It was through his instruction and support that Master (Ustād) Qul-i-muḥammad the lutanist, Shaikhī the flautist, and Ḥusain the lutanist, famous performers all, rose to eminence and renown. It was through his effort and supervision that Master Bih-zād and Shāh Muz̤affar became so distinguished in painting. Few are heard of as having helped to lay the good foundation for future excellence he helped to lay. He had neither son nor daughter, wife or family; he let the world pass by, alone and unencumbered. At first he was Keeper of the Seal; in middle-life he became a beg and for a time was Commandant in Astarābād; later on he forsook soldiering. He took nothing from the Mīrzā, on the contrary, he each year [Sidenote: Fol. 171b.] offered considerable gifts. When the Mīrzā was returning from the Astarābād campaign, `Alī-sher Beg went out to give him meeting; they saw one another but before `Alī-sher Beg should have risen to leave, his condition became such that he could not rise. He was lifted up and carried away; the doctors could not tell what was wrong; he went to God's mercy next day,[1072] one of his own couplets suiting his case:— I was felled by a stroke out of their ken and mine; What, in such evils, can doctors avail? Aḥmad the son of Tawakkal _Barlās_ was another;[1073] for a time he held Qandahār. Walī Beg was another; he was of Ḥājī Saifu'd-dīn Beg's line,[1074] and had been one of the Mīrzā's father's (Manṣūr's) great begs.[1075] Short life was granted to him after the Mīrzā took the throne (973 AH.); he died directly afterwards. He was orthodox and made the Prayers, was rough (_turk_) and sincere. Ḥusain of Shaikh Tīmūr was another; he had been favoured and raised to the rank of beg[1076] by Bābur Mīrzā. Nuyān Beg was another. He was a Sayyid of Tīrmīẕ on his father's side; on his mother's he was related both to Sl. Abū-sa`īd Mīrzā and to Sl. Ḥusain Mīrzā.[1077] Sl. Abū-sa`īd Mīrzā had favoured him; he was the beg honoured in Sl. Aḥmad Mīrzā's presence and he met with very great favour when he went to Sl. Ḥusain Mīrzā's. He was a bragging, easy-going, wine-bibbing, jolly person. Through being in his father's service,[1078] Ḥasan of Ya`qūb used to be called also Nuyān's Ḥasan. Jahāngīr _Barlās_ was another.[1079] For a time he shared the Kābul command with Muḥammad Barandūq _Barlās_, later on [Sidenote: Fol. 172.] went to Sl. Ḥusain Mīrzā's presence and received very great favour. His movements and poses (_ḥarakāt u sakanāt_) were graceful and charming; he was also a man of pleasant temper. As he knew the rules of hunting and hawking, in those matters the Mīrzā gave him chief charge. He was a favourite of Badī`u'z-zamān Mīrzā and, bearing that Mīrzā's friendliness in mind, used to praise him. Mīrzā Aḥmad of `Alī _Farsī Barlās_ was another. Though he wrote no verse, he knew what was poetry. He was a gay-hearted, elegant person, one by himself.