The Bābur-nāma in English (Memoirs of Bābur). Emperor of Hindustan Babur
cast it in. Then going into the water, they can at once pick up drugged fish. At some convenient place lower down, in a hole below a fall, they will have fixed before-hand a wattle of finger-thick willow-withes, making it firm by piling stones on its sides. The water goes rushing and dashing through the wattle, but leaves on it any fish that may have come floating down. This way of catching fish is practised in Gul-bahār, Parwān and Istālīf.
Fol. 143b.Fish are had in winter in the Lamghānāt by this curious device:—People dig a pit to the depth of a house, in the bed of a stream, below a fall, line it with stones like a cooking-place, and build up stones round it above, leaving one opening only, under water. Except by this one opening, the fish have no inlet or outlet, but the water finds its way through the stones. This makes a sort of fish-pond from which, when wanted in winter, fish can be taken, 30–40 together. Except at the opening, left where convenient, the sides of the fish-pond are made fast with rice-straw, kept in place by stones. A piece of wicker-work is pulled into the said opening by its edges, gathered together, and into this a second piece, (a tube,) is inserted, fitting it at the mouth but reaching half-way into it only.864 The fish go through the smaller piece into the larger one, out from which they cannot get. The second narrows towards its inner mouth, its pointed ends being drawn so close that the fish, once entered, cannot Fol. 144.turn, but must go on, one by one, into the larger piece. Out of that they cannot return because of the pointed ends of the inner, narrow mouth. The wicker-work fixed and the rice-straw making the pond fast, whatever fish are inside can be taken out;865 any also which, trying to escape may have gone into the wicker-work, are taken in it, because they have no way out. This method of catching fish we have seen nowhere else.866
HISTORICAL NARRATIVE RESUMED.867
(a. Departure of Muqīm and allotment of lands.)
A few days after the taking of Kābul, Muqīm asked leave to set off for Qandahār. As he had come out of the town on terms and conditions, he was allowed to go to his father (Ẕu’n-nūn) and his elder brother (Shāh Beg), with all his various people, his goods and his valuables, safe and sound.
Directly he had gone, the Kābul-country was shared out to the Mīrzās and the guest-begs.868 To Jahāngīr Mīrzā was given Ghaznī with its dependencies and appurtenancies; to Nāṣir Mīrzā, the Nīngnahār tūmān, Mandrāwar, Nūr-valley, Kūnār, Nūr-gal (Rock-village?) and Chīghān-sarāī. To some of the begs who had been with us in the guerilla-times and had come to Kābul with us, were given villages, fief-fashion.869 WilāyatFol. 144b. itself was not given at all.870 It was not only then that I looked with more favour on guest-begs and stranger-begs than I did on old servants and Andijānīs; this I have always done whenever the Most High God has shown me His favour; yet it is remarkable that, spite of this, people have blamed me constantly as though I had favoured none but old servants and Andijānīs. There is a proverb, (Turkī) “What will a foe not say? what enters not into dream?” and (Persian) “A town-gate can be shut, a foe’s mouth never.”
(b. A levy in grain.)
Many clans and hordes had come from Samarkand, Ḥiṣār and Qūndūz into the Kābul-country. Kābul is a small country; it is also of the sword, not of the pen;871 to take in money from it for all these tribesmen was impossible. It therefore seemed advisable to take in grain, provision for the families of these clans so that their men could ride on forays with the army. Accordingly it was decided to levy 30,000 ass-loads872 of grain on Kābul, Ghaznī and their dependencies; we knew nothing at that time about the harvests and incomings; the impost was excessive, and under it the country suffered very grievously.
In those days I devised the Bāburī script.873
(c. Foray on the Hazāra.)
A large tribute in horses and sheep had been laid on the Sult̤ān Mas‘ūdī Hazāras;874 word came a few days after collectors Fol. 145.had gone to receive it, that the Hazāras were refractory and would not give their goods. As these same tribesmen had before that come down on the Ghaznī and Gīrdīz roads, we got to horse, meaning to take them by surprise. Riding by the Maidān-road, we crossed the Nirkh-pass875 by night and at the Morning-prayer fell upon them near Jāl-tū (var. Chā-tū). The incursion was not what was wished.876 We came back by the Tunnel-rock (Sang-i-sūrākh); Jahāngīr Mīrzā (there?) took leave for Ghaznī. On our reaching Kābul, Yār-i-ḥusain, son of Daryā Khān, coming in from Bhīra, waited on me.877
(d. Bābur’s first start for Hindūstān.)
When, a few days later, the army had been mustered, persons acquainted with the country were summoned and questioned about its every side and quarter. Some advised a march to the Plain (Dasht);878 some approved of Bangash; some wished to go into Hindūstān. The discussion found settlement in a move on Hindūstān.
It was in the month of Sha‘bān (910 AH.-Jan. 1505 AD.), the Sun being in Aquarius, that we rode out of Kābul for Hindūstān. We took the road by Bādām-chashma and Jagdālīk and reached Adīnapūr in six marches. Till that time I had never seen a hot country or the Hindūstān border-land. In Nīngnahār879 another world came to view—other grasses, other trees, other animals, other birds, and other manners and customs of clan and horde. We were amazed, and truly there was ground for amaze.Fol. 145b.
Nāṣir Mīrzā, who had gone earlier to his district, waited on me in Adīnapūr. We made some delay in Adīnapūr in order to let the men from behind join us, also a contingent from the clans which had come with us into Kābul and were wintering in the Lamghānāt.880 All having joined us, we marched to below Jūī-shāhī and dismounted at Qūsh-guṃbaz.881 There Nāṣir Mīrzā asked for leave to stay behind, saying he would follow in a few days after making some sort of provision for his dependants and followers. Marching on from Qūsh-guṃbaz, when we dismounted at Hot-spring (Garm-chashma), a head-man of the Gāgīānī was brought in, a Fajjī882 presumably with his caravan. We took him with us to point out the roads. Crossing Khaibar in a march or two, we dismounted at Jām.883
Tales had been told us about Gūr-khattrī;884 it was said to be a holy place of the Jogīs and Hindūs who come from long distances to shave their heads and beards there. I rode out at once from Jām to visit Bīgrām,885 saw its great tree,886 and all the country round, but, much as we enquired about Gūr-khattrī, our guide, one Malik Bū-sa‘īd Kamarī,887 would say nothing Fol. 146.about it. When we were almost back in camp, however, he told Khwāja Muḥammad-amīn that it was in Bīgrām and that he had said nothing about it because of its confined cells and narrow passages. The Khwāja, having there and then abused him, repeated to us what he had said, but we could not go back because the road was long and the day far spent.
(e. Move against Kohāt.)
Whether to cross the water of Sind, or where else to go, was discussed in that camp.888 Bāqī Chaghānīānī represented that it seemed we might go, without crossing the river and with one night’s halt, to a place called Kohāt where were many rich tribesmen; moreover he brought Kābulīs forward who represented the matter just as he had done. We had never heard of the place, but, as he, my man in great authority, saw it good to go to Kohāt and had brought forward support of his recommendation—this being so! we broke up our plan of crossing the Sind-water into Hindūstān, marched from Jām, forded the Bāra-water, and dismounted not far from the pass (dābān) through the Muḥammad-mountain (fajj). At the time the Gāgīānī Afghāns were located in Parashawār but, in dread of our army, had drawn off to the skirt-hills. One of their headmen, coming into this camp, did me obeisance; we took him, as well as the Fajjī, with us, so that, between them, they mightFol. 146b. point out the roads. We left that camp at midnight, crossed Muḥammad-fajj at day-rise889 and by breakfast-time descended on Kohāt. Much cattle and buffalo fell to our men; many Afghāns were taken but I had them all collected and set them free. In the Kohāt houses corn was found without limit. Our foragers raided as far as the Sind-river (daryā), rejoining us after one night’s halt. As what Bāqī Chaghānīānī had led us to