Philological science

Keywords: History,powerful empires,writer’s creativity,period, dynasty,historical work

Introduction
Some sparks of global recognition of each creator will be reflected in his life. No matter who he is as a creative person, his position in political life cannot be a criterion for a writer’s work unless his works are recognized by the general public opinion. Although Ibn Mutazz, one of the representatives of the Abbasid dynasty, ascended the throne one day as a caliph, he is considered one of the earliest roots of world aesthetic thought as a great scholar. It is a well-known fact that Byron’s work is not due to his lordship, Griboedov's works to his embassy, Tolstoy's greatness to his county.Similarly, “The Sultan Poets”
collection published in Istanbul (Istanbul / Turkey, 2012) contains examples of the works of more than 50 poets, but only Zahiriddin Muhammad Baburshah is recognized as the “Sultan of Poets”.We know well that it is an appreciation of the great writer’s creativity, not of his sultanate grace.
Main part
The attitude of world scholars and writers to Baburshah's work is mainly in four directions: Babur's political activity as a king (1), his direct reference to the work of the great poet as a great artist (2), his translation and use of "Baburnoma" as a rare historical source (3) and those who interacted by writing works of art about the personality and courage of Baburshah (4).Although interest in Babur's work dates back to the XVI century in the Ottoman Empire, England, Spain, and France, the earliest scientific sources are Som Mirza Safavi's (1517-1567) Tuhfai Somi (Tabriz / Iran, 1550) and Sultan Muhammad Fakhri Hiravi in Khorasan. (Afghanistan / Herat, 1497) "Ravzat us-salotin" (1555) refers to the works of Babur Mirza as a poet, gives brief information about him and gives examples from Persian verses. [5; 66]After that, all the tazkiras written in Central Asia,
Turkey, Azerbaijan and India turned to the work of Baburshah, citing examples from the ghazals and rubais of the great poet, and considered it their first duty to convey them to readers.Particularly in the works as “Nafoisu-l-maosirot” (Alou-d-davla Sayfi Husseini, 70s of the XVIth century), “Ruzi Ravshan” (Muhammad Muzaffar Hussain Saba, XVIth century), “Tazkiratu-sh-shuaro” compiled in India. (Sayliy Samarkandi, 1580), “Tazkirai Jahongir podshoh” (1620), “Riyazu-sh-shuaro” (Alikulikhon Vola, 1747), “Maqomotu-sh-shuaro” (Mir Alishera Qone ', 1756-60) the poet is mentioned.Western European scholars also learned this information in the Persian and Turkish tazkiras. In many treatises and anthologies, orientalists gave examples of Baburshah's poetry.
After the first translation of the Boburnoma into Western European languages by Witsen (Amsterdam, 1705), the British government studied the nature, riches, and territorial units of the country, as well as documentary, scientific, and political literature.
From the XVIII century onwards, England became interested in the land of India, and began to publish documentary, scientific, and political literature on the subject of India by British scholars. The Boburnoma was first translated by John Leiden (1775-1811). After his death in 1817, the continuation of this work was entrusted to U. Erskin, and Leiden's translation was completed in 1816.
After this translation, U. Erskin published a study entitled "History of India during the reign of Babur and Humayun of the Timurid dynasty" (1854). This large-scale research covers the history of Genghis Khan and the Mongols, the Timurid dynasty, and the period of Babur and Humayun on the basis of the Boburnoma.[4].
Among the English translations of the Boburnoma R.M. Caldekot (London-Edinburgh, 1844), F.Talbot (London, 1909) and L.King’s (London, 1921) translations are also remarkable.The Scottish scholar Mounstuart Elphinton (1779–1859), who was ambassador to the Palace of Indian rulers in Calcutta, studied Baburid history and returned to England in 1829. He noted that this period was a period of worldwide recognition of Indian culture.
From the XIX th century onwards, information about Babur and the Baburids began to be included in English encyclopedias and bibliographic indexes.
Henry Myers Elliot (1808-53 )’s “Bibliographic manual of Indian Muslim Historians” provides information on 231 Indian historians, including Babur and the Baburiys.John Dawson's book "History of India in the Language of Its Historians" Based on the work of H.M. Elliot was prepared for publication. The work was published on the basis of H.M. Elliot's sources, so the results of the collaboration of both scientists were published (London, 1873).[3]
The work of S. Lane employee of the British Museum in 1874-92, "India under Muslim rule in the Middle Ages (1712-64)" is one of the works that showed the role of the Baburis in world historiography. It is not difficult to see that the part of his monograph "History of India: From the First Muslim Invasion to the Great Akbar Period" devoted to the Babur period which was written under the direct influence of the "Boburnoma".The scholar writes: "These memoirs contain the personal impressions and delicate thoughts of the owner of an influential soul who knew Oriental literature very well, who was a sensitive and knowledgeable observer, who studied people carefully, and who could think objectively and fairly about them."[6]
In the early XX century, interest in Babur's work grew in Britain. A.S. Beverij translated Gulbadan Begim's “Humoyunnoma” into English (1902), published a facsimile of the Hyderabad Manuscript of the Boburnoma (1905), and then translated the work into English and published it (1921).Her husband Henry Beverij, while translating “Jahongirnoma” and “Akbarnoma”, objected to certain passages in the Russian Ilminsky edition of the “Boburnoma”, calling it an "incomprehensible passage" and publishing the episode separately based on the original source.[2]
A number of works written in the UK dedicated to Bobur have an artistic-publicist spirit or the nature of a historical novel. Alex Rutherford's historical novel "Ode to Paradise" has also been published. Flora Annie Steele's novel “The Crowned Dervish” has been translated from English into Russian (translated by A. Atakuziev) and published in Uzbekistan.[7;144]
The study of Babur's work in Germany began with the translation of the “Boburnoma” into German by A. Kaiser (1828, Leipzig) on the basis of the English (Leiden-Erskin) translation.
Then there is information about Babur and the Baburids in works on the history and culture of India during the XIX century. The publication of miniatures of the Boburnoma in Berlin in the early twentieth century (E. von Sattar Kerry, 1925) was the result of the attention paid to other forms of art in connection with the work of Baburshah known to have been published.
A.Shimmel, a mystic scholar who made a great contribution to the development of Baburism in Germany, in his study "On Baburshah's Talent and the Baburid Dynasty"[8;107-125]analyzed dozens of historical and artistic writings written by them, along with the dynasty's greatness in politics.
“It is known that the French translation of "Bobirnoma" was made by the Turkic scholar Pave de Courteil (Paris, 1871). Samples of the works of the great writer are given in the "Eastern Turkish Dictionary" (second name "Chigatay-French Dictionary").[1]As a geographer, G. Fernan published the materials of the expedition (Paris, 1930), F. Grenard published the pamphlet "Bobur" (1930). L. Gambi in his work "Chigatoys" pays special attention to the literature of the "Great Mughal period" (1956).
Iranian Baburism, which began its formation in the 16th century, published a comprehensive work of art and journalism by Z. Mansuri entitled "Iran and Babur" (1981) on the basis of U. Erskin's research.
In China, a number of studies have been published in connection with the publication of the Boburnoma by Hamit Temur in Uyghur (1992) and Wang Jilai (1997) in Chinese, while in Egypt the translation of the work has led to new research.
The interest in Babur's personality in Turkish literature can be seen in the "Travelogue" of Sayfi Çelebi (d. 1582). The play mainly describes the struggle for Movaraunnahr between Babur and the Shaybanis in the first half of the 16th century.
The role of Russian scientists in the formation and development of Babur's image and works in world science is great. In Russia, attention to Babur's work dates back to the middle of the XIXth century. After the publication of the great historical work in Kazan under the title “Boburnoma” or “Memoirs of Sultan Babur” by N.I Ilminsky (1857), interest in Babur's personality increased, and in the same year in the first part of the "Turkish Chrestomathy" compiled by I.N Berezin the
poet samples of his works have been published.