Название: The Bābur-nāma
Автор: Babur
Издательство: Public Domain
Жанр: Зарубежная классика
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Again there is Kāsān, rather a small township to the north of Akhsī. From Kāsān the Akhsī water comes in the same way as the Andijān water comes from Aūsh. Kāsān has excellent air and beautiful little gardens (bāghcha). As these gardens all lie along the bed of the torrent (sā’ī) people call them the “fine front of the coat.”84 Between Kāsānīs and Aūshīs there is rivalry about the beauty and climate of their townships.
In the mountains round Farghāna are excellent summer-pastures (yīlāq). There, and nowhere else, the tabalghū85grows, a tree (yīghāch) with red bark; they make staves of it; they make bird-cages of it; they scrape it into arrows;86 it is an excellent wood (yīghāch) and is carried as a rarity87 to distant places. Some books write that the mandrake88 is found in these mountains but for this long time past nothing has been heard of it. A plant called Āyīq aūtī89 and having the qualities of the mandrake (mihr-giyāh), is heard of in Yītī-kīnt;90 it seems to be the mandrake (mihr-giyāh) the people there call by this name (i. e. āyīq aūtī). There are turquoise and iron mines in these mountains.
If people do justly, three or four thousand men91 may be maintained by the revenues of Farghāna.
(b. Historical narrative resumed.)92
As ‘Umar Shaikh Mīrzā was a ruler of high ambition and great pretension, he was always bent on conquest. On several occasions he led an army against Samarkand; sometimes he was beaten, sometimes retired against his will.93 More than once he asked his father-in-law into the country, that is to say, my grandfather, Yūnas Khān, the then Khān of the Mughūls in the camping ground (yūrt) of his ancestor, Chaghatāī Khān, the second son of Chīngīz Khān. Each time the Mīrzā brought The Khān into the Farghāna country he gave him lands, but, partly owing to his misconduct, partly to the thwarting of the Mughūls,94 things did not go as he wished and Yūnas Khān, not being able to remain, went out again into Mughūlistān. When the Mīrzā last brought The Khān in, he was in possession of
Tāshkīnt, which in books they write Shash, and sometimes Chāch, whence the term, a Chāchī, bow.95 He gave it to The Khān, and from that date (890AH. -1485AD.) down to 908AH. (1503AD.) it and the Shāhrukhiya country were held by the Chaghatāī Khāns.
At this date (i. e., 899AH. -1494AD.) the Mughūl Khānship was in Sl. Maḥ=mūd Khān, Yūnas Khān’s younger son and a half-brother of my mother. As he and ‘Umar Shaikh Mīrzā’s elder brother, the then ruler of Samarkand, Sl. Aḥmad Mīrzā were offended by the Mīrzā’s behaviour, they came to an agreement together; Sl. Aḥmad Mīrzā had already given a daughter to Sl. Maḥmūd Khān;96 both now led their armies against ‘Umar Shaikh Mīrzā, the first advancing along the south of the Khujand Water, the second along its north.
Meantime a strange event occurred. It has been mentioned that the fort of Akhsī is situated above a deep ravine;97 along this ravine stand the palace buildings, and from it, on Monday, Ramẓān 4, (June 8th.) ‘Umar Shaikh Mīrzā flew, with his pigeons and their house, and became a falcon.98
He was 39 (lunar) years old, having been born in Samarkand, in 860AH. (1456AD.) He was Sl. Abū-sa‘īd Mīrzā’s fourth son,99 being younger than Sl. Aḥmad M. and Sl. Muḥammad M. and Sl. Maḥmūd Mīrzā. His father, Sl. Abū-sa‘īd Mīrzā, was the son of Sl. Muḥammad Mīrzā, son of Tīmūr Beg’s third son, Mīrān-shāh M. and was younger than ‘Umar Shaikh Mīrzā, (the elder) and Jahāngīr M. but older than Shāhrukh Mīrzā.
c. ‘Umar Shaikh Mīrzā’s country.
His father first gave him Kābul and, with Bābā-i-Kābulī100 for his guardian, had allowed him to set out, but recalled him from the Tamarisk Valley101 to Samarkand, on account of the Mīrzās’ Circumcision Feast. When the Feast was over, he gave him Andijān with the appropriateness that Tīmūr Beg had given Farghāna (Andijān) to his son, the elder ‘Umar Shaikh Mīrzā. This done, he sent him off with Khudāī-bīrdī Tūghchī Tīmūr-tāsh102 for his guardian.
d. His appearance and characteristics.
He was a short and stout, round-bearded and fleshy-faced person.103 He used to wear his tunic so very tight that to fasten the strings he had to draw his belly in and, if he let himself out after tying them, they often tore away. He was not choice in dress or food. He wound his turban in a fold (dastar-pech); all turbans were in four folds (chār-pech) in those days; people wore them without twisting and let the ends hang down.104 In the heats and except in his Court, he generally wore the Mughūl cap.
e. His qualities and habits.
He was a true believer (Ḥanafī maẕhablīk) and pure in the Faith, not neglecting the Five Prayers and, his life through, making up his Omissions.105 He read the Qur’ān very frequently and was a disciple of his Highness Khwāja ‘Ubaidu’l-lāh (Aḥrārī) who honoured him by visits and even called him son. His current readings106 were the two Quintets and the Mas̤nawī;107 of histories he read chiefly the Shāh-nāma. He had a poetic nature, but no taste for composing verses. He was so just that when he heard of a caravan returning from Khitāī as overwhelmed by snow in the mountains of Eastern Andijān,108 and that of its thousand heads of houses (awīlūq) two only had escaped, he sent his overseers to take charge of all goods and, though no heirs were near and though he was in want himself, summoned the heirs from Khurāsān and Samarkand, and in the course of a year or two had made over to them all their property safe and sound.
He was very generous; in truth, his character rose altogether СКАЧАТЬ
83
The W. – i-B. here translates
84
(
(
(
(
(
(
(
(
The “lambskins” of L. and E. carry on a notion of comfort started by their having read
85
Var.
86
Steingass describes this as “an arrow without wing or point” (barb?) and tapering at both ends; it may be the practising arrow,
87
88
89
The Turkī word
90
Mr. Ney Elias has discussed the position of this group of seven villages. (
91
92
Elph. MS. f. 2b; First W. – i-B. I.O. 215 f. 4b; Second W. – i-B. I.O. 217 f. 4; Mems. p. 6; Ilminsky p. 7;
The rulers whose affairs are chronicled at length in the Farghāna Section of the B.N. are, (I) of Tīmūrid Turks, (always styled Mīrzā), (
In electing to use the name
93
94
Once the Mīrzā did not wish Yūnas to winter in Akhsī; once did not expect him to yield to the demand of his Mughūls to be led out of the cultivated country (
95
96
97
98
99
Ḥ.S. ii, -192, Firishta, lith. ed. p. 191 and D’Herbélot, sixth.
It would have accorded with Bābur’s custom if here he had mentioned the parentage of his father’s mother. Three times (fs. 17b, 70b, 96b) he writes of “Shāh Sulṯan Begīm” in a way allowing her to be taken as ‘Umar Shaikh’s own mother. Nowhere, however, does he mention her parentage. One even cognate statement only have we discovered,
To a statement made by the writer of the biographies included in Kehr’s B.N. volume, that ‘U.S.’s family (
100
101
Dara-i-gaz, south of Balkh. This historic feast took place at Merv in 870 AH. (1465 AD.). As ‘Umar Shaikh was then under ten, he may have been one of the Mīrzās concerned.
102
Khudāī-bīrdī is a Pers. – Turkī hybrid equivalent of Theodore;
103
Elph. and Ḥai. MSS.
104
The apposition may be between placing the turban-sash round the turban-cap in a single flat fold and winding it four times round after twisting it on itself.
105
106
107
The dates of ‘Umar Shaikh’s limits of perusal allow the Quintets (
108
Probably below the Tīrāk (Poplar) Pass, the caravan route much exposed to avalanches.
Mr. Erskine notes that this anecdote is erroneously told as of Bābur by Firishta and others. Perhaps it has been confused with the episode on f. 207b. Firishta makes another mistaken attribution to Bābur, that of Ḥasan of Yaq‘ūb’s couplet. (H.B.)