The Bābur-nāma

Our high-born brother2080 Muḥammad Sl. Mīrzā, and the representative of royal dignity, ‘Ādil Sult̤ān, and the trusted in the State, the strengthener of the Faith, ‘Abdu’l-‘azīz, the Master of the Horse, and the glory of the Faith, Qūtlūq-qadam qarāwal, and the meteor of the Faith, Muḥammad ‘Alī Jang-jang, and the pillar of royal retainers, Shāh Ḥusain yāragī Mughūl Ghānchī(?) stretched out the arm to fight and stood firm. To support them we sent the Dastūr, the highest of wazīrs, Khwāja Kamālu’d-dīn Ḥusain with a body of dīwānīs.2081 Every holy warrior was eager to show his zeal, entering the fight with desperate joy as if approving the verse, Say, Do you expect any other should befall us than one of the two most excellent things, victory or martyrdom?2082 and, with display of life-devotion, uplifted the standard of life-sacrifice.

As the conflict and battle lasted long, an imperative order was issued that the special royal corps (tābīnān-i-khāṣa-i-pādshāhī)2083 who, heroes of one hue,2084 were standing, like tigers enchained, behind the carts,2085 should go out on the right and the left of the centre,2086 leaving the matchlockmen’s post in-between, and join battle on both sides. As the True Dawn emerges from its cleft in the horizon, so they emerged from behind the carts; they poured a ruddy crepuscule of the blood of those ill-fated pagans on the nadir of the Heavens, that battle-field; they made fall from the firmament of existence many heads of the headstrong, as stars fall from the firmament of heaven. The marvel of the Age, Ustād ‘Alī-qulī, who with his own appurtenances stood in front of the centre, did deeds of valour, discharging against the iron-mantled forts of the infidels2087 stones of such size that were (one) put into a scale of the Balance in which actions are weighed, that scale shall be heavy with good works and he

(i. e. its owner) shall lead a pleasing life2088; and were such stones discharged against a hill, broad of base and high of summit, it would become like carded wool.2089 Such stones Ustād ‘Alī-qulī discharged at the iron-clad fortress of the pagan ranks and by this discharge of stones, and abundance of culverins and matchlocks(?)2090 destroyed many of the builded bodies of the pagans. The matchlockmen of the royal centre, in obedience to orders, going from behind the carts into the midst of the battle, each one of them made many a pagan taste of the poison of death. The foot-soldiers, going into a most dangerous place, made their names to be blazoned amongst those of the forest-tigers (i. e. heroes) of valour and the champions in the field of manly deeds. Just at this time came an order from his Majesty the Khāqān that the carts of the centre should be advanced; and the gracious royal soul (i. e. Bābur) moved towards the pagan soldiers, Victory and Fortune on his right, Prestige and Conquest on his left. On witnessing this event, the victorious troops followed from all sides; the whole surging ocean of the army rose in mighty waves; the courage of all the crocodiles2091 of that ocean was manifested by the strength of their deeds; an obscuring cloud of dust o’erspread the sky(?). The dust that gathered over the battle-field was traversed by the lightning-flashes of the sword; the Sun’s face was shorn of light as is a mirror’s back; the striker and the struck, the victor and the vanquished were commingled, all distinction between them lost. The Wizard of Time produced such a night that its only planets were arrows,2092 its only constellations of fixed stars were the steadfast squadrons.

Upon that day of battle sank and roseBlood to the Fish and dust-clouds to the Moon,While through the horse-hoofs on that spacious plain,One Earth flew up to make another Heaven.2093

At the moment when the holy warriors were heedlessly flinging away their lives, they heard a secret voice say, Be not dismayed, neither be grieved, for, if ye believe, ye shall be exalted above the unbelievers,2094 and from the infallible Informer heard the joyful words, Assistance is from God, and a speedy victory! And do thou bear glad tidings to true believers.2095 Then they fought with such delight that the plaudits of the saints of the Holy Assembly reached them and the angels from near the Throne, fluttered round their heads like moths. Between the first and second Prayers, there was such blaze of combat that the flames thereof raised standards above the heavens, and the right and left of the army of Islām rolled back the left and right of the doomed infidels in one mass upon their centre.

When signs were manifest of the victory of the Strivers and of the up-rearing of the standards of Islām, those accursed infidels and wicked unbelievers remained for one hour confounded. At length, their hearts abandoning life, they fell upon the right and left of our centre. Their attack on the left was the more vigorous and there they approached furthest, but the holy warriors, their minds set on the reward, planted shoots (nihāl) of arrows in the field of the breast of each one of them, and, such being their gloomy fate, overthrew them. In this state of affairs, the breezes of victory and fortune blew over the meadow of our happy Nawāb, and brought the good news, Verily we have granted thee a manifest victory.2096 And Victory the beautiful woman (shāhid) whose world-adornment of waving tresses was embellished by God will aid you with a mighty aid,2097 bestowed on us the good fortune that had been hidden behind a veil, and made it a reality. The absurd (bāt̤il) Hindūs, knowing their position perilous, dispersed like carded wool before the wind, and like moths scattered abroad.2098 Many fell dead on the field of battle; others, desisting from fighting, fled to the desert of exile and became the food of crows and kites. Mounds were made of the bodies of the slain, pillars of their heads.

(j. Hindū chiefs killed in the battle.)

Ḥasan Khān of Mīwāt was enrolled in the list of the dead by the force of a matchlock (ẓarb-i-tufak); most of those headstrong chiefs of tribes were slain likewise, and ended their days by arrow and matchlock (tīr u tufak). Of their number was Rāwal Ūdī Sīngh of Bāgar,2099 ruler (wālī) of the Dungarpūr country, who had 12,000 horse, Rāī Chandrabān Chūhān who had 4,000 horse, Bhūpat Rāo son of that Ṣalāḥu’d-dīn already mentioned, who was lord of Chandīrī and had 6,000 horse, Mānik-chand Chūhān and Dilpat Rāo who had each 4,000 horse, Kankū (or Gangū) and Karm Sīngh and Dankūsī(?)2100 who had each 3,000 horse, and a number of others, each one of whom was leader of a great command, a splendid and magnificent chieftain. All these trod the road to Hell, removing from this house of clay to the pit of perdition. The enemy’s country (dāru’l-ḥarb) was full, as Hell is full, of wounded who had died on the road. The lowest pit was gorged with miscreants who had surrendered their souls to the lord of Hell. In whatever direction one from the army of Islām hastened, he found everywhere a self-willed one dead; whatever march the illustrious camp made in the wake of the fugitives, it found no foot-space without its prostrate foe.

All the Hindūs slain, abject (khwār, var. zār) and mean,By matchlock-stones, like the Elephants’ lords,2101Many hills of their bodies were seen,And from each hill a fount of running blood.Dreading the arrows of (our) splendid ranks,Passed2102 they in flight to each waste and hill.

They turn their backs. The command of God is to be performed. Now praise be to God, All-hearing and All-wise, for victory is from God alone, the Mighty, the Wise.2103 Written Jumāda II. 25th 933 (AH. – March 29th 1527 A.D.).2104

MINOR SEQUELS OF VICTORY

(a. Bābur assumes the title of Ghāzī.)

After this success Ghāzī (Victor in a Holy-war) was written amongst the royal titles.

Below the titles (t̤ughrā)2105 entered on the Fatḥ-nāma, I wrote the following quatrain: —2106

For Islām’s sake, I wandered in the wilds,Prepared for war with pagans and Hindūs,Resolved myself to meet the martyr’s death.Thanks be to God! a ghāzī I became.

(b. Chronograms of the victory.)

Shaikh Zain had found (tāpīb aīdī) the words Fatḥ-i-pādshāḥ-i-islām2107 (Victory of the Pādshāh of the Faith) to be a chronogram of the victory. Mīr Gesū, one of the people come from Kābul, had also found these same words to be a chronogram, had composed them in a quatrain and sent this to me. It was a coincidence that Shaikh Zain and Mīr Gesū should bring forward precisely the same words in the quatrains they composed to embellish their discoveries.2108 Once before when Shaikh Zain found the date of the victory at Dībālpūr in the words Wasat̤-i-shahr Rabī‘u’l-awwal2109 (Middle of the month Rabī‘ I.), Mīr Gesū had found it in the very same words.

HISTORICAL NARRATIVE RESUMED

(a. After the victory.)

The foes beaten, we hurried them off, dismounting one after another. The Pagan’s encirclement2110 may have been 2 kurohs from our camp (aūrdū); when we reached his camp (aūrdū), we sent Muḥammadī, ‘Abdu’l-‘azīz, ‘Alī Khān and some others in pursuit of him. There was a little slackness;2111 I ought to have gone myself, and not have left the matter to what I expected from other people. When I had gone as much as a kuroh (2 m.) beyond the Pagan’s camp, I turned back because it was late in the day; I came to our camp at the Bed-time Prayer.

With what ill-omened words Muḥammad Sharīf the astrologer had fretted me! Yet he came at once to congratulate me! I emptied my inwards2112 in abuse of him, but, spite of his being heathenish, ill-omened of speech, extremely self-satisfied, and a most disagreeable person, I bestowed a lak upon him because there had been deserving service from him in former times, and, after saying he was not to stay in my dominions, I gave him leave to go.

(b. Suppression of a rebellion.)

(March 17th) We remained next day (Jumāda II. 14th) on that same ground. Muḥammad ‘Alī Jang-jang and Shaikh Gūran and ‘Abdu’l-malik2113 the armourer were sent off with a dense (qālīn) army against Ilīās Khān who, having rebelled in Between-the-two-waters (Ganges and Jumna), had taken Kūl (Koel) and made Kīchīk ‘Alī prisoner.2114 He could not fight when they came up; his force scattered in all directions; he himself was taken a few days later and brought into Āgra where I had him flayed alive.

(c. A trophy of victory.)

An order was given to set up a pillar of pagan heads on the infant-hill (koh-bacha) between which and our camp the battle had been fought.

(d. Bīāna visited.)

(March 20th) Marching on from that ground, and after halting on two nights, we reached Bīāna (Sunday, Jumāda II. 17th).

Countless numbers of the bodies of pagans and apostates2115 who

had fallen in their flight, lay on the road as far as Bīāna, indeed as far as Alūr and Mīwāt.2116

(e. Discussion of plans.)

On our return to camp, I summoned the Turk amīrs and the amīrs of Hind to a consultation about moving into the Pagan (Sangā)’s country; the plan was given up because of the little water and much heat on the road.

(f. Mīwāt.)

Near Dihlī lies the Mīwāt country which yields revenue of 3 or 4 krūrs.2117 Ḥasan Khān Mīwātī2118 and his ancestors one after another had ruled it with absolute sway for a hundred years or two. They must have made2119 imperfect submission to the Dihlī Sult̤āns; the Sult̤āns of Hind,2120 whether because their own dominions were wide, or because their opportunity was narrow, or because of the Mīwāt hill-country,2121 did not turn in the Mīwāt direction, did not establish order in it, but just put up with this amount of (imperfect) submission. For our own part, we did after the fashion of earlier Sult̤āns; having conquered Hind, we shewed favour to Ḥasan Khān, but that thankless and heathenish apostate disregarded our kindness and benefits, was not grateful for favour and promotion, but became the mover of all disturbance and the cause of all misdoing.

When, as has been mentioned, we abandoned the plan (against Rānā Sangā), we moved to subdue Mīwāt. Having made 4 night-halts on the way, we dismounted on the bank of the Mānas-nī2122 6 kurohs (12 m.) from Alūr, the present seat of government in Mīwāt. Ḥasan Khān and his forefathers must have had their seat2123 in Tijāra, but when I turned towards Hindūstan, beat Pahār (or Bihār) Khān and took Lāhor and Dībālpūr (930 AH. -1524 AD.), he bethought himself betimes and busied himself for a residence (‘imārat) in Fort Alūr (Alwar).

His trusted man, Karm-chand by name, who had come from him to me in Āgra when his son (Nāhar i. e. Tiger) was with me there,2124 came now from that son’s presence in Alūr and asked for peace. ‘Abdu’r-raḥīm shaghāwal went with him to Alūr, conveying letters of royal favour, and returned bringing Nāhar Khān who was restored to favour and received parganas worth several laks for his support.

(g. Rewards to officers.)

Thinking, “What good work Khusrau did in the battle!” I named him for Alūr and gave him 50 laks for his support, but unluckily for himself, he put on airs and did not accept this. Later on it [khẉud, itself] came to be known that Chīn-tīmūr must have done2125 that work; guerdon was made him for his renown(?);2126 Tijāra-town, the seat of government in Mīwāt, was bestowed on him together with an allowance of 50 laks for his support.

Alūr and an allowance of 15 laks was bestowed on Tardīka (or, Tardī yakka) who in the flanking-party of the right-hand (qūl) had done better than the rest. The contents of the Alūr treasury were bestowed on Humāyūn.

(h. Alwar visited.)

(April 13th) Marching from that camp on Wednesday the 1st of the month of Rajab, we came to within 2 kurohs (4 m.) of Alūr. I went to see the fort, there spent the night, and next day went back to camp.

(i. Leave given to various followers.)

When the oath before-mentioned2127 was given to great and small before the Holy-battle with Rānā Sangā, it had been mentioned2128 that there would be nothing to hinder leave after this victory, and that leave would be given to anyone wishing to go away (from Hindūstān). Most of Humāyūn’s men were from Badakhshān or elsewhere on that side (of Hindū-kūsh); they had never before been of an army led out for even a month or two; there had been weakness amongst them before the fight; on these accounts and also because Kābul was empty of troops, it was now decided to give Humāyūn leave for Kābul.

(April 11th) Leaving the matter at this, we marched from Alūr on Thursday the 9th of Rajab, did 4 or 5 kurohs (8-10 m.) and dismounted on the bank of the Mānas-water.

Mahdī Khwāja also had many discomforts; he too was given leave for Kābul. The military-collectorate of Bīāna [he held] was bestowed on Dost Lord-of-the-gate, and, as previously Etāwa had been named for Mahdī Khwāja,2129 Mahdī Khwāja’s son Ja‘far Khwāja was sent there in his father’s place when (later) Qut̤b Khān abandoned it and went off.2130

(j. Despatch of the Letter-of-victory.)

Because of the leave given to Humāyūn, two or three days were spent on this ground. From it Mūmin-i-‘alī the messenger (tawāchī) was sent off for Kābul with the Fatḥ-nāma.

(k. Excursions and return to Āgra.)

Praise had been heard of the Fīrūzpūr-spring and of the great lake of Kūtila.2131 Leaving the camp on that same ground, I rode out on Sunday (Rajab 12th-April 14th) both to visit these places and to set Humāyūn on his way. After visiting Fīrūzpūr and its spring on that same day, ma’jūn was eaten. In the valley where the spring rises, oleanders (kanīr) were in bloom; the place is not without charm but is over-praised. I ordered a reservoir of hewn stone, 10 by 102132 to be made where the water widened, spent the night in that valley, next day rode on and visited the Kūtila lake. It is surrounded by mountain-skirts. The Mānas-nī is heard-say to go into it.2133 It is a very large lake, from its one side the other side is not well seen. In the middle of it is rising ground. At its sides are many small boats, by going off in which the villagers living near it are said to escape from any tumult or disturbance. Even on our arrival a few people went in them to the middle of the lake.

On our way back from the lake, we dismounted in Humāyūn’s camp. There we rested and ate food, and after having put robes of honour on him and his begs, bade him farewell at the Bed-time Prayer, and rode on. We slept for a little at some place on the road, at shoot of day passed through the pargana of Kharī, again slept a little, and at length got to our camp which had dismounted at Toda-(bhim).2134 After leaving Toda, we dismounted at Sūnkār; there Ḥasan Khān Mīwātī’s son Nāhar Khān escaped from ‘Abdu’r-raḥīm’s charge.

Going on from that place, we halted one night, then dismounted at a spring situated on the bill of a mountain between Busāwar and Chausa2135 (or Jūsa); there awnings were set up and we committed the sin of ma’jūn. When the army had passed by this spring, Tardī Beg khāksār had praised it; he (or we) had come and seen it from on horse-back (sar-asbgi) and passed on. It is a perfect spring. In Hindūstān where there are never running-waters,2136 people seek out the springs themselves. The rare springs that are found, come oozing drop by drop (āb-zih) out of the ground, not bubbling up like springs of those lands.2137 From this spring comes about a half-mill-water. It bubbles up on the hill-skirt; meadows lie round it; it is very beautiful. I ordered an octagonal reservoir of hewn stone made above2138 it. While we were at the border of the spring, under the soothing influence of ma’jūn, Tardī Beg, contending for its surpassing beauty, said again and again, (Persian) “Since I am celebrating the beauty of the place,2139 a name ought to be settled for it”. ‘Abdu’l-lāh said, “It must be called the Royal-spring approved of by Tardī Beg.” This saying caused much joke and laughter.

Dost Lord-of-the-gate coming up from Bīāna, waited on me at this spring-head. Leaving this place, we visited Bīāna again, went on to Sīkrī, dismounted there at the side of a garden which had been ordered made, stayed two days supervising the garden, and on Thursday the 23rd of Rajab (April 25th), reached Āgra.

(l. Chandwār and Rāprī regained.)

During recent disturbances, the enemy, as has been mentioned,2140 had possessed themselves of Chandwār2141 and Rāprī. Against those places we now sent Muḥammad ‘Alī Jang-jang, Qūj Beg’s (brother) Tardī Beg, ‘Abdu’l-malik the armourer, and Ḥasan Khān with his Daryā-khānīs. When they were near Chandwār, Qut̤b Khān’s people in it got out and away. Our men laid hands on it, and passed on to Rāprī. Here Ḥusain Khān Nūḥānī’s people came to the lane-end2142 thinking to fight a little, could not stand the attack of our men, and took to flight. Ḥusain Khān himself with a few followers went into the Jūn-river (Jumna) on an elephant and was drowned. Qut̤b Khān, for his part, abandoned Etāwa on hearing these news, fled with a few and got away. Etāwa having been named for Mahdī Khwāja, his son Ja‘far Khwāja was sent there in his place.2143

(m. Apportionment of fiefs.)

When Rānā Sangā sallied out against us, most Hindūstānīs and Afghāns, as has been mentioned,2144 turned round against us and took possession of their parganas and districts.2145

Sl. Muḥammad Dūldāī who had abandoned Qanūj and come to me, would not agree to go there again, whether from fear or for his reputation’s sake; he therefore exchanged the 30 laks of Qanūj for the 15 of Sihrind, and Qanūj was bestowed with an allowance of 30 laks on Muḥammad Sl. Mīrzā. Badāūn2146 was given to Qāsim-i-ḥusain Sult̤ān and he was sent against Bīban who had laid siege to Luknūr2147 during the disturbance with Rānā Sangā, together with Muḥammad Sl. Mīrzā, and, of Turk amīrs, Bābā Qashqa’s Malik Qāsim with his elder and younger brethren and his Mughūls, and Abū’l-muḥammad the lance-player, and Mu‘yad with his father’s Daryā-khānīs and those of Ḥusain Khān Daryā-khānī and the retainers of Sl. Muḥammad Dūldāī, and again, of amīrs of Hind, ‘Alī Khān Farmūlī and Malik Dād Kararānī and Shaikh Muḥammad of Shaikh Bhakhārī(?) and Tātār Khān Khān-i-jahān.

At the time this army was crossing the Gang-river (Ganges), Bīban, hearing about it, fled, abandoning his baggage. Our army followed him to Khairābād,2148 stayed there a few days and then turned back.

(n. Appointments and dispersion for the Rains.)

After the treasure had been shared out,2149 Rānā Sangā’s great affair intervened before districts and parganas were apportioned. During the respite now from Holy-war against the Pagan (Sangā), this apportionment was made. As the Rains were near, it was settled for every-one to go to his pargana, get equipment ready, and be present when the Rains were over.

(o. Misconduct of Humāyūn.)

Meantime news came that Humāyūn had gone into Dihlī, there opened several treasure-houses and, without permission, taken possession of their contents. I had never looked for such a thing from him; it grieved me very much; I wrote and sent off to him very severe reproaches.2150

(p. An embassy to ‘Irāq.)

Khwājagī Asad who had already gone as envoy to ‘Irāq and returned with Sulaimān Turkmān,2151 was again joined with him and on the 15th of Sha‘bān (May 17th) sent with befitting gifts to Shāh-zāda T̤ahmāsp.

(q. Tardī Beg khāksār resigns service.)

I had brought Tardī Beg out from the darwīsh-life and made a soldier of him; for how many years had he served me! Now his desire for the darwīsh-life was overmastering and he asked for leave. It was given and he was sent as an envoy to Kāmrān conveying 3 laks from the Treasury for him.2152

(r. Lines addressed to deserting friends.)

A little fragment2153 had been composed suiting the state of those who had gone away during the past year; I now addressed it to Mullā ‘Alī Khān and sent it to him by Tardī Beg. It is as follows: —2154

Ah you who have gone from this country of Hind,Aware for yourselves of its woe and its pain,With longing desire for Kābul’s fine air,You went hot-foot forth out of Hind.The pleasure you looked for you will have found thereWith sociable ease and charm and delight;As for us, God be thanked! we still are alive,In spite of much pain and unending distress;Pleasures of sense and bodily toilHave been passed-by by you, passed-by too by us.

(s. Of the Ramẓān Feast.)

Ramẓān was spent this year with ablution and tarāwiḥ2155 in the Garden-of-eight-paradises. Since my 11th year I had not kept the Ramẓān Feast for two successive years in the same place; last year I had kept it in Āgra; this year, saying, “Don’t break the rule!” I went on the last day of the month to keep it in Sīkrī. Tents were set up on a stone platform made on the n.e. side of the Garden-of-victory which is now being laid out at Sīkrī, and in them the Feast was held.2156

(t. Playing cards.)

The night we left Āgra Mīr ‘Alī the armourer was sent to Shāh Ḥasan (Arghūn) in Tatta to take him playing-cards [ganjīfa] he much liked and had asked for.2157

(u. Illness and a tour.)

(August 3rd) On Sunday the 5th of Ẕū’l-qa‘da I fell ill; the illness lasted 17 days.

(August 24th) On Friday the 24th of the same month we set out to visit Dūlpūr. That night I slept at a place half-way; reached Sikandar’s dam2158 at dawn, and dismounted there.

At the end of the hill below the dam the rock is of building-stone. I had Ustād Shāh Muḥammad the stone-cutter brought and gave him an order that if a house could be cut all in one piece in that rock, it was to be done, but that if the rock were too low for a residence (‘imārat), it was to be levelled and have a reservoir, all in one piece, cut out of it.