357; treachery, 358; Kabul, 360, 389; account of, 407-9, 410; sends for Akbar, 453, 455-6; receives Bairām, 461-62, 465; puts A in charge of his wife, 468-70; besieged in Kabul, 478-81; re-takes Kabul, 499-503; marries d. Shāh Ḥusain, 506; besieged again, etc., 506-517; at Tālīkān, 529-39; gets Kūlāb, 539, 543, 548; account of, 552-553; defeats Humāyūn, 556-66; defeated at Ushtargrām, 567-72; Humāyūn marches against, 576; near Kabul, 577; expedition against, 586; makes night-attack, 582-83; goes India, 600; escapes, 601; surrendered 602; blinded, 604; goes Mecca and dies, 606-08.
Kānār, 293 and n 1.
Kankāriya tank, 317 and n 2.
Kānt Gola, 636.
Karmnāsa river, 342 and n 3.
Kashmīr, Haidar's expedition to, 359, 402-6; Humāyūn thinks of going to, 605.
Katabibazon, astrol. term, 81 n 2, 192.
Katan, cotton, 8 n 1.
Kayūmarṯ, 163, 168.
Kenan s. Enosh, 160.
Kesh, 205 and n 1.
Khadīja S. B., 268.
Khāfi K., quoted, 186 n 1, etc.
Khaibar Pass, 234.
Khāldār Anaga nurse, 131.
Khaldīn, 531, 587.
Khalīfa M. or Niẓāmu-d-dīn ‘Ali K. Bābar's minister, 276, 277; account of, 286.
Khalkhal, 445.
Khamalinkān Badakhshān, 521.
Khānish B. w. Humāyūn, has a son, 609.
Do. Taimūr's daughter-in-law, 215 n 6.
Khān M. Bābar's cousin, 230 and n 2; takes Badakhshān, 233 and n 5; death, 266 and n 5, 538; date of death, No. 83.
Khānim B. w. Kāmrān, 468.
Do. d. Sulaiman M., 575.
Khānwa, battle of, 266.
Khānzāda B. Bābar's sister, 221, 231 n 2, 260 n 2; in charge of A., 454, 461; embassy to Qandahār, 462, 467, 468; death, 477 and n 1.
Khāqānī poet, 141 n 3, 142.
Kharazbīl, 445.
Kharmātū, 213 and n 4.

Khawāṣṣ K. Afghan, 333; at Causa, 343; at Qanauj, 352, 361, 615 and n.
Khirad Zargar, 527, 584 and n 2.
Khiẓr Khān Hazāra, 453; escapes from Qandahār, 466, 509.
Do. K. in Bengal, 619.
Do. Khwāja Khān, husband Gulbadan B., escapes from Qandahār, 466, and n 2, 509, 550; gets Jūī Shāhī, 580; at Qandahār, 610, 658.
Do. K. Mīrzā, 506.
Khudabanda M. s. Ṭahmāsp, 418 and n 3, 426, 433, 441.
Khuda Dost s. Muṣāhib, 510.
Khudawand Khān of Gujrat, 304, 317; second Addenda No. 41.
Khulm, 547.
Khurāsān K., servant Bahādur, 301.
Khusrū Shāh, 227 and n 2, 230 n 2, 504.
Do. serv. Ṭahmāsp, killed, 493.
Khust, 248 n 5, 490, 492.
Khwāja Dost Khāwand, 258, 543.
Do. Khāwand Maḥmūd, 356, 360, 408, 473, 494.
Do. Ghāzī, see Ghāzī.
Khwāja Kilān s. Muḥammad Ṣadr, 236, 240, 246; leaves India, 252; and account of, 281 and n 8, 292, 307; surrenders Qandahār, 308, 347, 360, 402.
Khwāja Kilān Samāuī, his chronogram, 285 and n 4.
Khwānd Mīr, historian account of, 281 and n 5, 289 n 1.
Kīcak elder b. Khwāja Kilān, sealbearer, 281 and n 9; second Addenda Nos. 31 and 61.
Kishm, 493.
Kistan Qarā, ruler Balkh, 545.
Kokī nurse w. Togh B., 131.
Kokī Bahādur serv. Askarī, 395.
Do. brother or uncle (?) of Ḥājī Muḥammad, 448, 542.
Kolīs attack Humāyūn at Cambay, 309; at Campanīr, 310 n 4.
Kūcīn s. Okadai, 200.
Kūfa, 158 and n 3, 165.
Kūkī Anaga nurse, 131.
Kūlāb, 492, 539, 552.
Kūlmalik, battle of, 233.
Kula-h-i-cahār tark, 272 n.
Kūn Khān, 144 and n 2, 172, 492.

Lāḍ Mulk w. Sher Shāh, 288.
Lahore, Kāmrān takes, 290, 308; discussions at, 355-59.
Lakhnūr, 381.
Lakī fort, 447.
L‘al Khān Badakhshī, 623.
Lāla, guardian, 418 and n 2.
Lalandar, 577.
Lamech s. Methusaleh, 164.
Lane Dict. passim.
Lār pass, 404.
Lashkārī s. Sulṭān Adam, 622.
Laṭif Ullab, 647.
Laṭīfī Sihrindī, 492, 534, 551.
Lauz s. Shem, 106.
Lavang Balūc, 487.
Libra, 72 and n 8.
Lilly, astrologer, 71 n 1, 102 n 4, 127.
Lists of officers, 280, 447-52, 623.
Lowe, translation of Badāūnī, passim.
Lūhrī, Sind, 362, 364.

M‘aāṯir Raḥīmī, quoted, 329 n 2 or.
Mācīwāra, 601; battle of, 626 and n 1.
Maadāīn, 166 and n 6.
Māh Cūcak w. Humāyūn, nurses him, 494 n 3; see Cūcak B.
Mahalālīl s. Kenān, 161.
Māham Anaga, Akbar's nurse, 131 n, 134; accuses Jījī, 384, 394; speech to ‘Askarī, 396, 454; at Kabul, 461, 653; Addenda Nos. 49-51.

Māham Begam m. Humāyūn, 257, 272, 273 n 1, 285; Addenda No. 95.
Māham ‘Alī, 593.
Mahāvīra, 150.
Mahdī Khwāja, Bābar's brother-in-law, 256, 258, 260, 277 and n 1, Addenda No. 87.
Mahdī Sulṭān Gulbadan's brother-in-law, 527 and n 2.
Mahindrī river Gujrat, 312, 316, 320.
Maḥmil, camel-litter, 8 n 2.
Maḥmūd K. s. Yunas, 220, 224, 226.
Do. Abū S‘aīd, 218, 226.
Do. Lohānī, 253, 257.
Do. Sikandar, 261, 270, 271.
Maḥmūd, Sulṭān Ghaznī, 244.
Do. do. Bhakkar, 362, 380.
Do. do. Gujrat, 382.
Maḥmūdābād Gujrat, 316, 320.
Maḥmūdī Kokaltāsh, 221, 242, 246, 256, 262, 265.
Maidān vill. Afghanistan, 229.
Majm‘ua-t-tawārikh, 3 n 3.
Majnūn Qāqshāl 560.
Makhdūma s. Begam w. ‘Umar S., 222.
Mālān, bridge of, 462 and n 8.
Māldeo Rajah Nāgor, Humāyūn visits, 371-74, 379; war with Sher Shāh, 400.
Malik Kid Gakhar, 599.
Mallū K. 244.
Do. or Qādu S., 305, 318.
Malwa, expedition to, 300, 318, 329.
M‘amūra vill., 469, 552.
Manāqib, term, 36 n 6.
Mandasūr battle at, 301 and n 2.
Mandhākar 259.
Mandrāīl, 299 and n 1.
Māndū, city, 303 and n 5; taken, 304-6.
Mangalī K. s. Yuldūz, 173.
Do. Khwāja s. Timur Tāsh, 177.
Mangū Qāān s. Tūlī K., 201.
Mānkot, 601, 616.
Mansaj or Mansak s. Japhet, 168.
Manṣūr Shāh, 209.
Do. do. Barlās, 242, 246, 256, 261, 263.
Do. do. father of Bībī Mubārika, 237.
Manūcihr, M. s. Muqīm M., 216.
Marghīnān, 221 and n 1, 224 n 2.
Manūf, Egypt, 163 and n 5.
Mauuel da Sousa, 323 n 2.
Manūlūn w. Dūtamīn K., 184, 185.
Māq or Bāgh, Khwāja, at Aibak, 545 and n 7.
Maqdum Koka, 558; see Muqaddam Beg.
Maqṣūd, Khwāja, 131 n 4; account of, 448.
Do. M. Akhtabegī, 441, 460, 537.
Marghūb, slave of Ibrāhīm.
Markaz, 98 n 1.
Do. i-ādwar, Faiẓī's, 321.
Marṣūd, term, 40 n 1.
M‘arūf Farmulī, 251, 268.
Mary, the Virgin, 179 and n 2, 182.
Mas‘aūd of Ḥiṣār chronogram, 664.
Mashārīb, term, 131 n 5.
Mashhad, Humāyūn visits, 435, 445, 446.
Mashtang or Mastang, 320 and n 3.
Mast ‘Alī put to death, 572.
Mas‘ūd M. s. Sulṭān Maḥmūd, 227.
Mas‘ūdi, historian, 162 n 1, 163 n 3.
M‘asūma B. d. Bābar w. M. Zamān, 330.
Maternus astrologer, 128.
Mawat K. s. Caghatai, 200, 208.
Mazār-i-Sharīf shrine in Turkistan, 547 and n 2.
Medinī Rai of Canderī, 268.
Mekrān s. Tambāl, 167 and n 1.
Mercury, the planet, 72 and n 7.
Merv., 221.
Methusaleh, 164.
Mīāna, town, 443 and n 1, 445 n 7.
Mihr Bānū, half-sister, Bābar, 222.

Mihrnigār Khānām d. Yūnus K., 231, and n 2.
Mihr Nūsh w. Mīran Shāh, 215.
Mihtars, 452.
Miles, Colonel, quoted, 39 n 1.
Milton, quoted, 36 n 1, 75 n 3.
Milwat or Malot town, 240.
Mīr Ghaznavī, see Shamsū-d-dīn.
Mīr Khwand, historian, 155 n 4, 164 n 2, 645.
Mīrak B., see Beg Mīrak.
Mīrak S. of Sind.
Mīrān Muḥammad, Shāh of Khandesh, 303 and n 3.
Mīrān Shāh s. Taimur, 214 and n 3, 215 and nn 2 n 6, 443.
Mirāt Sikandari, quoted, 304 n 3.
Miriam-Mākanī, see Ḥamīda Bānū.
Mīrzā K., see Khān M.
Do. ‘Abdu-r-Raḥīm, 33 and n 1, 278; Addenda No. 88.
Miskīn, 657.
Mitter Sen, Rajah, 381.
Muyyīd Beg at Cunār. 332 and n 1; escapes from Qandahar, 466, 474; death, 482 and n 3.
Muaẓẓam Khwāja, half-brother of Ḥamīda Bānū, 44 and n 3, 135, 391; account of, 447, 458, 459, 478; plots to desert, 482; wounded, 491, 542, 611; wounds Bāltū K., 625, 631; treachery of, 633.
Mubārak, A.F.'s father, 145 n 6, &c.
Mubārika Bībi, Babar's Afghan wife, 237 and n 1, 587 n 2.
Mubāriz, see Adlī.
Do. Beg s. Khwāja Kīlān killed 530.
Mughal K. s. Alinja K., 169.
Mughalistān, described, 176.
Muḥammad ‘Alī Ṭaghāī b. Māham B., 475; refuses to kill Yādgār M., 491, 495; put to death, 501, 502.
Muḥammad Ali Jang Jang, 240, 243 and n 1, 256, 262, 263.
Do. Bakhshī, also called Sulṭān Muḥammad, 243, 262; in charge of Agra, 329, 336, 337; rebukes Hindāl, 339.
Do. Darzī, Khwājah, 226.
Do. Ḥusain M. f. Ḥaidar M., 230, 233 n 1.
Do. Khān Rūmī artillery man 351.
Do. do., Governor, Herat, 417; letter of Ṭahmāsp to, 418, 550.
Do. Kūsa poet, 280.
Do. Sulṭān M., 240.
Do. do. s. Mīrān Shāh, 215.
Do. Muqīm s. Ẕu-an-nūn Arghun, 228.
Muḥammad Sulṭān Mīrzā, s. Ṭahmāsp, see Khudabanda.
Muḥammad Sulṭān king of Khwārizm, 194.
Muḥammad Zamān M. s. Badi'-az-zamān, 248; submits to Humāyūn, 288; rebels, 289; in Gujrat, 294; at Lahore, 303; returns, 308; conspiracy, 325; pardoned, 330; at Causā, 343; drowned, 344; Addenda No. 95a.
Muḥammad Pakna blinds Kāmrān, 604.
Muḥammad Shāh ruler Kashmīr, 403, 404.
Muḥammadi M., grandson, Jahān Shāh, 442 and n 2, 460.
Muḥibb ‘Alī, K. s. Mīr Khalīfa, 550, 587, 610.
Muḥyīu-d-dīn Maghrabī, astrologer, 100 and nn, 103, 110.
M‘uīn Khwāja s. Khwāja Khawand.
Mūk, river, 539 and n 2.
Muliya, citadel of Campānīr, 312.

Mulūk-i-ṭawāīf, 22 n 2.
Mūman of Farankhūd, his chronogram, 604.
Mun‘im K. Khān-Khānān, 367, 373, 412 n 2, 493, 522, 529, 536, 544, 548; captures Kāmrān, 602, 604, 607, 610; made A.'s guardian, 612.
Muqaddam Beg, or Maqdum, B. Koka, at Qanauj, 354, 482, 541 n 1, 558, 564.
Muqarrab, term, 17 n 1.
Muqīm Khān, serv. Tardī Beg, 638, 656.
Do. do. a rebel, 467.
Muqīm Mīrzā, s. Ẕū-an-nūn Arghun, 228, 233.
Muqīm ‘Arab, or Shuj‘aat K., 316 and n 5.
Murād M., infant s. Ṭahmāsp, 441, 443, 468; death, 472.
Murshid, Mullā, Bābar's ambassador, 238.
Murtaẓa Mīr Ṣadr, 432.
Muṣāḥib Beg s. Khwāja Kilān joins Humāyūn, 479; son exposed, 510, 513; nicknamed, 523, 530; pardoned, 535; sent on pilgrimage, 541, 557.
Musāfari, Khwājah, 632 and n 1.
Muṣṭafa Rūmī, artillery man, 263.
Muẓaffar dynasty, 209 and n 1.
Do. Ḥusain s. S. Ḥusain, 229.
Muẓaffar Koka put to death, 488.
Do. Tūpcī, 402.
Do. Turkamān, 359.

Nadīm Koka, 130, 391, 475; imprisoned, 502; Addenda No. 51; and second Addenda No. 67.
Nafāīs-al-fanūn, encyclopædia, 153.
Nagīna Khātūn m. Taimur, 205 and n 4.
Nairūn, title, 183, 192 and n 4.
Naisān, Syrian month, 20 and n 3.
Najf Kūfa, 158 and n 3.
Najm Beg or Ṯānī, Yār Aḥmad Ispahānī, Ism‘ail Shāh's minister, 234 and n 1; Addenda No. 68.
Nalca, in Māndū, 304 and n 2.
Namūdar, astrol. term, 43 n 5; Addenda No. 27.
Nāmūs i-Akbar, 29 n 2.
Nāqūs, 116 n 3.
Naqūz, 174 n 2.
Naranjī Shāh Qulī, 458, 492, 506, 558, 593, 594.
Narhan, 341; Addenda No. 118; second Addenda No. 46.
Narīad, Gujrāt, 310 and n 4, 316.
Narīn, or Narī, 492 and n 4, 538, 539, 544.
Narnaul, 327.
Naṣīb Khān Afghan, 624
Naṣīb Shāh, king, Bengal, 332 and n 3.
Nāṣir Mīrzā, Bābar's half-brother, 221; gets Qandahār, 233, 234.
Naṣīru-d-dīn Muḥammad, see Humāyūn.
Naṣīru-d-dīn Tūsī, 119 n 3, 193 n 3.
Nausārī, Gujrāt, 317, 319.
Naushahr, Kashmīr, 402, 481 and n 1.
Navīdī poet, 481 and n 1.
Naẓarī, 563 and n 1.
Nāẓir=Nadir, astrol. term, 75 n 3
Naẓr S. Cūlī, 657 and n 3, 662 and n 3.
Nāzuk Shāh Kashmīr, 402 and n 5; Addenda No. 134.
Neknahār, 581.
Neknihal, 581 n 1.
Ney, Elias, quoted, 357 n and 1 or.
Nihilam, term explained, 496 and n 3.
Nīshāpūr, Humāyūn visits, 435.
Niẓām, water-carrier saves Humāyūn, 344, 345.
Do. K. gov. Bīāna, 257.

Nizam, do. b. Sher Shāh, 616.
Niẓāmu-d-dīn Bakhshī, historian, quoted, 44 n 3, 52 n 3 or.
Do. Khalīfa, or Mīr Khalīfa, 262; account of, 281.
Niẓamu-l-Mulk, king, Deccan, 324.
Niẓāmī poet, 5 n 1, 9 n 1; quoted, 588.
Noah, 164, 165.
Nuhbahr, astrol. term, 90 n 4.

Okadai s. Cingīz, 194, 197, 198, 200.
Officers, list of, see List.
Ohsson D'., quoted, 199 n 2 or.

Pahlwān Badakhshī, killed at Causā, 343.
Do. Dost Mīr Barr., 508; receives charge of Parīān, 540; builds Bikrām, 608, 657.
Pai Minār Afghanistan, 469.
Pakna Saiyid M., 451, 547.
Pakna Sher Muḥammad, 545, 547, 548
Pālam town, 385.
Pānīpat, battle of, 242.
Panja, 85 n 4.
Parghalī Maulānā, 304, 315 and n 4; drowned, 344, 645 and n 2.
Parīān fort, 540.
Pashā Begam w. Muḥammad K., 329 n 2.
Patar, scene of Ḥamida's marriage, 363 and n 2.
Pattan, 317.
Payanda M., 390 and n 4.
Pemghan vill., 228.
Persād Rānā of ‘Amarkot, 375.
Peshbālīgh town, 200 and n 1.
Phalūdī town, 372.
Phul or Pūl, see Bahlūl
Pīja Jān Anaga w. Khwāja Maqṣūd, nurse, 131 and n 4.
Pīr ‘Alī Tāz, 213.
Pīr Muḥammad killed, 213.
Do. do. rules Balkh, 516, 521, 532, 537, 545, 546, 548, 552.
Do. Ākhta, 548; killed, 559.
Pissasphalt, 5 n 3.
Pitted degrees, astrol. term, 102 and n 4.
Pomegranates, seedless, 445 and n 7.
Portuguese Viceroy, 323.
Price, Major, quoted, 230 n 6, 418 n 6 or.
Prolegomena of Sharfu-d-dīn Yezdī, quoted 47 n 4, 198 n 2, 202 n 4, 203 n 1.
Ptolemy, 119.
Puran Mal of Canderī, 399.

Qabal K. s. Tūmanna K., 185, 186, 188, 189, 191, 202 n 2.
Qubaqandāzī, 440 n 7.
Qabṭ (Copt.) s. Ham, 166.
Qācūlī Bahādur, account of, 185-190, 199, 202 n 2, 204, 342.
Qādir Shāh or Mallū Khān, 305, 318.
Qaidū K., 185.
Qālī Saiyid Mīr ‘Adl., 451.
Qamargāh, hunt, 440, 442 n 8.
Qambar ‘Alī Sahārī kills Qarāca, 570.
Do. Diwānā, account of, 635.
Qanauj, 322; battle of, 349-352.
Qandahār, Bābar besieges, 228, 333; Sām, M.'s defeat at, 307; Khwajah Kilān surrenders, 308, 309; Hindāl goes to 365; Akbar, 395, 396; Kāmrān takes, 408, 409, 410; Humāyūn takes, 459-76.
Qānūn Humāyūnī of Mīrkhwand, 645.

Qarā Bāgh, 490 and n 3, 523, 525, 552, 557.
Qarā Hulāgū s. Mewat K., 200.
Qarā Khān s. Mughul K., 170.
Do. Yūsuf Turkaman, 216, 295 and n 2.
Qarāca Beg K. serv. Kāmrān, 290; incites Hindāl, 365, 409, 479; escorts Miriam-makānī, 484, 488; in Badakhshān, 491-94, 505, 506; at Kabul, 510, 513, 516, 517; deserts, 521, 522; nicknamed by Humāyūn, 523, 527; pardoned, 534-5, 541, 548, 550, 556, 557, 558; wounded, 564; given Ghaznīn by Kamrān, 565, 569; killed, 570.
Qurācār Nūyān, 183; account of, 192.
Qarāquīn, 170 and n 4.
Qurātigīn, 539.
Qashqaldāgh, the coot, 415 and n 3.
Qāsim Kāhī poet, 621 n 1; his chronogram, 664 and n 1.
Do. Barlās, 409, 469, 478; in charge, Kabul and surrenders, 564.
Do. Buyutāt Khwāja, accountant and Vizier, 522, 543, 565; put to death, 571.
Qasim Ḥusain K., 263, 298, 304, 316; gets Surat, 317; flies, 319, 320, 346, 355, 360; deserts Humāyūn, 370, 390; returns to him, 465, 525, 527; treachery of, 558, 564.
Do. Kohbar, 230 and n 6.
Do. M. of Gūnābād poet, 437 and n 3.
Do. Mahdī, killed, 605.
Do. Makhlas, artilleryman, 462, 478, 509, 547, 630, 637.
Do. Muḥammad Khān Maujī, account of, 450; kills Yādgār M., 491, 509, 510; made gov. Kabul, 526.
Qāsim Muḥammad, builder, Agra fort, 507 and n 5.
Do. Shāh Taghaī, 487.
Qāẓī Firang, the Portuguese magistrate, 323 and n 2.
Do. Jīā, 253, 258.
Qazwīn, 417; Humāyūn at, 436.
Qibcāq, battle of, 556-60.
Do. desert of, 209.
Qilāt Bābar takes, 228; Akbar at, 454.
Qiyān s. Īl Khān, 173, 175.
Qiyāt, 175.
Quatremère, quoted, 162 n 3, 193 n 4.
Qūbila K. s. Qabal K., 189.
Qūc Beg f. Sher-āfgan killed, Causā, 343.
Qūlī Shaikh Turkamān, 551 and n 4.
Quljī Shāh astronomer, 119 n 3.
Qurbān Qarāwal, 535.
Qundūz, 221 and n 2, 490, 527.
Quṭb K. or ‘Abdu-r-rashīd, 288, 331, 332; killed, 346.
Quṭbu-d-dīn Jalanjū of Bagdād, 444 and n 3.
Qutlaq Nigār Khānim mother Bābar, 224.
Qutlaq Qadam Amīr, 241, 247, 256, 574.

Rabbānī, term, 153 and n 2.
Rafī' Koka, 460, 521 (?).
Rafīk Koka, qu, Rafī' 521.
Rafī'ū-d-dīn Ṣafavī, 257 and n 2, 355 and n 1, 399 n 5.
Raghūnath, Jain, 150.
Raisīn, 300 and n 1.
Rakhna Ḥāfiẓ Sulṭān, 451 and n 4.
Rām Bāgh; Addenda No. 86.
Ranthambar, 296, 400.
Rashīdī Khwāja Sulṭān, killed by S. Muaẓẓam, 495 and n 2.
Rashīdī Tārīkh, 351 and passim.
Rauẓat-aṣ Ṣafā, 157 n 1, 158 n 4, etc.

Raverty, Major, quoted, 144 nn 1 and 2, 594 n 1 etc.
Record-office, 31 and n 1.
Rehatsek, E., 1 n 1, etc.
Rewārī, 617 and n 1.
Rey, town, Persia, 436 and n 4.
Rieu, 157 n 1 etc.
Roha, Edessa, 162 and n 3.
Rohtās, Behar, Sher Shāh takes, 335.
Do. Panjab, 399.
Roshan Koka, 440; account of, 448.
Rūḥ Allah Khwājah, 544.
Rūmī K., artilleryman, 302 and n 1; deserts Bahādur, 304; at Cunār, 331; poisoned, 332; Addenda No. 101.
Do. do. Ṣafar, 319, 323 and n 3; Addenda Nos. 101 and 114.
Do. do. Ustād ‘Azīz Sīstānī enters Akbar's service, 640 and n 1.
Rūpā Bībī nurse, 131.
Rūs s. Japhet, 168.
Rustam Khān Afghan, 635.

Sa‘ādat Yār Koka s. Khāldār Anaga, 131 and n 3.
Sabdal K., 560.
Ṣābir Qāq Ḥāfiẓ, 427, 433; Addenda No. 144.
Sabzawār, 420 and n 1.
Do. 435, 465.
Sachau, E., quoted, 24 n 3, 82 n 1, 84.
S‘ad-i-akbar, 48 n 4.
Do.-i-asghar, 93 n 2.
Sādasūk Lāl, translator, quoted, 674 n 3.
Ṣaddara, 248 and n 5.
S‘adī, quoted, 7 n 3, 229 n 6 and 382.
Ṣadr K. serv. Bahādur Shāh, 301, 304, 305; wounded, 306; killed, 310 n 2.
Sadu-d-dīn Ḥamūī, 153 and n 1.
Ṣafī Mosque, 325 and n 2.
Ṣafar term, 75 n 5, 87 n 2.
Ṣafar Khwājah, see Rūmī K.
Safīna-al-auliyā, quoted, 522-6.
Sahā, a star, 24 and n 3.
Sahand, mountain, 443 and n 4.
Ṣāḥibdil, 18 n 4.
Ṣāhib-qirān, meaning of, 17 n 2, 69 n 1, see Taimur.
Sahm, term, 90 n 4.
Sāīd Bābā Al Qibcāq, 558, 564, 574.
Do. Beg, 554.
Do. Khān of Kāshghar, invades Badakhshan, 273, 404 n 6.
Saiyid ‘Alī Mīr of Dukī, 487
Do. do. of Sabzawār, 562.
Do. do. painter, 552.
Saif K. s. Khwājah Maqṣūd killed, 448.
Sajāwal K., 618.
Sakizīldūz, constellation, 569 and n 2.
Sāl Alang, 558, 563.
Sālbūrī, 201 and n 3.
Salīma S. Begam d. Nūru-d-dīn, 329 and n 2.
Salīm Khān s. Sher Shāh, see Islām K.
Salīmgarh, 634.
Salīṯ-al-quṭbain, 204 n 1.
Sām Mīrzā s. Ism‘aīl S., 307 and n 2, 437.
Samāna, 244 and n 6.
Samandar sent to Shāh Ḥusain, 363; to Māldeo, 372; from Kashmīr, 541.
Samarkand, 212; thrice conquered by Bābar, 226, 233.
Samvat era, 54 n 6.
Sangā Rānā, 255, 258; battle with Bābar, 259-66; dies, 268.
Sangar serv. Māldeo, 372.
Ṯānī K., 587.

Sanjar Barlās s. Shahrbānū, 230, 410; made prisoner, 507.
Sankū, s. Avang K., 193.
Saqlāb, Sclavonia, 166 and n 1.
Saqsīn, 193.
Sārang, 357 n 1, 360, 402.
Do. Sulṭān, 357 n 1, 398, 599.
Sārangpūr, 300.
Sardār K., s. Qarāca, 510, 535.
Sarkej Gujrāt, 317.
Satalmīr, ruined town, Jodhpūr, 374 and n 3.
Satyavrata, 165 n 6.
Sāvūq Bulāq, Persia, 439.
Scaliger, 84 n 2.
Schefer, 79 n 2.
Sedillot, quoted, 45 n 5, 54 nn 3 and 5, 119 n 3, 193 n 2.
Sehwān fort, Humāyūn besieges, Selīm Shāh, see Islām Shāh.
Seth s. Adam, 158-60.
Shabaka, 40 n 4.
Shāh Bardī Biyat, 478 and n 3.
Do. Beg. Arghūn s. Ẕu-an-nūn, 233; imprisoned, 297 n 4.
Shāh Begam w. Yūnus K., 230 and n 9, 233.
Do. Mīrzā s. M. Sulṭān M., 350, 542.
Shāh Muḥammad Sulṭān Ḥiṣārī, 547, 548.
Do. do. b. Ḥāji M. kills M. Shāh, 542, 561; put to death, 578, 579.
Shāh Qulī Sīstānī, 467.
Do. Sulṭān, 513, 627.
Shāh Mīrzā, related to Mīr Barka, 568.
Shāham ‘Alī Jalāīr, 457.
Do. K.; 467, 537, 591.
Shāhbāz K. Afghan, 624.
Shāhī Amīr, poet, 443; and Addenda No. 144.
Shāhinshāh, 32; see Akbar.
Shahrāzūrī, 157 and n 1, 65.
Shahrbānū Bābar's half-sister, 411 and n 1; Addenda No. 62.
Shāhrukh s. Taimur, 214, 216, 217.
Shahrsabz, 203.
Shaibānī or Shaibak, 227, 229, 231 n 2, 233, 356.
Shaikham Khwājah Khiẓrī, 522, 529 and n 4.
Shajra-al-atrāk, 39 n 1, 198 n 3.
Shākh-dān, Humāyūn falls ill at, 493, 495.
Shāl, 390, 411.
Shammāsī town near Ardabīl, 445 n 3.
Shamsu-i-peshtāq, what, 37 n 4.
Shamsu-d-dīn ‘Alī S. of Nīshapūr, 435.
Shamsu-d-dīn Atka, his dream, 43; his wife, 130; helps Humāyūn, 354; at Lahore, 356; imprisoned by Kāmrān, 468, 502; at Ghaznīn, 596, 635.
Sharaf, astrol. term, 133 n 2.
Sharafu-d-dīn ‘Alī Yezdī, author, 47, 205 n 4, 244; Prolegomena quoted passim.
Sharīf K. b. Shamsu-d-dīn, 43.
Shashān or Sāsan Pass Badakhshan, 492.
Shem s. Noah, 165, 166.
Sher ‘Alī serv. Kāmrān, 505; wounds Ḥajī Muḥammad, 507, 508, 509, 515, 516; imprisoned, 527-28, 539.
Sher Afghan s. Qūc Beg, 261, 465; gets Qilāt, 475, 476, 478, 496 and n 2; deserts, 502; put to death, 506.
Sher Mandal, 656 n 3.
Sher Shāh or Khān marries Lāḍ Mulk, 288; account of, 326-335; at Causā, 341-46; at Qanauj, 349-52, 359, 373; final account of, 399-401, 615.
Shihāb enigmatist, 277, 280, 289 n 1.

Shihāb-ud-dīn Aḥmad, 623, 638.
Do. do. Ghorī, 244.
Shīrām Ṭaghaī, 225.
Sīālkot, 240.
Sībī fort, 389.
Sīdī ‘Alī Rais admiral, quoted, 652 n 2, 654 n 3, 658 n 3.
Ṣifātiya a sect, 52 n 1.
Sihrind, battle of, 627.
Sikandar K., Gujrāt, 318.
Do. Lūdī f. Ibrāhīm K., 238 and n 4, 294, 297.
Do. Sūr, 246, 618; defeated, 630-31.
Do. K. Uzbeg in charge Bikram, 608, 622, 625; takes Delhi, 634.
Sikandra, 664 n 1.
Sīkrī, 260.
Silhadī, 305 and n 3.
Sind, Humāyūn in, 360.
Sipah Sālār, term explained, 4 n 8.
Sipand rue, 353 and n 3.
Sirdār s. Qarāca, see Sardār.
Sirhind, see Sihrind, gardens at, 451.
Sīstān, 414, 415.
Sīūrhā, Jains, 147 and n 2.
Sonpat, 339.
Srinagar, 406.
Ssanang Ssetzen, 37 n 2.
Stewart, quoted, 59 n 3.
Sūfīabād, 436.
Sughu Cīlan, s. Iradamcī Barlas, 190.
Sukhman ārā, 148.
Sulaimān M. Badakhshān at Pānīpat, 242; Khānwa, 261; sent Badakhshān, 274, 275; submits to Kāmrān, 408, 409; visited by Bairām, 462; released, 469; sends presents to Humāyūn, 487; rebels, 490-3; pardoned 504, 516, 521, 531, 536, 539, 544; at Balkh, 548, 549, 552, 553; Humāyūn proposes for his daughter, 575; ingratitude of, 637.
Sulaimān's Pool, 440.
Ṣulḥ-i-Kull, 18 n 5.
Sulha s. Adam, 159.
Sulṭān ‘Alī Khwābbīn, 229.
Do. do. calligrapher, 310.
Do. do. see Afẓal K.
Sulṭān Begam w. ‘Askarī, 396 and n 1.
Sulṭāna Begam d. S. Ḥusain of Herat, 350 n 4.
Sulṭān M. Qarāwalbegī, 452; deserts, 50.
Sulṭāniya, 436, 439.
Sumbal Mehter or Ṣafdar K., 60 and n 2, 297 n 4, 452; at Kabul, 509, 512.
Sungad, Māndū, 305.
Sūq-ṯ-ṯamānīn, 165 and n 3.
Sūnī Rai Mal, 372, 373.
Surajgarh, 328.
Surāt, 317, 318.
Sūrī, 213.
Surkh Widai, poet, 281; and Addenda No. 93.
Sūs, 160 and n 7.

Tabarī historian, 58 n 1, 165 n 2.
Tabrīz, 215, 443, 445.
T‘afīnāt, 156 and n.
Tagīna or Nagīna, Taimur's mother, 205.
Ṭāhir Muḥammad, 562, 587.
Do. Ṣadr, 363, 367.
Ṭahmāsp K. Persia takes Qandahār, 308; letter of, 417-31; meets Humāyūn etc. 437-443 embassy, 487 493; letters; Addenda No. 138.
Tāj K. serv. Bahādur, 301.
Do. Lodi, 327.
Tāj-i-‘izzat, 649 and n 1.
Tajabbar, term explained, 21 n.
Tājiks, 172.
Tāju-d-dīn Lārī Mullā, 374; killed, 380.
Taquz or Naquz, 174.

Tālīqān town, 194 and n 5, 530.
Do. river Bangī, 534.
Talmīḥ defined, 133 n 3.
Tamar ‘Alī Shighālī, 523.
Tan-i-wāhid, 35 n 1.
Tangūt, 195 and n 3.
Ṭarāghai Taimur's f., 202.
Tarakkab ‘unsurī, 2 n 3.
Ṭārām Persia, 445.
Tardī Beg jāgīrdār Etawa, at Pānīpat, 243; Campānīr, 316, 320, 321, 330; in Māldeo's country, 373; at Amarkot, 370; brings news of Akbar's birth, 61 n 1; refuses horse to Humāyūn, 391, 393, 487, 522, 527, 607, 624, 625, 658.
Ṭardī Beg b. Qūc Beg, 261.
Tarmashīrīn s. Davā K., 202, 206.
Tarsh B., 367.
Tarsūn B. s. Bābā Jalair, 373.
Tasqāwal, 496 and n 3.
Taswīyat, astrol. term, 73 n 1.
Tātār s. Alinjak, 169.
Do. K. s. ‘Alāu-d-dīn S., 293, 296; killed, 298-99.
Do. Sarangkhānī, 251, 257, 267.
Tātār K. Gakkar, 599.
Tate, G. P., quoted; second Addenda No. 52.
Tatta, 56, 501.
Tāūs K. b. Shāh Manṣūr, 236.
Temūcīn, 191; see Cīngīz.
Tengrī, 193.
Tiefenthaler, quoted, 147 n 2, etc.
Timur or Tamerlane, or Ṣāḥib Qirānī, 47; horoscope, 79, 124 and n 1, 198 n 2; account of, 204-14, 218, 244 n 5, 295, 443 and n 2, 613; Addenda No. 75.
Do. Mehtar, 452.
Do. Tāsh, 176.
Timūrnāma MS., 309 and n 2.
Tīrī, Afghanistan, 475, 487.
Tishrīn, Syrian month, 55 and n 1.
Treta Jūg, 151.
Tūlaq, K. Qūcīn surrenders, 467, 537, 560.
Do. Yātishnavīs, 452.
Do. of Tālīqān, 49.
Tūlīs. Cīngīz, 194.
Tūmanna, K. s. Bayasanghar, 47, 185.
Tuqtamish Khān, 209.
Tuqūz, nines, 170.
Tur, s. Farīdūn, 175.
Turk, s. Japhet, 168.
Turkamān, derivation of, 172.
Turks, 169.
Tūsqāwal, term explained, 590 n 3.

‘Ubaidu-llah K., nephew Shaibānī, defeats Bābar, 233, 460 and n 1.
Uc, 361.
Ujjain, 301.
Ūk, 416 and n 4; and second Addenda No. 52.
Ūkin Oghlan made prisoner, 547.
Ulugh B. s. Shāhrukh, 45 n 5, 54 n 3, 70 n 1, 121 and n 2, 125, 496 and n 1.
Do. Mīrzā s. M. Sulṭān M., 321, 328, 350, 360; escapes from Kāmrān, 465, 474, 487, 513.
Do. Beg, Persian ambassador, 612.
‘Umar Shaikh s. Timur, 213, 218.
Do. do s. Abū S‘aīd, account of, 217-222.
Unah, Gujrāt, 325.
Uria, what, 159 and n 1.
Urta Bāgh, Kabul, 523, 571.
Ustād ‘Alī, 241.
Ushtargrām, 574.
Utrār, where Tiṁur died, 212, 221.
‘Uẓāda=Alidad, 283.

Vambèry, 194 n 6.
Varāha Mihra, 90 n 4.

Vargottama, 90 n 4.
Viceroy, Portuguese, 323.
Vikramadītya, 121 n 2, 247 n 4.
Vullers, quoted, 82 n 1, etc.

Wabāl, astrol. term, 99 n 3.
Waisī Amīr, 645.
Wajh, astrol. term, 77 n 4.
Walī B. f. Khān Jahān, 612, 625, 629.
Do. Shāh Atka, left in charge, Kabul, and of M. Ḥakīm, 620; arrives India, 635.
Walad Beg, 487, 503.
Wāns, 153 n 2, 154.
Wāqi'āt Bābarī, 234.
Warask, 248.
Wasma, woad, 57 n 2.
Weber, Dr., 91 n 4.
Whinfield, quoted, 5 n 1, 20 n 3.
Whiteway, R. S., quoted, 323 n 4.
Widai Surkh, a poet, 280.
Wood, Journey, 250 n.

Yādgār Muḥammad s. Sulṭān M. Mīrzā kills Abū S‘aīd, 217.
Do. Naṣir M., nephew of Bābar, 289, 298, 304, 316, 317, 319, 320, 339, 346; at Qanauj, 352, 355, 357, 360, 361, 362, 365; account of, 367-70; nda 410-11, 397; at Kabul, 461, 462, 469, 477; returns to Humāyūn, 485-88; put to death, 491, 500.
Do. Sulṭān B. d. ‘Umar S., 222.
Do. Ṭaghai f. Ḥajī Begam, 269, 294.
Yāfiṯ Oghlan Turk, 168.
Yār Aḥmad Ispahānī or Najm Ṯānī, 234 and n 1; Addenda Nos. 68 and 69.
Do. Muḥammad Ghaznavī f. Shamsu-d-dīn Atka, 43.
Yāsīn Daulat, 554, 558, 564, 565.
Yate, Colonel, quoted, 434 n 3.
Yazdajird, era of, 54 n 4.
Yeda tāsh, rain-stone, 167.
Yesugai Bahādur s. Bartan B., 190.
Yulduz K. s. A‘ K., 173.
Do. s. Manqalī, 146, 177.
Yūnus K. s. Wais K., 219, 220.
Do. ‘Ali, officer of Bābar, 241, 242, 246, 261, 263; at Lahore, 290; death, 482.
Yūsafzai tribe, 237.
Yūsuf, physician, 280.
Do. Beg s. Ibrāhīm B., 336.
Do. Cūlī, account of, 450.
Do. Muḥammad K., 385.

Zabīr Raghī, killed, 233.
Ẓafar Fort Badakhshān, 273 and n 3.
Ẓafarnāma, 47 n 4.
Ẓāhid B., 340 n, 501.
Ẓahīru-d-dīn, see Bābar.
Zainu-d-dīn Kashmīr, 406.
Do. Kamāngar Saint, 611 and n 1.
Do. Koka, 448.
Do. Shaikh Ṣadr, author, quoted, 248 n 5, 278 n 2; chronogram, 266; account of, 280; Addenda Nos. 73, 78, 79, 88, 90.
Zama, vill., 597 and n 2.
Zamān M., see Muḥammad Zamān.
Zamzama, vill. Afghanistan, 505.
Zanab, Dragon's tail, 81.
Zhāl, a raft, 235 n 8.
Zhinda Pīl=Aḥmad Jām, 52.
Zīāratgāh Herat, 432, 433, 434.
Zoha, see Roha.
Zoroaster, 1,32 n 2.
Zūbūn Bīyan, husband Alanqūa, 179.
Zutamīn, see Dūtamīn.

It is stated in the Persian preface that nine MSS. and the Lucknow lithograph were used in the preparation of the edition. None of the MSS. was of an early date.

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Ḥiṣār, we are told in the previous chapter, had been conferred on Akbar, and the meaning apparently is that if Akbar (and Bairām) thought proper, Ḥiṣār might now be given to Abū-l-Ma‘ālī, in exchange for the Panjāb.

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Perhaps the Rūmī Khān Ḥalabī, i.e., of Aleppo, mentioned in Blochmann 441.

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This story is given in Elliot V. 118 and 236 who remarks that it first appears in Khwāndamīr. Niẓāmu-d-dīn and Ferishta assign it to the period just before Humāyūn's conquest of India. Khwāndamīr calls the teacher Masīhu-d-dīn Rūḥu-lla.

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Karkīrāqcīān, Blochmann 87 n. 2 nd 616.

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Sahm which means both a division or segment, and an arrow.

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Cf. Elliot V. 116 and B.M. MS. Vr. 1762, and Add. 30,774.

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This is the man of whom Ḥaidar Mīrzā writes so severely, and who was drowned at Causā.

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The word in text is unintelligible and is no doubt corrupt. A footnote says that on the margin of one MS. there is written ◌ īckī, which is explained as meaning head-writer. Perhaps the copyist thought of, or wrote bitikcīān, official writers, see Jarrett II. 47. The n in the text is clearly wrong, and this letter does not occur in A.F.'s original, viz., Khwāndamīr, who has ◌ Zekīān, B.M. MS. Or. 1762, p. 138, Zeker gives ◌ meaning a brother-in-law, and perhaps this is the word, or it may be connected with ◌ īckār, inner, and consequently intimate, or ever with ◌ Īckī drink, or with ◌ meaning elegant, slender. From its following maqarrabān it clearly means intimate associates of some kind.

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Sarkhailān-i-qabāīl. Elliot V. 123, renders the corresponding passage of Khwāndamīr “the harems and the well-behaved female attendants.” But Khwāndamīr's words are mat‘alliq ast ba sarkhailān qabāīl u yuzbakīān (i.e., Uzbeks) and apparently the 12 divisions had reference only to males. The fifth which Elliot renders young maidservants is in A.F.'s text īkka jūānān-i-bahadur, and perhaps means the volunteers or independent warriors (Ekkahā) referred to in Erskine's Supplementary Remarks, Hist. II. 541, as men who joined the service, either alone, or with a few followers, as volunteer soldiers of fortune. Perhaps these Ekkahā were the men afterwards called Ahadī or Aḥadī in Akbar's time, see Blochmann, 20n and 161. Īka ◌ is a Mongolian word, and means great. Quatremére N. and E., XIV.

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Shāgird peshagān. This expression is often used for civilians or laymen attached to an army, such as shopkeepers, citizens, and the like.

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Khwandāmīr has the word darbānān but he has not the word pāsbānān . Instead of pāsbānān he has sārbānān. See B.M. MSS. Or. 1762, p. 133 and Or. 5850, p. 196. The pages which should contain the account of the arrows are wanting in the translation in the B.M. MS. Add. 30774. There is a gap after p. 76 or 49b. A note at the end of Or. 5850 makes the curious mis-statement that the work is by Gulbadan Begam!

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‘Imārāt. Perhaps the word here means colonization or the settling of ryots, for we have buildings (bīyūtāt) mentioned immediately afterwards.

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The text says that the carpenters made the barges too, but I presume that the skill of the ustādān-i-najjār was chiefly shown in constructing the houses upon them. The cārtāqs are perhaps square buildings or they may be buildings with four pillars, see Vullers s.v. cārṭāq. But, as Quatremére points out N. and E., XIV. 498, the word cār, four, is often vaguely used.

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Lit. were by the field of power made into fact. A.F. has been simply copying Khwāndamīr, and I confess I do not fully understand the description, or how the tank or reservoir was octagonal. I suppose, however, that the four barges formed a square and that the space between them, which was probably planked over, made a portion of the river into a tank. The corresponding passage of Khwāndamīr is thus translated by Munshī Sadasūk Lāl, p. 90, of B.M. MS. Add. 30, 774:—

“The four boats which, according to royal directions, were made by the most clever carpenters in the water of the Jumna. In each of these boats there was made a large room (having four doors or pillars) of two storeys exceedingly nice. The boats were joined together in such a manner that the four apartments stood opposite each other, and by the junction of each two boats another apartment was produced and between all the four a figure resembling a reservoir of octagonal form was made.” Price says: “The four vessels were connected by a strong platform or some species of gallery in such a manner that the pavilions were placed in a situation exactly opposite to each other, perhaps in the form of a lozenge, and between each of the vessels was interposed an additional pavilion, making altogether the number of eight and forming in the centre of the whole a beautiful tank or pond of water of eight sides.”

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This is the word ankacīān already referred to. Possibly it may be here a mistake for bitikcīān or writers.

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This is described at length by Khwāndamīr, p. 139a, of Persian text and 112 of translation. It is perhaps characteristic of A.F. that this, perhaps, the only really useful work of Humāyūn, is left undescribed by him.

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The tāj-i-‘izzat according to Khwāndamīr was not used only by Humāyūn, but was for the nobles also. Only Humāyūn's was all of one colour, whereas their's were of several colours. He may have invented it in Badakhshān, but the chronogram of its construction, tāj-i-s‘aādat, given by Khwāndamīr yields 939, or two years after Bābar's death.

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Blochmann 225, account of pinjarahsāz, or lattice-work.

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Khwāndamīr's description is at p. 122 of translation and 140 of Persian text. “A large tent which like the empyrean heaven that covers the inferior ones surrounded all the petty tents and took them within itself like a cover. Like the crystalline sphere, on which there are no spots of the fixed stars and the planets, this had also no lattice or balcony round it.” Khwāndamīr explains that the outer tent was distinct from the inner one and could be used separately. The inner tent which represented the twelve signs of the Zodiac was perhaps the tent mentioned by Gulbadan Begam and called by her mihr-āmīz, i.e., associated with the sun. The word which Sadasūk Lāl has translated balcony is qan‘aāt, so perhaps the outer tent had no flaps or side-walls.

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Perhaps some will think that Humāyūn's courtiers, like Mr. Peter Magnus' friends, were easily amused. This carpet is described by Khwāndamīr, Persian text 155, translation 206: It appears to have been of enormous size, for, he says, that each of the seven circles had 200 grades (?) so that in all 1,400 persons could sit in it. The bright green, sabzrōshan, which is given as the colour of the circle of Venus, is said in the dictionaries to be the name of a kind of pigeon. Blochmann, pp. 294, 299, renders sabz by “bluish.” Sadasūk Lāl renders sūsanī by violet. The expression umrā-i-Hindī used with reference to the circle of Saturn means Indian-born officers whether Hindus or Muḥammadans, for Khwāndamīr says that the Mashāīkh also sat there.

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Khwāndamīr says that when the moon was near the full Humāyūn wore white.

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This is an institution as old as Nūshirwān. Khwāndāmir makes the next sentence more intelligible by prefixing the word andak small to the word makhāṣamat, dispute or suit. In the Lucknow Museum there are a number of large drums which came from Agra, and are said to belong to Akbar's time. Perhaps they are the remains of one of Humāyūn's institutions.

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“Here (Ghaznīn) is the last resting-place of Ḥakīm Sanāī and many other saintly personages.” A.F. in Āīn, Jarrett, II, 408.

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Probably Humāyūn was referring to a visit which he paid to the shrines and graves in and round Delhi in company with Sidi ‘Alī shortly before his death. See p. 53 of the Admiral's book.

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Cf. Erskine, Hist., 535, note. His translation and account of the circumstances differ somewhat from the text. Apparently the poet contrasts the cold light of reason with the ecstacy of madness (or love). The translation in Erskine's version of the Akbarnāma in the B.M. is nearer the original.

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The text has ānḥazrat, which presumably stands for Humāyūn, but a footnote says that several MSS. have īshān, and all the MSS. that I have examined in the B.M., I.O., and R.A.S. have īshān, and so has the Lucknow edition. I have therefore adopted the variant. I think that what Akbar saw must have been the pulling of his own locks, otherwise there would have been no cause for alarm on his account, and it is hardly likely that his father, then a man of 50, would have black hair.

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I have paraphrased the passage. The literal translation is: “The faithful of soul were cut to pieces.”

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The poetical name of Jalāl-ud-dīn Ḥamza of Isfarain or Mihrjān near Nīshāpūr. He died in 866 A.H. Beale's Or. Dict., 90. See also Rieu., Cat. I, 43a. According to the account there Āẓarī, who took his poetical name from the month of his birth, was born at Marv and died in 866 A.H.= 1461-62. Badaūnī, III, 193, says that Maulānā Bekasī is the authority for this story. He quotes the couplet.

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Another rendering might be: “To meditate on the end of all things is praiseworthy.” Price translates: “Of all mankind the end is happy.”

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The meaning is not quite clear. Probably A.F. means that Hūmāyān took one of the four pellets along with rosewater. It is hardly likely that he would take four all at once. The day when he sent for the opium is clearly, I think, the day of the accident, and not of the death, and the time would be in the course of the day and before the accident, which occurred at evening. Probably the number four is dwelt upon as indicating that Hūmāyūn had set aside the exact number of pellets that would last till his death. If Friday was the day of the accident and he took one pill on that day, and survived till Monday, as Sidi ‘Alī says, this would be the case. According to other authorities he died on the evening of Sunday, the 26th January, or 13 Rabī'-al-awwal. This is the date given in the Bādshāhnāma of ‘Abdu-l-Ḥamīd, Bib. Ind. ed., p. 63.

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Akhir-i-rūz. But perhaps the īẓāfat is wrong, and the translation should be: “At length, on Friday,” &c. A.F. does not give the day of the month; but, as he says later on, that the officers concealed the accident (or at least its seriousness) for seventeen days and then proclaimed Akbar on 28 Rabī'-al-awwal, we may take it that the fall occurred on Friday, the 11th Rabī'-al-awwal, corresponding to 24th January, 1556. See Mrs. Beveridge's translation of Count Noer's Akbar, I. 67, note. The date, 11 Rabī'-al-awwal, given at the end of Stewart's translation of Jauhar is not in the original, and the whole sentence is an addition. There is a good deal of discrepancy about the dates of Humāyūn's fall and death, and on these points reference may be made to the note above quoted and also to Mr. C. J. Rodgers' note in the J.A.S.B. for 1871, Vol. XL, p. 133, and to Mr. Blochmann's remarks thereon. A.F.'s statement that the fall occurred on a Friday is supported by the circumstance that a number of worshippers were assembled at the adjoining mosque, as would naturally be the case on a Friday, and also by the testimony of Kātibi-Rūmī, the Turkish admiral, Sīdī ‘Alī Rëīs. He was in Delhi at the time; and, though he does not expressly say so, he was apparently present at the last audience. His words (Vambéry's translation, Luzac, 1899, p. 55) are: “All was ready for the start (the Admiral's). Humāyūn had given audience on Friday evening, when, upon leaving his castle of pleasure, the Muezzin, announced the Ezan just as he was descending the staircase. It was his wont, whenever he heard the summons, to bow the knee in holy reverence. He did so now, but unfortunately fell down several steps, and received great injuries to his head and arm.” Truly the proverb rightly says, ‘There is no guarding against fate.’

“Everything was confusion in the palace, but for two days they kept the matter secret. It was announced to the outer world that the sovereign was in good health, and alms were distributed amongst the poor. On the third day, however, that was on the Monday, he died of his wounds.”

It seems to me probable that the Turkish Admiral is the person referred to by A.F. as Caghatāī Khān. No officer of Humāyūn's or Akbar's of that name is mentioned anywhere, and Sīdī ‘Alī may have got the sobriquet of Caghatāī Khān on account of his proficiency in the Caghatāī language. See the Turkish publisher's preface, Vambéry, l.c., p. XVII. Sīdī ‘Alī, too, had just come from Gujrāt. Another reason for believing Friday to be the day, is that Friday was Humāyūn's day for holding receptions and granting audiences. See A.N.Cap., LXII. On the whole then, unless it can be established astronomically that Venus did not rise on Friday, 24th January 1556, I think we may take that to be the day of the accident. This date is further corroborated by Sīdī ‘Alī's statement that he left for Lahore on a Thursday in the middle of Rabī'-al-awwal. He did not leave till after the death, and Thursday would be the 17th Rabī'-al-awwal. Vambéry's translation, contrary to that of Diez, makes Thursday the day of the Admiral's arrival at Lahore, but this is clearly wrong.

With regard to the place and circumstances of the accident there is a good account by Mr. Rodgers in the paper already referred to. He corrects the mistakes of Elphinstone and Marshman. I visited the place in September, 1899. The building is known as the Sher Mandal from having been built by Sher Shah and is described by Syed Ahmad in his Aṯār Ṣanādīd (see also Garçin de Tassy's translation). It is an octagonal building of red stone and has two storeys. But the first is now solid, i.e., has no room in it. It has inside stairs leading up to the second storey, which is an octagonal room fitted with niches (ṭāq), which perhaps were used as bookshelves. From this two separate flights of steps lead up to the roof, on which there is a small open cupola supported on eight pillars. One of the flights is shown by the guides as that from which Humāyūn fell. There is a turn in the stairs and the steps are of granite, a foot high, and steep and narrow. The stairs open out, it should be stated, in the body of the roof, so that Humāyūn fell through the roof rather than off it. He certainly did not fall over the parapet. “The stairs come up on both sides of the cupola, in the space intervening between it and the parapet.” (Rodgers). Presumably Humāyūn's intention was to sit down on the part of the roof which formed the first step of the stair, and to rest his feet on the second step (Zīna-i-duwam). It was the cold weather and so he would naturally be wearing a long dressing-gown. The guides say that the body was wrapped in cotton. As we know from the Maaṯir Raḥīmī it was brought away from Delhi when Hīmūn defeated Tardī Beg and got possession of the city. It was kept for a time at Sirhind and then brought back and kept near the Purāna Qila‘ till the grand tomb, built by Humāyūn's widow, Ḥājī Begam, was ready.

The Sher Mandal is to the south of Delhi and about four miles from the railway station. It is near the Jamna and was still nearer it in old times. Hard by, is the Jama‘ Masjid of Sher Shāh, and Humāyūn's tomb is not far off. The reason probably why Hūmāyūn was then residing at the Sher Mandal was because that neighbourhood is the site of the city of Dīnpanāh, which was founded by Hūmāyūn in earlier and happier days.

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Blochmann, 371 and 382.

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If this was Khān ‘Ālam Calma Beg, Blochmann, 378, he must have returned from Mecca before Kāmrān's death. But perhaps it is not. ‘Ālam Shāh is mentioned at p. 325 of text as one of those who accompanied Kāmrān to India.

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It would seem from this as if Beg Mūlak had repented and gone after Kāmrān.

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Zīna-i-duwum. The exact meaning of the expression is doubtful. Naturally one would think that it referred to the second step of the top stair, but zīna means a stair rather than a step, and the word darjāt as used just below to mean the steps. Perhaps A.F. means the second flight of steps counting from below, or he may have supposed that the fall was from the lower or second flight of steps. The stairs are certainly very steep and awkward and might easily cause a nasty fall.

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“The recital of the āẕān must be listened to with great reverence. If a person be walking at the time he should stand still; if reclining sit up.” Hughes' Dict. of Islam, 286.

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Bayāzīd enters him on his list as Shaikh Naẓr Cūlī Turkistānī and says that after the conquest of India Akbar made him Mīr ‘Ādl. Presumably Naẓr was his name, and Cūlī his title, from having been with Humāyūn in the desert. The Mīrāt-i-‘Ālam, B.M. Add., 7657, p. 971a, gives a copy of the letter which Naẓr Shaikh conveyed. See translation of it in Blochmann's remarks on Rodgers' paper l.c.

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Mīfarmūdand. This is the formula used by A.F. when mentioning Akbar's utterances.

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That is, no doubt, they endeavoured to conceal the gravity of the accident. This agrees with what Sīdī ‘Alī tells us.

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The second line yields 953 and if ī be added it yields 10 more or 963. I think the meaning is that ‘Abdu-l-Ḥāi uttered the verse without any thought of its being a chronogram, and that the strange thing was that it was afterwards found that a slight alteration made it into a chronogram.

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Sīdī ‘Alī Reīs, the Turkish admiral, l.c. 57, tells this story and confirms A.F.'s account. He calls the representative Mullā Bī and says he bore a striking resemblance to Humāyūn, though he was of slighter (“shorter,” in Diez) make. Sīdī ‘Alī says the deception took place on the Tuesday, and he gives himself the credit of having suggested the concealment. But Gulbadan Begam tells us that the same thing was done when her father died. Badāūnī, III, 192, has an account of Bēkasī, i.e., I presume the orphan or destitute one, but singularly enough he says nothing about his impersonation of Humāyūn. Bēkasī seems to have been a native of Ghaznīn and he died at Peshawar in 973, 1566. He was a poet, and Badāūnī gives specimens of his verses. It is interesting to find Sīdī ‘Alī confirming A.F. in the small matter of the impersonation's having taken place on the riverside.

In F. H. Diez's translation, in his Denkwürdigkeiten von Asien, Berlin, 1815, p. 209, the name is given as Mullā Bikjissi. His translation seems to be better than Vambéry's.

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This apparently is the same person as the Ibrāhīm mentioned as having, when a child, wrestled with Akbar. He probably had his name changed when he became father of a son. I regret to say that Akbar afterwards had him put to death in Gwālīār.

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That is, Humāyūn's servants. The Atka Khān and others who came from Ḥiṣār were Akbar's special retainers.

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Humāyūn used to call him son.

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This was Akbar's appanage, which makes the favour shown to Abū-l-M‘aālī the more striking.

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The Mirāt-i-‘ālam B.M. Add. 7657, p. 271a, gives what purports to be the substance of the letter. There is a translation of the passage in J.A.S.B., Vol. XL. for 1871.

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A note to the Lucknow edition says that a tarkībband is a composition in which the metre changes after seven or more verses. According to Dr. Ranking's book or Prosody, Bombay, 1895, p. 12, this is the definition of Tarjīband. Khwājah Ḥusain made a famous poem about the birth of Jahāngīr. He is said to have died at Kābul in 979. It is singular that the verses do not occur in most MSS. The editors of the Bib. Ind. edition say in a note that they are only to be found in the Lucknow edition. They do not occur in any of seven MSS. in the B.M. which I have examined. Unfortunately the editor of the Lucknow lithograph (1284 A.H.) does not tell us the sources of his text beyond vaguely stating at p. 8 of his preface that he was supplied by his publisher with several good copies of the book.

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A.F. means that as buildings are often begun in one year and finished in another, an error of a year or two in the chronogram is not of importance. For an account of Qāsim Kāhī, see Blochmann, 209, and 566, and Ṭabaqāt Akbarī, Lucknow ed., 396.

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Dr. Ethé gives in his catalogue of the Persian MSS. in the India Office, No. 1441, p. 793, a chronogram by Hijrī which deserves to be recorded. It is:—

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Alas! for the king, the saint, the sage (963).

With reference to A.F.'s statement that Qāsim Kāhī's chronogram is defective by a year, it may be remarked that many seem to have thought that 962 was the year of the death. Bayāzīd, 81a, gives this date and so does Jauhar B.M. MS., 16, 711, p. 145a. It is also the date given in the verses engraved under the cornice at Sikandar. The stanza is:—

◌

though possibly this may be explained as only meaning that 962 years were completed.

In the Tārīkh Alfī, I.O. MS. No. 3293, p. 430b, 963 is given as the date, and no doubt this is correct, but perhaps many people were misled by Akbar's introduction of the Faẓlī year and counted 963 as beginning with the vernal equinox of the year of his accession. It, therefore, seems unnecessary to have recourse to the emendation of the chronogram suggested by Mr. Rodgers, in his valuable paper on Eastern Chronograms, R.A.S.J., for 1898 p. 718.

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I adopt the variant girū which I believe to be the Turkish ◌ gīrū.

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^* Also at Cār Bāgh above Jālālābād Raverty's notes 53, and Bayāzid 108a last line also Babar's Memoirs, 291 (the new garden), 594 and n 1.

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