The Bābur-nāma in English (Memoirs of Bābur)
Pānī-mālī nearer[1389] the Afternoon Prayer. Aūghān-bīrdī was sent
forward with a few others to learn[1390] how things were.
(_Feb. 12th_) The distance between us and the Afghāns being
short, we did not make an early start. Aūghān-bīrdī came back at
breakfast-time.[1391] He had got the better of an Afghān and had cut
his head off, but had dropped it on the road. He [Sidenote: Fol. 221b.]
brought no news so sure as the heart asks (_kūnkūl-tīladīk_). Midday
come, we marched on, crossed the Sawād-water, and dismounted
nearer[1392] the Afternoon Prayer. At the Bed-time Prayer, we remounted
and rode swiftly on.
(_Feb. 13th_) Rustam _Turkmān_ had been sent scouting; when the Sun was
spear-high he brought word that the Afghāns had heard about us and were
shifting about, one body of them making off by the mountain-road. On
this we moved the faster, sending raiders on ahead who killed a few, cut
off their heads and brought a band of prisoners, some cattle and flocks.
The Dilazāk Afghāns also cut off and brought in a few heads. Turning
back, we dismounted near Kātlāng and from there sent a guide to meet the
baggage-train under Khwāja Mīr-i-mīrān and bring it to join us in
Maqām.[1393]
(_Feb. 14th_) Marching on next day, we dismounted between Kātlāng and
Maqām. A man of Shāh Manṣūr's arrived. Khusrau Kūkūldāsh and Aḥmadī the
secretary were sent with a few more to meet the baggage-train.
(_Feb. 15th_) On Wednesday the 14th of the month, the baggage-train
rejoined us while we were dismounting at Maqām.
It will have been within the previous 30 or 40 years that a heretic
qalandar named Shahbāz perverted a body of Yūsuf-zāī and another of
Dilazāk. His tomb was on a free and dominating height of the lower hill
at the bill (_tūmshūq_) of the [Sidenote: Fol. 222.] Maqām mountain.
Thought I, "What is there to recommend the tomb of a heretic qalandar
for a place in air so free?" and ordered the tomb destroyed and levelled
with the ground. The place was so charming and open that we elected to
sit there some time and to eat a confection (_ma'jūn_).
(_h. Bābur crosses the Indus for the first time._)
We had turned off from Bajaur with Bhīra in our thoughts.[1394] Ever
since we came into Kābul it had been in my mind to move on Hindūstān,
but this had not been done for a variety of reasons. Nothing to count
had fallen into the soldiers' hands during the three or four months we
had been leading this army. Now that Bhīra, the borderland of Hindūstān,
was so near, I thought a something might fall into our men's hands if,
riding light, we went suddenly into it. To this thought I clung, but
some of my well-wishers, after we had raided the Afghāns and dismounted
at Maqām, set the matter in this way before me:—"If we are to go into
Hindūstān, it should be on a proper basis; one part of the army stayed
behind in Kābul; a body of effective braves was left behind in Bajaur; a
good part of this army has gone into Lamghān because its horses were
worn-out; and the horses of those who have come this far, are so poor
that they have not a day's hard riding in them." Reasonable as these
considerations were, yet, having made the start, we paid no [Sidenote:
Fol. 222b.] attention to them but set off next day for the ford through
the water of Sind.[1395] Mīr Muḥammad the raftsman and his elder and
younger brethren were sent with a few braves to examine the Sind-river
(_daryā_), above and below the ford.
(_Feb. 16th_) After starting off the camp for the river, I went to hunt
rhinoceros on the Sawātī side which place people call also Karg-khāna
(Rhino-home).[1396] A few were discovered but the jungle was dense and
they did not come out of it. When one with a calf came into the open and
betook itself to flight, many arrows were shot at it and it rushed into
the near jungle; the jungle was fired but that same rhino was not had.
Another calf was killed as it lay, scorched by the fire, writhing and
palpitating. Each person took a share of the spoil. After leaving
Sawātī, we wandered about a good deal; it was the Bed-time Prayer when
we got to camp.
Those sent to examine the ford came back after doing it.
(_Feb. 17th_) Next day, Thursday the 16th,[1397] the horses and
baggage-camels crossed through the ford and the camp-bazar and
foot-soldiers were put over on rafts. Some Nīl-ābīs came and saw me at
the ford-head (_guẕar-bāshī_), bringing a horse in mail and 300
_shāhrukhīs_ as an offering. At the Mid-day Prayer of this same day,
when every-one had crossed the river, we marched on; we went on until
one watch of the night had passed (_circa_ 9 p.m.) when we dismounted
near the water of Kacha-kot.[1398]
(_Feb. 18th_) Marching on next day, we crossed the Kacha-kot-water; noon
returning, went through the Sangdakī-pass and dismounted. While Sayyid
Qāsim Lord of the Gate was [Sidenote: Fol. 223.] in charge of the rear
(_chāghdāwal_) he overcame a few Gujūrs who had got up with the rear
march, cut off and brought in 4 or 5 of their heads.
(_Feb. 19th_) Marching thence at dawn and crossing the Sūhān-water, we
dismounted at the Mid-day Prayer. Those behind kept coming in till
midnight; the march had been mightily long, and, as many horses were
weak and out-of-condition, a great number were left on the road.
(_i. The Salt-range._)
Fourteen miles (_7 kos_) north of Bhīra lies the mountain-range written
of in the _Z̤afar-nāma_ and other books as the Koh-i-jūd.[1399] I had
not known why it was called this; I now knew. On it dwell two tribes,
descendants from one parent-source, one is called Jūd, the other
Janjūha. These two from of old have been the rulers and lawful
commanders of the peoples and hordes (_aūlūs_) of the range and of the
country between Bhīra and Nīl-āb. Their rule is friendly and brotherly
however; they cannot take what their hearts might desire; the portion
ancient custom has fixed is given and taken, no less and no more. The
agreement is to give one _shāhrukhī_[1400] for each yoke of oxen and
seven for headship in a household; there is also service in the army.
The Jūd and Janjūha both are divided into several clans. The Koh-i-jūd
runs for 14 miles along the Bhīra country, taking off from those Kashmīr
mountains that are one with [Sidenote: Fol. 223b.] Hindū-kūsh, and it
draws out to the south-west as far as the foot of Dīn-kot on the
Sind-river.[1401] On one half of it are the Jūd, the Janjūha on the
other. People call it Koh-i-jūd through connecting it with the Jūd
tribe.[1402] The principal headman gets the title of Rāī; others, his
younger brothers and sons, are styled Malik. The Janjūha headmen are
maternal uncles of Langar Khan. The ruler of the people and horde near
the Sūhān-water was named Malik Hast. The name originally was Asad but
as Hindūstānīs sometimes drop a vowel _e.g._ they say _khabr_ for
_khabar_ (news), they had said Asd for Asad, and this went on to Hast.
Langar Khān was sent off to Malik Hast at once when we dismounted. He
galloped off, made Malik Hast hopeful of our favour and kindness, and at
the Bed-time Prayer, returned with him. Malik Hast brought an offering
of a horse in mail and waited on me. He may have been 22 or 23 years
old.[1403]
The various flocks and herds belonging to the country-people were close
round our camp. As it was always in my heart to possess Hindūstān, and
as these several countries, Bhīra, Khūsh-āb, Chīn-āb and Chīnīūt[1404]
had once been held by the Turk, I pictured them as my own and was
resolved to get them into my hands, whether peacefully or by force. For
these reasons it being imperative to treat these hillmen well, this
following [Sidenote: Fol. 224.] order was given:—"Do no hurt or harm to
the flocks and herds of these people, nor even to their cotton-ends and
broken needles!"
(_j. The Kalda-kahār lake_.)
(_Feb. 20th_) Marching thence next day, we dismounted at the Mid-day
Prayer amongst fields of densely-growing corn in Kalda-kahār.
Kalda-kahār is some 20 miles north of Bhīra, a level land shut in[1405]
amongst the Jūd mountains. In the middle of it is a lake some six miles
round, the in-gatherings of rain from all sides. On the north of this
lake lies an excellent meadow; on the hill-skirt to the west of it there
is a spring[1406] having its source in the heights overlooking the lake.
The place being suitable I have made a garden there, called the
Bāgh-i-ṣafā,[1407] as will be told later; it is a very charming place
with good air.
(_Feb. 21st_) We rode from Kalda-kahār at dawn next day. When we reached
the top of the Hamtātū-pass a few local people waited on me, bringing a
humble gift. They were joined with `Abdu'r-raḥīm the chief-scribe
(_shaghāwal_) and sent with him to speak the Bhīra people fair and say,
"The possession of this country by a Turk has come down from of old;
beware not to bring ruin on its people by giving way to fear and
anxiety; our eye is on this land and on this people; raid and rapine
shall not be."
We dismounted near the foot of the pass at breakfast-time, [Sidenote:
Fol. 224b.] and thence sent seven or eight men ahead, under Qurbān of
Chīrkh and `Abdu'l-malūk of Khwāst. Of those sent one Mīr Muḥammad (a
servant ?) of Mahdī Khwāja[1408] brought in a man. A few Afghān headmen,
who had come meantime with offerings and done obeisance, were joined
with Langar Khān to go and speak the Bhīra people fair.
After crossing the pass and getting out of the jungle, we arrayed in
right and left and centre, and moved forward for Bhīra. As we got near
it there came in, of the servants of Daulat Khān _Yūsuf-khail's_ son
`Alī Khān, Sīktū's son Dīwa _Hindū_; with them came several of the
notables of Bhīra who brought a horse and camel as an offering and did
me obeisance. At the Mid-day Prayer we dismounted on the east of Bhīra,
on the bank of the Bahat (Jehlam), in a sown-field, without hurt or harm
being allowed to touch the people of Bhīra.
(_k. History of Bhīra._)
Tīmūr Beg had gone into Hindūstān; from the time he went out again these
several countries _viz._ Bhīra, Khūsh-āb, Chīn-āb and Chīnīūt, had been
held by his descendants and the dependants and adherents of those
descendants. After the death of Sl. Mas`ūd Mīrzā and his son `Alī
_Asghar_ Mīrzā, the sons of Mīr `Alī Beg [Sidenote: Fol. 225.] _viz._
Bābā-i-kābulī, Daryā Khān and Apāq Khān, known later as Ghāzī Khān, all
of whom Sl. Mas`ūd M. had cherished, through their dominant position,
got possession of Kābul, Zābul and the afore-named countries and
_parganas_ of Hindūstān. In Sl. Abū-sa`īd Mīrzā's time, Kābul and Zābul
went from their hands, the Hindūstān countries remaining. In 910 AH.
(1504 AD.) the year I first came into Kābul, the government of Bhīra,
Khūsh-āb and Chīn-āb depended on Sayyid `Alī Khān, son of Ghāzī Khān and
grandson of Mīr `Alī Beg, who read the _khuṯba_ for Sikandar son of
Buhlūl (_Lūdī Afghān_) and was subject to him. When I led that army out
(910 AH.) Sayyid `Alī Khān left Bhīra in terror, crossed the
Bahat-water, and seated himself in Sher-kot, one of the villages of
Bhīra. A few years later the Afghāns became suspicious about him on my
account; he, giving way to his own fears and anxieties, made these
countries over to the then governor [Sidenote: Fol. 225b.] in Lāhūr,
Daulat Khān, son of Tātār Khān _Yūsuf-khail_, who gave them to his own
eldest son `Alī Khān, and in `Alī Khān's possession they now were.
(_Author's note on Sl. Mas`ūd Mīrzā._) He was the son of
Sūyūrghatmīsh Mīrzā, son of Shāhrukh Mīrzā, (son of Tīmūr),
and was known as Sl. Mas`ūd _Kābulī_ because the government
and administration of Kābul and Zābul were then dependent on
him (deposed 843 AH.-1440 AD.)
(_Author's note to 910 AH._) That year, with the wish to enter
Hindūstān, Khaibar had been crossed and Parashāwūr (_sic_) had