1 Each sidereal hour being equal to 2½ gharis. ↑
2 Sag-i-ābī. Probably otters are meant, as a name for them is pānī kuttā (“water-dogs”). But in the dictionaries sag-i-ābī is given as meaning the beaver. The otter occurs in Kashmir, and is known as wudar. Lawrence, Valley of Kashmir, 111. ↑
3 Properly Būlīyāsa. See Stein, A.S.B.J., for 1899, p. 85. It is the Peliasa of the maps. Later on, Jahāngīr indicates its position by saying that it is 11 koss on the Kashmir side of the Kis͟han Gangā. ↑
4 That is, I presume, he did not really utter the words, but his appearance represented them. The Iqbāl-nāma has, p. 138, mihmān chū Bīga (“a guest such as a Begam”). MS. 181 has nāgah chū Sult̤ān. I.O. MS. 305 has nāgah chū mihmān. The reading Bega or Begam certainly seems preferable. The text is wrong as usual, and has mihān (“the great”), unless it is to be read mahān, and taken in the sense of Moons—i.e., ladies. ↑
5 The Iqbāl-nāma, 139, has Kahtāʾī. ↑
6 The Iqbāl-nāma, 139, has 500 horse. ↑
7 The name of M. Rustam’s son, who was drowned. ↑
8 Kus͟htīgīr, which means a wrestler. But Jahāngīr puns on the word as if it were kis͟htīgīr (“a boatman”). Perhaps kus͟htīgīr was his name. I presume that the person meant is the other servant. There was no boat there. The Iqbāl-nāma has either kis͟htīgīr, or kus͟htīgīr. ↑
9 There is an extraordinary account of the Mīrzā’s death in Price’s “Jahangir” which quite differs from the story told here. See Price, p. 138. It is also stated there that he had been married six months before to a daughter of Iʿtimādu-d-daula. There is also an account of the accident in the Iqbāl-nāma, p. 139. ↑
11 Perhaps we should read Būniyār. See Stein, loc. cit., p. 87. Jahāngīr seems to have crossed over to the left bank of the Jhelam in the course ot his march. Perhaps he did so at Ooriu of the map (Ūrī). Būniyār seems to be the Bhaniar of the map. I.O. MS. 181 has Butiyār. ↑
12 The allusion may be to the tuft of leaves at the top of a pineapple. ↑
14 Pūs͟h means flower in Kashmiri. Does the name mean “flower of ʿAlī the Perfect”? ↑
15 Bāramūla is on the left bank of the Jhelam according to the I.G., new edition. But maps and travellers seem to place it on the right bank. ↑
16 Fourteen koss seem too little. The distance to Srinagar seems to be 31 miles by the road. The old city Vāramūla was on the right bank. Stein, 201. It is 32 miles from Srinagar. ↑
17 There is an omission in the text here. The MSS. have: “As Monday had been fixed for entering Srinagar, I did not think it advisable to halt at this stage, but immediately entered boats with the ladies and proceeded on with blessings towards the goal. On Sunday, the 10th, when two watches of the day had passed, I arrived at S͟hihābu-d-dīn-pūr.” ↑
18 See Jarrett, II. 310, n. 7. ↑
19 The MSS. have Lā? Apparently the kah of text is a relative pronoun and not part of the name. Perhaps Lah in Ladakh is the place meant. ↑
20 Dar kull (“in general, in bulk”) (?). ↑
21 The MSS. have also Mandal Badr. They have not Mulk after Badr as in text. ↑
23 Zar here does not, I think, mean gold. ↑
24 The silver sāsnū of Jarrett, II. 354, and n. 2. ↑
25 Jahāngīr went part of the way by water. ↑
26 Perhaps he is the Raja Bhagwān Singh mentioned by Drew in his book on Kashmir, p. 119. ↑
27 Abū-l-Faẓl, Jarrett, II. 347, puts Kashmir into the third and fourth climates, but at Vol. III., p. 89, he puts Kashmir into the fourth climate. Probably both he and Jahāngīr mean by Kashmir Srinagar. The appellation “White Islands” is probably a mistake for “The Fortunate Islands,” safīd (white) being written instead of saʿāda, which is the word in the Iqbāl-nāma. Jazāʾir-i-Saʿāda (“The Fortunate Isles”) is also the expression used in the Z̤afar-nāma, II. 178, which is probably the source of the Āyīn and the Tūzuk. In the extract from the Z̤afar-nāma given in the T. Ras͟hīdī translation, 430, the longitude is given as 105° from the “Fortunate Islands.” The text of the Āyīn, Bib. Ind. edition, II. 42, gives 105.40° as the longitude. ↑
28 See Rieu, I. 296. The translator was Mullā S͟hāh Muḥ. of S͟hāhābād. See also Blochmann, 106. ↑
29 The Peliasa of the maps and the Bolvasaka of Stein. Qambarbar is Farūtar in text. The Iqbāl-nāma, 147, has Qambarbar. It is evidently the Qambarber of Jarrett, II. 347 and 361. It lies in the south-east of Kashmir. Measured by the compass, Jahāngīr’s 67 is much more correct than Abū-l-Faẓl’s 120. The I.G. new edition gives the area of Kashmir and Jammu as 80,900 square miles. Lawrence states the approximate length of the valley as 84 miles, and the breadth as from 20 to 25 miles. ↑
30 The word used by Jahāngīr is daraʿ, which is given by Steingass as Arabic, and as meaning a yard. Ẕaraʿ again, is given as equal to a cubit. Clearly Jahāngīr uses the word here as equivalent to a gaz or yard, for he says that there are 5,000 daraʿ in the koss adopted by himself and his father, and Abū-l-Faẓl in the Āyīn (Jarrett, II. 414) says the koss is 5,000 gaz. The word daraʿ is also rendered gaz in the Hindustani translation of the Memoirs. There is an important discrepancy between the two I.O. MSS. and the printed text of the Memoirs. The former, instead of saying that the daraʿ or yard is = 2 s͟harʿī daraʿ, say that 1¼ daraʿ are = 2 s͟harʿī daraʿ. In the Āyīn (Jarrett, II. 417) the gaz is given as equal to 24 digits. See later on, p. 303 of text, where, in describing S͟hāh S͟hujā’s accident, 7 daraʿ are said to be equal to 10 s͟harʿī, or ordinary, gaz. ↑
31 See text (thirteenth year), p. 234, where it is stated that the Ilāhī gaz is 40 finger-breadths. ↑
32 Vīr is willow, so Vīr-nāg means Willow-fountain. ↑
33 Jarrett, II. 387. The I.G., XXIII. 100, says it was built by Zainu-l-ʿābidīn. The inscription shows that Zainu-l-ʿābidīn built it (Lawrence, 290). It is stated there that it was also burnt in 1029. A.H.—i.e., in the year of Jahāngīr’s visit. ↑
34 K͟hānaqāhī. Lawrence, 292. ↑
35 So in text and MSS., but perhaps dū is a mistake for Dal. However, the I.G. speaks of two lakes, the Dal and the Anchar (north of Srīnagar). See also Lawrence, 20 and 36. ↑
36 Probably the meaning is that the water never causes indigestion. Abū-l-Faẓl speaks of the streams being k͟hūs͟h-guwār—i.e., their water is digestible. ↑
37 The number of boatmen, when compared with the number of boats, seems very small, but the figures are the same in the I.O. MSS. and in the Iqbāl-nāma, 149. Perhaps the word bīst, 20, has been omitted, and we should read 27,400 boatmen. Lawrence states the number of boatmen at 33,870, and the boats, exclusive of private ones, at 2,417. The revenue of Kashmir, as stated by Jahāngīr, is that mentioned in the Āyīn, Jarrett, II. 366, and is according to the assessment of Qāẓī ʾĀlī. In the two I.O. MSS. the corresponding number of dāms is given as 7,46,70,400 (Rs. 1,866,760), being only 11 less than that given in Jarrett, II. 367, line 3. The figures given in Lawrence, 234, are taken apparently from the Persian text (compare Bib. Ind. edition, I. 571), corresponding to Jarrett, II. 368. The pargana Der, which Lawrence failed to trace, is a mistake for the well-known Ver, dal having been written or read by mistake for wa. ↑
38 Compare Jarrett, II. 366. “Some part of the Sair Jihat cesses are taken in cash.” ↑
40 Compare Jarrett, II. 348, where we have “the country is enchanting, and might be fittingly called a garden of perpetual spring surrounding a citadel terraced to the skies.” ↑
42 Text jawānīhā, but I.O. MSS. have k͟hūbīhā. ↑
43 Apparently the proper spelling is jūg͟hās͟hī. See Vullers’ s. v. and Bahār-i-ʿajam, 368, col. a. It is a black tulip. Sir George King thought it might be the Fritillaria imperialis. See Jarrett, 349, and n. 1. ↑
44 Nūr-afzā garden. See infra. ↑
45 Tagetes patula. The genda of Bengal? ↑
47 Compare Jarrett, II. 349, where the words “Besides plums and mulberries” should be “except cherries (s͟hāh-ālū) and s͟hāh-tūt” (a large mulberry). ↑
48 Blochmann, 411. Abū-l-Faẓl, Āyīn, Blochmann, 65, speaks of cherries coming from Kabul. But cherries both sweet and sour are mentioned in the T. Ras͟hīdī as growing in Kashmir (Translation, p. 425). ↑
50 S͟hikananda, query, melting. The word occurs also in Iqbāl-nāma, 152. Possibly it means “with good markings.” ↑
51 But see I.G., XV. 124, where s͟hāh-tūt is mentioned. See also Lawrence, 348. ↑
52 Compare Jarrett, II. 349. ↑
53 Mus͟hang or mus͟hanj, a small pea (“pisum arvense”). ↑
54 Text k͟hus͟hka-tar. MSS. have k͟hus͟hka narm. Perhaps we should translate “it is inferior and dry. They boil till it is soft, etc.” The Iqbāl-nāma has k͟hus͟hka narm mī-pazand. ↑
55 The sentence about wheat is omitted in the text. ↑
56 Text kūhī (“hill”); but this is opposed to the MSS. and also to the Āyīn-i-Akbarī which Jahāngīr is evidently copying. See Jarrett II. 350, and n. 3, and Persian text, I. 563. The I.O. MSS. of Tūzuk have kaddī or gaddī. Gaddī is the name of a pastoral tribe (see Lawrence, 12), and there is a Turkish word kedī meaning a cat, and a word gaddī which means “horned.” The Iqbāl-nāma, 153, has “kadī-i-Hindustān.” Jarrett, loc. cit. states that handū in Kashmiri means a domestic ram. The word for tailless is bī-dumba, and perhaps means that the sheep have not the enormously thick tails of some kinds of hill sheep. ↑
57 Possibly nahrma (“like a river”), is right, for the garment is said to be mauj-dār (“having waves”). The word mauj-dār occurs in the Iqbāl-nāma, 153, and in the two I.O. MSS. ↑
58 Jul is a coverlet, and k͟hirsak means a little bear, but is applied to a rough woollen coverlet—a drugget. Darma is a name in Bengal for a reed mat. ↑
59 Perhaps “tie it at the waist.” But see Lawrence, 252: “The Panditana wears a girdle, but no drawers.” ↑
60 The MSS. have ṭaṭṭū. Both they and the text have also the words chahār s͟hāna ba-zamīn nazdīk. Chahār s͟hāna means a dwarf. Literally it means “four shoulders,” and Vullers following, the Bahār-i-ʿAjam, defines it as a man of small stature with thick shoulders. Evidently the words ba-zamīn nazdīk are meant as an explanation or addition to Chahār-s͟hāna, and signify that the yābū or ṭaṭṭū has his withers near the ground. The words also occur in the Iqbāl-nāma, 154. ↑
61 Jangrah u s͟hak͟h-jilau. Jangrah, however, may refer to their gait, and may mean that they don’t go straight, and very likely we should read changrah “going crookedly.” S͟hak͟h-jilau is not in the dictionaries, and I only guess at the meaning. The phrase is also in the Iqbāl-nāma, 154. ↑
62 Text īlchī-i-sāmān. The real word is īlk͟hī, which is also spelt īlqī and īlg͟hī, and is a Turki word meaning a horse, and also a troop of horses. See Pavet de Courteille Dictionary, p. 132, and Vullers I. 149b, who refers to the Burhān-i-qāt̤iʿ, Appendix. See also Zenker, p. 152. The Iqbāl-nāma, p. 155, top line, wrongly has balk͟hhā (from Balkh?). ↑
63 Jarrett, II. 352, and n. 1, also T. Ras͟hīdī, translation, 435. But perhaps all that is meant is the followers of the national saint S͟haik͟h Nūru-d-dīn. Lawrence, 287. ↑
64 Taken from the Āyīn, see Jarrett, II. 353. There they are called brahmans, but this seems to be an error of the Bib. Ind. text. Gladwin has “Rishi.” The Rīs͟hīs were Muhammadans. See Jarrett, II. 359, where mention is made of Bābā Zainu-d-dīn Rīs͟hī. See also Colonel Newall’s paper on the Rīs͟hīs or Hermits of Kashmir, A.S.B.J., 1870, p. 265. ↑
65 Text Bārān. MSS. have Mārān, and Eastwick has Koh-i-Mahran. He calls it an isolated hill 250 feet high. It is on the north outskirts of the city. See also Lawrence, 184, and n. 2, and Stein, 147–48. ↑
66 The Dal Lake is 3.87 miles long and 2.58 broad, the Ānchar Dal is 3.51 miles long and 2.15 broad. Lawrence, 20. ↑
67 MSS. have kīl, and so has the Iqbāl-nāma. Kīl is given in Lawrence, 114, as the Kashmir name for the ibex. ↑
70 Blochmann, 252, and note. ↑
71 So called because in S͟hujāʿ’s horoscope. ↑
72 A village called ʿAis͟h-maqām is mentioned in Jarrett, II. 359, n. 1, but it is probably not the ʿAis͟hābād here mentioned, for ʿAis͟h-maqām was on the Lidar and a long way S.S.E. Srinagar. ↑
73 S͟higūfa-i-sad-barg (“the blossoms of the hundred-leaved rose”?). ↑
74 Allah-dād was s. Jalālu-d-dīn Tārīkī, also called Raus͟hānī, and he became a distinguished officer of S͟hāh-Jahān under the title of Ras͟hīd K. See Maʾās̤ir, II. 248, and Dabistān, 390. ↑
75 There are different readings. No. 181 has Maud and Mihrī. Apparently it is the Mau and Nabah of Jarrett, II. 319, where also there are various readings. See also Tūzuk, 263, where the text has Mau u s͟hahra. ↑
76 Or Chārvara. See Rieu Catalogue, I. 297. Ḥaidar Malik wrote a history of Kashmir. It was he who protected Nūr-Jahān after her first husband’s murder. Stein has Cadura, recte Isādur p. 43; it is 10 miles south of Srinagar. ↑
77 An allusion to Nūr-Jahān and to Nūru-d-dīn Jahāngīr. ↑
78 See Akbar-nāma, III. 542, and T̤abaqāt-i-Akbarī extract in Appendix, translation of Tārīk͟h-i-Ras͟hīdī, p. 490. The place was K͟hānpūr or near it. Perhaps the tree is the Adansonīa. See also Jarrett, II. 363. According to Stein, 191, Halthal is the name of the village, and is a corruption of Salasthala. This agrees with the Āyīn I. 569, but not with Akbar-nāma III. 542, where halthal is given as the name of the tree. ↑
79 I have not found this passage in the Akbar-nāma. The Iqbāl-nāma, 159, says that 70 people stood erect inside of the trunk. Rāwal-pūr is marked on the map of Kashmir, a little to the south of Srinagar. Niz̤āmu-d-dīn, in his chapter on Kashmir in the T̤abaqāt-i-Akbarī, speaks of a tree under the shade of which 200 horsemen could stand. ↑
80 Possibly bī-ṣarfa only means “unsuccessful.” But it is used lower down (text 308, line 8), in the sense of immoderate or unprofitable. ↑
81 Text has Turks (Turkiyān). ↑
82 Apparently the Rohankhed of I.G., XXI. 304. ↑
83 Literally, “raised the foot of ignorance.” ↑
84 Perhaps Sukh Nāg is the Shakar Nāg of Jarrett, II. 361. The Sukh Nāg River is mentioned in Lawrence, 16. It may also be the waterfall mentioned by Bernier, which he says Jahāngīr visited and levelled a rock in order to see properly. ↑
85 From Dr. Scully’s list it appears that this is the sāch, the rose-coloured starling, Pastor roseus. See also Vullers, Dictionary, s. v. The bird seen by Jahāngīr may have been a dipper, Lawrence, 153. ↑
87 According to the two I.O. MSS.—which are corroborated by the Iqbāl-nāma—the text has here omitted an important part of the report—presumably a written one—submitted by the Qāẓī and the Mīr ʿAdl. After the words “denied it,” there comes in the MSS. the statement: “The Ḥakīm-zāda (Ḥakīm’s son) produced two witnesses in court. The Sayyids invalidated (or impeached) the testimony of one of them, and the Ḥakīm-zāda brought a third witness and proved his case according to law.” The Iqbāl-nāma, p. 161, has not the whole of this, and it has k͟hārij instead of jārih, but it has the words guwāh-i-s̤ālis̤ (“a third witness”). ↑
88 The meaning seems to be that he would in corroboration and ex cautela take the oath. He had already proved his claim in the ordinary way by witnesses and the production of the bond. See the account in the Iqbāl-nāma, 160–63, which is fuller than that in text. ↑
89 Muʿāmala-i-kullī ast. “The case was involved” (like a bud?), or perhaps “the case was important.” ↑
90 The text wrongly omits the negative. See Iqbāl-nāma, I. 62. ↑
91 Apparently this was Ṣāliḥa Bānū d. Qāʾim K. Blochmann, 371, and 477, n. 2. She had the name of Pāds͟hāh-maḥall. See Hawkins’ account in Purchas, IV. 31, and K͟hāfī K. I. 259. He calls the father Qāsim. ↑
92 It is G͟hairat K. in I.O. MS., 181. ↑
93 For Jalāl K., see Blochmann, 455 and 486. He was grandson of Sult̤ān Ādam. ↑
94 Rasīd. See lower down text 308, where it is noted that the cherries came to an end. ↑
95 This represents A.H. 1029, or 1620. ↑
96 Mat-treading or beating = house-warming. This was in honour of the new picture-gallery. ↑
97 Dānahā-kīs͟h. See Vullers, s.v. Kesh. The kīs͟h is a marten of whose skin neckcloths, etc., are made. This note corrects the one at p. 321 of translation, as also the text there. ↑
98 It is Būsī-marg in the I.O. MSS. But perhaps the text is right, and the place is the Tosh Maidān of Lawrence, 16. ↑
99 The gun is now at Bijapur, I.G., VIII. 186. ↑
100 Compare Iqbāl-nāma, 163–64. The text has rān (“thigh”) instead of zabān. ↑
101 Blochmann, 382. The name of the son is given in the MSS. as Mīr ʿAlī Aṣg͟har. ↑
102 Perhaps this is the Gurais Valley of Lawrence, 16, for Kūrī may be read Gūrī. ↑
103 See Jarrett, III. 121 and n. 5. The bird is either the common hawk-cuckoo of Jerdon (Hierococcyx varius) or his Coccystes melanoleucos—i.e., the pied-crested cuckoo, for both birds seem to have the native name of Papīhā. The Hierococcyx varius is the “brain-fever” bird of the Anglo-Indian, I.G., I. 250. The pied-crested cuckoo occurs in Kashmir, and so also apparently does a bird of the genus Hierococcyx. Lawrence, pp. 138, 139. ↑
104 I am not sure what bird this is. G͟haug͟hāʾī means a turtle dove in Bengal, but I doubt if this be the bird meant by Jahāngīr. G͟haug͟hāʾī would mean a noisy bird, and perhaps is the Bengal Babbler of Jerdon, or the Sāt Bhāʾī (seven brothers) of the Indians. It belongs to the Malacocircus genus, and Jerdon, I. 340, states that the pied-crested cuckoo generally lays her egg in the nest of the Malacocirci. The babbling thrushes occur in Kashmir. In Blochmann, 296, there is an account of how g͟haug͟hāʾīs are caught. ↑
105 MS. 305 has G͟hairat K., but No. 181 has ʿArab K., and this agrees with Stanley Lane Poole’s Muhammadan dynasties (p. 279), which has ʾArab Muḥammad as ruling down to 1623. Ūrganj is in K͟hīva. ↑
106 Jahāngīr called K͟hān-Jahān his farzand (son). ↑
107 Not the famous ʿAlī Mardān, but ʿAlī Mardān, who was killed in the Deccan. Blochmann, 496. ↑
108 Dandān-i-ablaq-i-jauhar-dār. Jauhar-dār here does not mean “jewelled,” but veined or striped. See Vullers, I. 542a. Walrus-teeth may be meant by Jahāngīr, but tortoise-shell is more likely. ↑
109 Sundar is another name for Rāja Bikramājīt, and the reference must be to the Siege of Kāngṛa. Jauhar Mal was a son of Rāja Bāso, and appears to be the same person as Sūraj Mal. It is Jauhar in I.O. MS., 181. ↑
110 Deotānī in No. 181. Blochmann has the name Dutānī, apparently as a tribal name (p. 504), and Elphinstone speaks in vol. II., p. 82, of a small tribe called Dumtauny. ↑
111 Veth is the Kashmiri name for the Jhelam (Lawrence, 18). It is contracted from Vitasta. It is curious that the date of the festival should be given according to a Muhammadan month (S͟hawwāl), which must recur at different seasons. Apparently the meaning is that the birth of the Jhelam took place on that day.
Apparently the festival is not much celebrated nowadays, for it is not mentioned by Lawrence (264–266), except that in a note to p. 266 the Vathtrwah is mentioned as a day on which daughters receive presents. The 19th S͟hahrīwar, the corresponding date mentioned by Jahāngīr, would answer to the end of August or beginning of September, and to the Hindu month of Āsin. 13 S͟hawwāl, 1029, would correspond to 1 September, 1620. Possibly the S͟hawwāl of text is a mistake for the Hindu month Sāwan—i.e., Srāvan. The legend of the birth of the Jhelam is told in Stein, 97. Possibly S͟hawwāl does not here mean the month, and we should read s͟hag͟hal-i-chirāg͟hān, “the business of lamps.” ↑
112 The crane visits Kashmir in winter, but Jahāngīr was never there in that season. ↑
113 The text wrongly gives this as a list of birds which are found in Kashmir. The Iqbāl-nāma 159 and the MSS. show that the text has omitted a negative, and that the list consists of Indian birds which are not met with in Kashmir. Several of the names do not occur in the dictionaries. No 2 (the sāras) is described in Babur’s Memoirs, 321. No. 4 is the florikan, or Otis Bengalensis. For Nos. 5–7 see Babur’s Memoirs, 321. Karawān is a crane in Arabic, apparently, and so Karwānak should be a little crane. It is also described as a kind of partridge. Perhaps the Karwānak is the demoiselle crane. No. 9 may be the oriole, or mango-bird, but that, too, is common in Kashmīr. For No. 12, which may be the ibis, see Babur’s Memoirs, 322. For No. 14 see Babur’s Memoirs, p. 321, and for No. 18 Babur’s Memoirs, 320. For the S͟hārak (No. 19), see Babur’s Memoirs, 319. No 22 may possibly be the bee-eater (Merops viridis). For No. 23 see Babur’s Memoirs, 267 and 321. No. 25 may be one of the parrots, as Ḥāfiz̤ called the Indian parrots and poets ṭuṭiyān-i-s͟hakar-s͟hikan. See Āyīn-i-Akbarī, Persian text, I. 415, and Jarrett, II. 150. The ṭaṭīrī, No. 30, is apparently the black partridge Francolinus vulgaris. The names of the birds seem to be often wrong in the text, and so I have followed the I.O. MSS. ↑
114 Kurg, but perhaps Gurg, “the wolf,” is meant. The wolf is very rare in Kashmīr (Lawrence, 109). ↑
115 Query, mūs͟hak-i-kūr—i.e., mole. ↑
116 According to Wilson’s Glossary, the tola is = 180 grains Troy, and the mis̤qāl = 63½ grains Troy. ↑
117 Elliot, VI. 373, and Iqbāl-nāma 165. ↑
121 Jarrett, II. 356, where it is written Vej Brára. ↑
123 This must be the Nandīmarg of Jarrett II. 357 and of Akbar-nāma III. 551. In the Āyīn (Jarrett II. 356), mention is made of a place where there are seven fountains. Stein, 182, speaks of a spring sacred to the seven Rīs͟hīs. Is it possible that c͟has͟hma in the A.N. (Persian text, I. 565) is a mistake for c͟hinār? ↑
124 Satha phūlī? Seven fountains? ↑
125 K͟hān Daurān is the S͟hāh-Beg K. Arg͟hūn of Blochmann, 377. ↑
126 See Maʾās̤ir, II. 155, and Blochmann, 483, for an account of Rām Dās. Inch is mentioned in Jarrett, II. 356. Perhaps Inch is the Yech pargana of Stein, 190–191. ↑
127 Rām Dās had died eight years before this. ↑
128 Akbar-nāma, III. 725, last line; Lawrence, 298; Stein, loc. cit., 176, 177. ↑
129 The Achh Dal of Jarrett, II. 358, and the Achabal of Lawrence, 22. ↑
130 Jarrett, II. 361. The Dīr Nāg of Iqbāl-nāma, 165. See also Jarrett, II. 361. The Vernag of Lawrence, 23. Jahāngīr interpolates an account of Vīrnāg into the annals of the second year. See p. 92 of translation. ↑
131 So in text, but a few lines lower down the depth is spoken of as four gaz. The Ibqāl-nāma has “fourteen yards.” ↑
132 The Iqbāl-nāma has “to the end of the garden.” ↑
133 Iqbāl-nāma, 165, has “186 yards.” ↑
134 Compare Iqbāl-nāma, 166. ↑
135 The meaning is that the Marāj (or Marrāj), the upper part of Kashmir, is superior to the lower part, or Kāmrāj. See Tūzuk, 298. ↑
136 Iqbāl-nāma, 166. Perhaps the Bawan Send of Jarrett, II. 361. Loka Bhavan (bhavan means “abode”) is mentioned in Stein, 180. It is the Lokapūnya of the Rājataranginī. It is five miles south of Achbal. ↑
137 Is this a corruption of Ānantanāg—i.e., Islāmābād? ↑
138 Author of Iqbāl-nāma, 166. The appointment was that of examiner of petitions. ↑
139 I presume that the ends laid hold of by the boatmen were the disengaged ends—i.e., the ends 14 or 15 yards apart. But see Iqbāl-nāma, 166–167. ↑
140 Text Panj Hazāra. The MSS. are not clear. It may be the Sendbrary of Bernier. ↑
141 The word is s͟hikār, but, as he had renounced shooting, netting is probably what is meant. ↑
143 Or Pāmpar, the ancient Padmapūra. See Stein, J.A.S.B. for 1899, p. 167; Elliot, VI. 375. But the passage, as in Elliot, does not come directly from the Tūzuk or the Iqbāl-nāma. ↑
145 I.e., hawks taken from the nest, and not born in captivity. ↑
147 This is Mīr Jamālu-d-dīn, the dictionary-maker and friend of Sir Thomas Roe. ↑
148 The sentence appears obscure, but probably it was an order to the authorities at Lahore to supply Ḥusāmu-d-dīn with the cost of entertaining the ambassador up to the amount of Rs. 5,000. ↑
149 Perhaps the waterfall described by Bernier in his ninth letter, and mentioned as having been admired by Jahāngīr. ↑
150 Hīrāpūr is Hūrapūr and the ancient Sūrapūra. ↑
151 Marī or Nārī Brāra in the MSS. ↑
152 Bī-badal K. is the name given by Jahāngīr to Saʿīdā or S͟haidā who was chief goldsmith. See end of 15th year, p. 326 of text. For S͟haidā, who died in Kashmir in 1080 (A.D. 1669–70), see Rieu, III. 1083a, and I. 251, and Supp. Catalogue, p. 207, and Sprenger’s Catalogue 124. ↑
153 Text calls them brothers, but the MSS. show that birādar is a mistake for barābar, “equally.” ↑
154 The MSS. add: “He was a good youth (jawān) and without guile.” ↑
155 Āb-i-ḥayāt, “water of life,” a name given by Akbar to his āb-dār-k͟hāna, or supply of drinking-water, etc. See Blochmann, 51. ↑
156 Text wrongly has Thaṭṭa. ↑
157 Elliott, VI. 376. Apparently Satī was not practised by burning, but by burying. ↑
158 Bisyār bihtar, MS., 181. ↑
159 Girjhāk is said to be the Hindu name for Jalālpūr, and the probable site of Bukephala, Jarrett, II. 324. Makhiyāla is also mentioned there. It seems that Mūkhyāla is the famous Mānikiyāla, where the Buddhist tope is which was first described by Elphinstone. Abū-l-Faẓl says in the Āyīn that it was a place of worship. See I.G., new ed., XVII. 182. ↑
160 Mountain-sheep. Apparently three rings were made. ↑
161 The I.O. MSS. add here 76 head of mārk͟hwur, etc., were taken. ↑
162 Perhaps the reference is to the tomb he formerly put up over a favourite deer. ↑
163 MSS. have “is very noble.” ↑
164 Pigeon-fancier. He belonged to Herat, and is mentioned in Blochmann, 302. ↑
165 Text wrongly has 1031. It should be 1030, as in the Iqbāl-nāma, 171. ↑
166 The couplet is given in Iqbāl-nāma, 171, with some verbal differences. ↑
168 Jauhar Mal is mentioned at p. 310. Perhaps he was not Sūraj Mal, but it looks as if he was the same person. Cf. corresponding passage in Iqbāl-nāma, 173, where he is called Sūraj Mal. ↑
170 Rāja Bikramājīt. See ante, p. 310. ↑
171 Text wrongly has g͟halla grain, instead of ʿalafhā fodder, grasses, etc. See MSS. and Iqbāl-nāma, 174. ↑
172 Text wrongly has 1031, but it is 1031 in the MSS. and in Elliot, VI., 375. See, however, Elliot, VI. 378, and text, 326, which shew that the 16th year began in 1030. ↑
173 The ʿAbbāsī is also the name of a dress. The MSS. have fourteen, instead of four, horses. Apparently the presents were Zambil’s own offering, not that of his master. See below. ↑
174 Mansab-i-kabak. Perhaps we should read katak, and regard the increase as made to the office of guarding the palace. It is katak, apparently, in I.O. MSS. It may, however, be Kang or Gang and a man’s name. ↑
175 Apparently the translator of the Rājataranginī. ↑
176 Doubtless the Gwalior in the Panjab. ↑
177 Nūr Jahān’s daughter by S͟hīr-afgan. The date of the asking is given in the text as the third, but should be the 30th, as in the I.O. MSS. ↑
179 The Iqbāl-nāma, 176, has “ten crores.” ↑
180 The MSS. have 5,000. The word for “gunners” is tūpchī. ↑
181 The MSS., instead of Naus͟hahr, have sawād-i-s͟hahr, “the environs of the city” (cf. Lahore?). ↑
182 It was in the vicinity of Lahore. Akbar-nāma, III. 569. ↑
183 But the next page of text records another feast of the lunar weighment. Can it be that the lunar weighment refers to Nūr Jahān’s birthday, not to Jahāngīr’s? The 17th here mentioned is the 17th of the solar month of Dai, and corresponded to about December 28, 1620. In the following page (324) we are told that the lunar weighment took place on 30 Bahman, corresponding to 25 Rabīʿu-l-awwal—i.e., February 8, 1621: Jahāngīr’s birthday was on Rabīʿu-l-awwal 17, so the anniversary fell this year on 22 Bahman. Consequently, if he celebrated it, as stated on p. 323, on 17 Dai, he did so more than a month too soon! Evidently there is a mistake somewhere. ↑
184 This place is mentioned again in the account of the 16th year, p. 338. It evidently received its name from Nūr Jahān. ↑
185 Akbarpūr, twelve miles N.W. Mathurā. J. Sarkar’s India of Aurangzeb, 171. ↑
186 That is, of Chāch in Transoxiana, but according to I.O. MS. 181, the word is K͟hāfī—i.e., from K͟hāf or K͟hwāf. ↑
187 Ninety-one rubies is surely a mistake. The Iqbāl-nāma, 177, only speaks of one. It is, however, 91 yāqūt in I.O. MS., 181. ↑
188 This is the Armenian of whom so much is said by Father Botelho and other missionaries. It is mentioned in M. Wāris̤’s continuation of the Pādis͟hāh-nāma, p. 392, of B.M. MS., that Ẕū-l-Qarnain Farangī came from Bengal and presented poems which he had composed on S͟hāh Jahān’s name, and got a present of Rs. 4,000. He it was, probably, who entertained Coryat. The passage in the text seems to show that Akbar had an Armenian wife. ↑
189 He is mentioned in some MSS. of the Akbar-nāma, vol. III., as taking part in the religious discussions. ↑
190 Probably this is the Laʿl Beg who wrote a book about the Naqs͟hbandī order. See Maʾās̤iru-l-Umarā, II., 382. ↑
191 The Iqbāl-nāma has “42 eunuchs.” ↑
192 The MSS. have 40 cocks, 12 buffaloes, and 7 buffalo-horns. The text also has shāk͟h, horns, but this has been taken as a pleonasm. ↑
193 But there was such a ceremony a few days before (see p. 323 of text). ↑
194 For tānk see Blochmann, 16 n. The Iqbāl-nāma, 178, has “twelve mis̤qāls.” ↑
195 For the Nask͟h character see Blochmann, 99–100, and for the Nastaʿlīq, 101. See also the elaborate article on Writing in Hughes’ Dictionary of Islam. ↑
196 By S͟hāh-i-Wilāyat is meant the Caliph ʿAlī b. Abī T̤ālib. ↑
197 The Houshabarchan of Hawkins. ↑
198 Mahāban, five or six miles from Mathura. ↑
199 They had made an istiqbāl, or visit of welcome, from Agra. ↑
200 This was Bābar’s garden. It was on the opposite side of the Jumna to Agra. ↑
201 So in text, but two (dū) must be a mistake for “ten,” as 2 months, 2 days = 62, and the marches and halts 49 + 21 amount to 70, or 8 more. It is 10 in I.O. MSS. ↑
202 The būdna, or bodna, is a species of quail. See Bābar’s Memoirs, Erskine, p. 320, where it is spelt budinah. There is a description in the Āyīn, Blochmann, 296, of the mode of catching them. ↑