Begun and given to 'Adil SI.1 when she came to Kabul later on. Haidar Mirza departed from the world in his father's life-time.
Muhammad Ma'sum Mirza was another. He had Qandahar given to him and, as was fitting with this, a daughter of Aulugh Beg Mirza, (Bega Beglm), was set aside for him ; when she went to Heri (902 AH.), SI. Husain Mirza made a splendid feast, setting up a great cliar-taq for it.2 Though Qandahar was given to Muh. Ma'sum Mirza, he had neither power nor influence there, since, if black were done, or if white were done, the act was Shah Beg Arghiiris. On this account the Mirza left Qandahar and went into Khurasan. He died before his father.
Farrukh-i-husain Mirza was another. Brief life was granted to him ; he bade farewell to the world before his younger brother Ibrahim-i-husain Mirza.
1 He was the son of Mahdl SI. (f. 320*) and the father of 'Aqil SI. Auzbeg (A.N. index s.n.). Several matters suggest that these men were of the Shaban Aiizbegs who intermarried with Husain Bai-qarcls family and some of whom went to Babur in Hindustan. One such matter is that Kabul was the refuge of dispossessed Haratis, after the Auzbeg conquest; that there 'Aqil married Shad Bai-qara and that 'Adil went on to Babur. Moreover Khafi Khan makes a statement which (if correct) would allow 'Adil's father Mahdl to lx; a grandson of Husain Bai-qara; this statement is that when Babur defeated the ACizbegs in 916 ah. (1510AD.), he freed from their captivity two sons (descendants) of his paternal uncle, named Mahdi SI and Sultan Mirza. [Leaving the authenticity of the statement aside for a moment, it will be observed that this incident is of the same date and place as another well-vouched for, namely that Babur then and there killed Mahdl SI. Auzbeg and Hamza SI. Auzbeg after defeating them.] What makes in favour of Khafl Khan's correctness is, not only that Babur's foe Mahdl is not known to have had a son 'Adil, but also that his " Sultan Mirza" is not a style so certainly suiting Hamza as it does a Shaban sultan, one whose father was a Shaban sultan, and whose mother was a Mirza's daughter. Moreover this point of identification is pressed by the correctness, acceding to oriental statement of relationship, of Khafi Khan's "paternal uncle" (of tiabur), because this precisely suits SI. Husain Mirza with whose family these Shaban sultans allied themselves. On the other hand it must be said that. Khafi Khan's statement is not in the English text of the Thrikh-i-rashidl, the book on which he mostly relies at this period, nor is it in my husband's MS. [a copy from the Rampiir Codex] ; and to this must be added the verbal objection that a modicum of rhetoric allows a death to be described both in Turk! and Persian, as a release from the captivity of a sinner's own acts (f. 160). Still Khafi Khan may be right; his statement may yet be found in some other MS. of the T.R. or some different source ; it is one a scribe copying the T. R. might be led to omit by reason of its coincidences. The killing and the release may both be right; 'Adil's Mahdi may be the Shaban sultan inference makes him seem. This little crux presses home the need of much attention to the lacunae in the Babur-nama, since in them are lost some exits and some entries of Babur's dramatis personae, pertinently, mention of the death of Mahdi with Hamza in 916 ah., and possibly also that of 'Adil's Mahdi's release.
* A char-taq may be a large tent rising into four domes or having four porches.