days afterwards, on hearing of my return, the enemy marched towards Dalamú. This day also, we advanced ten kos, and halted hard by a village named Jalesar, in the pargana of Síkrí, on the banks of the river Sarú. *** On the 18th Shawwál, I at midnight reached the garden of the Hasht-bihisht at Agra.

[Shortly after this, with the 3rd Muharram, 936, Bábar's Memoirs come to an abrupt termination.]

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XXIX.

ΤΑΒΑΚΑΤ-I BABARI

OF

SHAIKH ZAIN.

[THERE is among Sir H. Elliot's MSS. an old worm-eaten MS., of small size, entitled Tabakát-i Bábarí. This is described by a Persian note upon a fly-leaf as being "an account of Bábar's fifth invasion of Hindustán, written by Shaikh Zain, one of the associates of the Pádshah, whose name is often mentioned in the Túzak-i Babari." The Nigáristán-i Gitinumá quotes this work under the title of Futúhát-i Hind, written by Shaikh Zainu-l 'ábidín. Sir H. Elliot's MS. has no introduction, but opens abruptly with "His Majesty's fifth expedition to Hindustán;" and it ends still more abruptly in the middle of the occurrences of the 15th Jumáda-l awwal, 933 H. (page 352 of Leyden and Erskine's translation). The MS. was written in the year 998 H. (1589–90 A.D.), and the scribe tells us that he had copied to the end of his taswid, or rough draft. So this MS. would seem to have been transcribed from the author's own copy, and we may fairly conclude that the work was never finished. It is a curious coincidence that this year 998 is the very one in which 'Abdu-r Rahim's Persian translation of Bábar's Memoirs was presented to the Emperor Akbar.

The work itself affords indirect corroboration of its having been written by Shaikh Zain. Bábar (p. 291 of Erskine) describes a party of literary men who were with him in his boat on a particular occasion, and amused themselves with making verses; and among the names of his companions he

66

mentions Shaikh Zain. The author of the Tabakát gives an account of this party, and also records the names of the guests; but instead of Shaikh Zain, he says this "insignificant and ignorant servant," leaving no doubt of his and Shaikh Zain's identity. Shaikh Zain was Bábar's secretary, and wrote the Farmán, which is translated by Erskine (p. 359) and by Pavet de Courteille (vol. ii., p. 287). Both translators remark upon the extreme magniloquence of this document. Nothing," says Erskine, "can form a more striking contrast to the simple, manly, and intelligent style of Bábar himself, than the pompous learned periods of his secretary. Yet I have never read this Farmán to any native of India who did not bestow unlimited admiration on the official bombast of Zainu-d dín, while I met with none but Turks who paid due praise to the calm simplicity of Bábar." This description of the style of the Farmán applies equally to the present work. It is not so much a translation as a paraphrase, in the lofty style, of Bábar's own Memoirs, and those scenes and occurrences are brought into prominence which offer the most tempting opportunities for a display of the author's eloquence and ingenuity, such as a description of a beautiful garden, or the charms of a pleasant party. It omits much that Bábar himself deemed worthy of record, such as the description of the natural productions of Hindustán; and it appears neither to add any new facts, nor to throw any additional light upon the transactions of which it treats. There is sufficient difference, however, to show that the author was not wholly dependent upon Bábar's writings, but that he had also some personal knowledge of the various events. Two passages have been translated which will show the author's style, and the general agreement of his work with that of his master.]

EXTRACTS.

[On Friday, the 1st Safar, may God end it with victory (zafar), in the year 932 of the Best of Mankind, when the sovereign of the stars (the Sun) was in the sign Sagittarius, and having

VOL. IV.

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come into his residence in the Bow, had raised the standard of obedience among the royal archers: at such a time the victorious ensigns, which enhance the splendour of the flags of the sun and moon, moved from their place of safety in the city of Kábul, which is the seat of empire and prosperity, and the abode of honour and grace, under the gracious guidance of the Almighty and the beneficent conduct of the Eternal, and proceeded towards the vast country of Hindustán, to the greatness of which the text-"The great country is bestowed on you"-refers. The royal tents, the emblems of victory, were pitched on the west of the canal of Ya'kúb, which is one of the best villages of that country, and the poles and ropes of the tents reached to the stars.

Defeat of Sultán Ibráhím.

After this date (28th Jumáda-l awwal) the ears of the victorious army were every moment engaged in listening to the intelligence about Sultán Ibráhím; for news was constantly arriving that, after marching one kos or two kos, he remained encamped in the same place for two or three days, but yet was advancing, attended by a numerous army, with the intention of attacking and pushing back our forces. Although the object of his proceedings and movements was palpable, Bábar strengthened his resolution for the conflict, and resolved to stake his fortunes upon the issue of battle. The heroes of his army also, seeing the enemy's preparations and resolution for fighting, braced up their courage and invigorated their determination. Leading forth the prancing steed of intrepidity into the arena of courage, they raised the banner of energy and resolve over the cerulean sphere. The army intent on victory made two marches from Sháhábád, and, displaying the victorious banners on the banks of the Jumna, it encamped opposite to the town of Sirsawah. His Majesty the Khákán, with an escort of his attendants, passed the river by a ford near some trees, and visited the town of Sirsáwah. Having gratified his heart with a maʼjún, he proceeded to see the curiosities of the place. A fountain of

water in the town attracted his gracious notice, from which a small stream was flowing. The houses and gardens, the fields and the meadows, satisfied his not easily pleased eyes, and the nobles and companions agreed in his judgment. Tardí Beg Kháksár began to praise the town, and some words in its eulogy proceeded from his tongue. His Majesty listened to these praises and said: "It is yours, take it," and immediately afterwards the revenue and the management of that place were granted as in'ám to Amír Tardí Beg, and were so entered in the records of government.

From that camping ground two marches were made along the banks of the river, and the camp was pitched upon its margin. Here Haidar Kúlí, a follower of Amír Khwaja Kalán, who had been sent on under orders to collect intelligence, came back and made his report that Dáúd Khán and Haitam Khán, with 5000 or 6000 men, had advanced in the vicinity of the river, and, crossing over the Jumna, had sat down three or four kos in advance of the camp of Sultán Ibráhím. So for the purpose of overthrowing and destroying this force, there were sent on from the camp, vast as the firmament, Chín Tímúr Sultán, Saiyid Mahdí Khwaja, Muhammad Sultán Mírzá, and 'Adil Sultán; from the amirs of the left wing-Sultán Junaid Birlás, Khwaja Sháh Mír Husain, and Amir Katlak Kadam; from the amirs of the centre-Amir Yúnas 'Alí, Amír 'Abdu-llah Kitáb-dár, Amír Ahmadí Parwánachi, and Amír Kitta Beg. Having placed the saddle upon the horse of victory, and unfurled in the sky the banner of resolution, the royal lieutenants crossed the Jumna after noon-day prayers on Sunday, the 8th Jumáda-l ákhir. At the close of evening of that day they came in face of the enemy on that side of the river.

When the armies of the dawn raised their white standards over the legions of the stars, and the victorious army drew near to the forces of the foe, the enemy became aware of the dashing of the furious waves of the opposing armies, and of the throng of crocodiles in that sea of billows. A small part of the enemy