The Bābur-nāma. Babur

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СКАЧАТЬ soldiery and townspeople became more and more distressed. Trusted men of my close circle began to let themselves down from the ramparts and get away; begs of known name and old family servants were amongst them, such as Pīr Wais, Shaikh Wais and Wais Lāgharī.564 Of help from any side we utterly despaired; no hope was left in any quarter; our supplies and provisions were wretched, what there was was coming to an end; no more came in. Meantime Shaibāq Khān interjected talk of peace.565 Little ear would have been given to his talk of peace, if there had been hope or food from any side. It had to be! a sort of peace was made and we took our departure from the town, by the Shaikh-zāda’s Gate, somewhere about midnight.

      (b. Bābur leaves Samarkand.)

      I took my mother Khānīm out with me; two other women-folk went too, one was Bīshka (var. Peshka) – i-Khalīfa, the other, Mīnglīk Kūkūldāsh.566 At this exodus, my elder sister, Khān-zāda Begīm fell into Shaibāq Khān’s hands.567 In the darkness of that night we lost our way568 and wandered about amongst the main irrigation channels of Soghd. At shoot of dawn, after a hundred difficulties, we got past Khwāja Dīdār. At the Sunnat Prayer we scrambled up the rising-ground of Qarā-būgh. From the north slope of Qarā-būgh we hurried on past the foot of Judūk village and dropped down into Yīlān-aūtī. On the road I raced with Qāsim Beg and Qaṃbar-‘alī (the Skinner); my horse was leading when I, thinking to look at theirs behind, twisted myself round; the girth may have slackened, for my saddle turned and I was thrown on my head to the ground. Although I at once got up and remounted, my brain did not steady till the evening; till then this world and what went on appeared to me like things felt and seen in a dream or fancy. Towards afternoon we dismounted in Yīlān-aūtī, there killed a horse, spitted and roasted its flesh, rested our horses awhile and rode on. Very weary, we reached Khalīla-village before the dawn and dismounted. From there it was gone on to Dīzak.

      In Dīzak just then was Ḥāfiẓ Muḥ. Dūldāī’s son, T̤āhir. There, in Dīzak, were fat meats, loaves of fine flour, plenty of sweet melons and abundance of excellent grapes. From what privation we came to such plenty! From what stress to what repose!

      From fear and hunger rest we won (amānī tāptūq);

      A fresh world’s new-born life we won (jahānī tāptūq).

      From out our minds, death’s dread was chased (rafa‘ būldī);

      From our men the hunger-pang kept back (dafa‘ būldī).569

      Never in all our lives had we felt such relief! never in the whole course of them have we appreciated security and plenty so highly. Joy is best and more delightful when it follows sorrow, ease after toil. I have been transported four or five times from toil to rest and from hardship to ease.570 This was the first. We were set free from the affliction of such a foe and from the pangs of hunger and had reached the repose of security and the relief of abundance.

      (c. Bābur in Dikh-kat.)

      After three or four days of rest in Dīzak, we set out for Aūrā-tīpā. Pashāghar is a little571 off the road but, as we had occupied it for some time (904 AH.), we made an excursion to it in passing by. In Pashāghar we chanced on one of Khānīm’s old servants, a teacher572 who had been left behind in Samarkand from want of a mount. We saw one another and on questioning her, I found she had come there on foot.

      Khūb-nigār Khānīm, my mother Khānīm’s younger sister573 already must have bidden this transitory world farewell; for they let Khānīm and me know of it in Aūrā-tīpā. My father’s mother also must have died in Andijān; this too they let us know in Aūrā-tīpā.574 Since the death of my grandfather, Yūnas Khān (892 AH.), Khānīm had not seen her (step-)mother or her younger brother and sisters, that is to say, Shāh Begīm, Sl. Maḥmūd Khān, Sult̤ān-nīgār Khānīm and Daulat-sult̤ān Khānīm. The separation had lasted 13 or 14 years. To see these relations she now started for Tāshkīnt.

      After consulting with Muḥ. Ḥusain Mīrzā, it was settled for us to winter in a place called Dikh-kat575 one of the Aūrā-tīpā villages. There I deposited my impedimenta (aūrūq); then set out myself in order to visit Shāh Begīm and my Khān dādā and various relatives. I spent a few days in Tāshkīnt and waited on Shāh Begīm and my Khān dādā. My mother’s elder full-sister, Mihr-nigār Khānīm576 had come from Samarkand and was in Tāshkīnt. There my mother Khānīm fell very ill; it was a very bad illness; she passed through mighty risks.

      His Highness Khwājaka Khwāja, having managed to get out of Samarkand, had settled down in Far-kat; there I visited him. I had hoped my Khān dādā would shew me affection and kindness and would give me a country or a district (pargana). He did promise me Aūrā-tīpā but Muḥ. Ḥusain Mīrzā. did not make it over, whether acting on his own account or whether upon a hint from above, is not known. After spending a few days with him (in Aūrā-tīpā), I went on to Dikh-kat.

      Dikh-kat is in the Aūrā-tīpā hill-tracts, below the range on the other side of which is the Macha577 country. Its people, though Sārt, settled in a village, are, like Turks, herdsmen and shepherds. Their sheep are reckoned at 40,000. We dismounted at the houses of the peasants in the village; I stayed in a head-man’s house. He was old, 70 or 80, but his mother was still alive. She was a woman on whom much life had been bestowed for she was 111 years old. Some relation of hers may have gone, (as was said), with Tīmūr Beg’s army to Hindūstān;578 she had this in her mind and used to tell the tale. In Dikh-kat alone were 96 of her descendants, hers and her grandchildren, great-grandchildren and grandchildren’s grandchildren. Counting in the dead, 200 of her descendants were reckoned up. Her grandchild’s grandson was a strong young man of 25 or 26, with full black beard. While in Dikh-kat, I constantly made excursions amongst the mountains round about. Generally I went bare-foot and, from doing this so much, my feet became so that rock and stone made no difference to them.579 Once in one of these wanderings, a cow was seen, between the Afternoon and Evening prayers, going down by a narrow, ill-defined road. Said I, ‘I wonder which way that road will be going; keep your eye on that cow; don’t lose the cow till you know where the road comes out.’ Khwāja Asadu’l-lāh made his joke, ‘If the cow loses her way,’ he said, ‘what becomes of us?’

      In the winter several of our soldiers asked for leave to Andijān because they could make no raids with us.580 Qāsim Beg said, with much insistance, ‘As these men are going, send something special of your own wear by them to Jahāngīr Mīrzā.’ I sent my ermine cap. Again he urged, ‘What harm would there be if you sent something for Taṃbal also?’ Though I was very unwilling, yet as he urged it, I sent Taṃbal a large broad-sword which Nuyān Kūkūldāsh had had made for himself in Samarkand. This very sword it was which, as will be told with the events of next year, came down on my own head!581

      A few days later, my grandmother, Aīsān-daulat Begīm, who, when I left Samarkand, had stayed behind, arrived in Dikh-kat with our families and baggage (aūrūq) and a few lean СКАЧАТЬ