[242] As stated below, the antelope which were caught all eventually died.
[243] Text gul-rang, which seems unintelligible. No. 181 MS. has kalanak ("somewhat grown-up"). The child was presumably the Sultan Dur-andish, born at the end of the ninth year (Tuzuk, 137), and so was now about five years old. Gul-rang occurs in B.M. MS., and may mean "ruddy."
[244] Text has Agha-i-Aghaman. The MSS. have Aqa Aqayan ("Agha of Aghas").
[245] Akbar was born in October, 1542, so she was now seventy-seven years old.
[246] Sayyid Bahwa is commonly known as Din-dar K. Bukhari, and is described under that name in the Ma'asir, II. 23.
[247] Elliot, VI. 366, and Rieu, I. 14 and 355. The book is called Akhbaru-l-Akhyar, id.
[248] In Sarkar Saharanpur. Elliot, Supp. Gloss., II. 129. I.G. new edition, XIV. 287.
[249] The child was born at Sirhind on Wednesday, 11 Muharram, 1029 (December 8, 1619), and died at Burhanpur in Rabi`u-s-sani, 1031 (February-March), 1622. Padishah-nama, I. 392.
[251] Perhaps this is Biru'i in Sambhal, Jarrett, II. 200. Or it may be the Miyani Nuriya of Jarrett, II. 317.
[252] To clear the roots? Or is it to let the sap flow? Or is `iraq-bandi right, meaning footpaths? Jahangir's order then would be to clear out the brick footpaths.
[253] Yak-awiz. Defined in Vullers as a short, broad sword, and also as a two-edged knife. See Vullers, 1519a. The weapon is described in text as shamshir-i-nimcha-i-yak-awiz.
[254] Az nilam-i-farang-tarash. It is difficult to suppose that the hilt was a sapphire. Possibly "nilam" is the European artist's name, or nilam-i-farang may be some kind of European work or material. Query niello?
[255] Buy-i-khwish ("my own scent"). The scent (otto of roses) was invented by Jahangir's mother-in-law (the mother of Nur-Jahan). She called it after Jahangir's name.
[256] The meaning of the clause is obscure.
[257] The first line is obscure and the MSS. do not help. Possibly the meaning is Spring thanks thee for robbing his garden, or it may be, Spring is exhorted to rob thy garden. The quatrain is also given in the Iqbal-nama, 132.
[258] Meaning that the lips were so closed that the mouth looked like a thin scar.
[259] The collyrium of Solomon was something which enabled one to see hidden treasures.