Sultan Hussain Mirza's other Begs.

The Seder

rehneh.

ried off, from the gates of Balkh, Nazir Behâder, Khosrou Shah's head man, as has been mentioned.

There were, besides, several Turkomân Begs, who had come and joined the Mirza, and had been well received by him. Of the first comers, one was Ali Khan Baiendûr. Ased Beg, and Tehemtin Beg, who were brothers, were also of the number. It was the daughter of this Tehemtin Beg whom Badîa-ez-zemân Mirza married, and had by her Muhammed Zemân Mirza. Another was Ibrâhim Chaghatâi; another Amîr Omer-Beg, who was afterwards in Badîa-ez-zemân's service. He was a brave, plain, honest man. A son of his, named Abul Fateh, came to me from Irâk, and is still with me; he is a lazy, inactive, good-for-nothing fellow. Such a father to have such a son!

Of the later comers, who joined him after Shah Ismâel had conquered Irâk and Azerbâejan, one was Abdal Bâki Mirza. He was of the race of Taimur Beg, by the Mirânshâhi branch. From the very first, though of such illustrious extraction, when he came into those countries, he laid aside all pretensions to sovereignty, and entered into the service of the kings of the country, by whom he was treated with great favour. The paternal uncle of this Abdal Bâki Mirza, named Taimur Osmân, was a nobleman of high estimation and consequence with Yâkub Beg. On one occasion, having marched with a large army, it was supposed that he had moved to invade Khorasân. Immediately on Abdal Bâki Mirza's arrival at court, he met with a gracious reception from Sultan Hussain Mirza, who made him his son-in-law by giving him in marriage Sultânim Begum, who was the mother of Muhammed Sultan Mirza. Another of the later comers was Murâd Beg Baiendûr.

As for the heads of the Sedder,1 one was Mîr Sir-Berehneh (the bare-headed Mir). Mir Sir-Be- He was from a village in Andejân. He affected to be a Syed. He was of an amiable disposition, an agreeable companion, and elegant in his conversation. Among the men of letters and poets of Khorasan, his judgment and opinion were reckoned of the greatest weight and a law. He wasted his life in an attempt to rival the story of Amîr Khamzeh,2 and in composing a far-fetched, long-winded, improbable tale, an employment altogether absurd, and quite unworthy of his genius.

Kemâled

Kârizgâhi.

Another of them was Kemâled-dîn Hûssain Kârizgâhi, who, though not a Sûfi, afdin Hussain fected Sûfi principles. Many who affected these Sûfi principles gathered about Shîr Ali Beg, pretended to raptures and ecstasies, and studied the doctrines of the sect. Of all these this man had made the greatest progress in these mystical fancies, which probably was the reason of the distinctions that he had received, as he showed no ability in anything else. He composed one work, the Mijâlis-ul-ashâk (the Assembly of Lovers), which he ascribes to Sultan Hussain Mirza. It is very dull, full of fiction, and of tasteless fiction, and contains passages so profane, that they subjected him to the imputation of infidelity. He has, for example, represented some of the prophets,

1 The Sedder, or chief court of justice in Persia, is superseded at the present day by that of the Sheikhal-islâm. The various offices in Persia are extremely fluctuating, both as to their names and duties, which makes it difficult to assign their exact meaning and extent at different periods.

2 The story of Amir Khamzeh is a wild story in the Persian language, and filled with tales that shock all probability.

and many saints, as engaged in amours, and has provided each of them with a lover and a friend. It was certainly a strangely absurd thing, after, in the preface, ascribing the work to Sultan Hussain Mirza as its author, in the body of the work to introduce odes and pieces of poetry known to be written by Kemâled-din Hussain, by saying, that "they are by the writer of this work." It was in consequence of the flattery of this same Kemâled-dîn Hussain that Zûlnûn Arghûn got the name of Hezeber-ulla (the Lion of God).

Of the Vazîrs of Sultan Hussain Mirza, one was Majd-ed-dîn Muhammed, the son Vazîrs. Majd-edof Khwâjeh Pir Ahmed Khawâfi, who was the chief counsellor in the Diwân1 of Shah- din Murokh Mirza. Before his time, Sultan Hussain Mirza's Diwân was conducted without hammed. regularity or method, and the greatest disorder and waste prevailed. The subjects suffered from exactions, and the soldiers were not satisfied. At the time when Majded-dîn Muhammed held the office of Perwânchi (or issuer of the royal firmâns), he went by the name of Mirek; the Mirza happened on one occasion to want a little money, and sent for the officers of the Diwân, who told him that there was none, and that none could be got. Majd-ed-dîn, who was present, smiled; the Mirza asked him the reason, and retired with him; when Majd-ed-dîn told him his whole mind, and added, "If your majesty will make an agreement with me, by consenting to give me full power, and not to deviate from my plans, I will undertake, in a very short time, to make the subjects comfortable, the army satisfied, and the treasury full." The Mirza entered into the agreement with great willingness, placed the whole revenues of Khorasan entirely under his management, and gave him the unlimited direction of everything. Majd-ed-dîn, on his part, spared no pains nor labour, exerted his utmost ability, and in a short time made both the peasantry and soldiery contented and happy, while he, at the same time, replenished the treasury, and rendered the country flourishing and populous. He, however, conducted himself with envious hostility towards Ali Shîr Beg, and the Amirs who were in his interest, as well as towards all men who were in office; on which account all of them were ill disposed towards him, and their endeavours to ruin him finally effected his overthrow, and got him dismissed, when Nizâm-ul-mûlk was made Diwân in his place. In a short time, Nizâm-ul-mûlk was in his turn seized and put to death, when Khwâjeh Afzal was brought from Irâk and appointed Diwân. At the time when I came to Kâbul, Khwâjeh Afzal had been made a Beg, and held the seal of the Diwân.

Atâ.

Another was Khwâjeh Atâ, who, although he was not, like those who have been Khwajch mentioned, of the first rank nor Diwân, yet, in the whole extent of the Khorasan dominions, nothing was done without his advice. He was a man of piety, strictly observant of the accustomed prayers, and devoted to religious exercises. He was, besides, diligent in business. Such were the principal advisers and ministers of Sultan Hussain Mirza.

The age of Sultan Hussain Mirza was certainly a wonderful age, and Khorasan, Theologians and Metaphy. sicians.

1 The Vazîr was a sort of minister of finance. The Diwân was the office of revenue receipts and issues. 2 A sort of chancellor.

Jami.

Seif-ed-dîn
Ahmed.

Moulana
Sheikh
Hussain.

Mulla Omân.

particularly the city of Heri, abounded with eminent men of unrivalled acquirements, each of whom made it his aim and ambition to carry to the highest perfection the art to which he devoted himself. Among these was the Moulana Abdal Rahman Jâmi,1 to whom there was no person of that period who could be compared, whether in respect to profane or sacred science. His poems are well known. The merits of the Mûlla are of too exalted a nature to admit of being described by me; but I have been anxious to bring the mention of his name, and an allusion to his excellencies, into these humble pages, for a good omen and a blessing.

2

Another was the Sheikh-ul-Islâm, Seif-ed-dîn Ahmed, who was descended of the stock of Mûlla Sââd-ed-dîn Taftazâni, which for several generations had occupied the situation of Sheikh-ul-Islâm in the kingdom of Khorasân. He was eminent for his knowledge, and particularly versed in the sciences of the Arabs, and the sciences dependent on theology. He was a man of great piety, and devoted to religion. Though of the sect of Shâfi,3 he cherished persons of every persuasion. It is said, that for nearly seventy years he had never omitted the appointed prayers in the public worship. Shah Ismâel, when he took Heri, put him to death, and he was the last of his family.

Another was Moulâna Sheikh Hussain. Although he was in his greatest eminence and celebrity in the time of Sultan Abusaîd Mirza, yet, as he continued to flourish in the reign of Sultan Hussain Mirza, he is mentioned here. He was profoundly skilled in philosophy, logic, rhetoric, and metaphysics. He had the faculty of extracting a great deal of meaning from a very few words, and of commenting with great subtilty on them. In the time of Sultan Abusaîd Mirza, he enjoyed a high degree of influence and intimacy with that prince, and was consulted on all affairs of national importance. Nobody performed the office of Mohtesib' with more ability. In consequence of the great favour in which he had been with Sultan Abusaîd Mirza, this incomparable person was but harshly treated in the time of Sultan Hussain Mirza.

5

Another was the Mûlla-zâdeh Mûlla Osmân, who was from the village of Cherkh, which lies in the Tumân of Lohuger, one of the Tumâns of Kâbul. As, in the time of Ulugh Beg Mirza, when only fourteen years of age, he had commenced giving instructions as a teacher, he was denominated the Mother-born Mûlla. When he was on his journey from Samarkand to Mekka, as he was passing through Heri, Sultan Hussain Mirza stopped him by the way, and detained him at his court. He was a man of most extensive knowledge. There was not in that age any one who equalled him in the extent of his acquirements. Many affirmed that he had attained the degree

1 No moral poet ever had a higher reputation than Jâmi. His poems are written with great beauty of language and versification, in a captivating strain of religious and philosophic mysticism. He is not merely admired for his sublimity as a poet, but venerated as a saint.

2 The sciences of the Arabs are those connected with grammar and rhetoric.

3 The Shâfi is one of the four orthodox sects.

The Mohtesib takes cognizance of all offences against good morals, such as drinking, gambling, intriguing; whence he is often alluded to with terror by the jovial poets of Persia. He had also the superintendence of the markets.

5 Or Logar.

of Ijtehad,' but he never pretended to it. It was he who said, "When a man has heard anything, how can he forget it?" He had a most retentive memory.

Moheddis.

Another was Mîr Jemâleddin Moheddis (or the Traditionalist), who, in the science Jemâleddin of tradition, was unequalled in all the country of Khorasân. He is of a very advanced age, and is still alive at the present date.

tâz.

Another was Mîr Murtaz, who was well versed in the sciences of practical philoso- Mir Murphy and of metaphysics. He received the name of Murtâz (the Ascetic) from the frequency of his fasting. He was madly fond of the game of chess; to such a degree, indeed, that when he met with two persons who understood the game, while he played with one of them, he used to lay hold of the skirts of the other's clothes to prevent his going away.

Another of them was Mûlla Masaûd, who was of Sherwân.

Mûlla Masaûd.

Another was Abdal Ghafûr of Lar, who was both the scholar and disciple of Mou- Abdal lâna Abdal Rahman Jâmi. He had read many of the Mûlla's works, under bis imme- Ghafür. diate guidance, and wrote a sort of exposition or commentary on the Nefkhat3 (or Breeze of Affection) of that author. He was extremely versed in the profane sciences, besides having made great proficiency in mystical knowledge. He was a remarkably unassuming and unceremonious man. If any person had but the name of a Mûlla, he was never ashamed to take out a section of any work, and enter into discussion with him ; and if any dervîsh was mentioned to him as being in a particular place, he was never satisfied till he had sought him out and seen him. When I visited Khorasan, Mûlla Abdal Ghafûr was sick; and when I went and circumambulated the Mûlla's shrine (Jâmi's), I at the same time went and inquired after the health of Mûlla Abdal Ghafûr. He was at that time in the Mûlla's College. A few days afterwards, he died of the disease of which he was then ill.

ullah.

Another of them was Mir Ata-ûllah of Meshhid, who was well versed in Arabic Mir Ata. literature. He wrote a treatise in Persian, on the Kâfiah (rhyme or versification), which is extremely well composed; but has this fault, that all his examples are taken from his own verses, and he introduces each example by saying, "as is to be observed in this couplet of mine." He wrote another very excellent work on the kinds and measures of verse, which he called Badâi-û-Sinaa (the wonders of metre). He was not quite orthodox in his religious opinions.

Another was Kâzi Ekhtiâr, who executed the duties of Kazi with great propriety. Kâzi Ekh

1 The rank of Mujtehid, which is not bestowed by any individual or class of men, but which is the result of slow and imperceptible opinion, finally prevailing and universally acknowledged, is one of the greatest peculiarities of the religion of Persia. The Mujtehid is supposed to be elevated above human fears and human enjoyments, and to have a certain degree of infallibility and inspiration. He is consulted with reverence and awe. There is not always a Mujtehid necessarily existing.-See Kampfer,

Amanitatis Exotica.

2 The works of the Mûlla Jâmi were extremely refined and mystical. To have the advantage of reading them over in the author's presence, to receive the benefit of his explanatory comments and remarks, was therefore of the first importance.

This is a poem of Jami's, written on the principle of the Sufis, or Mystic Latitudinarians.

4 I have now by me a small Persian manuscript, containing anecdotes of Jâmi, by his friend Moulâna Abdal Ghafür Lâri.

tiâr.

Muhammed Mîr Yusef.

The Poets.

Jâmi.
Soheili.
Tofeili.

Asefi.

Binai.

1

He wrote a treatise, in Persian, on Jurisprudence. It is an excellent treatise. He formed a collection of passages, for the purpose of elucidating and explaining the texts of the Korân. When I met the Mirzas at Murghâb, Kazi Ekhtiâr and Muhammed Mîr Yûsef accompanied them, and they were introduced to me. The conversation turned on the Baberi character. I sent for the letters, and wrote them, and at that same meeting he read the characters, comprehended the rules of writing, and wrote a little.

Another was Muhammed Mir Yûsef, the scholar of the Sheikh-ul-Islâm, and afterwards his successor. In many parties, Kazi Ekhtiâr had the upper place; and in others, Muhammed Mîr Yûsef. He finally was so much carried away and infatuated by his fondness for soldiership and generalship, that, except where these two matters were concerned, one could discover neither learning in his conversation, nor sense in his communications. Although he had neither good fortune nor talents in either of these pursuits, he, in the end, on their account, gave to the wind his wealth, his life, his family, and his reputation.3

Of the poets of Sultan Hussain Mirza's court, the most distinguished and the most eminent by far, was Moulâna Abdal Rahman Jâmi. Sheikhem Soheili, and Hassan Ali Tofeili Jelâir, whose names and characters have been mentioned in the short account which has been given of Sultan Hussain Mirza's principal Begs and courtiers, were also distinguished as poets.

Another of the poets was Asefi, who was the son of a Vazîr, whence he obtained the poetical name of Asefi. His poems want neither colouring of style, nor sentiment, although not possessed of passion or enthusiasm. He had a pride in saying, "I have never composed any of my odes with the intention of collecting them." This was probably mere affectation. His odes were collected by his friends, and those about him. He wrote few poems except odes. When I went to Khorasan, he waited on me.

Another of them was Binâi of Heri, whose father's name was Ustâd Muhammed Sebz Bina, whence he himself derived his poetical name. His odes possess both colouring of style, and enthusiasm, and he composed a Diwân. He also wrote Mesnevis, among which there is one on the qualities of fruits, in the Matekarib measure. It is a sorry composition, of no value. Another of them was a short Mesnevi in the Khafif measure; and another of greater extent, also in the Khafif measure; this last he completed in his latter days. At first he was unacquainted with the science of music, and Ali Shîr Beg had taunted him with his ignorance; but, one year, the Mirza having spent a winter at Merv, whither he was accompanied by Ali Shîr Beg, Binâi remained

3 It is singular that Baber, in this minute mention of the men who adorned the court of Sultan Hussain Mirza, makes no mention of Mîr-Khâwend Shah, or Mirkhond, the celebrated historian, and, if we perhaps except Jâmi, the most eminent man of his time. After a youth of pleasure, he was induced by his friend and patron, Ali Shîr, to devote himself to history; and while he lived in the Khânekeh Kholasia, in habits of constant intercourse with that distinguished encourager of letters, composed the eight volumes of the Rozet-es-sefâ, or Pleasure-Garden. He died A.D. 1498, eight years before Baber visited Herât. His son Khâwend, or Khwând-Emir, or Khond-Emir, also an excellent historian, the author of the Kholâsat-ulakhbar, &c. visited Baber at Agra in 1528. 5 Ghazel.

'Asef being Suliman's famous vizir.—Leyden.