Chapter XXX: Section III: Hindūstān (4)

"The details of the momentous event of Friday the 16th of the first Rabī` in the date 933 [Dec. 21st 1526 AD.] are as follows:—The ill-omened old woman[1981] Ibrāhim's mother heard [Sidenote: Fol. 305b.] that I ate things from the hands of Hindūstānīs—the thing being that three or four months earlier, as I had not seen Hindūstānī dishes, I had ordered Ibrāhīm's cooks to be brought and out of 50 or 60 had kept four. Of this she heard, sent to Atāwa (Etāwa) for Aḥmad the _chāshnīgīr_—in Hindūstān they call a taster (_bakāwal_) a _chāshnīgīr_—and, having got him,[1982] gave a _tūla_ of poison, wrapped in a square of paper,—as has been mentioned a _tūla_ is rather more than 2 _mis̤qāls_[1983]—into the hand of a slave-woman who was to give it to him. That poison Aḥmad gave to the Hindūstānī cooks in our kitchen, promising them four _parganas_ if they would get it somehow into the food. Following the first slave-woman that ill-omened old woman sent a second to see if the first did or did not give the poison she had received to Aḥmad. Well was it that Aḥmad put the poison not into the cooking-pot but on a dish! He did not put it into the pot because I had strictly ordered the tasters to compel any Hindūstānīs who were present while food was cooking in the pots, to taste that food.[1984] Our graceless tasters were neglectful when the food _(āsh_) was being dished up. Thin slices of bread were put on a porcelain dish; on these less than half of the paper packet of poison was sprinkled, and over this buttered [Sidenote: Fol. 306.] fritters were laid. It would have been bad if the poison had been strewn on the fritters or thrown into the pot. In his confusion, the man threw the larger half into the fire-place."

"On Friday, late after the Afternoon Prayer, when the cooked meats were set out, I ate a good deal of a dish of hare and also much fried carrot, took a few mouthfuls of the poisoned Hindūstānī food without noticing any unpleasant flavour, took also a mouthful or two of dried-meat (_qāq_). Then I felt sick. As some dried meat eaten on the previous day had had an unpleasant taste, I thought my nausea due to the dried-meat. Again and again my heart rose; after retching two or three times I was near vomiting on the table-cloth. At last I saw it would not do, got up, went retching every moment of the way to the water-closet (_āb-khāna_) and on reaching it vomited much. Never had I vomited after food, used not to do so indeed while drinking. I became suspicious; I had the cooks put in ward and ordered some of the vomit given to a dog and the dog to be watched. It was somewhat out-of-sorts near the first watch of the next day; its belly was swollen and however much people threw stones at it and turned it over, it did not get up. In that state it remained till mid-day; it then got up; it did not die. [Sidenote: Fol. 306b.] One or two of the braves who also had eaten of that dish, vomited a good deal next day; one was in a very bad state. In the end all escaped. (_Persian_) 'An evil arrived but happily passed on!' God gave me new-birth! I am coming from that other world; I am born today of my mother; I was sick; I live; through God, I know today the worth of life!"[1985]

"I ordered Pay-master Sl. Muḥammad to watch the cook; when he was taken for torture (_qīn_), he related the above particulars one after another."

"Monday being Court-day, I ordered the grandees and notables, amīrs and wazīrs to be present and that those two men and two women should be brought and questioned. They there related the particulars of the affair. That taster I had cut in pieces, that cook skinned alive; one of those women I had thrown under an elephant, the other shot with a match-lock. The old woman (_būā_) I had kept under guard; she will meet her doom, the captive of her own act."[1986]

"On Saturday I drank a bowl of milk, on Sunday _`araq_ in which stamped-clay was dissolved.[1987] On Monday I drank milk in which were dissolved stamped-clay and the best theriac,[1988] a strong purge. As on the first day, Saturday, something very dark like parched bile was voided."

"Thanks be to God! no harm has been done. Till now I had not known so well how sweet a thing life can seem! As the line has it, 'He who has been near to death knows the worth of life.' Spite of myself, I am all upset whenever the dreadful [Sidenote: Fol. 307.] occurrence comes back to my mind. It must have been God's favour gave me life anew; with what words can I thank him?"

"Although the terror of the occurrence was too great for words, I have written all that happened, with detail and circumstance, because I said to myself, 'Don't let their hearts be kept in anxiety!' Thanks be to God! there may be other days yet to see! All has passed off well and for good; have no fear or anxiety in your minds."

"This was written on Tuesday the 20th of the first Rabī`, I being then in the Chār-bāgh."

When we were free from the anxiety of these occurrences, the above letter was written and sent to Kābul.

(_g. Dealings with Ibrāhīm's family._)

As this great crime had raised its head through that ill-omened old woman (_būā-i-bad-bakht_), she was given over to Yūnas-i-`alī and Khwājagī Asad who after taking her money and goods, slaves and slave-women (_dādūk_), made her over for careful watch to `Abdu'r-raḥīm _shaghāwal_.[1989] Her grandson, Ibrāhīm's son had been cared for with much respect and delicacy, but as the attempt on my life had been made, clearly, by that family, it did not seem advisable to keep him in Agra; he was joined therefore to Mullā Sarsān—who had come from Kāmrān on important business—and was started off with the Mullā to Kāmrān on Thursday Rabī` I. 29th (Jan. 3rd 1527 AD.).[1990]

(_h. Humāyūn's campaign._)

[Sidenote: Fol. 307b.] Humāyūn, acting against the Eastern rebels[1991] took Jūna-pūr (_sic_), went swiftly against Naṣīr Khān (_Nūḥānī_) in Ghāzī-pūr and found that he had gone across the Gang-river, presumably on news* of Humāyūn's approach. From Ghāzī-pūr Humāyūn went against Kharīd[1992] but the Afghāns of the place had crossed the Sārū-water (Gogra) presumably on the news* of his coming. Kharīd was plundered and the army turned back.

Humāyūn, in accordance with my arrangements, left Shāh Mīr Ḥusain and Sl. Junaid with a body of effective braves in Jūna-pūr, posted Qāẓī Jīā with them, and placed Shaikh Bāyazīd [_Farmūlī_] in Aude (Oude). These important matters settled, he crossed Gang from near Karrah-Mānikpūr and took the Kālpī road. When he came opposite Kālpī, in which was Jalāl Khān _Jik-hat's_ (son) `Ālam Khān who had sent me dutiful letters but had not waited on me himself, he sent some-one to chase fear from `Ālam Khān's heart and so brought him along (to Āgra).

Humāyūn arrived and waited on me in the Garden of Eight-paradises[1993] on Sunday the 3rd of the 2nd Rabī` (Jan. 6th 1527 AD.). On the same day Khwāja Dost-i-khāwand arrived from Kābul.

(_i. Rānā Sangā's approach._)[1994]

Meantime Mahdī Khwāja's people began to come in, treading on one another's heels and saying, "The Rānā's advance is certain. Ḥasan Khān _Mīwātī_ is heard of also as likely to join him. They must be thought about above all else. It would favour our fortune, if a troop came ahead of the army to reinforce Bīāna." [Sidenote: Fol. 308.]

Deciding to get to horse, we sent on, to ride light to Bīāna, the commanders Muḥammad Sl. Mīrzā, Yūnas-i-`alī, Shāh Manṣūr _Barlās_, Kitta Beg, Qismatī[1995] and Būjka.

In the fight with Ibrāhīm, Ḥasan Khān _Mīwātī's_ son Nāhar Khān had fallen into our hands; we had kept him as an hostage and, ostensibly on his account, his father had been making comings-and-goings with us, constantly asking for him. It now occurred to several people that if Ḥasan Khān were conciliated by sending him his son, he would thereby be the more favourably disposed and his waiting on me might be the better brought about. Accordingly Nāhar Khān was dressed in a robe of honour; promises were made to him for his father, and he was given leave to go. That hypocritical mannikin [Ḥasan Khān] must have waited just till his son had leave from me to go, for on hearing of this and while his son as yet had not joined him, he came out of Alūr (Alwar) and at once joined Rānā Sangā in Toda(bhīm, Āgra District). It must have been ill-judged to let his son go just then.

Meantime much rain was falling; parties were frequent; even Humāyūn was present at them and, abhorrent though it was to him, sinned[1996] every few days.

(_j. Tramontane affairs._)

One of the strange events in these days of respite[1997] was this:—When Humāyūn was coming from Fort Victory. (Qila`-i-ẕafar) to join the Hindūstān army, (Muḥ. 932 AH.-Oct. 1525 AD.) [Sidenote: Fol. 308b.] Mullā Bābā of Pashāghar (_Chaghatāī_) and his younger brother Bābā Shaikh deserted on the way, and went to Kītīn-qarā Sl. (_Aūzbeg_), into whose hands Balkh had fallen through the enfeeblement of its garrison.[1998] This hollow mannikin and his younger brother having taken the labours of this side (Cis-Balkh?) on their own necks, come into the neighbourhood of Aībak, Khurram and Sār-bāgh.[1999]

Shāh Sikandar—his footing in Ghūrī lost through the surrender of Balkh—is about to make over that fort to the Aūzbeg, when Mullā Bābā and Bābā Shaikh, coming with a few Aūzbegs, take possession of it. Mīr Hamah, as his fort is close by, has no help for it; he is for submitting to the Aūzbeg, but a few days later Mullā Bābā and Bābā Shaikh come with a few Aūzbegs to Mīr Hamah's fort, purposing to make the Mīr and his troop march out and to take them towards Balkh. Mīr Hamah makes Bābā Shaikh dismount inside the fort, and gives the rest felt huts (_aūtāq_) here and there. He slashes at Bābā Shaikh, puts him and some others in bonds, and sends a man galloping off to Tīngrī-bīrdī (_Qūchīn_, in Qūndūz). Tīngrī-bīrdī sends off Yār-i-`alī and `Abdu'l-laṯīf with a few effective braves, but before they reach Mīr Hamah's fort, Mullā Bābā has arrived there with his Aūzbegs; he had thought of a hand-to-hand fight (_aūrūsh-mūrūsh_), but he can do nothing. Mīr Hamah and his men joined Tīngrī-bīrdī's and came to Qūndūz. Bābā Shaikh's wound must have been severe; they cut his head off and Mīr Hamah brought [Sidenote: Fol. 309.] it (to Āgra) in these same days of respite. I uplifted his head with favour and kindness, distinguishing him amongst his fellows and equals. When Bāqī _shaghāwal_ went [to Balkh][2000] I promised him a _ser_ of gold for the head of each of the ill-conditioned old couple; one _ser_ of gold was now given to Mīr Hamah for Bābā Shaikh's head, over and above the favours referred to above.[2001]

(_k. Action of part of the Bīāna reinforcement._)

Qismatī who had ridden light for Bīāna, brought back several heads he had cut off; when he and Būjka had gone with a few braves to get news, they had beaten two of the Pagan's scouting-parties and had made 70 to 80 prisoners. Qismatī brought news that Ḥasan Khān _Mīwātī_ really had joined Rānā Sangā.

(_l. Trial-test of the large mortar of f. 302._)

(_Feb. 10th_) On Sunday the 8th of the month (Jumāda I.), I went to see Ustād `Alī-qulī discharge stones from that large mortar of his in casting which the stone-chamber was without defect and which he had completed afterwards by casting the powder-compartment. It was discharged at the Afternoon Prayer; the throw of the stone was 1600 paces. A gift was made to the Master of a sword-belt, robe of honour, and _tīpūchāq_ (horse).

(_m. Bābur leaves Āgra against Rānā Sangā._)

(_Feb. 11th_) On Monday the 9th of the first Jumāda, we got out of the suburbs of Āgra, on our journey (_safar_) for the Holy War, and dismounted in the open country, where we remained three or four days to collect our army and be its rallying-point.[2002] As little confidence was placed in Hindūstānī people, the Hindūstān amīrs were inscribed for expeditions to this or to that side:—`Ālam Khān (_Tahangarī_) was sent hastily to Gūālīār to [Sidenote: Fol. 309b.] reinforce Raḥīm-dād; Makan, Qāsim Beg _Sanbalī_ (_Saṃbhalī_), Ḥamīd with his elder and younger brethren and Muḥammad _Zaitūn_ were inscribed to go swiftly to Sanbal.

(_n. Defeat of the advance-force._)

Into this same camp came the news that owing to Rānā Sangā's swift advance with all his army,[2003] our scouts were able neither to get into the fort (Bīāna) themselves nor to send news into it. The Bīāna garrison made a rather incautious sally too far out; the enemy fell on them in some force and put them to rout.[2004] There Sangur Khān _Janjūha_ became a martyr. Kitta Beg had galloped into the pell-mell without his cuirass; he got one pagan afoot (_yāyāglātīb_) and was overcoming him, when the pagan snatched a sword from one of Kitta Beg's own servants and slashed the Beg across the shoulder. Kitta Beg suffered great pain; he could not come into the Holy-battle with Rānā Sangā, was long in recovering and always remained blemished.

Whether because they were themselves afraid, or whether to frighten others is not known but Qismatī, Shāh Manṣūr _Barlās_ and all from Bīāna praised and lauded the fierceness and valour of the pagan army.

Qāsim Master-of-the-horse was sent from the starting-ground (_safar qīlghān yūrt_) with his spadesmen, to dig many wells where the army was next to dismount in the Madhākūr _pargana_.

(_Feb. 16th_) Marching out of Āgra on Saturday the 14th of the first Jumāda, dismount was made where the wells had been [Sidenote: Fol. 310.] dug. We marched on next day. It crossed my mind that the well-watered ground for a large camp was at Sīkrī.[2005] It being possible that the Pagan was encamped there and in possession of the water, we arrayed precisely, in right, left and centre. As Qismatī and Darwīsh-i-muḥammad _Sārbān_ in their comings and goings had seen and got to know all sides of Bīāna, they were sent ahead to look for camping-ground on the bank of the Sīkrī-lake (_kūl_). When we reached the (Madhākūr) camp, persons were sent galloping off to tell Mahdī Khwāja and the Bīāna garrison to join me without delay. Humāyūn's servant Beg Mīrak _Mughūl_ was sent out with a few braves to get news of the Pagan. They started that night, and next morning brought word that he was heard of as having arrived and dismounted at a place one _kuroh_ (2 miles) on our side (_aīlkārāk_) of Basāwar.[2006] On this same day Mahdī Khwāja and Muḥammad Sl. Mīrzā rejoined us with the troops that had ridden light to Bīāna.

(_o. Discomfiture of a reconnoitring party._)

The begs were appointed in turns for scouting-duty. When it was `Abdu'l-`azīz's turn, he went out of Sīkrī, looking neither before nor behind, right out along the road to Kanwā which is 5 _kuroh_ (10 m.) away. The Rānā must have been marching forward; he heard of our men's moving out in their reinless (_jalāū-sīz_) way, and made 4 or 5,000 of his own fall suddenly on them. With `Abdu'l-`azīz and Mullā Apāq may have been 1000 to 1500 men; they took no stock of their opponents but just [Sidenote: Fol. 310b.] got to grips; they were hurried off at once, many of them being made prisoner.

On news of this, we despatched Khalīfa's Muḥibb-i-`alī with Khalīfa's retainers. Mullā Ḥusain and some others _aūbrūqsūbrūq_[2007]* were sent to support them,[2008] and Muḥammad `Alī _Jang-jang_ also. Presumably it was before the arrival of this first, Muḥibb-i-`alī's, reinforcement that the Pagan had hurried off `Abdu'l-`azīz and his men, taken his standard, martyred Mullā Ni`mat, Mullā Dāūd and the younger brother of Mullā Apāq, with several more. Directly the reinforcement arrived the pagans overcame T̤āhir-tibrī, the maternal uncle of Khalīfa's Muḥibb-i-`alī, who had not got up with the hurrying reinforcement[?].[2009] Meantime Muḥibb-i-`alī even had been thrown down, but Bāltū getting in from the rear, brought him out. The enemy pursued for over a _kuroh_ (2 m.), stopped however at the sight of the black mass of Muḥ. `Alī _Jang-jang's_ troops.

Foot upon foot news came that the foe had come near and nearer. We put on our armour and our horses' mail, took our arms and, ordering the carts to be dragged after us, rode out at the gallop. We advanced one _kuroh_. The foe must have turned aside.

(_p. Bābur fortifies his camp._)

For the sake of water, we dismounted with a large lake (_kūl_) on one side of us. Our front was defended by carts chained together*, the space between each two, across which the chains stretched, being 7 or 8 _qārī_ (_circa_ yards). Musṯafa _Rūmī_ had [Sidenote: Fol. 311.] had the carts made in the Rūmī way, excellent carts, very strong and suitable.[2010] As Ustād `Alī-qulī was jealous of him, Musṯafa was posted to the right, in front of Humāyūn. Where the carts did not reach to, Khurāsānī and Hindūstānī spadesmen and miners were made to dig a ditch.

Owing to the Pagan's rapid advance, to the fighting-work in Bīāna and to the praise and laud of the pagans made by Shāh Manṣūr, Qismatī and the rest from Bīāna, people in the army shewed sign of want of heart. On the top of all this came the defeat of `Abdu'l-`azīz. In order to hearten our men, and give a look of strength to the army, the camp was defended and shut in where there were no carts, by stretching ropes of raw hide on wooden tripods, set 7 or 8 _qārī_ apart. Time had drawn out to 20 or 25 days before these appliances and materials were fully ready.[2011]

(_q. A reinforcement from Kābul._)

Just at this time there arrived from Kābul Qāsim-i-ḥusain Sl. (_Aūzbeg Shaibān_) who is the son of a daughter of Sl. Ḥusain M. (_Bāī-qarā_), and with him Aḥmad-i-yūsuf (_Aūghlāqchī_), Qawwām-i-aūrdū Shāh and also several single friends of mine, counting up in all to 500 men. Muḥammad Sharīf, the astrologer of ill-augury, came with them too, so did Bābā Dost the water-bearer (_sūchī_) who, having gone to Kābul for wine, had there [Sidenote: Fol. 311b.] loaded three strings of camels with acceptable Ghaznī wines.

At a time such as this, when, as has been mentioned, the army was anxious and afraid by reason of past occurrences and vicissitudes, wild words and opinions, this Muḥammad Sharīf, the ill-augurer, though he had not a helpful word to say to me, kept insisting to all he met, "Mars is in the west in these days;[2012] who comes into the fight from this (east) side will be defeated." Timid people who questioned the ill-augurer, became the more shattered in heart. We gave no ear to his wild words, made no change in our operations, but got ready in earnest for the fight.

(_Feb. 24th_) On Sunday the 22nd (of Jumāda 1.) Shaikh Jamāl was sent to collect all available quiver-wearers from between the two waters (Ganges and Jumna) and from Dihlī, so that with this force he might over-run and plunder the Mīwāt villages, leaving nothing undone which could awaken the enemy's anxiety for that side. Mullā Tark-i-`alī, then on his way from Kābul, was ordered to join Shaikh Jamāl and to neglect nothing of ruin and plunder in Mīwāt; orders to the same purport were given also to Maghfūr the Dīwān. They went; they over-ran and raided a few villages in lonely corners (_būjqāq_); they took some prisoners; but their passage through did not arouse much anxiety!

(_r. Bābur renounces wine._)

On Monday the 23rd of the first Jumāda (Feb. 25th), when [Sidenote: Fol. 312.] I went out riding, I reflected, as I rode, that the wish to cease from sin had been always in my mind, and that my forbidden acts had set lasting stain upon my heart. Said I, "Oh! my soul!"

(_Persian_) "How long wilt thou draw savour from sin?
Repentance is not without savour, taste it!"[2013]

(_Turkī_) Through years how many has sin defiled thee?
How much of peace has transgression given thee?
How much hast thou been thy passions' slave?
How much of thy life flung away?

With the Ghāzī's resolve since now thou hast marched,
Thou hast looked thine own death in the face!
Who resolves to hold stubbornly fast to the death,
Thou knowest what change he attains,

That far he removes him from all things forbidden,
That from all his offences he cleanses himself.
With my own gain before me, I vowed to obey,
In this my transgression,[2014] the drinking
of wine.[2015]

The flagons and cups of silver and gold, the vessels
of feasting,
I had them all brought;
I had them all broken up[2016] then and there.
Thus eased I my heart by renouncement of wine.

The fragments of the gold and silver vessels were shared out to deserving persons and to darwīshes. The first to agree in renouncing wine was `Asas;[2017] he had already agreed also about leaving his beard untrimmed.[2018] That night and next day some [Sidenote: Fol. 312b.] 300 begs and persons of the household, soldiers and not soldiers, renounced wine. What wine we had with us was poured on the ground; what Bābā Dost had brought was ordered salted to make vinegar. At the place where the wine was poured upon the ground, a well was ordered to be dug, built up with stone and having an almshouse beside it. It was already finished in Muḥarram 935 (AH.-Sep. 1528 AD.) at the time I went to Sīkrī from Dūlpūr on my way back from visiting Gūālīār.

(_s. Remission of a due._)

I had vowed already that, if I gained the victory over Sangā the pagan, I would remit the _tamghā_[2019] to all Musalmāns. Of this vow Darwīsh-i-muḥammad _Sārbān_ and Shaikh Zain reminded me at the time I renounced wine. Said I, "You do well to remind me."

*_The tamghā_ was remitted to all Musalmāns of the dominions I held.[2020] I sent for the clerks (_munshīlār_), and ordered them to write for their news-letters (_akhbar_) the _farmān_ concerning the two important acts that had been done. Shaikh Zain wrote the _farmān_ with his own elegance (_inshāsī bīla_) and his fine letter (_inshā_) was sent to all my dominions. It is as follows:—[2021]

FARMĀN ANNOUNCING BĀBUR'S RENUNCIATION OF WINE.[2022]

[2023] _Let us praise the Long-suffering One who loveth the penitent and who loveth the cleansers of themselves; and let thanks be rendered to the Gracious One who absolveth His debtors, and forgiveth those who seek forgiveness. Blessings be upon Muḥammad the Crown of Creatures, on the Holy family, on the pure Companions_, and on the mirrors of the glorious congregation, to wit, the Masters of Wisdom who are treasure-houses of the pearls of purity and who bear the impress of the sparkling jewels of this purport:—that the nature of man is prone to evil, and that the abandonment of sinful appetites is only feasible by Divine aid [Sidenote: Fol. 313.] and the help that cometh from on high. "_Every soul is prone unto evil_,"[2024] (and again) "_This is the bounty of God_; _He will give the same unto whom He pleaseth_; _and God is endued with great bounty_."[2025]

Our motive for these remarks and for repeating these statements is that, by reason of human frailty, of the customs of kings and of the great, all of us, from the Shāh to the sipāhī, in the heyday of our youth, have transgressed and done what we ought not to have done. After some days of sorrow and repentance, we abandoned evil practices one by one, and the gates of retrogression became closed. But the renunciation of wine, the greatest and most indispensable of renunciations, remained under a veil in the chamber of deeds _pledged to appear in due season_, and did not show its countenance until the glorious hour when we had put on the garb of the holy warrior and had encamped with the army of Islām over against the infidels in order to slay them. On this occasion I received a secret inspiration and heard an infallible voice say "_Is not the time yet come unto those who believe, that their hearts should humbly submit to the admonition of God, and that truth which hath been revealed?_"[2026] Thereupon we set ourselves to extirpate the things of wickedness, and we earnestly knocked at the gates of repentance. The Guide of Help assisted us, according to the saying "_Whoever knocks and re-knocks, to him it will be opened_", and an order was given that with the Holy War there should [Sidenote: Fol. 313b.] begin the still greater war which has to be waged against sensuality. In short, we declared with sincerity that _we would subjugate our passions_, and I engraved on the tablet of my heart "_I turn unto Thee with repentance, and I am the first of true believers_".[2027] And I made public the resolution to abstain from wine, which had been hidden in the treasury of my breast. The victorious servants, in accordance with the illustrious order, dashed upon the earth of contempt and destruction the flagons and the cups, and the other utensils in gold and silver, which in their number and their brilliance were like the stars of the firmament. They dashed them in pieces, as, God willing! soon will be dashed the gods of the idolaters,—and they distributed the fragments among the poor and needy. By the blessing of this acceptable repentance, many of the courtiers, by virtue of the saying that _men follow the religion of their kings_, embraced abstinence at the same assemblage, and entirely renounced the use of wine, and up till now crowds of our subjects hourly attain this auspicious happiness. I hope that in accordance with the saying "_He who incites to good deeds has the same reward as he who does them_" the benefit of this action will react on the royal fortune and increase it day by day by victories.

After carrying out this design an universal decree was issued that in the imperial dominions—May God protect them from [Sidenote: Fol. 314.] every danger and calamity—no-one shall partake of strong drink, or engage in its manufacture, nor sell it, nor buy it or possess it, nor convey it or fetch it. "_Beware of touching it._" "_Perchance this will give you prosperity._"[2028]

In thanks for these great victories,[2029] and as a thank-offering for God's acceptance of repentance and sorrow, the ocean of the royal munificence became commoved, and those waves of kindness, which are the cause of the civilization of the world and of the glory of the sons of Adam, were displayed,—and throughout all the territories the tax (_tamghā_) on Musalmāns was abolished,—though its yield was more than the dreams of avarice, and though it had been established and maintained by former rulers,—for it is a practice outside of the edicts of the Prince of Apostles (Muḥammad). So a decree was passed that in no city, town, road, ferry, pass, or port, should the tax be levied or exacted. No alteration whatsoever of this order is to be permitted. "_Whoever after hearing it makes any change therein, the sin of such change will be upon him._"[2030]

The proper course (_sabīl_) for all who shelter under the shade of the royal benevolence, whether they be Turk, Tājik, `Arab, Hindī, or Fārsī (Persian), peasants or soldiers, of every nation or tribe of the sons of Adam, is to strengthen themselves by the tenets of religion, and to be full of hope and prayer for the dynasty which is linked with eternity, and to adhere to these ordinances, and not in any way to transgress them. It behoves all to act according to this _farmān_; they are to accept it as authentic when it comes attested by the Sign-Manual.

Written by order of the Exalted one,—May his excellence endure for ever! on the 24th of Jumāda I. 933 (February 26th 1527).

(_t. Alarm in Bābur's camp._)

[Sidenote: Fol. 314b.] In these days, as has been mentioned, (our people) great and small, had been made very anxious and timid by past occurrences. No manly word or brave counsel was heard from any one soever. What bold speech was there from the wazīrs who are to speak out (_dīgūchī_), or from the amīrs who will devour the land (_wilāyat-yīghūchī_)?[2031] None had advice to give, none a bold plan of his own to expound. Khalīfa (however) did well in this campaign, neglecting nothing of control and supervision, painstaking and diligence.

At length after I had made enquiry concerning people's want of heart and had seen their slackness for myself, a plan occurred to me; I summoned all the begs and braves and said to them, "Begs and braves!

(_Persian_) Who comes into the world will die;
What lasts and lives will be God.

(_Turkī_) He who hath entered the assembly of life,
Drinketh at last of the cup of death.

He who hath come to the inn of life,
Passeth at last from Earth's house of woe.

"Better than life with a bad name, is death with a good one.

(_Persian_) Well is it with me, if I die with good name!
A good name must I have, since the body is death's.[2032]

"God the Most High has allotted to us such happiness and has created for us such good-fortune that we die as martyrs, we kill as avengers of His cause. Therefore must each of you take oath [Sidenote: Fol. 315.] upon His Holy Word that he will not think of turning his face from this foe, or withdraw from this deadly encounter so long as life is not rent from his body." All those present, beg and retainer, great and small, took the Holy Book joyfully into their hands and made vow and compact to this purport. The plan was perfect; it worked admirably for those near and afar, for seërs and hearers, for friend and foe.

(_u. Bābur's perilous position._)

In those same days trouble and disturbance arose on every side:—Ḥusain Khān _Nuḥānī_ went and took Rāprī; Quṯb Khān's man took Chandwār[2033]; a mannikin called Rustam Khān who had collected quiver-wearers from Between-the-two-waters (Ganges and Jamna), took Kūl (Koel) and made Kīchīk 'Alī prisoner; Khwāja Zāhid abandoned Saṃbal and went off; Sl. Muḥammad _Dūldāī_ came from Qanūj to me; the Gūālīār pagans laid siege to that fort; 'Ālam Khān when sent to reinforce it, did not go to Gūālīār but to his own district. Every day bad news came from every side. Desertion of many Hindūstānīs set in; Haibat Khān _Karg-andāz_[2034] deserted and went to Saṃbal; Ḥasan Khān of Bārī deserted and joined the Pagan. We gave attention to none of them but went straight on with our own affair.

(_v. Bābur advances to fight._)

The apparatus and appliances, the carts and wheeled tripods being ready, we arrayed in right, left and centre, and marched forward on New Year's Day,[2035] Tuesday, the 9th of the second [Sidenote: Fol. 315b.] Jumāda (March 13th), having the carts[2036] and wheeled tripods moving in front of us, with Ustād `Alī-qulī and all the matchlock-men ranged behind them in order that these men, being on foot, should not be left behind the array but should advance with it.

When the various divisions, right, left and centre, had gone each to its place, I galloped from one to another to give encouragement to begs, braves, and _sipāhīs_. After each man had had assigned to him his post and usual work with his company, we advanced, marshalled on the plan determined, for as much as one _kuroh_ (2 m.)[2037] and then dismounted.

The Pagan's men, for their part, were on the alert; they came from their side, one company after another.

The camp was laid out and strongly protected by ditch and carts. As we did not intend to fight that day, we sent a few unmailed braves ahead, who were to get to grips with the enemy and thus take an omen. They made a few pagans prisoner, cut off and brought in their heads. Malik Qāsim also cut off and brought in a few heads; he did well. By these successes the hearts of our men became very strong.

When we marched on next day, I had it in my mind to fight, but Khalīfa and other well-wishers represented that the camping-ground previously decided on was near and that it would favour our fortunes if we had a ditch and defences made there and went there direct. Khalīfa accordingly rode off to get [Sidenote: Fol. 316.] the ditch dug; he settled its position with the spades-men, appointed overseers of the work and returned to us. (_w. The battle of Kānwa._)[2038]

On Saturday the 13th of the second Jumāda (March 17th, 1527 AD.) we had the carts dragged in front of us (as before), made a _kuroh_ (2 m.) of road, arrayed in right, left and centre, and dismounted on the ground selected.

A few tents had been set up; a few were in setting up when news of the appearance of the enemy was brought. Mounting instantly, I ordered every man to his post and that our array should be protected with the carts.[2039]

*As the following Letter-of-victory (_Fatḥ-nāma_) which is what Shaikh Zain had indited, makes known particulars about the army of Islām, the great host of the pagans with the position of their arrayed ranks, and the encounters had between them and the army of Islām, it is inserted here without addition or deduction.[2040]

SHAIKH ZAIN'S LETTER-OF-VICTORY.

(_a. Introduction._)

_Praise be to God the Faithful Promiser, the Helper of His servants, the Supporter of His armies, the Scatterer of hostile hosts, the One alone without whom there is nothing._ [Sidenote: Fol. 316b.]

_O Thou the Exalter of the pillars of Islām, Helper of thy faithful minister, Overthrower of the pedestals of idols, Overcomer of rebellious foes, Exterminator to the uttermost of the followers of darkness!_

_Lauds be to God the Lord of the worlds, and may the blessing of God be upon the best of His creatures Muḥammad, Lord of ghāzīs and champions of the Faith, and upon his companions, the pointers of the way, until the Day of judgment._

The successive gifts of the Almighty are the cause of frequent praises and thanksgivings, and the number of these praises and thanksgivings is, in its turn, the cause of the constant succession of God's mercies. For every mercy a thanksgiving is due, and every thanksgiving is followed by a mercy. To render full thanks is beyond men's power; the mightiest are helpless to discharge their obligations. Above all, adequate thanks cannot be rendered for a benefit than which none is greater in the world and nothing is more blessed, in the world to come, to wit, victory over most powerful infidels and dominion over wealthiest heretics, "_these are the unbelievers_, _the wicked_."[2041] In the eyes of the judicious, no blessing can be greater than this. Thanks be to God! that this great blessing and mighty boon, which from the cradle until now has been the real object of this right-thinking mind (Bābur's), has now manifested itself by the graciousness of the King of the worlds; the Opener who dispenses his treasures without awaiting solicitation, hath opened them with a master-key before our victorious Nawāb (Bābur),[2042] so that the names of our[2043] conquering heroes have been emblazoned in the records of glorious _ghāzīs_. By the help of our victorious soldiers the [Sidenote: Fol. 317.] standards of Islām have been raised to the highest pinnacles. The account of this auspicious fortune is as follows:—

(_b. Rānā Sangā and his forces._)

When the flashing-swords of our Islām-guarded soldiers had illuminated the land of Hindūstān with rays of victory and conquest, as has been recorded in former letters-of-victory,[2044] the Divine favour caused our standards to be upreared in the territories of Dihlī, Āgra, Jūn-pūr, Kharīd,[2045] Bihār, _etc._, when many chiefs, both pagans and Muḥammadans submitted to our generals and shewed sincere obedience to our fortunate Nawāb. But Rānā Sangā the pagan who in earlier times breathed submissive to the Nawāb,[2046] now _was puffed up with pride and became of the number of unbelievers_.[2047] Satan-like he threw back his head and collected an army of accursed heretics, thus gathering a rabble-rout of whom some wore the accursed torque (_ṯauq_), the _zīnār_,[2048] on the neck, some had in the skirt the calamitous thorn of apostacy.[2049] Previous to the rising in Hindūstān of the Sun of dominion and the emergence there of the light of the Shāhanshāh's Khalīfate [_i.e._ Bābur's] the authority of that execrated pagan (Sangā)—_at the Judgment Day he shall have no friend_,[2050] was such that not one of all the exalted sovereigns of this wide realm, such as the Sulṯān of Dihlī, the [Sidenote: Fol. 317b.] Sulṯān of Gujrāt and the Sulṯān of Mandū, could cope with this evil-dispositioned one, without the help of other pagans; one and all they cajoled him and temporized with him; and he had this authority although the rājas and rāīs of high degree, who obeyed him in this battle, and the governors and commanders who were amongst his followers in this conflict, had not obeyed him in any earlier fight or, out of regard to their own dignity, been friendly with him. Infidel standards dominated some 200 towns in the territories of Islām; in them mosques and shrines fell into ruin; from them the wives and children of the Faithful were carried away captive. So greatly had his forces grown that, according to the Hindū calculation by which one _lak_ of revenue should yield 100 horsemen, and one _krūr_ of revenue, 10,000 horsemen, the territories subject to the Pagan (Sangā) yielding 10 _krūrs_, should yield him 100,000 horse. Many noted pagans who hitherto had not helped him in battle, now swelled his ranks out of hostility to the people of Islām. Ten powerful chiefs, each the leader of a pagan host, uprose in rebellion, as smoke rises, and linked themselves, as though [Sidenote: Fol. 318.] enchained, to that perverse one (Sangā); and this infidel decade who, unlike the blessed ten,[2051] uplifted misery-freighted standards which _denounce unto them excruciating punishment_,[2052] had many dependants, and troops, and wide-extended lands. As, for instance, Ṣalāḥu'd-dīn[2053] had territory yielding 30,000 horse, Rāwal Ūdai Sīngh of Bāgar had 12,000, Medinī Rāī had 12,000, Ḥasan Khān of Mīwāt had 12,000, Bār-mal of Īdr had 4,000, Narpat Hāra had 7,000, Satrvī of Kach (Cutch) had 6,000, Dharm-deo had 4,000, Bīr-sing-deo had 4,000, and Maḥmūd Khān, son of Sl. Sikandar, to whom, though he possessed neither district nor _pargana_, 10,000 horse had gathered in hope of his attaining supremacy. Thus, according to the calculation of Hind, 201,000 was the total of those sundered from salvation. In brief, that haughty pagan, inwardly blind, and hardened of heart, having joined with other pagans, dark-fated and doomed to perdition, advanced to contend with the followers of Islām and to destroy the foundations of the law of the Prince of Men (Muḥammad), on whom be God's blessing! The protagonists of the royal forces fell, like divine destiny, on that one-eyed Dajjāl[2054] who, to understanding men, shewed the truth of the saying, _When Fate arrives, the eye becomes blind_, and, setting before their eyes the scripture which saith, _Whosoever striveth to promote the true religion, striveth for the good of his own soul_,[2055] [Sidenote: Fol. 318b.] they acted on the precept to which obedience is due, _Fight against infidels and hypocrites_.

(_c. Military movements._)

(_March 17th, 1527_) On Saturday the 13th day of the second Jumāda of the date 933, a day blessed by the words, _God hath blessed your Saturday_, the army of Islām was encamped near the village of Kānwa, a dependency of Bīāna, hard by a hill which was 2 _kurohs_ (4 m.) from the enemies of the Faith. When those accursed infidel foes of Muḥammad's religion heard the reverberation of the armies of Islām, they arrayed their ill-starred forces and moved forward with one heart, relying on their mountain-like, demon-shaped elephants, as had relied the Lords of the Elephant[2056] who went to overthrow the sanctuary (_ka`ba_) of Islām.

"Having these elephants, the wretched Hindus
Became proud, like the Lords of the Elephant;
Yet were they odious and vile as is the evening of death,
Blacker[2057] than night, outnumbering the stars,
All such as fire is[2058] but their heads upraised
In hate, as rises its smoke in the azure sky,
Ant-like they come from right and from left,
Thousands and thousands of horse and foot."

They advanced towards the victorious encampment, intending [Sidenote: Fol. 319.] to give battle. The holy warriors of Islām, trees in the garden of valour, moved forward in ranks straight as serried pines and, like pines uplift their crests to heaven, uplifting their helmet-crests which shone even as shine the hearts of those _that strive in the way of the Lord_; their array was like Alexander's iron-wall,[2059] and, as is the way of the Prophet's Law, straight and firm and strong, _as though they were a well-compacted building_;[2060] and they became fortunate and successful in accordance with the saying, _They are directed by their Lord, and they shall prosper_.[2061]

In that array no rent was frayed by timid souls;
Firm was it as the Shāhanshāh's resolve, strong as the Faith;
Their standards brushed against the sky;
_Verily we have granted thee certain victory_.[2062]

Obeying the cautions of prudence, we imitated the _ghāzīs_ of Rūm[2063] by posting matchlockmen (_tufanchīān_) and cannoneers (_ra`d-andāzān_) along the line of carts which were chained to one another in front of us; in fact, Islām's army was so arrayed and so steadfast that primal Intelligence[2064] and the firmament (_`aql-i-pīr u charkh-i-as̤īr_) applauded the marshalling thereof. To effect this arrangement and organization, Niẕāmu'd-dīn `Alī Khalīfa, the pillar of the Imperial fortune, exerted himself strenuously; his efforts were in accord with Destiny, and were approved by his sovereign's luminous judgment.

(_d. Commanders of the centre._)

His Majesty's post was in the centre. In the right-hand of the centre were stationed the illustrious and most upright [Sidenote: Fol. 319b.] brother, the beloved friend of Destiny, the favoured of Him whose aid is entreated (_i.e._ God), Chīn-tīmūr Sulṯān,[2065]—the illustrious son, accepted in the sight of the revered Allāh, Sulaimān Shāh,[2066]—the reservoir of sanctity, the way-shower, Khwāja Kamālu'd-dīn (Perfect-in-the Faith) Dost-i-khāwand,—the trusted of the sulṯānate, the abider near the sublime threshold, the close companion, the cream of associates, Kamālu'd-dīn Yūnas-i-`alī,—the pillar of royal retainers, the perfect in friendship, Jalālu'd-dīn (Glory-of-the-Faith) Shāh Manṣūr _Barlās_,—the pillar of royal retainers, most excellent of servants, Niẕāmu'd-dīn (Upholder-of-the-Faith) Darwīsh-i-muḥammad _Sārbān_,—the pillars of royal retainers, the sincere in fidelity, Shihābu'd-dīn (Meteor-of-the-Faith) `Abdu'l-lāh the librarian and Nīẕāmu'd-dīn Dost Lord-of-the-Gate.

In the left-hand of the centre took each his post, the reservoir of sovereignty, ally of the Khalīfate, object of royal favour, Sulṯān `Alā'u'd-dīn `Ālam Khān son of Sl. Bahlūl _Lūdī_,—the intimate of illustrious Majesty, the high priest (_dastūr_) of _ṣadrs_ amongst men, the refuge of all people, the pillar of Islām, Shaikh Zain of Khawāf,[2067]—the pillar of the nobility, Kamālu'd-dīn Muḥibb-i-`alī, son of the intimate counsellor named above (_i.e._ Khalīfa),—the pillar of royal retainers, Niẕāmu'd-dīn Tardī Beg brother of Qūj (son of) Aḥmad, whom God hath taken into His mercy,—Shīrafgan [Sidenote: Fol. 320.] son of the above-named Qūj Beg deceased,—the pillar of great ones, the mighty khān, Ārāīsh Khān,[2068]—the wazīr, greatest of wazīrs amongst men, Khwāja Kamālu'd-dīn Ḥusain,—and a number of other attendants at Court (_dīwanīān_).

(_e. Commanders of the right wing._)

In the right wing was the exalted son, honourable and fortunate, the befriended of Destiny, the Star of the Sign of sovereignty and success, Sun of the sphere of the Khalīfate, lauded of slave and free, Muḥammad Humāyūn Bahādur. On that exalted prince's right hand there were, one whose rank approximates to royalty and who is distinguished by the favour of the royal giver of gifts, Qāsim-i-ḥusain Sulṯān,—the pillar of the nobility Niẕāmu'd-dīn Aḥmad-ī-yūsuf _Aūghlāqchī_,[2069]—the trusted of royalty, most excellent of servants, Jalālu'd-dīn Hindū Beg _qūchīn_,[2070]—the trusted of royalty, perfect in loyalty, Jalālu'd-dīn Khusrau Kūkūldāsh,—the trusted of royalty, Qawām (var. Qiyām) Beg _Aūrdū-shāh_,—the pillar of royal retainers, of perfect sincerity, Walī _Qarā-qūzī_ the treasurer,[2071]—the pillar of royal retainers, Niẕāmu'd-dīn Pīr-qulī of Sīstān,—the pillar of wazīrs, Khwāja Kamālu'd-dīn _pahlawān_ (champion) of Badakhshān,—the pillar of royal retainers, `Abdu'l-sḥakūr,—the pillar of the nobility, most excellent of servants, the envoy from `Irāq Sulaimān Āqā,—and Ḥusain Āqā the envoy from Sīstān. On [Sidenote: Fol. 320b.] the victory-crowned left of the fortunate son already named there were, the sayyid of lofty birth, of the family of Murtiẓā (`Alī), Mīr Hama (or Hāma),—the pillar of royal retainers, the perfect in sincerity, Shamsu'd-dīn Muḥammadī Kūkūldāsh and Niẕāmu'd-dīn Khwājagī Asad _jān-dār_.[2072] In the right wing there were, of the amīrs of Hind,—the pillar of the State, the Khān-of-Khāns, Dilāwar Khān,[2073]—the pillar of the nobility, Malik Dād _Kararānī_,—and the pillar of the nobility, the Shaikh-of-shaikhs, Shaikh Gūran, each standing in his appointed place.

(_f. Commanders of the left wing._)

In the left wing of the armies of Islām there extended their ranks,—the lord of lofty lineage, the refuge of those in authority, the ornament of the family of _T̤a Ha_ and _Ya Sin_,[2074] the model for the descendants of the prince of ambassadors (Muḥammad), Sayyid Mahdī Khwāja,—the exalted and fortunate brother, the well-regarded of his Majesty, Muḥammad Sl. Mīrzā,[2075]—the personage approximating to royalty, the descended of monarchs, `Ādil Sulṯān son of Mahdī Sulṯān,[2076]—the trusted in the State, perfect in attachment, `Abdu'l-'azīz Master of the Horse,—the trusted in the State, the pure in friendship, Shamsu'd-dīn Muḥammad `Ali _Jang-jang_,[2077]—the pillar of royal retainers, Jalālu'd-dīn Qūtlūq-qadam _qarāwal_ (scout),—the pillar of royal retainers, the perfect in sincerity, Jalālu'd-dīn Shāh Ḥusain _yārāgī Mughūl Ghānchī_(?),[2078]—and Niẕāmu'd-dīn Jān-i-muḥammad _Beg Ātāka_.

Of amīrs of Hind there were in this division, the scions of sulṯāns, Kamāl Khān and Jamāl Khān sons of the Sl. `Alā'u'd-dīn [Sidenote: Fol. 321.] above-mentioned,—the most excellent officer `Alī Khān Shaikh-zāda of Farmūl,—and the pillar of the nobility, Niẕām Khān of Bīāna.

(_g. The flanking parties._)

For the flank-movement (_tūlghāma_) of the right wing there were posted two of the most trusted of the household retainers, Tardīka[2079] and Malik Qāsim the brother of Bābā Qashqa, with a body of Mughūls; for the flank-movement of the left wing were the two trusted chiefs Mūmin Ātāka and Rustam _Turkmān_, leading a body of special troops.

(_h. The Chief of the Staff._)

The pillar of royal retainers, the perfect in loyalty, the cream of privy-counsellors, Niẕāmu'd-dīn Sulṯān Muḥammad _Bakhshī_, after posting the _ghāzīs_ of Islām, came to receive the royal commands. He despatched adjutants (_tawāchī_) and messengers (_yasāwal_) in various directions to convey imperative orders concerning the marshalling of the troops to the great sulṯāns and amīrs. And when the Commanders had taken up their positions, an imperative order was given that none should quit his post or, uncommanded, stretch forth his arm to fight.

(_i. The battle._)

One watch[2080] of the afore-mentioned day had elapsed when the opposing forces approached each other and the battle began. As Light opposes Darkness, so did the centres of the two [Sidenote: Fol. 321b.] armies oppose one another. Fighting began on the right and left wings, such fighting as shook the Earth and filled highest Heaven with clangour.

The left wing of the ill-fated pagans advanced against the right wing of the Faith-garbed troops of Islām and charged down on Khusrau Kūkūldāsh and Bābā Qashqa's brother Malik Qāsim. The most glorious and most upright brother Chīn-tīmūr Sulṯān, obeying orders, went to reinforce them and, engaging in the conflict with bold attack, bore the pagans back almost to the rear of their centre. Guerdon was made for the brother's glorious fame.[2081] The marvel of the Age, Muṣṯafa of Rūm, had his post in the centre (of the right wing) where was the exalted son, upright and fortunate, the object of the favourable regard of Creative Majesty (_i.e._ God), the one _distinguished by the particular grace of the mighty Sovereign who commands to do and not to do_ (_i.e._ Bābur), Muḥammad Humāyūn Bahādur. This Muṣṯafa of Rūm had the carts (_arābahā_)[2082] brought forward and broke the ranks of pagans with matchlock and culverin dark like their hearts(?).[2083] In the thick of the fight, the most glorious brother Qāsim-i-ḥusain Sulṯān and the pillars of royal retainers, Niẕāmu'd-dīn Aḥmad-i-yūsuf and Qawām Beg, obeying orders, hastened to their help. And since band after band of pagan troops followed each other to help their men, so we, in our turn, sent the trusted in the State, the glory of the Faith, Hindū Beg, and, after him, the pillars of the nobility, Muhammadī Kūkūldāsh and Khwājagī Asad _jān-dār_, and, after them, the trusted in [Sidenote: Fol. 322.] the State, the trustworthy in the resplendent Court, the most confided-in of nobles, the elect of confidential servants, Yūnas-i-'alī, together with the pillar of the nobility, the perfect in friendship, Shāh Manṣūr _Barlās_ and the pillar of the grandees, the pure in fidelity, `Abdu'l-lāh the librarian, and after these, the pillar of the nobles, Dost the Lord-of-the-Gate, and Muḥammad Khalil the master-gelder (_akhta-begī_).[2084]

The pagan right wing made repeated and desperate attack on the left wing of the army of Islām, falling furiously on the holy warriors, possessors of salvation, but each time was made to turn back or, smitten with the arrows of victory, was _made to descend into Hell, the house of perdition; they shall be thrown to burn therein, and an unhappy dwelling shall it be_.[2085] Then the trusty amongst the nobles, Mūmin Ātāka and Rustam _Turkmān_ betook themselves to the rear[2086] of the host of darkened pagans; and to help them were sent the Commanders Khwāja Maḥmūd and `Alī Ātāka, servants of him who amongst the royal retainers is near the throne, the trusted of the Sulṯānate, Niẕāmu'd-din `Alī Khalīfa.

Our high-born brother[2087] Muḥammad Sl. Mīrzā, and the representative of royal dignity, `Ādil Sulṯān, 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 [Sidenote: Fol. 322b.] Kamālu'd-dīn Ḥusain with a body of _dīwānīs_.[2088] 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?_[2089] 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_)[2090] who, heroes of one hue,[2091] were standing, like tigers enchained, behind the carts,[2092] should go out on the right and the left of the centre,[2093] 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 infidels[2094] 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 life_[2095]; and were such stones discharged against a hill, broad of base and high of summit, it would _become like carded wool_.[2096] 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(?)[2097] destroyed many of the builded bodies of the [Sidenote: Fol. 323.] 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 crocodiles[2098] 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,[2099] its only constellations of fixed stars were the steadfast squadrons.