The Shahnama of Firdausi, Vol. I

PREFACE

THE interest with which I used to look forward to the publication of this work, the preparation of which afforded us innumerable happy hours, has been saddened for me of late by the death of my elder brother and senior partner in the undertaking. It was begun some twenty years ago when he was the Incumbent of St. Mary's, Tothill Fields, Westminster, and had but scanty leisure. It was continued and carried far toward completion in more favourable circumstances after his presentation by the Grocers' Company to the living of St. Mary le Bow, Cheapside, in 1887.

From early days my brother was devoted to the study of Oriental languages. His proficiency in Hebrew won him at Oxford the Pusey and Ellerton Scholarship in 1862 and the Kennicott in 1863. He was also a good Arabic and Syriac scholar. During his twenty-one laborious years first as Curate and then Incumbent at Westminster he never , I think, forewent for long his favourite branch of study, and I may add that we were engaged in revising a passage in our joint translation almost to within an hour of his sudden death from a wholly unsuspected heart- affection in April 1903.

He is, I think, fondly remembered by many. Such

viii 'PREFA CB

memories are in the nature of things but fleeting ; but the written word remains, and I am fain to hope that by the publication of this work I may be raising to him an inconspicuous perhaps but lasting monument.

To the vast majority of English readers the Shahnama seems hardly to be known even by name — a fact not to be wondered at, considering how few references are made to it in current literature, and that this is actually the first attempt to give the subject-matter of the great Persian Epic at large in English. It has therefore seemed desirable that the translation should be accompanied by explanatory matter in the forms of Introduction, Note, and Argument. To prepare these has fallen to my lot, and I am accordingly responsible for the many faults of commission and omission that will be only too obvious to the eyes of scholars and experts in this branch of the subject. I am also responsible with my brother for the translation generally, and for its final form throughout. His share, had he lived, would have been larger and more important than mine, but his untimely death will tend to equalise our labours. On reviewing our work as a whole, I venture to hope that the English reader will gain from it a very fairly correct idea of the subject-matter of Firdausi's greatest achievement, and will at least learn from the Introduction and Introductory Notes where to turn for more scholarly and authoritative information on the subject.

I take this opportunity of thanking the Delegates of the Clarendon Press for their kind permission to

PREFACE ix

make such illustrative extracts as I needed from those volumes of the Sacred Books of the East Series which contain the translations of the Zandavasta and Pahlavi Texts by the late Professor Darmesteter and the late Dr. E. W. West respectively. These translations, with their introductions and notes, are most valuable to the student of the Shahnama. I have also to thank my sister, Caroline Warner, and my nephew, George Redston Warner, for occasional help.

I hope to publish our translation a volume at a time, as circumstances permit.

EDMOND WARNER.

ELTHAM, February 1905.

CONTENTS

PAGE

PREFACE vii

CHAPTER I. : LAND AND PEOPLE . . . . . . 3

CHARTER II. : POET AND POEM 23

CHAPTER III. : TEXT AND TRANSLATION .... 76

LIST OF PREVIOUS TRANSLATORS 87

ANCIENT PERSIAN CALENDAR ' . . . . . .88

GENEALOGICAL TABLES ' . 90

ABBREVIATIONS 93

NOTE ON PRONUNCIATION 95

THE SHAHNAMA

THE PRELUDE —

SECT. PAGK

1. Invocation . . . 100

2. Discourse in Praise of Wisdom 101

3. Of the Making of the World 102

4. Of the Nature of Man 104

5. Of the Nature of the Sun 105

6. Of the Nature of the Moon 105

7. In Praise of the Prophet and his Companions . . 106

8. On the Compilation of the Shahnaina . . . 108

9. Of the poet Dakiki 109

10. How the present Book was be^un .... 109

11. In Praise of Abu Mausiir, Son of Muhammad . .no

12. In Praise of Sultan Mahmud j 12

CONTENTS

THE BEGINNING OF THE HISTORY: THE PISHDADIAN DYNASTY

GAltfMART —

SECT. PAGE

1. The Greatness of Gaiiimart and the Envy of

Ahriman ........ 1 1 8

2. How Siyamak was slain by the Div . . . . 1 20

3. How Hiishang and Gaiiimart went to fight the Black

Div ..... . . . .121

HtJSHANG -

1. The Accession of Hiishang and his civilising Arts . 122

2. How the Feast of Sada was founded * . . . .123

TAHMfJRAS —

i. Tahmiiras ascends the Throne, invents new Arts,

subdues the Divs, and dies . . . . .126

J AMSHfD —

1. The Greatness and Fall of Jamshid . . . -131

2. The Story ol Zahhak and his Father . . . -135

3. How Iblis turned Cook ...... 1 37

4. How the Fortunes of Jamshid went to Wrack . .139

1. The Evil Customs of Zahhak and the Device of Irma'il

and Karma'il ........ 145

2. How Zahhak saw Faridun in a Dream . . .147

3. The Birth of Faridun ....... 150

4. How Faridun questioned his Mother about his Origin 152

5. The Story of Zahliak and Kawa the Smith . . .154

6. How Faridun went to Battle with Zahhak . . . 159

7. How Faridun saw the Sisters of Jamshid . . . 161

8. The Story of Faridun and the Minister of Zahhak . 164

9. How Faridun bound Zahhak ..... 166

1. How Faridun ascended the Throne . . . .174

2. How Faridun sent Jandal to Yaman . . . .177

CONTENTS xiii (contimied) —

SECT. PAGE

3. How the King of Yaman answered Jandal . . 181

4. How the Sons of Faridiin went to the King of

Yaman 183

5. How Sarv proved the Sons of Faridun by Sorcery . 184

6. How Faridun made Trial of his Sons . . .186

7. How Faridun divided the World among his Sons . 189

8. How Salm grew envious of Iraj 189

9. How Salm and Tur sent a Message to Faridun . . 191

10. Ho \v Faridun made Answer to his Sons . . . 193

11. How Iraj went to his Brothers . . . . .197

12. How Iraj was slain by his Brothers . . . .199

13. How Faridun received Tidings of the Murder of

Iraj 202

14. How a Daughter was Born to Iraj .... 205

1 5. The Birth of Miniichihr 206

1 6. How Salm and Tur had Tidings of Miniichihr . . 208

17. How Faridun received his Sons' Message . . . 209

1 8. How Faridun made Answer to his Sons . . .211

19. How Faridun sent Miniichihr to fight Tur and

Salm 215

20. How Minuchihr attacked the Host of Tur . . .218

21. How Tur was slain by Minuchihr .... 220

22. How Minuchihr wrote to announce his Victory to

23. How Karan took the Castle of the Alans . . . 223

24. How Kakwi, the Grandson of Zahhak, attacked

the Iranians 225

25. How Salm fled and was slain by Minuchihr . . 227

26. How the Head of Salm was sent to Faridun . . 229

27. The Death of Faridiin 232

MlNfJCHIHR —

1. How Minuchihr ascended the Throne and made an

Oration 237

2. The Birth of Zal . . . • . . . 239

3. How Sam had a Dream touching the Case of his

Son ......... 243

4. How Minuchihr took Knowledge of the Case of *

Sam and Zal 248

xir CONTENTS

MINUCHIHR (continued) —

SECT. PAOB

5. How Zal went back to Zdbulistan . . . .251

6. How Sam gave the Kingdom to Zal . . . -253

7. How Zal visited Mihrab of Kabul . . . .256

8. How Rudaba took Counsel with her Damsels . . 259

9. How Rudaba's Damsels went to see Zal . . . 263

10. How the Damsels returned to Rudaba . . . 267

11. How Zal went to Rudaba . . . . ' . . 270

12. How Zal consulted the Archimages in the Matter of

Rudaba ........ 273

13. How Zal wrote to Sam to explain the Case . . 275

14. How Sam consulted the Archmages in the Matter of

Zal 278

15. How Sindukht heard of the Case of Rudaba . . 280

16. How Mihrab was made aware of Ids Daughter's

Case 284

17. How Minuchihr heard of the Case of Zal and

Rudaba 288

1 8. How Sam came to Minuchihr ..... 289

19. How Sam went to fight with Mihrab .... 292

20. How Zal went on a Mission to Minuchihr . . . 295

21. How Mihrab was wroth with Sindukht . . . 299

22. How Sam comforted Sindukht 301

23. How Zal came to Minuchihr with Sam's Letter . 306

24. How the Archmages questioned Zal .... 308

25. How Zal answered the Archmages .... 309

26. How Zal displayed his Accomplishment before

27. Minuchihr's Answer to Sam's Letter . . .314

28. How Zal came to Sam 316

29. The Story of the Birth of Rustam .... 320

30. How Sam came to see Rustam 324

31. How Rustam slew the White Elephant . . . 327

32. How Rustam went to Mount Sipand .... 330

33. How Rustam wrote a Letter announcing his Victory

to Zal 332

34. The Letter of Zal to Sam . . • 334

'35. Minuchihr's last Counsels to .his Son .... 335

CONTENTS xv

SECT. PAGK

1. How Naudar succeeded to the Throne . . . 339

2. How Pashang heard of the Death of Miniichihr . 342

3. How Afrasiyab came to the Land of Iran . . . 345

4. How Bdrman and Kubad fought together and how

Kubdd was slain ....... 346

5. How Afrasiyab fought with Naudar the second Time 350

6. How Naudar fought with Afrasiyab the third Time . 352

7. How Naudar was taken by Afrasiyab '. . -355

8. How Wisa found his Son that had been slain . . 356

9. How Shamasas and Khazarwan invaded Zabulistan . 358

10. How Zal came to help Mihrab 359

11. How Naudar was slain by Afrasiyab .... 362

12. How Zal had Tidings of the Death of Naudar . . 364

1 3. How Ighriras was slain by his Brother . . . 367

ZAV—

i. Zav is elected Shah 370

GARSHASP —

1. How Garshasp succeeded to the Throne and died,

and how Afrasiyab invaded Iran .... 374

2. How Rustain caught Rakhsh 378

3. How Zal led the Host against Afrasiyab . . .381

4. How Rustam brought Kai Kubad from Mount Alburz 382

INDEX . . 3«9

ERRATA

Page 7, line 25 and elsewhere, for ' Tritd ' and ' Trait£na ' read ' Trita '

and ' Traitana.'

Page 9, line 16 and elsewhere, for ' Azarbij£n ' read ' Azarbdijdn. ' Page 10, reference number 2, after R insert P. Page 13, bottom, for 'NESH ' read ' NSEH.' Page 17, delete lines 8-10, and read ' from the other side, we may add

that Peter the Great gained temporary possession of Darband

in A.D. 1722, but it was not finally annexed by Russia till A.n.

1813.'

Page 19, reference number 3, delete iii. Page 31, delete lines 13-16, and read ' that this minister is referred to

on both occasions.' Page 34, five lines from bottom, delete ' While I sat looking on ' and

read ' While I o'erlooked from far.' Page 37, line 22, for ' Arudi ' read ' 'Arudi.' Page 39, reference number i, delete §§ i. and vii., and read ' The too

spiritual conception of the Deity in § i. and the references to

'All in § vii.'

Page 43, note 2, for ' fakka ' read ' fakkd '.' Page 62, after reference number 7 insert DZA, i. 209. Page 68, line 9, end, add 'or identical with,' and add to reference

number i, NIN, 15. Page 69, bottom, for ' 108 ' read ' 107.' Page 71, line 19, after ' Oxus ' insert ' Caspian.' „ „ reference number 6, end, add ' notes.' Page 88, lines 12 and 26, for ' Farvardin ' read ' Farwardin.' Page 89, line 4, for ' Din ' read ' Dai.' Page 90, for ' 3 generations ' read ' I generation.' Page 92, read thus : 'A female descendant or relative = KAi KAtis (12).'

I Siydwush

Page 106, line n, beginning, for 'The' read '/n.'

Page 113, line 18, add full stop at end.

Page 118, line 4, for 'mountain of the holy' read 'Mountain of the

Holy.'

Page 1 20, delete line I and read, ' How Siydmak was slain by the Div.' Page 126, line i6,for 'gold' read 'good.' Page 130, line n, after ' gallery' put . . .

ERRATA

Page 130, line 23, for ' have ' read ' find,' and add to reference 4, WPT.

i. 142.

Page 131, line 15, for ' They' read ' they.' Page 132, line n, add full stop at end. Page 138, line 29, delete ' thou my ' and read ' any.' Page 142, 5 lines from bottom, for ' downstricken ' read ' down-stricken.'

,, ,, 4 lines from bottom, for ' Aspik&n ' read ' Aspikan.' Page 143, line 7, for ' i ' read ' 2.'

,, ,, line 15, /or '2' read '3.'

,, ,, line 31, for ' 3 ' read '4.'

,, ,, line 33, for '4' read ' 5.' Page 175, line 13, for ' He ' read ' Be.'

Page 227, line 21, delete 'Slain by the Hand of and read ' slain by.' Page 239, line 21, for ' made ' read ' make.' Page 293, add to end of note, 309, 346. Page 307, line 7 from bottom, after 'lasso' add 'V Page 325, line 1 1, for ' Sam ' read ' Zal.'

Page 342, line 3 from bottom, for ' Knowhow ' read ' Know how.' Page 351, side reference, read '259.' Page 354, line 21, for ' Guzhdaham ' read ' Gazhdaham.' Page 355, line 4 from bottom, delete comma at end. Page 366, line 12, delete 'not.' Page 381, line 4 from bottom, for ' plants' read ' plans.'

CHAPTER I

LAND AND PEOPLE

IRAN, the chief scene of Firdausi's Shahnama, is bounded on the north by the Steppes, the Caspian Sea, and the Kiir and Rion rivers, on the south by the Indian Ocean, on the east by the valley of the Indus, and on the west by that of the Tigris and Euphrates, and by the Persian Gulf. At present it includes Persia, Afghanistan, Baluchistan, and small portions of Russia and Turkey.

It is a lofty and for the most part a rainless tableland traversed by numerous mountain-ranges divided from each other by flat plains and falling away toward the centre, which is a desert white with salt scurf or dun with powdery dust. The mountains are highest round the edges of the tableland and intercept most of the rainfall. Some moisture, however, finds its way even into the rainless region, where it gathers during winter on the higher hills in the form of snow. This snow-water is carefully husbanded, and distributed by means of underground water-courses. The interior is, however, drying up, and city, village, and cultivated field are being gradually overwhelmed in dust and shifting sands.

Possibly as late as early historical times very

different conditions prevailed. The lower plains and depressions once formed a series of lakes that suggested the appearance of an inland sea, and such names as island, port, lighthouse, &c., are said to still survive in places as a relic and indication of the old state of things,1 while a considerable body of water is still to be found in the eastern half of the central depression on the frontier between Persia and Afghanistan. This region is now known as Si'stan, but in ancient times was called Drangiana or the lake-country, a name which survived much later in its former capital Zarang, and as " Zirih " is still used in connection with its lake.

From April till late in the autumn the sky, save for an occasional thunderstorm among the mountains, is an unclouded azure, in winter a good deal of snow falls, and in spring the thunderstorms are heavy and frequent. The air is, as a rule, remarkably healthy, but on the borders of the deserts the inhabitants have sometimes to live shut up for weeks together to avoid the pestilential blasts.2

The favoured regions are those that front west and north respectively. They are splendidly wooded and extremely fertile, all the ordinary flowers and fruits of Europe do well, while in the district between the Alburz Mountains and the Caspian, and known as Mazandaran, the climate is semitropical and the vegetation most luxuriant. Here rice, the sugar-cane, the vine, the orange, and the olive flourish.3 In the few watered valleys of the long southern coast the climate is tropical in character. The tamarisk and mimosa are largely represented, and here and there are groves of date-palms.

1 E.g., near Kasbin, on the road between Tihnin and Hamad.in, and at Barchin, a village near Maibud to the north of Yazd. GHP, i. 13; KA, ii. 473.

2 MHP, ii. 367. 3 DHA, v. 9.

The immediate neighbourhood of the salt-deserts is the haunt of the wild ass or onager and of the antelope, the slope of the mountain-ranges of the wild sheep or argali, and their summit of the wild goat or ibex. The tracts artificially reclaimed and watered are the favourite home of the sandgrouse, and the highlands of the eagle, the vulture, the falcon, the raven, the crow, and the nightingale — the bulbul of the poets. The acorns of the western slopes attract the wild swine, which in turn tempt the lion from the reed-beds of the Tigris and the cover of its tributaries.1 Swine, too, abound in Mazandaran and afford food for the tiger which flourishes there, the dense undergrowth and vegetation of that region affording it as good shelter as an Indian jungle.2 Here, too, are found deer, buffalo, swan, waterfowl, woodcock, and pheasant. Speaking of the country more generally we may add to this list leopards, wildcats, wolves, bears, hyaenas, foxes, snakes, scorpions, vipers, lizards, the partridge, and the lark. The chief domestic animals are the ox, the sheep, especially the fat-tailed variety, the horse, the camel, and the mule.

{ ran is a land of sharp contrasts, of intense heat and cold, of sudden and abnormal changes of temperature, of dead level and steep ascent, of splendid fertility hard by lifeless desolation, of irrigation and dust. Its natural characteristics find expression in the ancient cosmogony of its people. We are told that Urmuzd — the Good Principle — created earth as a lovely plain bathed in a mild perpetual radiance, fanned by soft temperate airs, bounteously provided with fresh sweet waters, and clad in a smooth and harmless vegetation. Here the First Man and the First Ox dwelt in peace and happiness. Ahriman — the Evil Principle — broke into this fair scene and all was changed. Gloom minged with light, the seasons' difference began, the 1 EP, ii. 30. 2 id. 34.

seas turned salt, the streams dwindled, the vegetation grew rough and thorny, dronght came and dust and desert; mountain-ranges sprang up from the plain, and the man and ox were stricken with disease and died; but from the body of the former sprang the first human pair from whom all the earth was overspread, and from the body of the latter all other harmless, useful, and beautiful animals, while Ahriman in opposition to these created all noisome and hideous insects, reptiles, and creatures sharp of fang or claw.

Let us now turn from the land to the people. For us there is no occasion to discuss questions of race from any very modern standpoint. For us it is rather what ethnical views obtained in ancient Iran and moulded its traditions. As to these there is happily little room for doubt, Darius Hystaspis, the founder of the Persian empire and the greatest of its historic Shahs, having decided the matter for us. On the rock of Bihistiin he recorded his great achievements in a trilingual inscription, the languages employed being ancient Persian, Babylonian, and Scythian. The obvious explanation of his proceeding is, that he recognised in the population of his vast empire three distinct races of mankind, and, regarding language as distinctive of race, used it to emphasise that great political fact. In thus distinguishing he followed a true philological instinct, and his distinctions still largely obtain at the present day. Each of his three languages represents a great division of human speech. His view, as we shall see, agrees with the traditions and legends of his race, and if some modern Shah were to restore the empire of Darius, and wished to imitate the example of his great predecessor, he would still have to choose languages typical of the same three divisions. In what follows, therefore, language is made the basis of classification, and the divisions thus classified are commonly called the Indo-European, the Semitic, and

the Turanian respectively. It is with peoples of the "first division that we are chiefly concerned, and only so far as these came into contact with peoples of the other two divisions are we concerned about the latter.

At the dawn of history we find peoples speaking languages which, theoretically at all events, may be traced back to one primitive tongue, holding similar religious notions and organised politically as independent self-governing tribes, in possession of large geographical areas both in Europe and Asia. They thus fall into two great divisions — an European and an Asiatic — and are generally known as the Indo-European race. The Asiatic branch seems to have occupied in early times the neighbourhoods of Balkh, Harat, Marv, and possibly. of Samarkand. It described itself as Aryan or noble, as opposed to all those with whom it came into contact, much as the Greeks divided mankind into Hellenes and Barbaroi. It was organised into three orders or castes — priests, warriors, and husbandmen. Its religion was a frank worship of personified natural forces. Its priests were fire-priests, and fire was an especial object of adoration along with the other beneficent powers of nature — Mitra or Mithra, Yama or Yima, Trita, Traitana, and others. Opposed to these were the malignant spirits of drought and darkness, as, for instance, Azi or Azhi, also known as Dahaka — the biter, the serpent-fiend. Water was ever growing scarcer, and drought or plenty turned in the imagination of a primitive people on the struggle of the good and evil spirits for its possession. The former appeared in the lightning-flash, while the gloomy convolutions of the thunder-cloud suggested the idea that fiends in serpent-form were striving to carry off the precious fluid — the heavenly waters as distinguished from the earthly waters — and hinder it from descending to the help of man. The cloud — the rain-bringer —

was perversely regarded as the rain-stealer. The good spirits hastened to the rescue, the lightning-flash clove the cloud, and the demons dropped their booty. The serpent-fiend had to be combated for other reasons too, for his bite brought fever, disease, and death. Accordingly the divine physician appeared side by side with the divine hero, Trita with Traitana, and became, as we shall see later on, merged into a single personality in Iranian legend. Sacrifices were offered, and the drink-offering of the juice of the Soma or Horn a plant was poured forth. The plant is usually identified as being the Asclepias acida or Sarcostemma viminale.1 The Aryans also worshipped the spirits of their ancestors, and were believers in what is called sympathetic magic. They thought that injury done to anything in the remotest way connected with their own persons would affect themselves injuriously. Even the knowledge of their name might be turned to their hurt, and we shall find instances in the poem of children being brought up unnamed to avoid that contingency.

At a period which cannot be put at less than four thousand years ago the Aryans themselves divided, and while a portion descended to the Indus and became the dominant race in India, the rest remained and gradually took possession of all that was habitable in the vast region that consequently became known as the land of the Aryans or Iran. The Aryans thus became separated into two branches — an Eastern and a Western. With the former we are but little concerned ; the legendary story of the latter is the theme of the Shahnama.

Of these Western Aryans the two most famous peoples have ever been the Medes and Persians.

1 The plant grows in the regions about Samarkand and Balkh in the north and in Kirmiln in the south. The shoots were pounded in a mortar, and water being added a greenish liquid was produced, which having been strained was mixed with milk and barley or wild rice and allowed to ferment. The product was intoxicating. See GHP, i. 36 ; DHA, iv. 53.

The Medes, whose modern representatives, if any, seem to be the Kurds, appear in ancient times to have been a loose confederation of kindred tribes broken up into numerous settlements, each under its local headman or chief.1 They seem to have had no supreme political head or king to unite the race under one central authority. Their common bond, if any, was a religious one under their priests, the Magi. According to their own traditions the original seat of the race was Iran-vej, i.e., " Iranian seed," and this has been well identified with the district of Karabagh, the ancient Arran, the 'Apiavia of the Greeks, between the Kur and the Aras, where the Anti-Caucasus forms the true north-western scarp of the tableland of Iran.2 In historical times, however, we first find the Medes in possession of the province of Aza.rhffi.Ti nr, to give it its ancient title, Atropatene. The Pers'ians occupied from time immemorial the country on the eastern shores of the Persian Gulf, now represented by the modern provinces of Farsistan and Laristan, and were ruled by kings of the house of Achaemenes. These two peoples, closely connected as they were by language and race, became in the days of Darius Hystaspis dominant in Iran, and to this domination the Medes appear to have contributed the religious, the Persians the political, element. Between the Medes and the Persians lay in ancient times, as we learn from Assyrian and Babylonian records, other kindred peoples — the kingdom of Elam, with its capital at Susa, some twentyfive miles west of the modern Shuster, and the kingdom of Ellipi, in the neighbourhood of the modern Hamadan. The Iranians as a whole were bounded on the west by Semitic and on the north by Turanian peoples. On the east they were conterminous with the Aryans of India, and ultimately they came into contact with the Western

1 The " kings of the Medes" of Jer. xxv. 25.

2 DZA, i. 3 and notes; KA, i. 45.

io INTRODUCTION

Indo-Europeans as well, notably with the Greeks and Romans. As the cosmogony and religion of the Iranians were largely derived from their physical, so was their tradition from their ethnical, environment. We are concerned with all three, but especially with the last — their tradition. The remainder of the present chapter will therefore be devoted to a brief, and necessarily dry, summary of their historical relations with the Semites as represented by the Assyrians in early and the Arabs in later times, with other Indo- European races represented by the Greeks and Romans in the west and by the Hindus in the east, and with the Turanians as represented by the Kimmerians, Scythians, _Parthians, Huns and Turks,,

The Irdnians and the Semites. --In the numerous contemporary records of the Assyrians we find many references to the Iranians. The whole of the western frontier of f ran, from the Medes in the north to the Persians in the south, seems to have been subjected at one point or another to almost constant aggression, at first by mere raids but later on by attempts at permanent conquest, at the hands of the great warriormonarchs of Nineveh — Shalmaneser II. (B.C. 858-823),1 Samas Rimmon II. (B.C. 823-8io),2 Rimmon-nirari III. (B.C. 8IO-/83),3 Tiglath Pilesar III. (B.C. 745-727),* Sargon (B.C. 72 2-705 ),6 Sennacherib (B.C. 705-68 1),6 Esarhaddon I. (B.C. 68i-668),T and Assurbanipal (B.C. 66S-626).8 The attempts at permanent conquest date from the reign of Sargon. The long reign of Assurbanipal falls into two periods, a former of great extension and conquest, and a latter when the tide began to turn and the Assyrian empire, overstrained and exhausted, showed signs of decay. Finally, in the reign of Esarhaddon II., Nineveh fell (B.C. 606), over-

1 RPNS, iv. 38-51. 2 R, i. 11-22. 3 DHA, ii. 326.

4 Id. iii. 3-5. 5 RP, ix. 3-20. « RPNS, vi. 83-101.

7 RP, iii. 103-124. 8 Id., ix. 39-64.

whelmed by a confederacy which included the Medes. Probably no empire was ever less lamented by the world at large, for we have the Assyrians' own word for it that their warfare was attended with every circumstance of cruelty and horror. They hold indeed a bad pre-eminence in that respect over all the other nations of antiquity.

With the fall of Nineveh serious Semitic aggression ceased, so far as the Iranians were concerned, till after the Christian era had begun. Arabia was at that epoch extremely prosperous, and carried on a vast caravan traffic in native produce and imports from India with the west and north. When, however, Rome had become recognised as the centre of the world, her merchants soon hit upon a less circuitous and consequently cheaper route. They started a direct traffic between India and the Red Sea, whereby merchandise, instead of being landed in Southern Arabia and thence conveyed northwards by land, was discharged at Arsinoe, Cleopatris (Suez), and other Egyptian ports. As a result, Southern Arabia — the most fertile and populous region of the peninsula — was ruined, and in time, both there and along the lines of the old caravanroutes, only massive remains of cities, canals, dams, and aqueducts were left to witness to a lost prosperity. A vast population was thrown out of employment, and the Arabs began to emigrate northward as early, it would seem, as the first century A.D. The Azdites in this way founded the cities of Hira and Anbar on the Euphrates, and were lords of Damascus till the days of the Khalifa 'Umar. Other tribes from the south settled in the mountains of Aja and Salma, to the north of Najd and Al Hajaz. These Northern Arabs were divided in their allegiance between the Roman and Sasanian empires; and their quarrels among themselves, their restlessness and inconstancy, made them thorns in the sides of both, and led to many

difficulties. The defeat of Julian by Sapor II. is said to have been largely due to the defection of the Arab allies of the former, while on the other hand the western frontier of Iran was always liable to be overrun by them as far north as and including Azarbijan. The havoc caused was often great, and the retaliation, on occasions, ferocious.

With the rise of Muhammad the Arabs became a great religious and political power. After his death in A.D. 632 he was succeeded in turn by Abu Bakr anH~T5TnafTin the course of the ten years of the latter's rule Iran was conquered by his generals after the three great battles of Kadisiyya and J alula in A.D. 637, and Nahavand, A.D. 641. A dynasty of high officials of the Sasanian empire still held out and maintained the ancient faith in the fastnesses of Mazandaran,1 but Iran as a whole was both from a religious and a political point of view submerged. The religious conquest proved to be permanent, but after a time national feeling began to re-assert itself against the political, as the following brief summary of events may serve to show. 'Umar appointed a committee of five to select the next Khalifa after his death. After long debate they chose 'Uthman, but subsequently repenting of their choice three of the five brought about his assassination after a reign of twelve years, and nominated 'All as Khalifa (A.D. 656). 'Uthman was of the Umayj^ad family, and its head Mu'awiya, then governor of Syria, took up arms to avenge him. Neither had any direct claim to the Khilafat, but 'Ali was the son of Muhammad's uncle Abu Talib, and had married the prophet's daughter Fatima, known as " the maiden." Muhammad had said of him : " 'Ah' is for me, and I am for him ; he stands to me in the same rank as Aaron did to Moses; I am the town in which all knowledge is shut up, and he is the gate 1 NSEH, 139.

of it." l 'Ali carne to be regarded as associated in a very special way with the prophet, and was known as his executor or mandatary, and also as the Lion of God, or simply as the Lion. Mu'awiya, on the other hand, was the son of one of Muhammad's bitterest opponents, and had nothing but his own abilities to recommend

o

him. In the heat of the contest which ensued some of 'All's followers in their zeal for him went too far. They not only claimed the Khilafat for him by divine right, but actually denied that Abu Bakr, 'Umar, and 'Uthman had any title to be regarded as legitimate Khalifas at all. This shocked and drew a good many of the faithful into Mu'awiya's camp, and the two parties became known as Shi'ites (partisans) and Sunnites (orthodox). In the event an extreme Muhamrnadan "se'ctT Tmown as Kharijites (dissenters), which arose at that time, denied the rights of both candidates, advocated the bestowal of the Khilafat on " the best," and came to the conclusion that the true course out of the difficulty would be to remove both. 'Ah' was accordingly assassinated, but Mu'awiya escaped and became Khalifa without further dispute.2 The wrongs of 'Ah', however, as many thought them, had taken hold on the popular mind, especially in Iran, and were intensified when his son Husain — the grandson of Muhammad himself — was slain by Mu'awiya's son and successor Yizid, A.D. 68 1. The Umayyads, whose chief support lay in Syria, had necessarily to rule from Damascus, and this tended to slacken their hold over their Eastern possessions. Taking advantage of this fact, and exploiting the feeling about 'Ah' to their own advantage, the descendants of 'Abbas, one of Muhammad's uncles, gradually undermined the position of the reigning house, till at length in the year A.D. 750, with the assistance of the Persians, they supplanted the Umayyads everywhere except in Spain. The

1 OHS, 331. 2 NESH, 80.

triumph of the 'Abbasids was a half triumph for Persian nationality, and the fact was recognised by the abandonment of Damascus as the seat of empire, and a return to the old state of things that had prevailed under the Sasanians by the building of Baghdad and the transference to it of the seat of government. Another triumph was won when, after the death of Harumi'r-Rashid, his son Mamiin, whose mother was a Persian slave, overcame with Persian help his brother Amin, who was supported by Syria. Mamun was the last great 'Abbasid Khalifa (A.D. 8 1 3-833). Decline soon followed. In A.D. 86 1 the Khalifa Mutawakkil was murdered by his own son, and the 'Abbasids became thenceforth insignificant, having little power outside the walls of Baghdad and dependent chiefly on the forbearance of their mayors of the palace, if the expression may be applied to Eastern history, who preferred to veil their own supremacy behind the reverence still inspired by the Khalifas in their religious aspect as Commanders of the Faithful. In the tenth century this office was held by the Dilamids, who claimed descent from the ancient Persian kings and were fervent Shi'ites. They ruled over Western and Southern Iran, posing the while as the Khalifas' most obedient slaves. In the north and east the Samanides, who claimed to be descended from the famous Iranian hero Bahram Chubina, but were in reality of Turkman descent, were supreme. The political supremacy of the Arabs in i ran was at an end.

The Iranians and the Greeks and Romans. — The historic strife between Persian and Greek is so familiar to us that it is hard to realise that the only portion of it in Iranian legend that in any way coincides with authentic history is that which deals with the invasion of the East by Alexander the Great ; and even this is mostly based not on native but Greek tradition, so modified by Iranian patriotism as to gloss over or explain

away the great overthrew of the East by the West. A genuine native tradition dating from those times would be extremely interesting, and it is very disappointing not to have it. Nothing survives of Alexander the Great in native Iranian legend except a conviction that he was one of the great persecutors and destroyers of Zoroastrianism^ This will be referred to later on, when we have to touch upon the preservation of Iranian tradition in general. It would seem as if the long predominance of the Roman empire on the stage of history had obliterated the memory of most of the great events of earlier ages and distorted that of the rest. We should expect, however, that at least the Roman empire itself during its greatest period would receive some recognition, especially an event so glorious for the East as the overthrow of Crassus at Carrhae (B.C. 53), but again we are disappointed. The explanation seems to be that during the whole period of the rise and greatness of Rome, f ran was under foreign domination, first Grecian and then Parthian. At all events it is not till a native dynasty rules again in Iran that we begin to find common ground in Iranian and Roman history, and this is not till the third century of the Christian era. Till then Rome obliterated Greece only to be ignored itself in all but the name. Iranian tradition knows of Ruin but of nothing behind it.

The frdnians and the Aryans of India. — In this case the interest for us is chiefly a religious one. From the date (B.C. 250) of the conversion of the Indian king, Asoka of Magadha, to Buddhism that faith began to extend rapidly. Asoka, like all sincere converts, was an enthusiast, and in his reign Buddhism was preached not only in India itself but in Eastern f ran, and even so far west, it is said, as the shores of the Caspian.1 It prospered much and continued to hold its own in Kabulistan till A.D. 850,

1 DHA, iv, 543 ; Gray, " At the Court of the Amir," 143 ; HIE, 149.

when a Brahman dynasty replaced the Buddhist. It was probably not much before the eleventh century of the Christian era that Muhammadanism finally triumphed in those regions.1 To the Zoroastrian, however, no less than to the Muhammadan, Buddhism and Brahmanism were alike idolatry, and this view has left, as we shall see, its mark on Iranian legend. The fierce wars carried on against the idolaters of India by the Muhammadans of Eastern f ran at the end of the tenth and the beginning of the eleventh century have also left^ their mark.

The Irdnians and Turdnians. — Savage, barbarous, and uncouth, the nations of the North have always been notorious for the disgust and terror with which they have inspired the higher civilisations of the South. The Turanians were little better than the Assyrians in their treatment of vanquished foes, and decidedly worse in aspect. In the most ancient times of which we have any record, the great highway for these nations southward lay between the Caspian and Euxine Seas. They had therefore to cross the barrier of the Caucasus, which is said to be only passable, save by expert Alpine climbers, in three places, one at each end and one near the centre. Of these the most practicable for large bodies of men lay along the flat shores of the Caspian. The Caucasus stops short of that sea, and only one spur of the range running in a north-easterly direction nearly approaches it. Between this spur and the sea, where the passage is narrowest, stands the town of Darband. Here, according to the legend, Sikandar, i.e. Alexander the Great, built a mighty barrier to restrain the incursions of Gog and Magog, i.e. of the Turanians. Such a wall extending across the Pass of Darband was actually built for that purpose by the great Sasanian Shah Niishfrwan, the contemporary of the Emperor Justinian, and those two rulers agreed to share the 1 EHI, ii 415, &c.

expense of preventing barbarism from penetrating south of the Caucasus.1 Two centuries later, when the Khazars, a Turkish race from what is now Southern Russia, captured Tiflis and wrought great havoc, the 'Abbasid Khalifa Mansiir erected defensive works and secured the whole region up to the great mountain-barrier.2 Coming down to later times, and regarding the matter from the other side, we may mention that one of Peter the Great's first acts after his accession to the throne was to make sure of Darband.

The first historical invasion by a Turanian race is that of the Kimmerians of Homer and Herodotus, the Gomer of the Bible and the Gimirra of the Assyrian inscriptions, who appear to have dwelt in early times on the Dniester and the Sea of Azof, whence they were driven by the pressure of kindred races whom the Assyrians called Manda. Traversing the Pass of Darband they settled for a time north of the Aras, where undoubtedly they must have come into contact with the Medes. Being still pressed upon from the north, they made an unsuccessful attempt to invade Assyria in B.C. 677, and then turned westward into Asia Minor.3

In the wake of the Kimmerian invasion came the cause of it — the Sacae or Scythians, who seem to have forced the line of the Aras, to have overrun the territory of the Medes and the kingdom of Ellipi, and to have established as their capital the famous city of Ekbatana, the modern Hamadan, in what has always been known in ancient history as Media Magna. It seems to have been this domination of the Sacae at Ekbatana that has been recorded for us in history as the Empire of the Medes. The confusion appears to

1 GDF, v. 87-89. In RSM, 352, this arrangement is said to have begun in the reigns of Yazdagird II. and the younger Theodosius. The reader will find a picture of Darband (Derbent) and its wall in KA, i. 76.

2 NSEH, 138.

3 SHC, 124.

B

have arisen from the similarity between the Assyrian words for Medes and nomads respectively, the former being Mada and the latter Manda, coupled with the fact that the Mada and Manda both formed part of the confederation which, under the leadership of Kastarit, the Kyaxares of the Greeks, overthrew Nineveh.1 The empire of the Manda at Ekbatana — the so-called Median Empire — continued till themiddle of thesixth century B.C. It shared the dominion over Western Asia with Babylon and Lydia, and was no doubt the cause of the elaborate defensive works with which Nebuchadnezzar, mindful of the fate of Nineveh, sought to make his capital impregnable: it held the overlordship of Western fran. In the year B.C. 550, however, Cyrus, king of Elam, rebelled against his overlord, Istuvegu of Ekbatana, the Astyages of the Greeks, and overthrew him in the following year.2 Cyrus then subjugated the Persians, entered Babylon in B.C. 544, conquered Asia Minor and all the tableland of f ran, united its tribes for the first time in history under one government, and became known to TateF times as Cyrus the Great. He is said to have extended his conquests to the Jaxartes, on the borders of which he erected fortresses to hold the nomad tribes in check,3 and the Greek historians, with the exception of Xenophon, represent him as perishing in a war with the Scythians. The legend of Cyrus and Tomyris, the queen oF fEe' Massagetae, told by Herodotus, is well known.4 Cyrus' second successor, Darius Hystaspis, the false Smerdis being left out of the question, also carried the war into the enemy's country, and advanced beyond the Danube in B.C. 513, though not very successfully, to avenge, as Herodotus tells us,5 the Scythian invasions which preceded the fall of the Assyrian Empire.

In the century after the death of Alexander the

2 Id. 499. 3 DHA, v. 22 ; vi. 103.

5 Id. iv. I.

Great the Parthians, reinforced by another Turanian tribe known as the Dahae, rebelled against the Seleucids (B.C. 250), and became the dominant race in Iran, till a successful revolt (A.D.2 26^ placed the native Sasanian dynasty on the throne. During their long domination the Parthians in their turn suffered from the incursions of kindred races from the North, in much the same way as the English settlers in Britain suffered from the Danes. The second century before the Christian era was marked by great activity on the part of the Turanians, and the whole border of fran from the Hindu Kush to the Caspian was overrun by them. Two Parthian monarchs in succession — Phraates II. and Artabanus II. — were defeated and slain, and the Parthian Empire was only saved from overthrow by Mithridates II. Foiled by him the Turanians turned to the East and permanently settled in Eastern fran, in the region which has ever since been called after one of their peoples, Sacaestan or Si'stan, the stead or home of the Sacae (c. B.C. 100).

Another Turanian people, known as the Alans or Alani, who first appear, it is said,1 in Chinese annals, were on the Volga in the first century of the Christian era. Pressed upon by the Huns, who had defeated them in a great battle, they overran Media and Armenia, some of them finding their way into the Caucasus, where their descendants, it is said, still exist.2 Thence in A.D. 133, at the invitation of Pharasmanes, king of Iberia, they invaded Azarbijan and Armenia, ravaged the country, and had to be bought off by Vologeses II., the Parthian monarch of the time.

The Huns, who had been instrumental in precipitating the Alani on Iran, were themselves in flight before other hordes. A large contingent of them seized and settled upon the oasis of Samarkand or Sughd. Here, improved by long settlement both in aspect and manners,3

1 GDF, iii. 315-316, and note. a Id. 3 Id. iii, 312.

they became known as the White Huns; or to the Iranians, who carried on many wars with them, as the Haitalians.

Lastly, in the middle of the sixth century of the Christian era the name of the Turks begins to appear in history. Spreading from Mount Altai, or the Golden Mountain, in Central Asia, they extended themselves over the northern half of the continent, subjugating among other nations the Haitalians. The empire of the Turks only lasted about two centuries,1 but the tribes and nations of which it was composed were spread over the north of Asia from China to the Oxus and the Danube, and under the name of Turkmans have proved a permanent menace to the northern frontiers of Iran.

The 'Abbasids soon learned to avail themselves of the services of Turkman chiefs in the administration of their empire. It was thus that the Samanids first rose to power under the Khalifa Mamiin, only, as we have seen, to make themselves independent under his degenerate successors. About the year A.D. 961 a disputed succession occurred among the Samanids. The rightful heir in the direct line was a boy only eight years old, and for that reason, as the times were troublous, a party among the nobles declared in favour of his uncle, his father's brother. The matter was referred for settlement to the Samanid governor of Khurasan — a man of Turkman descent named Alptigm — but before his decision arrived the dispute had been settled and Mansur had succeeded to the throne. Alptigin had given his decision in favour of the uncle, and being fearful of Mansur's vengeance he withdrew from Khurasan and carved himself out a small principality at Ghazni. He died in A.D. 969, and after two short reigns the troops elected Subuktigin to be their chief. He was a Turkman, had been brought up 1 GDF,.v. 175

in the household of Alptigin, had subsequently acted as his general, and was a man of great ability and courage. He speedily enlarged his dominions and began those raids into India which became so frequent in the days of his more famous son. In the meantime the Samanid ruler Mansiir had died, and his son, the Amir Nuh II., was driven from his capital at Bukhara by a Turkman invasion instigated by two of his own nobles, who subsequently, however, were compelled to flee for their lives. They appealed for aid to the Dilamids — the rivals of the Samanids — and obtained it. On this the Amir Nuh II. himself appealed for help to Subuktigin, who marched to his assistance. A great battle was fought at Harat, and Subuktigin gained a decisive victory. The Amir in his gratitude bestowed on him the title of Nasiru'd-Din, or Defender of the Faith, and on his eldest son Mahmud, who had greatly distinguished himself, that of Saifu'd-Daula, or Sword of the State, as well as the governorship of Khurasan. This happened in A.D. 994. Three years later Subuktigin died. He left three sons, Mahmud, Isma'il, and Nasr, and appointed Isma'il to succeed him. Mahmud seems to have behaved well, but after vain attempts at conciliation and compromise he was compelled to assert himself against his brother, who was speedily overthrown and ended his days in internment as a state-prisoner. The other brother, Nasr, supported Mahmud. Shortly afterwards the Samanid dynasty flickered out after the death of the Amir Nuh II., and in A.D. 999 Mahmud formally assumed the sovereignty, an event which is duly noted on his coins by the prefix of Amir to his own titles, and the omission of the name of the Samanid overlord which previously had been retained by the rulers of Ghazni.1 Mahmud was then twenty-eight years old. His career as a great conqueror and

1 EHI, ii. 479.

religious fanatic is well known. His domination extended from the Punjab to the Tigris, and from Bukhara to the Indian Ocean. He has, however, another claim upon our memories. His name was to become for ever associated with that of the poet of the Shahnama who had despaired in those troublous times of obtaining any adequate royal patronage for his long formed design of moulding into song the epic history of his land and people. It was a moment of high hopes for many, for the young and ambitious prince, for the ambitious but no longer youthful poet, and for all who either by birth or adoption had the welfare of Iran at heart. The Arab yoke had been shaken off, Persian was reviving in the literature, old Iranian names were being resumed, and there seemed the fairest prospects for the establishment of a third Persian empire with Mahmiid for its first Shah. It is true that religious differences remained. Half Iran was Shfite and the other half Sunnite,1 but save for that it seemed a stroke of fair fortune that made the great king and the great poet contemporaries.

1 The Turkman element was strongly Sunnite. Persia did not become thoroughly Shi'ite till the sixteenth century. NSEH, 101.

CHAPTER II

POET AND POEM

THE most trustworthy materials for the life of Firdausi are to be found in his own personal references, there being probably no poem of considerable length in which the writer keeps himself so much in evidence as Firdausi does in the Shahnama. Next in authority to his own statements we must place the account given of him by Nizami-i-'Arudi of Samarkand in his work entitled " Chahar Makdla," i.e. " Four Discourses." ] They are on Secretaries, Poets, Astrologers, and Physicians respectively, and consist chiefly of anecdotes. One of these, in the " Discourse on Poets," gives the valuable account of Firdausi. Unfortunately it throws doubt on the authenticity of the extant version of one of his compositions — the Satire on Sultan Mahmiid, only a few lines of which, if Nizami is to be believed, can be regarded as Firdausi's own. They suffice, however, to indicate one good reason for the poet's difference with Mahmiid and the general line that he took in his literary revenge, though that Sultan, it is pretty evident, never even heard that the poet had written the Satire at all ! In addition to the above-mentioned sources of information there are two formal biographies of the poet. One, which dates about A.D. 1425, was compiled by order of Baisinghar Khan, the grandson of Timur the Lame, and is prefixed to the former's edition of the text of the Shahnama. It is apparently based on an older metrical life of which

1 BCM.

it preserves some extracts, and is itself the basis of most of the biographical notices of the poet, including that in the Encyclopaedia Britannica. The other, which dates about A.D. 1486, is in Daulat Shah's "Lives of the Poets, " and is preferred by the writer of the article " Ferdoucy " in the Biographic Universelle. Both are used by Mohl in the preface to his edition of the text and translation of the Shahnurna, and both are full of mythical details.

Let us first confine ourselves to the statements in the poet's undoubted writings and to legitimate deductions therefrom. He calls himself Abu '1 Kasim, and we gather, that he was born about A.D. 941. We arrive at this in the following way. In the whole Shahnama there is only one definite date — that on which he finished the poem. This, mixing up the Muhammadan era with the Zoroastrian calendar, he tells us he did on the day of Ard in the month of Sapandarmad of the year 400 of the Hijra. This particular year, for the Muhammadan years are lunar and vary accordingly, began on August 25th, A.D. 1009, and ended on the I4th day of that month in the year following. Therefore Firdausi finished the Shahnama on February 25th, A.D. 1010. He gives his one date in the concluding lines of the poem, where he also says : —

When erne and seventy years had passed me by The heavens bowed down before my poetry.1

This we may fairly interpret as meaning that he finished his work when he was seventy-one years old, i.e. about sixty-nine, as we reckon, since thirty-four Muhammadan years go to about thirty-three of ours.

The poet was a Muhammadan of the Shi'ite sect. This is clear from his reference to 'All in his Prelude.2

1 C, 2095. * In this volume § 7.

Moreover, he was not a strict Muhammad an in the matter of wine-drinking : —

The time to quaff delicious wine is now, For musky scents breathe from the mountain-brow, The air resoundeth and earth travaileth, And blest is he whose heart drink gladdeneth, He that hath wine and money, bread and sweets, And can behead a sheep to make him meats. These have not I. Who hath them well is he. Oh ! pity one that is in poverty ! *

And again : —

Bring tulip-tinted wine, 0 Hashimi !

From jars that never need replenishing. Why seek I who am deaf at sixty-three

The world's grace and observance ? 2

He soon after has a fit of repentance : —

Old man whose years amount to sixty-three !

Shall wine be still the burden of thy lay ? Without a warning life may end with thee ;

Think of repentance then, seek wisdom's way. May God approve this slave. May he attain In wisdom riches and in singing gain. 3

He owned or occupied land ; at least the following passages suggest that conclusion : —

A cloud hath risen and the moon's obscured,

From that dark cloud a shower of milk is poured,

No river plain or upland can I spy,

The raven's plumes are lost against the sky,

In one unceasing stream egg-apples fall :

What is high heaven's purpose in it all ?

No fire-wood salted meat or barley-grain

Are left me, naught till harvest come again !

Amid this gloom, this day of tax and fear,

When earth with snow is like an ivory sphere,

All mine affairs in overthrow will end

Unless my hand is grasped by some good friend. *

1 V, 1630. 2 C, 1457. 3 Id. 1460.

4 Id., 1487. Reading last line with P.

And again : —

The hail this year like death on me hath come Though death itself were better than the hail,

And heaven's lofty far extending dome

Hath caused my fuel sheep and wheat to fail. !

In some verses, complaining of the advance of old age, he alludes to a calamity that befell him when he was fifty-eight, or it may be that an escape from drowning, which he seems to have had about that time, had a sobering effect upon him. This accident will be referred to in another connection later on. He says : —

Since I took up the cup of fifty-eight

The bier and grave, naught else, I contemplate.

Ah ! for my sword-like speech when I was thirty, Those luscious days, musk-scented, roseate ! 2

At the age of sixty-five he lost his son : —

At sixty-five 'tis ill to catch at pelf. Oh ! let me read that lesson to myself And muse upon the passing of my son. My turn it was to go yet he hath gone.

Seven years and thirty o'er the youth had sped When he distasted of the world and fled.

He hurried off alone. I stayed to see The outcome of my labours. 3

In the year following his son's death he speaks of himself as being much broken : —

While three score years and five were passing by, Like Spring-winds o'er the desert, poverty And toil were mine ; next year like one bemused I leaned upon a staff, my hands refused

1 C, 2089. 2 V, 680.

3 C, 1951-

The rein, my cheeks grew moon-like pale, my beard Lost its black hue and camphor-like appeared, Mine upright stature bent as age came on And all the lustre of mine eyes was gone.1

He never speaks of himself as having any profession or official position, but if we may hazard a conjecture it is that he or his son or both were educated for the office of scribe. He puts the following glorification of that profession into the mouth of Buzurjmihr, the famous chief minister of the still more famous Shah Nushirwan : 2-

Teach to thy son the business of the scribe

That he may be as life to thee and thine,

And, as thou wouldest have thy toils bear fruit,

Grudge not instructors to him, for this art

Will bring a youth before the throne and make

The undeserving fortune's favourite.

Of all professions 'tis the most esteemed,

Exalting even those of lowly birth.

A ready scribe who is a man of rede

Is bound to sit e'en in the royal presence

And, if he be a man of diligence,

Will have uncounted treasure from the Shah,

While if endowed with fluency and style

He will be studious to improve himself,

Use his endeavours to be more concise

And put his matter more attractively.

The scribe hath need to be a man of wisdom,

Of much endurance and good memory,

A man of tact, accustomed to Court-ways,

A holy man whose tongue is mute for evil,

A man of knowledge, patience, truthfulness,

A man right trusty pious and well-favoured.

If thus endowed he cometh to the Shah

He cannot choose but sit before the throne.3

However this may be, from the time when he became his own master he appears to have devoted him-

1 V, 1274.

2 The poet also represents this Sh^h as being highly indignant when a wealthy cordwainer, in return for valuable services, ventures to ask as a favour that his son may be made a scribe. C, 1778.

3 C, 1676.

self to poetry. Referring to the completion of the Shahnama he says : —

My life from youth to eld hath run its course' In hearing other and mine own discourse.1

We have already had an allusion to his " sword-like speech " when he was thirty, and we know that between the ages of thirty-five and sixty-nine he was occupied on the Shahmima. He tells us in a passage that will be quoted later on that he spent thirty-five years on that poem, i.e. about thirty-four years as we reckon. The prose materials for this, he informs us, already had been embodied in book-form,2 and the idea of turning them into verse had suggested itself to the poet Dakiki, a young man of brilliant parts but of vicious habits, who was murdered by the hand of one of his own slaves.3 Dakiki had only just begun his great task when he was cut off, but Firdausi admits his priority:—

Although he only rhymed the veriest mite — One thousand couplets full of feast and fight — He was my pioneer and he alone In that he set the Shahs upon the throne. From nobles honour and emolument Had he ; his trouble was his own ill bent. To sing the praises of the kings was his And crown the princes with his eulogies.*

Dakiki seems to have died about A.D. 976, for Firdausi took up the work and it employed him for the next thirty-four years as we reckon. At first he found himself hampered through lack of the necessary materials. What those were will be explained later on in the present chapter. He made countless inquiries and began to despair, fearing that like Dakiki he should not live to complete his undertaking. He

1 C, 2096. a See Prelude, § 8. 3 Id. § 9. 4 V, 1555-

also suffered from lack .of patronage and encouragement. The times were troublous and men's minds were otherwise occupied. At length both the needful materials and the patron were vouchsafed him. The former were obtained for him by a friend and fellow-townsman.1 The latter he found somewhat later in the person of Abu Mansiir bin Muhammad, probably a local magnate, who warmly encouraged him and treated him with the greatest kindness and generosity. This, we may venture to assume, was one of the happiest epochs in the poet's life. He was in the first flush of a great and enduring enthusiasm ; the means of gratifying it were in his possession ; he held the field, and his material future seemed assured : his noble, rich, and generous patron would see to that. Alas ! that patron died — murdered like Dakiki, but by whom and in what circumstances we know not. The poet was overwhelmed for a time, but he persevered and kept in mind his patron's counsel that the Book of Kings (Shahnama) when completed should be dedicated to kings.2 In course of time the poet found other patrons, notably one Ahmad ibn Muhammad of Chalandshdn, to whom in A.D. 999 he dedicated a complete Shahnama. Firdausi was staying with Ahmad when he had the escape from drowning already referred to, and he seems to have been rescued either by Ahmad himself or by Ahmad's son. This passage is not in our printed texts.3 The poet, however, had never forgotten the advice of his former patron, the beloved Abu Mansur, and in this same year his opportunity came. The last king of the Samanid dynasty died and Mahmiid became supreme in Eastern Iran. Henceforth it was to Mahmiid that the poet looked for patronage, and he appears to have left

1 Prelude, § 10. 2 Id. § 1 1.

3 NIN, 23, 24.

3o INTRODUCTION

no stone unturned to gain it. If adulation could have achieved his end he ought to have succeeded. The reader will find a specimen in the present volume.1 Elsewhere in another elaborate panegyric he says : —

God bless the Shah, the pride of crown and throne And signet-ring, bless him whose treasuries groan With his munificence what while the fame Of majesty is heightened by his name.

O'er all the world one carpet hath been placed — His token nevermore to be effaced — And on it are a cushion and a seat For Fazl, son of Ahmad, a man replete With justice, prudence, rede, and godly fear ; No Shah before had such a minister. In his hands is the peace of all the state For he is good and chief of all the great, Frank-spoken, with clean hands and single heart ; To serve God and his sovereign is his part. With this wise upright minister for friend My far-extending labour reached its end. I framed this story of the days of yore, Selected from the book of men of lore, That it in mine old age might yield me fruit, Give me a crown dinars and high repute, But saw no bounteous worldlord ; there was none Who added to the lustre of the throne. I waited for a patron patiently — One whose munificence required no key.

When I was fifty-eight, and when in truth

I still felt young though I had lost my youth,

A proclamation reached mine ears at last

Whereat care aged and all my troubles pass'd.

It ran : — •" Ye men of name who long to find

Some trace of Faridiin still left behind !

See bright-souled Faridiin alive again

With earth and time for bondslaves. He hath ta'en

1 Prelude, § 12.

The world by justice and by largessings, And is exalted o'er all other kings. Bright are the records of his earlier day, And may he nourish, root and fruit, for aye." Now since that proclamation reached mine ear I wish not any other sound to hear ; In his name have I fashioned this my lay, And may his end be universal sway.1

The reader will note that both in § 12 of the Prelude and in the passage just quoted Firdausi couples Mahrmid and his minister in eulogy. As the Prelude is retrospective, we may venture to assume who that minister was, because as it was written last the reference if inopportune would not have been inserted. There can hardly be a doubt that in both passages the same minister is referred to — Fazl, son of Ahmad.

The passage from which the above extracts are taken is a very important one. It seems to have been penned a few years before the completion of the Shahnama, for the poet was over sixty-five at the time. The extracts suggest that he had lately received some definite encouragement, some promise of patronage or reward from Mahmiid or his minister or both, whereupon he wrote this panegyric and prefixed it to the section that he had been engaged on or had taken in hand when the announcement of Mahmiid's accession first reached him. If Mahimid, who was of Turkman descent, had strong racial proclivities, the section in point hardly seems to be well chosen, for it tells of the final overthrow of Afrasiyab, the great protagonist of the Turkman race, at the hands of the Iranian Shdh Kai Khusrau. Perhaps Mahmud had become more Iranian than the Iranians. Such cases are not unknown in history. At all events we know that his minister Fazl, son of Ahmad, or to give him his full title Abu'l 'Abbas Fazl bin Ahmad, had franian

1 V, 1272-1274.

leanings, for he changed the official language for state documents from Arabic to Persian. After -his fall his successor, Ahmad Hasan Maimandi, returned to the old arrangement.1 At the time when the poet wrote the above passage Abii'l 'Abbas Fazl must have been at the height of his power, say about A.D. 1 006. We are told on the authority of Al 'Utbi that he was one of the most celebrated of book-students, and Al 'Utbi, who was Mahmiid's secretary, ought to have known.2 It is very hard to resist the inference that Abii'l 'Abbas Fazl had given the poet encouragement, and that the latter looked to him to secure a fitting reception by Mahmud of the poem when finished. The poet's idea seems to have been that the Shahnama was to be regarded as Mahmud's memorial, while the profits of his great work were to be devoted to some special object which was to be regarded as his own memorial : —

Of all the tilings that earn our monarch's praise, The things of chiefest profit in his days, This will best serve to keep his memory rife And live as part and parcel of his life, And I am hoping to live too till I Receive his gold that when I come to die I too may leave my monument with things Drawn from the treasury of the king of kings.3

If the poet put his faith in Abii'l 'Abbas Fazl he was doomed to disappointment. In the meantime we have a lamentation over hopes deferred, royal neglect which may have been intentional or merely unwitting, and active opposition : —

| Six times ten thousand couplets there will be i! Well ordered — banishers of misery. For thrice a thousand couplets one may look In vain as yet in any Persian book, And if thou cancellest each faulty strain In sooth five hundred scarcely will remain.

1 NIN, 25, note. 2 KUR, 396. 3 V, 1730.

That one — a bounteous king and of such worth

And lustre mid the monarch s of the earth —

Should disregard these histories is due

To slanderers and mine ill fortune too.

They have maligned my work, my marketing

Is spoiled through lack of favour with the king,

But when the royal warrior shall read

My pleasant histories with all good heed

I shall be gladdened by his treasures here,

And may no foeman's ill approach him near.

My book may then recall me to his mind

And I the fruitage of my labours find.

Be his the crown and throne while time shall run,

And may his destiny outshine the sun. 1

At another time he is plunged in despair : —

The dear delights of earth, the sovereign sway, What boot they 1 Soon thy rule will pass away. Blest is the pious mendicant and wise, Whose ears oft feel the world's rough pleasantries, For when he passeth he will leave behind A good name and a good conclusion find. His portion is in Heaven and in God's sight He will have honour. Such is not iny plight Who am in wretched case, calamitous, With all that I possess sent Hellward thus Beyond recall ! No hope in Heaven I see, My hand is void, both worlds have ruined me ! 2

In moments of disappointment, too, and at periods probably years apart, the poet gives vent to his feelings not only in respect to his own times but even to Mahmiid himself. The expression of them is put into the mouths of some of his characters, but the prophecies are of the sound type made after the event and evidently the poet's own handiwork : —

A time is coming when the world will have A king that is devoid of understanding, A king whose gloomy spirit will work woe ; The world will darken 'neath his tyranny

1 C, 1998. 2 Id. 1587.

And good will ne'er be found among his treasures. He will be ever gathering fresh hosts To win his crown new fame but in the end This monarch and his hosts will pass away, And there will be a change of dynasty.1

And again : —

The warrior will despise the husbandman, High birth and dignity will bear no fruit ; Then men will rob each other, none will know A blessing from a curse, and secret dealing Prevail o'er open, while the hearts of men Will turn to flint, sire will be foe to son And son will scheme 'gainst sire ; a worthless slave Will be the Shall, high birth and majesty Will count for nothing ; no one will be loyal. There will be tyranny of soul and tongue ; A mongrel race — Iranian, Turkman, Arab — Will come to be and talk in gibberish.2

These passages, in Professor Noldeke's opinion,3 clearly refer to Mahmud and to the circumstances of the poet's own time. The latter occurs nearly at the end of the poem, and is put into the mouth of the commander of the Persian host just before the fatal battle of Kadisiyya, A.D. 637.

At length the great work is finished, but the poet's mood is still one of despondence : —

When five and sixty years had passed me by I viewed my work with more anxiety, But as my yearning to achieve it grew My fortune's star receded from my view. Great men and learned Persians had for me My work all copied out gratuitously While I sat looking on, and thou hadst said That I was toiling for my daily bread. Naught but their praises had I for my part And, while they praised, I had a broken heart. The mouths of their old money-bags were tied,

1 C, 1294. 2 Id. 2064. 3 NIN, 26.

Whereat mine ardent heart was mortified.

'AH Dilam and 'bu Dulaf these two

Helped me to bear mine undertaking thro' ;

Theae ardent souls, my fellow townsmen, they

Were kind and sped my work in every way.

Ha'iy son of Kutib, a Persian he,

Would not take from me and withhold my fee,

But furnished gold and silver, clothes and meat ;

From him I got incitement, wings and feet.

Taxation, root and branch, I know not, I

Loll on my quilt at ease. When seventy

And one years of my life had passed me by

The heavens bowed down before my poetry.

For five and thirty years I bore much pain

Here in this Wayside Inn in hope of gain,

But all the five and thirty years thus past

Naught helped ; men gave my travail to the blast,

And my hopes too have gone for evermore

Now that mine age hath almost reached fourscore.

For ever lusty be Mahmud the king,

His heart still glad, his head still flourishing.

Him both in public and in private I

Have praised so that my words will never die.

Of praises from the great I had my store,

The praises that I give to him are more.

For ever may he live, this prudent king,

And see his undertakings prospering.

I have bequeathed as his memorial

This book, six times ten thousand lines in all. *

There are other references by the poet to his work and his hopes concerning it, but it is believed that the most important passages have now been set forth. If then we had no other sources of information than these, what should we gather from them ? That the poet in the prime of life succeeded to the work and materials of Dakiki, and laboured at his task for many years under various patrons but not receiving such recognition as in his own opinion his deserts merited ;

1 C, 2095. The readings of the names of the poet's friends are taken from Nizdmi's quotation of this passage. BCM, 79.

that he thought he saw his opportunity in the accession of Mahmud and did his best to avail himself of it ; that he received some encouragement if not from the Sultan himself at least from Abii'l 'Abbas Fazl, the chief minister, and achieved his task early in A.D. i o i o ; that for some years before that date there had been opposition to him at Court, his work vilified and his character misrepresented ; that these intrigues ultimately prevailed, and that he never received the reward for his labours that a perhaps somewhat too fervid temperament had led him to hope for or expect ; that for years after the completion of the poem he still hoped on, was nearly eighty when he finally despaired, but to the last continued to praise Mahmud. Now if we seek to look further into the causes of Firdausi's disappointment we have at hand a plausible and even probable explanation, but one for which we have, at present at all events, no direct evidence. Just about the time when the Shahnama was completed Mahmud's chief minister, Abii'l 'Abbas Fazl, fell into disgrace. He had once been in the service of the Samanids, but when Mahmud became governor of Khurasan in A.D. 994, his father, Subuktagin, applied to the Samdnid prince, Nuh bin Mansur, for the services of Abii'l 'Abbas on behalf of his son. Accordingly he became the steward of Mahmud's house- hold at Nishapur, and, after Mahmud's accession, chief minister. He is said to have made use of his position to enrich himself, and his administration is stated to have been so oppressive that Khurasan was devastated and depopulated, but this of course need not be taken too literally. The Sultan, however, became concerned with regard to the diminution of the levies and the falling off in the revenue, and remonstrated with Abii'l 'Abbas, who threatened to resign. In A.D. i o 1 1 , after long negotiations, the Sultan, enraged at his conduct, imposed a fine of

100,000 dinars upon him, and, as he still deferred payment, had him imprisoned and put to the torture. His enemies availed themselves of his disgrace, and of the Sultan's displeasure and absence on one of his numerous campaigns, to have the fallen minister done to death in A.D. IOI3.1

The suggestion then is that the poet lost his chance owing to the troubles in which the minister became involved just about the time when the Shahnama would be ready for presentation to Mahiniid ; and when we picture to ourselves the remorseless intrigues of an Oriental court — intrigues sticking at no atrocity and shrinking from no meanness — we can well imagine that if the unfortunate minister really had taken an interest in the poet's work, there would not be wanting those who would only be too willing out of mere spite to strike at the patron through the poet.

However this may be, the latter, indignant at the treatment he had undergone, or smarting under the sense of unmerited neglect, set about writing a Satire on Sultan Mahmiid, of which, according to Nizami-i- Arudi, only the following five couplets survived in his days. They run as follows : —

" Yon prater hath grown old," they flung at me, " In love toward the Prophet and 'AH." That love, if I shall speak of it, implies Five score Mahmuds for me to patronise. The slave-girl's brat is but a worthless thing Although its father came to be a king. Had e'er the Shah a turn for goodness shown He would have seated me upon the throne. Because his kindred is of mean estate He cannot bear to hear about the great.

In the extant version of the Satire that we follow,2 which consists of 102 couplets, the above couplets

1 KUR, 396. Cf. too EHI, ii. 486 ; iv. 148. 2 C, 63.

appear not in this order but separately as the 1 1 th, 27th, 83rd, y2nd, and 76th respectively, with some differences of reading. Here they read rather disconnectedly, but have an appropriate context in the extant version of the Satire. We learn from them that one of the charges brought against the poet was that he was a heretic of the sect of the Shi'ites, and this may have weighed with the orthodox Mahmud. The poet for his part develops the old taunt of the slave who became a Shah. If now we turn to the extant version of the Satire, and accept it as genuine in spite of what Nizami says, we get additional and interesting information. The poet speaks of himself as Firdausi of Tus. Tus was formerly a city of much importance in Khurasan, and its ruins are still to be seen some seventeen miles N.N.W. of Mashad. He tells us that he spent thirty years over the Shalinama, that it was presented to Mahmud, who had promised a worthy but gave him a very inadequate reward — little more than one-seventh of what he expected— and that he publicly gave away the whole of it to a street sherbet-seller in payment for a drink. He also informs us that Mahmud threatened to have him trampled to death by elephants, and he ends by cursing the Sultan.

We now pass on to what Nizami has to tell us more than a hundred years after the death of the poet.

Abu'l Kasim Firdausi was one of the landed proprietors of Tus. He was a native of a village called Bazh, which formed part of one of the quarters, districts, or suburbs of the city. He was a man of importance and of independent means, which were derived from the income of his land. He had one daughter, and the sole object of his labours on the Shahnama was to obtain the funds necessary to provide her with a dowry. When he had completed the

work it was transcribed by 'Ali Dilam and recited by Abu Dulaf. He was much in favour with Ha'iy, son of Kutiba, the governor of the city, who treated him with all consideration in the matter of taxation.

'Ali Dilam transcribed the Shahnama in seven volumes, and Firdausi set off for Ghazni with Abu Dulaf. Ahmad Hasan Maimandi, Mahmiid's chief minister, befriended him, and the poem was duly presented to the Sultan, who accepted it. The minister, however, had enemies, who pointed out that Firdausi was a heretic, as some of the verses in his Prelude to the Shahnama showed,1 and the result was that the poet got much less than he expected. He went to the bath in deep chagrin, and on coming out divided the sum that he had received between the bath-man and a sherbet-seller of whom he had bought a drink. Then fearing the wrath of Mahmud he fled to Harat, where he lay hidden for six months. Mahmud sent messengers after him to Tus, but not finding him they turned back, on which the poet ventured to go there himself, taking the Shdhnama with him.2 Thence he journeyed on to Tabaristan, whose ruler treated him kindly. There Firdausi wrote his Satire on Mahmud, read it to the chief, and offered to dedicate the Shahnama to him instead of to the Sultan. The chief of Tabaristan, however, was himself one of Mahmud's vassals, and he persuaded the poet to let the dedication stand, and bought the Satire of him for one hundred thousand drachms — a thousand for each couplet. He then destroyed it, and Firdausi himself destroyed his own rough copy, only five verses remaining extant — the five already given. We here append our version of the Satire. Assuming that it

1 §§ i and 7.

2 If Mahmtid was really seriously offended with Firdausi it seems strange that the latter's estate at Tus was not confiscated on this occasion.

is in essentials the poet's handiwork the reader probably will agree with the prudent chief of Tabaristan in his opinion that the sooner it was suppressed the better.

SATIRE ON SULTAN MAHMUD.

Ho ! Shah Mahmud who hast as victor trod

The climes! if man thou fearest not fear God,

For there were many Shahs ere thou hadst birth

Who all were crowned monarchs of the earth

And all of them pre-eminent o'er thee

In treasure, host, throne, crown, and dignity.

They did no act that was not good and right,

Went not about to swindle and to spite,

Dealt with their subjects justly and were naught

If not God's worshippers. They only sought

From time an honoured name and thus to gain

An honoured end ; but all good folk disdain -

Shahs that are bound in filthy lucre's chain.

What though the kingship of the world is thine,

Dost ask what boot these whirling words of mine ?

Thou hast not seen my heart in its fierce mood,

Thou reck'st not of my sword a-drip with blood

But term'st me faithless, heretic ! I am

A lion, and thou callest me a ram !

" Yon ribald hath grown old," men flung at me,

" In love toward the Prophet and 'All."

But is there, tell me this, one viler yet

Than he whose heart against 'AH is set ?

These two I serve till Resurrection-morn

E'en if the Shah should have my body torn

Asunder. I will love these two kings though

The Shah's sword be above, my head below.

I serve the Prophet's slaves, the dust revere

Upon His mandatary's J foot. No fear

Have I for all thy threats : — " Thou shalt be brayed

By elephants and have thy body made

A river Nile," for mine enlightened mind

Place for the love of these two souls shall find

'AH.

INTRODUCTfON 41-

Within my heart. What said the inspired Lord

Of bidding and forbidding— Heaven's own word ?

"I am the City of the Doctrine, he

That is the gateway to it is 'All."

I witness that His heart is in that word

As though, as thou may'st say, His voice I heard.

If thou bast mind and wit and rede to hand

By Prophet and 'All take up thy stand.

If ill result to thee mine is the breach ;

Thus is it, and I practise what I preach.

Thus have I done from birth, thus will I die ; c- 64

The dust upon the Lion's l foot am I.

What others say can make no difference

To me ; I never speak but in this sense,

And if the Shah adopt another strain

His wisdom weigheth not one barley-grain.

When God shall set the Prophet and 'Ali

On royal thrones I, if my poetry

Came from my love to them, shall in the skies

Have five-score like Mahmiid to patronise.

While earth remaineth it will have its lords,

And all that wear the crown shall hear these words : —

"Firdausi — I of Tiis— your friend, disclaim

Mahmud as patron. I wrote in the name

Of the Prophet and 'Ali ; for their sake I

Have pierced so many gems of fantasy."

So long as there was no Firdausi here The fortune of this world of ours was sere, Yet on this tale of mine thou wouldst not look Misled by one who vilified my book, But may all those that vilified my strain Expect revolving heaven's help in vain.

These stories of the sovereigns of old Had I in mine own charming language told, And when my years had almost reached fourscore My hopes were scattered to the wind. I bore Here in this Wayside Inn the toil so long Because I hoped for treasure through my song * Of sixty thousand noble couplets spent On warlike topics, and their argument The lasso, scimitar, artillery, The battle-axe, the falchion brandished high,

J 'Ali.

The casque, the mail, the charger's armature, The wilderness, the ocean, stream and shore, Wolf, dragon, elephant, and crocodile, Pard, lion, and 'Afrit, the cunning wile Of Ghiil, the sorcery of divs whose cries Reached heaven, the heroes famed for enterprise Upon the day of battle (these I sing), The heroes combating and glorying, Men too of no mean rank or name obscure But such as Salm Afrasiyab and Tiir, Shah Faridun and Kai Kubad and fell Zahhak the tyrant and the infidel, Garshasp and Sam whom Nariman the bold Begot — world-paladins of mighty mould — Hiishang and Tahmuras the Div that bound, With Minuchihr, Jamshid that Shah renowned, Kaus and Kai Khusrau with crown upon His head, and Rustam, and that famous one Of brazen form,1 Giidarz and his delight — His eighty sons, those Lions of the fight And horsemen of the plain — great Shah Luhrasp, Zaiir the captain of the host, Gushtasp, Jamasp who shone among the host on high More brightly than the sun doth in the sky, Dara son of Darab, Bah man, the great Sikandar — chief of all that ruled the state — Withal too Shah Ardshir, Shapur his son, Bahrain and Nushirwan the virtuous one. Such is the famous and exalted throng That I have made the subject of my song, All dead for ages but my poetry Hath caused their names to live again, for I Have raised these dead, as Jesus did, and made Their names live, one and all, and I have laid A servitude upon myself for thee, O king ! to keep thy name in memory. The homes that are the dwellings of to-day Will sink 'neath shower and sunshine to decay, But storm and rain shall never mar what I Have built — the palace of niy poetry. This story shall be read by every one Possessed of wisdom while the ages run ;

1 Asfandiydr.

But that was not thy promised recompense,

Nor did I hope reward in such a sense.

A slanderer (my curse upon his head !)

Extracted evil out of what I said

For good, destroyed my credit with the king

And made my glowing coal a frigid thing.

If thou~Ea3st been a judge of honest ways,

And hadst bestowed a thought upon my lays,

Thou wouldst have said that I have paid my dues —

The talent that was given me to use —

In full. My words have made the world to grow

Like Paradise. Before me none could sow

The seed of words. Unnumbered folk no doubt

Flung them in countless multitudes about,

But, though they were so many, up to nou-

No one hath ever mentioned them, I trow.

For thirty years exceeding toil I bore

And made the Persians live in Persian lore.

Unless the worldlord had close-fisted grown

I should have had a seat upon the throne ;

He would have placed me there, but common sense

Hath never been the monarch's excellence.

Had he himself been royal by descent

He would have heeded royal precedent,

For, had his sire been Shah, he would ere now

Have set a crown of gold upon my brow,

Or had his mother been a lady I

Had stood in gold and silver coin knee-high ;

But since his kindred are of mean estate

He cannot bear to hear about the great.

The bounty of this Shah of high degree

Hath altered nine times nine to four times three ! l

The travail of this Book of Kings I bore

For thirty years that from his treasury's store

The Shah might recompense me, set me free

From worldly needs and give me high degree

Among my peers. He oped his treasury's door

And gave a sherbet-seller's 2 fee, not more,

1 Mohl, who has a slightly different text, translates " rien et moins que rien," which he admits to be pure conjecture. To us it seems a reference to the amount expected and the amount received by the poet.

2 In the original a " fakka "-seller. " Fakka " seems to have been barley-water flavoured with raisins, or else some sort of beer. Cf. the Greek 0oOcr/ca (Latin posca, sour wine).

On whom I spent it in the public way —

A fit recipient of such royal pay !

A king devoid of honour, sense of right,

And faith as this is, is not worth a mite.

The slave-girl's brat is but a worthless thing

Although it may be fathered by a king.

To raise the vile that good from them may flow

Is but to lose our thread's end when we sew

Or put a viper in our pouch to grow.

If thou shalt plant a tree of nauseous fruit

In Paradise itself and drench the root,

When moisture is required, from Heaven's own rill

Of purest honey, the old nature still

Will show itself at last ; thou wilt procure

Fruit no less nauseous than the fmit before.

If by perfumers' .stalls thy steps are bent

Thy clothing will catch somewhat of the scent,

And if thou visitest a charcoal Jack

Thou wilt get naught from him that is not black.

That miscreants should do ill is no strange case ;

Hope nothing then from one whose birth is base,

For none can furbish off the gloom of night,

And washing will not make an Ethiop white.

To look for good from an ill stock to rise

Is but to throw the dust in one's own eyes.

The worldlord, if an honoured name he bore,

Would have esteemed right dear this branch of lore

And listened to such various tales as these

Of ancient ways and royal usages,

Would not have met my wishes with disdain

Or let the labour of my life be vain.

I have a purpose in these lofty rhymes — The Shah perchance will be advised betimes, Will recognise what words are, will pay heed To this his hoary old adviser's rede, Do to no other poets wrong henceforth But hold his reputation something worth, For men will quote till Resurrection-morn The injured poet's recompense of scorn.

A suppliant at the Court of God most high I shall throw dust upon my head and cry : — " Lord, cause Thy faithful servant's heart to dwell In light, and burn this miscreant's soul in Hell."

Before resuming our summary of Nizarni's account we should mention that later on the indomitable poet wrote his second great poem, " Yusuf and Zulikha." This work is still extant in MS., and a printed edition is understood to be in preparation. He tells us in his Introduction that he wrote it at the suggestion of a high official of the Dilamids with a view of dedicating it to the ruling Dilamid prince. The poet seems to have quitted Tabaristan, where a prolonged stay might have been not without risk both to himself and to his friendly entertainer, and to have journeyed further to the west, where beyond the reach of Mahmud's wrath (if Mahmiid really concerned himself about the matter at all) he wrote the above- mentioned work.1 Ultimately he returned to his native city of Tiis, and we may conclude this account of the calamity of an author by summarising the rest of what Nizami has to tell us. He no doubt gives us, as he professes to do, the received tradition of the time. Sultan Mahmiid, induced by the representations of his chief minister (Hasan Maimandi ?) ulti- mately repented of his treatment of the poet. He accordingly gave directions that sixty thousand dinars' worth of indigo should be carried to Firdausi at Tiis with a suitable apology. This was done and the indigo arrived safely, but as the caravan that bore it entered by one gate the poet's corpse was being borne out to burial by another, outside which was a garden belonging to him, and there he was interred, because in the orthodox view of a local preacher he was a heretic, and therefore must not be suffered to lie in the Musulinan Cemetery. He left a daughter — a high-spirited lady — who refused to accept the Sultan's gift, and the money was therefore spent in repairing the hostelry of Chaha, on the road between Marv and Nishapiir. The poet seems to have died

1 NIN, 27.

A.D. 1020-1021, at the age of about eighty. Nizami visited his tomb, A.D. 1116-1117.

It has not seemed necessary to the present writer to enter more fully into the interesting subject of the poet's biography. The reader will find ampler details in Professor Noldeke's invaluable " Iranische Nationalepos," and in Professor Browne's most useful translation of Nizami, both of which works are obtainable in a convenient form. It is not worth while to reproduce here the accounts of later biographers — those mentioned at the beginning of the present chapter — and of other writers. Some of their anecdotes will, however, be inserted in appropriate places in the course of this translation. A word of warning should be added. The present writer has confined himself, except where otherwise stated, to the figures given, as to the poet's age, &c., in the two texts from which our translation of the Shahnama has been made. They seem to be generally consistent, but other MSS. give other figures, and if their readings are adopted other conclusions naturally follow.

The present writer, as far as he is concerned, would gladly terminate the history of the writing and reception of the Shahnama at the point where the poet himself left it in concluding that work ; at all events pains has been taken to distinguish Firdausi's own account from that given by others. It only remains to add that late in life when writing " Yiisuf and Zulikha " he affected to condemn his greatest achievement as a pack of idle tales. Old age, disappointment, and other circumstances may well have contributed to warp his judgment, but we cannot doubt that in his heart of hearts he was as conscious of what constituted his best title to fame as when he penned the concluding words of the Shdhnama : —

I shall live on, the seed of words have I

Flung broad-cast, and henceforth I shall not die.

The Shdhnama of Firdausi is one of the great )/ epic poems of tHcT world. The author has left on j record that it originally consisted of sixty thousand . JL ( couplets. All existing MSS., however, even when \A eked out by obvious interpolations, fall short of that number, by several thousand. Part has therefore been lost or else the poet spoke in round numbers. At all events enough remains, and to all appearance pretty much as he wrote it. The authorship, so far as the present writer is aware, has never been disputed.

The poem is in rhymed couplets, and its metre — the typical heroic metre of the language in which it is written — may thus be indicated : —

Such a line as

The Pharaohs of Egypt, the Cresars of Rome,

represents the metre of the original.

The poet wrote in almost pure Persian. The admixture of Arabic is slight, and in all probability would be slighter if we had the Shahnama precisely as Firdausi left it. Some Arabic the poet was bound to use — terms, for instance, in connection with his religion — but copyists, it seems probable, are responsible for most of the rest.

The poet's theme is the story of his fatherland and folk, from the Creation to the Muhammadan conquest, set forth in the form of a metrical chronicle. His subject-matter he derived from many sources, mythical, religious, historical, and popular — a classification which • of course involves many cross-divisions.

His method, as might be expected, differs widely from Homer's. The contrast is in fact striking. Homer effectually hides his own personality. He plunges into the middle of his subject, and makes the period of his action as brief as possible. Selecting one central

motive he weaves round it only so much of the subject-matter at his disposal as he can employ with tolerable consistency. His web is closely woven, and the workmanship so exquisite that comparatively few indications are left to betray the nature of the raw material.

Firdausi, on the other hand, takes us into his confidence from the first. In direct violation of the Horatian precept he begins from Leda's egg and earlier, and the period of his action extends over thousands of years. He uses all the epic material, good, bad, and indifferent, on which he can lay hands. His web is open-work and its design unsymmetrical. He makes no secret of his method, but tells us what his materials are and how he obtained them. He shows us in fact his loom in action, and calls our attention to the bright, many-coloured threads of myth, romance, and history which are being woven therein.

It will be readily understood that the method of the Eastern poet leads to inconsistencies and difficulties, chronological and otherwise, for which the reader should be prepared. He will find, for instance, in the mythical portions of the poem at least, the chief heroes living on through successive ages; described as old and yet fighting with all the vigour of early manhood ; dropping out of sight and apparently forgotten only to reappear in their pristine vigour later on. The explanation is twofold. In the first place several of the characters of the poem were originally divine or semi-divine beings, and though introduced to us as human have in some cases not wholly lost their superhuman attributes. And in the second place the popular mythology was not, and was not designed to be, consistent. It told legends of the same hero, assigning them to different reigns, ages, and localities. A Western poet would have taken

them all and forced as much as suited him into the mould of a brief action ; the Eastern poet takes them at full length, and inserts them where he finds them, wholly regardless of the fact that by so doing he extends life far beyond the span of mortals.

The poem is divided into reigns. Of these there are forty-nine, and they with one dynasty, which is reckoned as a single reign, make up the fifty heads under which the subject-matter of the poem is disposed. The reigns are those of the mythic or historic Shahs or kings of Persia, who are divided into four dynasties : I. The Pishdadian, of ten Shahs, and lasting 2441 years. II. The Kaidnian, of ten Shahs, and lasting 732 years. III. The Ashkdnian, which is reckoned as one reign, lasting 200 years. IV. The Sdsdnian, of twenty-nine Shahs, and lasting 501 years. The space of time covered is therefore 3874 years.

The poem may also be divided into two periods — a mythic and a historic. This distinction is based not so much on the nature of the subject-matter as on the names of the chief characters. At a certain point in the poem the names cease to be mythic and become historic. The Mythic Period extends from the beginning of the narrative down to the reigns of the last two Shahs of the Kaidnian dynasty. These and the remainder of the poem form the Historic Period. The Shahs in question are Dard, son of Ddrab, better known as Darius Codomanus, and Sikandar — Alexander the Great.

The chief characters of the poem are : —

I. The personified powers of good and evil. The religion of the ancient Persians, from which they became converted to Muhammadanism, was that known as Fireworship, Dualism, or Zoroastrianism. These may be taken to represent roughly three aspects of its growth and development. It was called Fire-worship from its chief visible object of adoration — a very ancient cult ;

D

Dualism from its chief tenet — the belief that the universe owed its existing form to the opposing creations and ceaseless conflicts of two supernatural beings, a good and an evil, Urmuzd and Ahriman ; l and Zoroastrianism from its legendary prophet, who may be taken to typify its priestly or ceremonial element. Urmuzd and Ahriman pervade the whole poem, and all that happens for good or ill is attributed either directly or indirectly to the one or the other. They are assumed to be constantly engaged in strife with each other, and especially on the battlefield of the world, where the struggle is carried on chiefly by means of the forces, principalities, and powers which they have called into being, or whose actions they inspire.

If the poet had confined himself to the use of the names Urmuzd and Ahriman this antagonism would have been much more marked. He was probably placed, however, in a very difficult position, not only as a Muhammadan himself but also as a poet eager for recognition at the hands of a fanatically Muhammadan Sultan. The result is a compromise. He seldom uses the word Urmuzd, but in its place such terms as Maker of the world, World-lord, the All-mighty, the righteous Judge or simply God, but hardly ever the Muhammadan Allah. On the other hand he employs the expression Ahriman with great frequency, often substituting for it, however, the word Div, which may be rendered Fiend, and occasionally the name of the Muhammadan evil principle Ibh's. Practically his conception of the good principle is Muhammadan in all but the name, while his evil principle is no longer the formidable Zoroastrian Ahriman, but approximates

1 There is a tendency among modern Zoroastrians and some scholars to modify or even deny the dualism, but to do this is to deprive Zoroistrianism of its most characteristic feature, and its best title to be considered one of the great religions of the world. See DFKHP, ii. 187; HEP, 303-305.

rather to the Muhamrnadan Ibli's, or to the Devil of the Bible. This being premised, however, it is proposed to retain the expressions Urmuzd and Ahriman in the Introduction, as being on the whole the most suitable and convenient, and of course in the poem itself wherever they occur.

II. The Shahs and other kings or heroes. These, so far as they are historical, may be left to speak for themselves, but those that are mythical need a word of explanation. The dualistic conception of the universe, while it tended to exalt Urmuzd and Ahriman, did so at the expense of the other deities of the ancient nature-worship who gradually became grouped in inferior capacities, according to the popular conceptions of them, round one or other of the two great principles, the beneficent round Urmuzd and the maleficent round Ahriman. In the course of time many of them came to be regarded as ancient earthly rulers and heroes, and as such they are represented in the poem, the good for the most part as Iranian and the evil as those of other races. All the chief mythical characters were once themselves gods or demigods, or were credited with such ancestors in tradition.

Direct supernatural agency is, however, infrequent in the Shahnama. On one side we have Urmnzd, who sometimes intervenes by his messenger and agent the angel Suriish, and on the other Ahriman, who acts by means of his instruments the divs, or his adherents the warlocks and witches. We have instances of white magic as well as of black. The fabulous Si'murgh too — a bird somewhat resembling the roc of the "Arabian Nights," but endowed with wisdom and articulate speech — plays an important part. Dreams, especially those in which the dead appear, are regarded as veridical, and the evil eye is much dreaded. Presentiments are held to be authentic, and use is made of amulets, elixirs, and divining-cups. The most potent agent throughout

is destiny, which is represented as God's purpose with respect to man as revealed in the heavens by the aspects of the stars and planets. There is no more impressive picture in the poem than that which the poet gives us of the remorseless process of the sky, whose revolutions gradually grind down the strongest, and fill the vulgar with amaze at what they term the turns of fortune. To the sage and reader of the stars, however, the future is spread out like a book, and the astrologer, with his planispheres, astrolabes, calculations of nativities, and predictions generally, plays a considerable part in the poem. Destiny, as represented to us by the poet, is made up of two distinct elements which he does not attempt to reconcile — the Muhammadan and the Zoroastrian. The former may be summed up for the reader in two texts from the Bible : — " I am the Lord, and there is none else. I form the light, and create darkness; I make peace, and create evil; I am the Lord, that doeth all these things ; " l and " Shall we receive good at the hand of God, and shall we not receive evil ? " 2

The Zoroastrian conception is entirely different. Urmuzd and Ahriman are as distinct as light from darkness, and a hard and fast line is drawn between good and evil, whether physical or moral. Light, immortality, health, and all that is good in the worlds of mind and matter proceed from Urmuzd ; darkness, death, disease, and all that is evil from Ahriman. Urmuzd created man and fashioned the twelve houses of the heavens that they might pour down their kindly influence upon him ; Ahriman broke into the creation of Urmuzd and created the planets to run counter to the stars and cross their purposes. Destiny, therefore, from this point of view, being the resultant of two opposing forces, is an extremely logical deduction well borne out by the events of history and the

1 Isaiah xlv. 7. 2 Job ii. 10.

incidents of life to an Eastern eye, but corresponds rather to what we should call fortune than to absolute fate. The Zoroastrian view, which is that of the poet's authorities, predominates over the Muhammadan, which / is that of his religion. The practical result is that in/ the poem the sky is looked upon as the ultimate arbiter of human affairs, and often as acting wantonly and capriciously with the ruthlessness of a celestial Juggernaut. Yet the poet and his characters never fail to appeal to destiny proper on occasions when it suits them so to do, he to justify the ways of God to man, and they to make excuse for evil done or the doing of it. " It was so decreed," pleads the evildoer ; " And so was the penalty," replies the avenger. At other times again the poet seems to hold that all is hopeless confusion, and that we cannot tell head from tail or top from bottom.

The leading motive of the Shahnama, so far as it can be said to have one, is Ahriman's envy of man — the creation of Urmuzd. The first attempt of the evil principle to destroy mankind once for all, in the person of their great progenitor, having failed, his next is to seduce them from their allegiance to their Creator, and in this he is largely successful; race becomes opposed to race, the faithful followers of Urmuzd are persecuted by the perverts of Ahriman, and recurring acts of provocation or revenge form a series of subsidiary motives which serve to keep alive the ancient feud. These are most prominent in the earlier portion of the Mythic period, towards the end of which a new motive is introduced by the advent of the great prophet of Urmuzd — Zarduhsht or Zoroaster. Side by side with this outward visible struggle there is the inward invisible one going on in the mind of the individual. This is more insisted on in the Historic period where the moral aspects of the struggle are discoursed on at large, and the deadly sins are

personified in accordance to Zoroastrian theology as divs or fiends in the service of Ahriman, who strive to get the mastery over the soul of man.

The historical relations of the Iranians with other Indo-European peoples, with the Semites and with the Turanians, as sketched briefly in the previous chapter, are indicated in the poem by the mythical legends of Zahhak and of the three sons of Faridun and their descendants. Zahhak represents the idolatrous element in the poem, and therefore the Semites in particular, who were the most idolatrous race with whom the Iranians came into contact. The Assyrians were notoriously idolatrous, and so were the Arabs up to the days of Muhammad. In the poem all idolworshippers, whether of Semitic race or not, are regarded as descendants of Zahhiik. The eldest son of Faridun — Salm — represents the western division of the Indo-European race, the second son Tiir the Turanian, and the youngest son traj the Western Aryan or Iranian. The legendary accounts in the poem of Zahhak's conquest of fran, of his overthrow by Faridun, of the partition of the world by the latter between his three sons, of the murder of Iraj by his two elder brothers, and of the great feud which thus originated, really set forth the historical relations of three of the great races of mankind as seen, from the point of view of the descendants of Iraj, through the haze of myth and legend. As to the comparative importance of these relations to the frdnians, native tradition has no hesitation in assigning the first place to the representatives of Tur, the second to those of Zahhak, and the third to those of Salm ; and accordingly in the poem the struggles of the Iranians with the Turanians occupy more space than those with all other races combined. Yet the bitterest feud is with Zahh&k. In other cases it is a family quarrel, but Zahhak is of another stock — a man forbid. However,

all the greatest heroes of the poem spring from unions between members of races thus antagonistic. The three sons of Faridun marry the daughters of an Arab king, and their supposed descendants are therefore of mixed race. Rustain is from Zahhak upon his mother's side. Siyawush and Kai Khusrau both have Turanian mothers. Asfandiyar and Sikandar have Human mothers.1

We have also to note that, according to Iranian tradition, Urmuzd did not leave himself altogether without witness even in the lands and peoples most

f

given over to Ahriman. In the case of the Arabs we have the dynasty of Al Munzir, which is always represented as being friendly to the Iranians. This dynasty ruled at Hira. In the case of the Hindus we have the dynasty of Kaid, which is always kindly and helpful. In the case of the Turanians the tendency to goodwill is very marked in some of the characters. One of Afrasiyab's own brothers becomes an arrant traitor in his zeal for the Iranian interest, and suffers for it at the hand of his justly indignant sovereign. The most striking instance, however, is that of the great and good Piran, Afrasiyab's cousin, counsellor, and commander-in-chief. Though his loyalty to his own master is absolutely stainless and unimpeached, he always shows himself most friendly and generous to the Iranians, striving for peace and for a better understanding between the two races. He lives to see his honest endeavours foiled and his well-meant counsels turn out ill, but his honesty is so transparent and recognised that even the fierce tyrant whom he serves,

1 History and legend alike throw considerable doubt on the paternity of Alexander the Great (Sikandar). Iranian patriotism avails itself of this fact to explain that Philip married his daughter to SMb. Ddrdb, that Ddrdb took a dislike to her and sent her back to her father, at whose court she gave birth to Alexander, who was brought up as Philip's own son. Iranian amour propre is thus saved, as the great conqueror is made out to be an Iranian himself — the eldest born of Sh£h D.irdb.

and who suffers most for having followed his advice, has hardly a word to say against him, and he only gives up the leadership of the host with death. It is a well paid compliment by the poet to the Turkman race. It was no doubt his own contribution toward a good understanding, and happily he could not foresee the horrors which the eleventh and subsequent centuries held in store for Iran at the hands of the nations of the North. For the preservation of the subject-matter of the Shahnama we are chiefly indebted to two of the classes into which Firdausi tells us ancient franian society was divided — the priestly class and the agricultural class — in other words the Magi and the Dihkans. The Magi were the priests of the true Medes or Madd, among whom they formed a caste or tribe. Originally fire-priests, as their own name for themselves — Athravans, literally " fire-men " — shows,1 they became closely associated with, even if they did not originate, the Dualism and Zoroastrianism of later times. Antiquity, which liberally credited them with all the attributes of ancient priesthood, knew them as the Magi — the great or mighty,2 and later ages are indebted to them for the potent words " magic " and " magician." In their historical seat in Atropatene, or in the modern form of the word Azarbijan (which has been variously explained to mean the land of the seed, of the descent of, or that guards the fire), and still more in their legendary home in Karabagh, they dwelt in the neighbourhood of scenes of natural marvel. Earthquakes are frequent there, mud-volcanoes, hot springs, and naphtha wells abound. Flames issuing from clefts in the rocks have been ablaze from time immemorial, and in autumn the exhalations from the soil form a phosphorescence that at night wraps whole districts in sheets of harmless flame. Even in parts of the Caspian the vapours bubble up,

1 DZA, i. li, ist ed. 2 Skeat, Etym. Diet., s.v.

may be ignited and will go on burning, over several square yards of water till a gust of wind extinguishes them. The scene from all accounts is at times sufficiently impressive even to the modern eye, and we can easily imagine what fire in its purest form and highest expression — clear, smokeless, lambent flames, burning on unfed apparently and self-sustaining century after century — must have been to the unrationalistic gaze of primitive antiquity. In the presence of those flames all other fires must have seemed but "broken lights." Elsewhere they were hard to kindle, needed constant care, and were dimmed by smoke and vapours, but here they burned as in the Burning Bush. It was no wonder that the place came to be looked upon as " Holy Ground," and that a Cult of Fire grew up there in the dim and distant past. We can well imagine too how famous the priesthood of such a Cult would become amid such surroundings. The priest of ancient times was the man of letters, the sage, the leech, the astrologer and the man of occult lore and grammarye, and this priesthood dwelt in a region which is not even now robbed of all its ancient glamour by the fact that it is the scene of the greatest petroleum industry in the world. Here Prometheus stole the fire from heaven and paid the penalty in some Caucasian gorge. Along it from north to south lay a great highway of the nations, across it from east to west ran one of the great trade routes, and the riches of India were borne from Kdbul to Balkh, from Balkh down the Oxus to the Caspian,1 and thence through the land of Medea and of the Golden Fleece to the Euxine and the west. It is of course impossible to affirm that so widespread a cult as Fire-worship had its origin in one particular locality, but we shall

1 The Oxus in ancient times flowed into the Caspian instead of into the Aral Sea as at present.

be safe in stating that here was a most important centre of it, and in claiming for its priests a proportionate status and sanctity.1 We have already seen that f ran is a land of sharp contrasts of physical good and evil. There the kindly reticences and concealments of nature, the blue haze of distance and the melting of line into line, are absent, there is no neutral territory, no common meeting-ground ; all is clear, sharp, well defined and recognisable beyond the possibility of mistake and at a glance as good or evil. In the regions south of the Caucasus these contrasts are accentuated, and there, it would seem, grew up Dualism suggested and justified by its surroundings.

The doctrines of the Magi, which it is beyond our scope to enter into except incidentally and by way of illustration, appear in early times to have been restricted, if not to the Magi themselves, at all events to the Medes whose priests they were. It was not until nearly the end of the sixth century before the Christian era and after the suicide of Cambyses, the son of Cyrus the Great, that the Magi first became supreme in the vast empire which the latter had founded, for now we have evidence that neither he nor his son was the enthusiastic proselytiser of Zoroastrianism, that they were both formerly supposed to be, but at most tolerated it along with the other faiths of their world-wide empire.2 After the death of Cambyses, however, the Magi rose to power in the person of the Magus Gaumata — the false Smerdis of the Greeks — who seized the vacant throne and began, as we learn from the inscriptions of Darius Hystaspis, his slayer and successor, to overthrow the temples of

1 For an account of the natural phenomena of these regions see KA, i. 44, and Marvin, " The Region of the Eternal Fire," ch. xi., where many interesting passages are collected. The phenomena are most striking to the north of Karabagh at Baku, the peninsula of Apsheron and the island of Sviatoi (Holy Island) lying off it.

2 SHC, 497.

the gods in his iconoclast zeal.1 As Darius further informs us that he restored these temples, and also at the same time describes himself as a worshipper of Urmuzd,2 we may assume that it was in the course of his reign that Zoroastrianism became the statereligion of the Persian empire. He also appears about / B.C. 505 to have adopted the Zoroastrian calendar in the place of the old Persian one that he had used up till then, and this fact goes to support the assumption made above.3 The Magophonia or slaughter of the Magi mentioned by Herodotus,4 which has sometimes been adduced as a proof that they could not have been supreme in Persia so early as the times of Darius Hystaspis,5 is not really opposed to this view. It is pretty evident that the Magophonia was not aimed against the Magi in general, but was merely an annual celebration of the overthrow of one particular Magus — the impostor and usurper Gaumata — and his personal followers.6 Whether the Magi, in spite of the high position they had gained, ever succeeded in making their doctrines popular with the masses of the first Persian empire may well be doubted. One at least of the successors of Darius — Artaxerxes II. (B.C. 404-361) — seems to have relapsed into something very like idolatry/ and with the conquest of Persia by Alexander the Great the power of the Magi waned for a time.

Rightly or wrongly Zoroastrian tradition couples r" Alexander with Zahhdk and Afrdsiyab as one of the three arch enemies of the faith.8 With the intro-

1 RP, vii. 89-92. 2 Id. 3 WPT, v. xliv.

4 Herod, iii. 79. 5 RSM, 636, note.

6 DHA, v. 194. 7 DZA, ii. 53.

8 Id. i. xlviii. This notion seems to have been firmly fixed in the minds of the faithful. We are told that in the year A.D. 1511 Zoroastrians resident in Persia wrote to co-religionists in India a letter in which they stated " that never since the rule of Kaiomars had they suffered more than what they were then undergoing. In sooth, they declared that they were more oppressed than their race had ever been at the hands of the tyrants Zohak, Afrasiab, Tur and Alexander." DFKHP, i. 56.

duction of Greek ideas, Greek science and Greek polytheism, there can be no doubt that the bulk of the population relapsed into idolatry, if indeed it had ever emerged. During the next five centuries the Magi must have had much ado to keep alive the doctrines, ritual, and sacred traditions of their faith. The seductions of Greek civilisation were followed by the brutalities of Parthian barbarism, and any modification of these was, during the first centuries at all events of Parthian rule, in the direction of Greek culture. The Parthian monarchs describe themselves as philhellenic on their coins. The Magi, however, were well equipped .for the struggle. They had a great reputation. They held a faith in many respects much in advance of their times, and one too that found its justification in the strange natural phenomena and sharp contrasts of physical good and evil that characterise fran. They had kept alive too, at a time when ancient Persian was passing into rapid phonetic decay, the ancient language of their race — the Median — with its inflections and archaisms, as will appear later on. Lastly, they were a priesthood practising the peculiar custom of Khvaituk-das, or next of kin marriage, which, though most repugnant to the sentiments of mankind at large, must certainly have tended to preserve their faith from the dangerous external and foreign influences which an indiscriminate practice of marriage would have entailed. That the Magi practised Khvaitiik-das in the days of the Parthian monarchy we may learn from Catullus.1 The three principal seats of the Magi seem to have been at Shiz, Rai, and Balkh. Shiz, the Persian Gazn,

1 Nascatur Magus ex Gelli matrisque nefando

conjugio, et discat Persicum haruspicium. Nam Magus ex matre et gnato gignatur oportet, si vera est Persarum impia relligio.

Carmen, Ixxxix., ed. C. H. Weise. For Khvaitdk-das see WPT, ii. 389. Cf. GHP, i. 89.

INTRODUCTION 6r

is to be looked for at Takht-i-Sulaiman near the southern frontier of Azarbijan. It contained the famous fire-temple of Azarakhsh, which appears to be a contraction of Azar-i -Zarduhsht, or the fire of Zarduhsht, who is sTipposed to have instituted it. To this temple it was the custom of the Shahs of Persia in pre - Muhammadan times to make pilgrimages afoot.1 Rai, which was near Tihran, seems to have been the centre of a priestly principality of great antiquity, whose priest - prince was known as the Zarduhsht. It was finally destroyed by the Muhammadans.2 Balkh was the scene of Zarduhsht or Zoroaster's most successful missionary effort, which led to the conversion of Shah Gushtasj)._ Here, too, the prophet is said to have beerf slain when the city was taken by the Turanian king Arjasp. Internal evidence seems to show that Firdausi used traditions emanating from each of the above centres in the Shahnama.

Of the early literature of the Magi we can only assume that the theogonies or sacred hymns which they chanted in the days of Herodotus3 were such as we find in their extant scriptures, just as we find the peculiar rites and ceremonies, which he describes as being practised by them,4 still in operation at a much later date. The tradition with regard to the literature is as follows: The original scriptures were revealed to Zoroaster by Urrnuzd. Zoroaster preached them to Shah Gushtasp, whose capital was at Balkh. Gushtasp ordered the original to be deposited in the treasury of Shapigdn and copies to be made and disseminated, one of which was laid up in the fortress of documents. When " the evil destined villain Alexander" invaded fran the copy in the fortress of documents was burnt ; that in the treasury of

1 DZA, i. xlix, ist ed. 2 Id. xlviii.

3 Herod, i. 132. 4 Id, 140.

Shapigan fell into Alexander's hands and was translated by his command into Greek.1 King Valkash ordered a collection to be made of the scriptures, which in his days existed in' Iran in a scattered state owing to the disruption caused by the Macedonian conquest.2 Ardshir, the son of Papak, who overthrew the Parthians and restored the Iranian monarchy, also made a collection of the scriptures. He employed for that purpose the high-priest Tausar, who reproduced a similitude of the original as it had existed in the treasury of Shapigan.3 Shdpur, the son of Ardshir, made a collection of writings of a non-religious character dealing with medicine, astronomy, and other scientific subjects that had been scattered among the Hindus and Riirnans, and ordered them to be incorporated with what had already been brought together, which was done.4 Shapiir, the son of Hurmuzd, instituted a tribunal for the determination of all points of disputed doctrine. These points were settled by ordeal, and thenceforth the Shah proclaimed and insisted on uniformity.6

With regard to this account legend places the birthplace and home of Zoroaster in iran-vej.6 Here on the Mountain of the Holy Questions he met Urmuzd face to face, and received from him in a series of dialogues the tenets of the faith. Here too the prophet was assailed by the demon Buiti sent by Ahriman, and subsequently tempted by the latter in person. Both were, however, worsted, and Zoroaster began his missionary career.7 His great success seems to have been at Balkh, one of the chief centres of Aryan civilisation. This we may interpret as meaning that Zoroastrianism spread from West to East along the line of the great trade-route. The extant portions of the Zoroastrian

1 WPT, iv. xxxi. 2 Id. 413. 3 Id. xxxi.

4 Id. 414. 8 Id. 6 DZA, i. 3, notes.

7 WPT, i. 141.

scriptures have many allusions to Balkh and Eastern Iran generally, and in the later part of the Mythic period of the poem the scene is shifted thither. With regard to Alexander the Great the legend is that he burnt these scriptures, which were written on twelve thousand ox-lube's- ni. Persepolis.1 During the domination of the Parthians fran was broken up into a number of small tributary principalities under native chiefs, some of whom seem to have maintained a Magian priesthood and sacred fires of their own.2

It is possible that it may have been the rise of local Zoroastrian cults with divergent doctrines and ritual that led King Valkash, in his capacity of overlord, to make a collection of the scriptures with a view to the establishment of a canon and uniformity. Valkash himself has been well identified with the Parthian king Vologeses I. (A.D. 50-78), whose brother Tiridates is known to have been a Magus.3 A letter written by Tausar to explain and justify his proceedings in regard to the reform of the faith is still in existence.4 Ardshir, the son of Papak, who employed him, was fhe first Shah (A.D. 226—240) of the Sdsanian dynasty and was himself a Magus.5 The legendary destruction of the original scriptures was of course the excuse for adding to the canon in the reign of Shapur I. (A.D. 240-271) by restoring to their proper place the translations made under Alexander. With Shapur II. (A.D. 309-379) about A.D. 330 the canon was traditionally closed,6 but as a matter of fact there was some amount of addition and revision as late as Chosroes I. (A.D. 531-579), after the disturbance to the faith caused by Mazdak.7

The language of the scriptures is commonly but

1 D7 '., i. xliii. 2 Id. xliv. 3 Id. xxxix.

4 Jd. xli. 6 Id. 6 Id. xlvii. » WPT, iv. xlii.

incorrectly known as Zend. It seems almost certain that really it should be known as Median.1 Zend, i.e. Median, as preserved in its scriptures, and ancient Persian, as preserved in the inscriptions of the Achaemenids, are two sister-languages collaterally re- Tated TcPSanscrit. How and when Zend became extinct, whether it still survives in a modified form in some modern dialect such as the Kurd, does not seem to have been yet determined ; but the existence of the Zandavasta indicates that it remained known to and used by the Magi in its inflectional form long after its sister-language the Persian had lost most of its inflections and had become greatly simplified. Zend may thus be regarded as being during the five centuries and a half which elapsed between the death of Darius Codomanus and the accession of Ardshir Papakan the sacred language of the Magi — one known only to themselves and holding with them very much the same position as Sanscrit did among the Brahmans of India. During this period ancient Persian was itself being converted into middle Persian or Pahlavi.2 Pahlavi, it should be explained, is the same word as Parthian, and in this connection means not the language spoken by the Parthians themselves, but that used under their rule by their Persian or Iranian

1 " La comparison," says the late Professor Darmesteter in the work in which he seems to have expressed his clearest views on the subject, " des textes avesteens avec ce que les anciens nous disent des croyances et des pratiques des Mages prouve que 1'Avesta nous pre"sente la croyance des Mages du temps d'He"rodote, d'Aristote, de Theopompe ; d'autre part, les anciens sont unanimes a entendre par Mages les pretres de la Medie. II suit de la, par le temoignage externe des classiques joint au temoignage intrinseque des livres zends et de la tradition native, que 1'Avesta est 1'oeuvre des Mages, que le zend est la langue de la Medie ancienne, et que 1'on aurait le droit de remplacer le nom impropre de langue zende par le terme de langue me'dique." DEI, i. 12.*

2 WPT, i. xi.

• The italics are Professor Darmesteter's.

subjects.1 To the people at large in Sasanian times the language in which the inscriptions of Darius Hystaspis and his successors had been written, and that of the Zoroastrian scriptures compiled by Tausar and others, were alike unintelligible. It accordingly became the custom in making copies to append a Pahlavi version, paraphrase, or comment on the original text. The scriptures themselves were known as the Avasta, and all comments thereon, whether in the original language or in Pahlavi, were known as the Zend or Zand. The chief Zand was of course the Pahlavi version of the Avasta, and the two combined became known as the Avasta and Zand, or more commonly as the Zandavasta.2 Like the Bible it preserved in a literary form all that survived in the traditions of a race, and these were grouped round and told in connection with a line or lines of demigods or heroes, whose names show that they were originally those of the beneficent and maleficent impersonations of the ancient nature-worship of the Aryan people, before it broke up into its Indian and Iranian divisions. The names referred to are common in a somewhat altered form both to the Zandavasta and to the ancient Sanscrit hymns of India — the Vedas.3 We may regard the traditions of the Zandavasta as essentially Magian ; they were destined, however, to undergo a remarkable development and expansion in other hands.

The triumph of Zoroastrianism, the translation of the Zandavasta into Pahlavi, i.e. into the vernacular, and the consequent diffusion of the traditions of the Magi throughout Iran occurred at an epoch when five and a half centuries of alien rule (B.C. 33I-A.D. 226)

1 WPT, i. xii. Persians of all times seem always to have known their own language as Parsi. DEI, i. 38.

2 DZA, i. xxxi, note 2.

3 See for instance DHA, v. chapters 5 and 10.

E

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had obliterated all but the vaguest reminiscences of the first Persian empire and the house of Achaemenes. The consequence was that the mythical demigods of the Zandavasta came to be regarded in Sasanian times as the historic Shahs of the Iranian race. These and "what was recorded of them in the Zandavasta formed a convenient epic framework whereon to hang legends of Assyrian oppression, Arab raids, Turanian invasions, wars with the West, the deeds of national or local heroes, and all the miscellaneous products of popular tradition and imagination. The development of the legends of the Zandavasta accordingly went on apace, and the chief agents in the process were the Dihkdns. This was the name given to the rural landowners of Iran. Firdausi himself seems to have been the son of a Dihkan. All the world over the rural populations are the depositories of national tradition. A notable instance occurred only so long ago as the last century when Dr. Elias Lonnrot, after years of wandering among the remotest districts of Finland, dwelling with the peasantry and taking down from their lips all that they knew of their popular songs, ultimately succeeded in collecting nearly twenty-three thousand verses which, arranged by him and divided into fifty runes, now form the national Finnish epic known as the Kalewala.1 Much the same process went on in Iran at an earlier date. Traditions based on the Zandavasta were recited in the halls of the chiefs, at village festivals and at street-corners — a custom still obtaining in Persia — till in time the word Dihkan came to have a well recognised secondary meaning — that of professional story-teller, rustic bard, or wandering minstrel. In the course of the Sasanian dynasty these traditions were collected and put into writing. The result was variously known as the Bastan, Khudai, and Shah Nama, with the respective meanings of History of

1 Ency. Brit. ix. 219.

the Past, of the Lords, and of the Kings. In Baisinghar Khan's Preface already referred to there is an account of the Bastan-naina which may thus be summarised. Shah Niishirwan collected the traditions and deposited the MSS. in his library. Yazdagird, the last of the Sasanians, employed the Dihkan Danishwar to catalogue and supplement these histories and arrange them in chronological order from the reign of Gaiiimart to that of Khusrau Parwiz. At the time of the Muharnmadan conquest of Persia they were sent to 'Umar, the commander of the faithful, who had them translated and only partially approved of their contents. In the general division of the Persian spoil the books fell into the hands of the Abyssinians, who presented them to King Jasha, who had them translated and highly commended them. They became well known in his dominions and in Hind, whence they were brought by Ya'kiib Lais, who commanded Abii Mansiir, son of Abdu'r- Razzak, to transcribe into Persian what Danishwar the Dihkan had told in Pahlavi, and complete the history from the time of Khusrau Parwiz to the end of the reign of Yazdagird. Abu Mansiir instructed an officer of his father's, Su'iid, son of Mansiir Alma- 'mari, in conjunction with four others — Taj, son of Khurasan! of Harat, Yazdandad, son of Shapiir of Sistan, Mahwi, son of Khurshid of Nishapiir, and Shadan, son of Barzin1 of Tiis — to undertake the task. When the house of the Sdmanids came into power they took the greatest interest in the work thus translated, and entrusted it to the poet Dakiki to put into verse. When he had written one or two thousand couplets he was murdered by his slave, and thus the matter remained till the days of Mahmiid, who encouraged Firdausi to complete the work.

1 C has Sulaiman son of Nfirin — a mistake or misprint. Cf. NT, xxv.

As Baisinghar Khan's preface dates from the first quarter of the fifteenth century, and contains much that is obviously romantic, it is needful to receive the above account with all caution. Even when we have rejected the story of King Jasha and the Abyssinians we are still confronted by a chronological impossibility. Ya'kiib, the son of Lais the coppersmith, died in A.D. 878. Abu Mansiir, who had the work of the Dihkan Danishwar translated, was a brother of Muhammad, son of Abdu'r-Razzak, and this Muhammad was prince of Tiis in the middle of the tenth century,1 in the days when Firdausi was growing up. Ya'kiib and Abu Mansiir were therefore not contemporaries. Ya'kiib had worked in his father's shop as a youth, he then became a robber-chief, and finally fought his way to what was practically the lordship of Iran. As a native of Sistan, the home of a race whose warlike proclivities were symbolised in the legendary exploits and character of the national hero of Iran, Rustam, or as the founder of a new dynasty, for political reasons he may have taken an interest in the old traditions ; but he could not have commissioned Abii Mansiir to do the work for him, and it will be safer to dismiss the notion that he interested himself in the compilation of the Dihkan Danishwar as highly problematical. On the other hand, the statement in Baisinghar Khan's preface that Abii Mansiir did have a Shahnama compiled is confirmed by the learned Abii Raihan Muhammad bin 'Ahmad Albiriini (A.D. 973—1048) in his " Chronology of Ancient Nations."2 Again we may be somewhat sceptical as to whether a Dihkan named Danishwar ever existed, but we may concede that the ancient traditions were collected and edited by some learned (danishwar) Dihkdn and indeed by many such.

1 NT, xxiv. 2 Eng. trans, by Dr. E. Sachau, 119.

The names of the five men employed by Abu Mansiir are all Persian, and the men themselves were in all probability Magi, for none but they would be likely to know Pahlavi in the tenth century. One of the five, Shadan son of Barzin, is mentioned by Firdausi as his authority for the story of the introduction into Persia of Bidpai's Fables in the reign of Nushirwan.1 Dakfki, the poet who was first entrusted with the task of versifying the Shahnama, was a fireworshipper, as four lines of his bear witness : —

" Of all of this world's good and ill Four things Dakiki chooseth still — Girl's ruby lips, the sound of lyre, The blood-red wine, the Faith of Fire."

Firdausi tells us in his Prelude, § 10, that when on Dakiki's murder he determined to carry on the work himself he had great difficulty in obtaining the needful materials for the purpose, and was for a while nonplussed by want of them. His statement seems to require some explanation, for, in addition to the considerable Pahlavi literature then extant, the collections made by learned Dihkans had been translated into Arabic, and were obtainable in numerous histories in that language. Albiriini tells us that the poet Abii- 'Ali Muhammad bin 'Ahmad Albalkhi in his Shahnama refers to the authors of five such separate histories as his authorities.2 If, however, we accept Noldeke's view that Firdausi, in spite of his apparent assertions to the contrary, knew no Pahlavi, was as good as ignorant of Arabic, and used only authorities written in the Persian of his own day,3 we can understand his difficulty about his materials. He could make no progress till he had obtained a copy of Abu Mansiir's Shahnama, perhaps the identical copy used by Dakiki. The poet in fact seems to speak of his Pahlavi

1 C, 1746. 2 Eng. trans., p. 108. 3 NT, xxiii.

authorities as we might speak of the Hebrew Scriptures, meaning the Old Testament, though we may know them only in the English version. His chief authority was doubtless the Shahnama of AbuMansur, which as we have seen had been translated into modern Persian directly from Pahlavi originals. He also used, as it would seem, translations into modern Persian of Arabic histories themselves translated from Pahlavi originals. Certain passages in the Shahnama, where Iblis is substituted for Ahriman as the name of the evil principle, may be attributed with confidence to such secondary authorities. Pahlavi originals l and Arabic versions have alike disappeared, and the Shahnama of Firdausi, which alone survives of all the many Shahnamas that once existed, has now become the principal storehouse of Iranian legend, and the leading authority on the subject. The Sbahnama of Firdausi then is a true epic, not a great poet s invention, and the proof is to be found in the nature of his subjectmatter and in his own words. He expressly disclaims all originality, telling us that the tale had all been told before, and that all the fruit that had fallen in the garden of knowledge had been already garnered. His share was to mould into song the epos of his native land, scorning no tale, however lowly, and putting the best and purest interpretation on all that he found.2

1 With a few exceptions which will come up for notice in due course.

2 The Zandavasta as we possess it is a Bible in ruins. Of the twentyone Nasks or Books of which it is said to have consisted only two are extant in their entirety, and these two are precisely those which the Magi would know best — the law of ceremonial observances, and the hymns and litanies most frequently used in public worship. In addition we have fragments of most of the others, and certain summaries, paraphrases, and comments on them in Pahlavi which enable us to form a fair notion of the general contents of the Zandavasta as a whole. Thus the Dinkard or " Acts of the Faith " contains a summary of nineteen of the twenty-one Nasks, while the Bundahish or " Original Creation " preserves for us the account of the creation as it was told in the lost Dstmddd Nask or " Creatures produced."

The cosmogony of the poem assumes the earth to be flat and to be supported on the horns of a bull which stood on the back of a fish which swam in the great ocean.1 The earth was environed by the gigantic Alburz Mountains which reached to heaven.2 The range was pierced by 1 80 apertures in the East, and 1 80 in the West. Through these the sun made its daily entrance and exit, travelling round the outside during the night from the West back to the East.3 The apertures were intended to account for the changes of place in the rising and the setting of the sun throughout the year. The earth was divided into Seven Climes, the central being fran, which was surrounded by the other six and was as large as all the rest put together. It was divided from them by vast mountain ranges.* The Central Clime was also surrounded by the Eastern equivalent of the Homeric Oceanus or Ocean-stream, for the Indus, Oxus, Aras, Euxine, Bosphorus, Sea of Marmora, Dardanelles, Nile, and Indian Ocean were regarded as a chain of rivers, lakes, gulfs, and seas all in connection with each other.5 This confusion, especially as regards the Oxus and the Aras, frequently seems to have misled the poet himself. He was a native of Eastern Iran, and naturally supposed that the river so constantly referred to in the poem as the boundary between fran and Tiiran was the Oxus. He shaped matters accordingly, but it can hardly be doubted that the river of his authorities was the Aras.6 The substitution of Aras for Oxus throws a flood of light upon the wars, campaigns, and political relations recorded in the Shahnama, especially during the first and longest portion of the Mythic Period.

1 Cf. Lane, " Arabian Nights," i. 19, note 2, and Nicholas, " Le Quatrains de Kheyam," 168, and note.

2 WPT, i. 35. " * Id. 22. 4 Id. 32-33 5 WPT, i. 77, and notes. 6 DZA, i. 4 ; WPT, i. 80.

The position of the Medes on the Aras explains how the incursions into Azarbijan of the Assyrians in early, and of the Arabs in later, times came to be embodied in the story, how we come to have the wars with the Turanians brought so prominently before us, why the arch-enemy Afrasiyab is recorded to have been taken prisoner in lake Urumiah, and why the writer of the Armenian history who passes under the name of Moses of Chorene couples the two great enemies of the Medes hi his account of Persian fable : — " Quid autem tibi sunt voluptati viles ac vanae de Byraspe Astyage fabulae ? " Byrasp or Biwarasp is the Pahlavi term for Zahhak. Astyages was the great Turanian king of Ekbatana and sometime overlord of Cyrus. The vast spaces and regions of the Oxus have always been a difficulty to the student of the Shahnama, but substitute the comparatively narrow area between the Caspian and the Euxine and much is explained.2

Thus far Firdausi follows the old Iranian cosmogony. In the case of the heavens he rejects it ; and its four heavens of the Stars, of the Moon, of the Sun, and of the Endless Lights, become nine in the poem — those of the seven planets, of the angels, and of the throne of God. These heavens were supposed to be crystalline spheres with independent motions and fitting one inside another like Chinese boxes. The seven planets are the Sun, Moon, Mercury, Mars, Venus, Jupiter, and Saturn.

Firdausi took his imagery chiefly from the ancient cosmogony, or from the natural features of his native land. A Shah's dominion extends from the Moon to the Fish, or all the Seven Climes obey him. Armies stretch from mountain to mountain, or from sea to sea. The warriors' heads touch the Sun or Saturn. The

1 Mosis Chorenensis, ed. Whiston, 77.

2 DZA, i. Introd. 1.

warriors themselves are, or are like, mountains, lions, elephants, leopards, and crocodiles, they level the hills with their battle-cries, and pierce with their spears the hearts of flints. Their palaces and castles bar the eagle's flight, rise above the clouds or hold converse with the stars. Troops throng like locusts and ants, and even gnats can find no room to pass them. In battle the field or even the whole world is a sea or stream of gore. A tiger bestrides an elephant and brandishes a crocodile, which being interpreted means that a cavalier waves his sword. Swords too are, or are like, diamonds ; while spears turn the earth to a reed-bed. One horse is so keen of sight that it can see an ant's foot on black cloth at night two leagues away. Kapid motion is compared to fire or to its spirit Azargashasp, who is often an equivalent for the lightning, to wind, smoke, or dust, the last being the commonest figure in the poem. The reader, like the poet, will find it ubiquitous, and will not fail to notice in the accounts of marches, battlefields, and single combats, &c., that the sky, sun, moon, &c., are said to grow like indigo or ebony, or to become veiled or to turn dark at noonday, &c. The allusion is to the dust. To say that the air darkened is often merely another way of saying that the dust rose ; and both, and kindred expressions, are in constant use to indicate that hosts or individuals have set forth on some expedition, are approaching or engaging in battle, &c. Opposed to the dust — the enemy, is water — the friend. " Where land and water are my treasure is," says one of the Shahs in the poem, and the poet compares the joy of having one's work approved by the wise to that of seeing plenty of water in one's own canal. Consequently it is not the blue but the cloudy sky that delights the Persian eye, and spring, with its clouds and thunder- showers, flowers, and verdure, is the favourite season. " The hand of Mahrmid," says the

poet, " is like a cloud in spring." Perpetual spring is the Persian's notion of a perfect climate. A king adorns his rose-garden like spring, i.e. he summons all his great men about him and holds a court. The Persian year began with the spring, and the beginning of the New Year was a season of rejoicing. The cheek in joy or health is like the rose, tulip, pomegranate, or Judas-tree blossoms, in fear or passion like those of jasmine or fenugreek, or as colourless as sandarach, the transparent gum of the Callitris Quadrivalvis, of which pounce is made. In passion, too, or fear, the body shakes like a willow-tree, the heart and liver become full of blood, the veins throb and the blood itself boils. The narcissus bedews the rose when beauty weeps. Stature is like the cypress, which is also the tree of the burial-ground, the tree of posthumous fame, or like the teak. In old age the straight-stemmed cypress stoops. A youth of promise is a sapling bearing its first fruits. To take any important step is to plant a tree it may be of revenge or of some prudent act of policy, and the fruit of the tree will according to circumstances turn out to be either gems or colocynth. The poet is fond of moralising on life, its transient nature and vicissitudes. His favourite figure for the former is the wayside caravanserai or inn where as pilgrims or travellers we sojourn for a brief space, and then departing yield our room to others ; for the latter he appeals to the configuration of his native land — the apparently endless alternation of ascent and descent with which all who have sojourned in those parts are well acquainted — or by a bolder flight describes how a man is raised to Saturn or the Pleiades only to be flung into the ditch or to the Fish — the mythological one referred to above.

Like other poets Firdausi suffered from the constraint of rhyme. When for instance we find " Balkh "

at the end of one hemistich of a couplet, " talkh" is pretty certain to be at the end of the other, and as " talkh " means " bitter" the sense of such passages is apt to be strained. Similarly the changes are rung with great frequency on the words " nil " (indigo or the Nile), "mil" (a mile), and "pil" (an elephant) as verseendings. The first of these three words is one of the translator's " thorns in the flesh," the poet using it in so many different connections that it is impossible to tind a formula of explanation that will cover them all. Relief from an English point of view is sometimes obtained by substituting, with Mohl, " blue sea " for " River Nile," but the best antidote, as Firdausi would say, for the bane of the word is Butler's couplet : —

"For rhyme the rudder is of verses, With which, like ships, they steer their courses."

In other words, the poet uses " nil " for the sound more often than for the sense, and translator and reader alike must take the consequence ; but they are at all events exonerated from seeking in such passages for some recondite meaning which Firdausi himself never intended to convey.

CHAPTER III

TEXT AND TRANSLATION

UP to the beginning of last century the Shahnama existed in MS. only. Since then five more or less complete editions have appeared in print : —

i. In 1808 Dr Lumsden undertook to superintend an edition of the poem, one volume of which was published at Calcutta in 1 8 1 1 , but the publication went no further. This edition will be referred to as L.

ii. In 1829 Turner Macan, who must always hold the place of honour among the editors of the poem, after devoted labour in collation of MSS., published at Calcutta in four volumes the first and only complete edition, the earlier portion of the text being based on that of L. This edition will be referred to as C.

iii. In 1838 Jules Mohl published the first volume of his most sumptuous edition at the expense of the French government. Six volumes have appeared ; but the work was never finished owing to the death of the editor. This edition is based on an independent collation of MSS., and includes a French prose translation as well as the Persian text.1 This edition will be referred to as P.

iv. In 1850 a complete lithographed edition in one volume folio, edited by Muhammad Mahdi, a native of

1 It should be added that the French translation has been completed by M. Bar bier de Meynard from the text of C, and the whole translation has been published separately by the late Madame Mohl.

Ispahan, was published at Tihrdn. The text is a reprint of that of C, with occasional variations, * some of which are of value. This edition will be referred to as T.

v. In 1 877 J. A. Vullers published the first volume of his edition, and two other volumes have since appeared. The publication of the third volume was interrupted by the lamented death of the editor, but has since been completed from the materials left by him by Samuel Lindauer. Even thus the edition contains only about the first half of the entire poem. This edition is based on the collation of the texts of C and P, with occasional readings from L and T, and other sources. This edition will be referred to as V.

The only complete European translations of the Shahnama hitherto published are the French one above mentioned and an Italian one in verse by Signer Pizzi. Translations and summaries of portions of the poem have appeared in English and German. The indulgence both of the Persian scholar and of the English reader is asked on behalf of this the first English translation of the poem as a whole in view of the magnitude and difficulty of the undertaking. Our prime object has been to produce a clear and intelligible rendering, and with this end in view we have found it needful to dispense with certain redundances in the original. All these probably may be grouped under the following heads — variant, corrupt, and spurious passages; repetitions, tautologies, and platitudes ; and idiomatic and grammatical constructions that proved intractable. Those who are ac- quainted with the original will readily understand what these omissions amount to ; those unacquainted with it may easily find out by comparing our version with that of M. Mohl. Both will, we think, admit that we have left the fable absolutely intact, that

we have scrupulously avoided cutting to the quick and have done nothing to forfeit our claim to call this the first complete English translation of the Shahnama.

Our version is metrical, partly rhymed and partly unrhymed. The rhymed portion consists of preludes, apologues, sayings of wise men, songs, terminal couplets, passages in which the poet speaks in his own person, and some others that seemed to lend themselves to such treatment. These form a very small part of the whole, and are generally line for line with the original, though couplets or hemistichs may be sometimes inverted for convenience in rendering. We have changed the metre occasionally partly for the sake of variety, partly to suit the character of different passages, and partly for our own refreshment and amusement. The reader should, however, clearly understand that a change of metres implies no corresponding change in the original, of which the metre is the same throughout.

The unrhymed portion, which forms the bulk of the translation, and does not aspire to the dignity of being called blank verse, is more condensed than the rhymed, though the proportion of English to Persian is constantly varying ; sometimes a whole couplet in the original is best expressed by a single line in the translation; sometimes a line and a half, two lines or more in the translation go to the couplet in the original. The average may be roughly stated as three English lines to two Persian couplets. The result of these various economies is that our translation is some twenty-five per cent, shorter than otherwise it would have been.

We have followed the text of V as far as it goes, silently incorporating with it all the changes and additions made by the editor himself in his notes and in his Apparatus Criticus at the end of his first

volume, subject of course to the heads of omissions stated above and to the occasional adoption of readings from other texts. These, we hope, we have in- variably noted.

When the text of V failed us Ave fell back upon that of C, as to which we reserve any remarks that we may find it necessary to make till the volume of our translation is reached in which the change of text occurs.

The attention of the reader is called to the following points : —

1. It is hoped that the Introduction may prove sufficient for those who wish to read the Shahnama in its English dress but have no previous acquaintance with the subject. They will find notes prefixed to the principal divisions of the poem, but it has been thought desirable to avoid footnotes, as far as possible, to the translation itself.

2. The passages that need the most constant elucidation are those of a descriptive, figurative, or meta- phorical character. An attempt has been made to explain the principal of these once for all in the previous chapter. Such passages often might have been made self-explanatory by a sufficient sacrifice of the imagery of the original. It has seemed to us, however, better to say that the Shah dropped the ball into the cup1 or bestowed the kettledrums upon

some one, than that the Shdh gave the signal for the host to move or appointed some one commander-inchief.

3. The structure of the Persian language is very loose grammatically. One form, for instance, stands for he, she, and it. For the sake of clearness we have often substituted the noun for the pronoun. Of

1 The cup was attached to the side of the elephant on which the Shdh or commander-in-chief rode. Both cup and ball were made of what we should call bell-metal.

8o INTRODUCTION

course this involves a certain amount of interpretation, and differences of opinion in some cases legiti- mately may exist as to who or what the person or thing referred to may be. On the other hand, we often find a noun where in English we should use a pronoun, and we have constantly made the substitution in passages where no doubt can arise in the reader's mind. Again the couplet-form in which the poem is written has a tendency to break it up into a succession of short sentences, and this, added to the above-mentioned use of the noun where we should naturally use the pronoun and to the paucity of connecting particles, frequently makes the transition from sentence to sentence somewhat abrupt and the line of thought difficult to follow. Often we have carried on sentences by the addition of connecting particles which are not in the original.

4. We desire to make some explanations with regard to certain important words in the original.

Bdj and Zamzam. By these terms is known a certain practice of Zoroastrians which may be paraphrased in English as " taking prayer inwardly." Before eating, washing, &c., it is customary to mutter the beginning of some sacred formula, to carry through the operation in complete silence, and then to utter the rest of the formula aloud.1 We have employed such expressions as " muttering "or " muttered prayer " to describe the practice. It is sometimes used as a pretext for obtaining a few moments' private conversation.

Barsam. This was formerly a bundle of twigs, but now of metal wires varying in number according to circumstances, held in the hand during the performance of certain religious rites of the Zoroastrians.2 The practice is clearly referred to in Ezekiel viii. 16, 1 7. We translate " Barsam " by " the sacred twigs."

1 WPT, ii. 134. 2 HEP, 397, &c.

Dakhma. Firdausi does not use this word in its proper sense — that in which it is still used by the Parsis at the present day — but in that of mausoleum, charnel, or charnel-house, and we have so translated it.1

Dihk&n. The general sense of this word is that of countryman as distinguished from townsman. Owing, however, to the fact that the rural class in fran as elsewhere were the chief repositories of the traditions and folklore of their native land, which were handed down orally and recited at local gatherings by those best qualified for the task, the word came to have the secondary meaning of bard or minstrel, and we have rendered it according to its first or secondary meaning as the sense of the passage required.

Dindr and Diram. Of these the dinar was a gold and the diram a silver coin. The Attic drachma was made the basis of his monetary system by Alexander the Great, and Persia possessed no native gold coinage till more than five centuries later. It then obtained one by accident. By the terms of peace between Ardawan (Artabanus), the last Parthian monarch, and the Emperor Macrinus, after the great battle of Nisibis hi A.D. 217, the latter agreed to pay to the former an indemnity of more than a million and a half of our money. The sum seems to have been chiefly paid in aurei. Consequently when Ardshir Papakan (Artaxerxes) became the first Shah of the new native Persian (Sasanian) dynasty in A.D. 226 he found the country flooded with two distinct coinages with no recognised relation between them except the rough and ready one of commerce. He seems to have left matters to settle themselves, and in his own coinage followed the type of the aureus for his gold coins and that of the drachma for his silver.2 The

1 A full account of the Dakhma in the proper sense of the word will be found in DFKHP, i. 192-213.

2 RSM, 69.

F

expression "dindrs and dirams" is one frequently met with in the poem, and as it is rather an inconvenient one metrically we have substituted the older form " drachm " for " diram."

Div. We retain this word as in the original. When spelt with a capital it is to be regarded as equivalent to Ahriman or Iblis, except in the collocations "Black Div" and "White Div." When spelt with a small letter it may mean either a demon or a member of some savage or outlandish tribe.1

Farr. The " farr " was regarded as the special divine endowment of the Iranian race — the favoured people of Urmuzd — and as an object of envy or ambition to the neighbouring peoples. It was regarded in the Zandavasta as something material, that could be sought, seized, and carried off, and even in the Shahnama we find a few occasions when it assumes a visible form. Each of the three primitive castes into which the' Iranians were divided had its own special tl farr," while the Shah united all three in his own person, and the possession of the threefold " farr " constituted his title to the throne. There is an instance in the present volume where after the death of a Shah his two sons are both passed over in the succession as not being possessed of the " farr." Firdausi, it should be noted, gives himself great latitude in the use of this and many other expressions, but wherever the word appears to be used in its correct sense we render it by " Grace " or " Glory."

Farsang. The farsang is a measure of length, and we have always translated it as " league," although it is about three-quarters of a mile longer than our English league.

Khil'at. The word properly means a robe bestowed by a ruler from his own wardrobe on some one as a sign of special favour. As it was accompanied bj

1 Cf. the Chinese expression " foreign devils."

other gifts it came to mean gifts generally when bestowed by the ruler on a subject. We usually translate the word as " robe of honour."

Maiddn. This word properly means a level piece of ground attached to palaces or cities and used for purposes of exercise or pastime. Hence it comes to mean any level stretch of country, the space between two hostile hosts on which opposing champions would ride out and contend, a battlefield, park, &c. We have adopted various translations of the word to express these various meanings.

Miibid. The word properly means a chief priest of the Magi, but is often merely equivalent to " sage," and is sometimes used of priests of other religious denominations. When used in its proper sense we translate it by "archmage" or " archimage," when used generally by " priest." The expression " miibid-i miibi-dan," i.e. chief of the miibids, we always translate by " high priest."

Pahlavi and Pahlavdn. The first of these two words has been already explained.1 We render it by such phrases as " olden tongue," &c. The second is applied by Firdausi to all his chief Iranian characters other than the Shahs, for the Pahlavan was essentially a subject. The chief Pahlavdn was the protagonist or champion of the race for the time being but not necessarily commander-in- chief. Sometimes he was kept in reserve as a last resort when matters were going very badly. The office was hereditary in the heroic family of Garshasp, and Rustam, with whom its mythic glory becomes extinct, was its chief exponent. We translate by " paladin."

Pari. It is hard to realise that this word, which in Arab lips would become " Fari," is not connected with " fairy," but it appears that for the etymology of the latter we must go to the Latin " Fata." In meaning,

1 p. 64.

however, our " fairy " and " fay " are the nearest English equivalents, and we have so rendered the word.

Sardparda. — We translate this word by " camp enclosure." The saraparda was a screen of canvas or other material encircling an encampment.

5. Some of the chief characters in the poem are known in the original by several titles. Zal, the father of Rustam, is also called Zal-i-Zar, Dastan-i- Zand, Dastan-i-Sam, or simply Dastan ; Rustam himself is frequently referred to as the son of Zdl, the Elephant-bodied, the Matchless, &c., and there are other instances of duplicate names. To follow the original in this respect would involve the English reader in hopeless confusion, and we have therefore in such cases selected one name for a character and kept to it, or if we employ a duplicate we only do it in such a context that no doubt is possible as to the identity of the person referred to.

Again, the poet uses the word Shah in a very wide connection, but we employ it only when one of the fortynine rulers of Iran or the Sultan Mahmiid is referred to. Where the word is applied to others than the above we translate it by king or monarch, &c. We have carried out the same principle in other cases where it seemed to us that obscurity might arise. The above are merely given as instances.

6. With regard to the spelling of proper names we have followed the original with a few exceptions. We have kept Caesar instead of Kaisar, Riiman instead of Riimi, Indian instead of Hindi, and there may be a few more instances.1

For Khakan we invariably substitute the shorter form Khan, as the expression " the Khdkdn of Chin " is inconvenient metrically.

1 In the transliteration of proper names the best rule seems to be to retain the thoroughly familiar in their familiar forms. For the English reader "Caesar said" is better than " Kaisar said," or, more correctly, " Qaisar said."

In the Persian the letter k in the word Kabul for instance is a different letter from that beginning the name of the hero Karan, which in accord to present usage should be spelt Qaran. Similarly the z in the word Zabul is a different letter from that in Azargashasp, but we thought that on the whole it was better not to make such distinctions.

7. In cases in which it seemed to us that ambiguity might arise we have spelt words used metaphorically with a capital letter.

8. Those who desire to compare our translation with the original will find on the pages of the former references to the corresponding pages of the latter. For instance, V. 233 against a line indicates the beginning of that page in Vullers' edition of the text.

9. A note on pronunciation will be found immediately preceding the translation in each volume.

i o. The headings of the reigns, parts, and sections are reprinted at the end of the volume to serve as a Table of Contents.

1 1 . A list of some previous translations, the old Persian calendar, some genealogical tables, and a note on abbreviations are appended.

1 2. Finally we have to ask our readers not to judge, and in all probability condemn, this work on the strength of its first few pages. The Prelude and the initial reigns are most difficult to make anything of in a translation. This is not wholly our own fault. The poet himself, as readers of the original will bear witness, labours heavily, embarrassed perhaps by the character of his subject-matter. " The poem," says Professor Noldeke, " does not obtain real life till the reign of Jamshid. " In spite of the heroic tale of Kawa the smith, and the pathetic misadventure of Iraj, and much else that is both curious and interest-

• NIN/37.

ing, we should be inclined to put the beginning of the "real life" later still. At all events the reader will find the poem growing in interest reign by reign till poet and poein appear at their best in the charming tale which fills for us the reign of Minuchihr.

PREVIOUS TRANSLATORS OF THE SHiHNAMA

FRENCH. MOHL, already referred to, p. 76.

ITALIAN.

Pizzi, Firdusi. II Libro dei Eei. Vols. i.-viii. Torino, 1886- 1888. [This is a complete metrical translation with an elaborate Introduction.]

GERMAN.

GORRES, Das Heldenbuch von Iran aus den Schah Nameh des Firdusi. Berlin, 1820. [The translation extends from the beginning of the history to the death of Rustani. It has a long and strange Introduction and a quaint map of the scene of the Shahnama.j

SCHACK, Heldensagen von Firdausi. Berlin, 1865. [The translation extends from Faridun to the death of Rustam.]

RUCKERT, Firdosi's Konigsbuch. Sage i.-xxvi. Berlin, 1890- 1895. [This extends as far as Rustam and Suhrab.]

ENGLISH.

JONES, Commentarii poeseos Asiaticae. London, 1774. [In this work some passages from the Shahnama are translated for the first time into an European language.]

CHAMPION, The Poems of Ferdosi. Calcutta, 1785. [The translation extends from the beginning of the history to the birth of Rustam.]

ATKINSON, Soordb. Calcutta, 1814. TheShdh Nameh translated and abridged in prose and verse. London, 1832. [This work gives a summary of the history, with short passages of translation interspersed, up to the death of Sikandar (Alexander the Great).]

WESTON, Episodes of the Schah-nameh of Ferdosee. 1815.

ROBERTSON, Roostum Zeboolah and Sohrab. 1829.

THE CALENDAR

THE old Persian year was solar and began at the vernal equinox. It consisted of 365 days divided into 12 months of 30 days each, the five extra days being added after the completion of the twelfth month to fill up the time till the sun should re-enter Aries, and spring and the new year begin on the 2 1 st of March. Each day of the month had its special genius presiding over it, after whom it was named, thus:—

Day i. Urmuzd.

„ 2. Bah man.

„ 3. Ardibihisht.

„ 4. Sharivar.

„ 5. Sapandarmad.

„ 6. Khurdad.

„ 7. Murdad.

, 8. Dai pa Adar.

„ 9. Adar.

„ 10. Aban.

„ ii. Khurshid.

„ 12. Mah.

» 13- Tir.

„ 14. Gush.

„ 15. Dai pa Mihr.

Day 1 6. Mihr.

17. Surush.

1 8. Rashn.

19. Farvardin.

20. Bahrain.

21. Ram.

22. Bad.

23. Dai pa Din.

24. Din.

25. Ard.

26. Ashtad.

27. Asman.

28. Zamiyad.

29. Mahraspand.

30. Anairdn.

Of these thirty genii twelve were chosen to give their names to the months as well, thus: —

PRING

SUMMER

[Farvardin -| Ardibihisht . [Khurdad . . [Tir . . .

. . March 21 1 . . April 20 . . May 20 June 19

,o April 19. , May 19. , June 1 8. , July 1 8. , August 17. , September 16

J Murdad . . [Sharivar . .

. . July 19 . . August 1 8

(Mihr September 17 to October 16.

AUTUMN . -JAban October 17 , November 15.

[Adar ... . . . November 16

[Din : . . . . December r 6

WINTER . 4 3ahman .... January 1 5

(Sapandarmad . . February 14

December 15. January 14. February 13. , March 15.

Thus the day Sapandarmad of the month Khurdad would be equivalent to May 24th, and the day Khurdad of the month Sapandarmad to February ipth.

Time was reckoned by days and nights, not by nights and days as among the Jews and Muhammadans.

The twenty-four hours of the day and night were divided into eight watches of three hours each.

GENEALOGICAL TABLE OF THE PISHDiDIANS

(ACCOKDING TO THE SHAHNAMA.) G AIU MART (i).

Siyamak. HtJSHANQ (2).

TAHMURAS (3).

Mardas.

JAMSHID (4).

Shahrinaz=ZAHHAK (5)=Arnawaz.

Several generations. Abtin=Faranak.

1 genera- 3 genera- Barmaiun. Kataiun. Shahrinaz^FARfDUN (6)=Arnawaz. tion. tions. /

?

Pashang.

Kakwi. Mihr4b=Sindukht.

Rudaba=Zal.

«

R us tarn.

Salm. Tfir. fraj.

Daughter = Son. Pashang = A daughter. Karkwi. MINUCHIHR (7).

Tua.

Gustahain.

Tahmasp.

ZAV

(9)-

GARSHASP (10)

GENEALOGICAL TABLE OF THE PISHDADIANS. (ACCORDING TO THE BUNDAHISH.)

Gaiumart. Mashya.

Siyamak. I

Fravak.

HtisHANG (i).

I

Yanghad.

I

Vivanghau.

Taz.

Virafshang. Zain gav.

J AMSHID (3). Spitfir. Narsih. TAHMURAS (2). Mardas.

11 generations. ZAHHAK (4).

Barmaiun. Kataiun. FARID^N (5).

Iraj.

Yanfdar. Anastokh. Guzhak d. 10 generations. MIN6CHIHR (6).

I

Agaimashvak.

ZAV (8).

Tur.

Duraushasp.

Turak.

Zadshain.

Athrat.

(TABSHASP (9).

Salm.

THE KINGS AND HEEOES OF

(SHA'HNAMA AND BUNDAHISH COMBINED.)

(6).

T6B.

Diiraushasp.

Spaenyasp.

Turak.

PASHANW,

Wisa.

Aghriras. AFRAsiyAB. Garsiwaz. Kulbad. Nastihan. Pilsam. Lahhfik.

Farshidward. H6man. Barman. Piran.

A female descendant or relative=KAi KAtis (12).

Pashang Jahn.

A daughter = Tazhav.

Ruin. Gurdgir.

Surkha.

Farangis=Siyawush = Janra d. Ruin

Kurakhan.

KAI KHUSRAU Fanid. (13).

The race becomes extinct.

C. — Macau's edition of the Shahnama. L. — Lumsden's do.

P.— Mold's do.

T.— Tihrfin do.

V.— Vullers' do.

BAN. A plain and literal translation of the Arabian Nights' Entertainments, now entitled the Book of a Thousand Nights and a Night, &c. By Richard F. Burton.

BCM. The Chahar Maqala ("Four Discourses") of Nidhami-i- 'Arudi-i-Samarqandi. Translated into English by Edward G. Browne, M.A., M.B.

DEI. J. Darmesteter, Etudes Iraniennes.

DFKHP. History of the Parsis. By Dosabhai Framji Karaka, C.S.I.

DHA. The History of Antiquity. From the German of Professor Max Duncker. By the late Evelyn Abbott, M.A.

DZA. Professor Darmesteter's Trans, of the Zandavasta in the Sacred Books of the East. Reference to Parts 1 and pages.

EP. Eastern Persia, an Account of the Journeys of the Persian

Boundary Commission, 1870-71-72.

EHI. The History of India as told by its own Historians. By Sir H. M. Elliot, K.C.B.

GDF. The History of the Decline and Fall of the Roman Empire. By Edward Gibbon, Esq. With Notes by Dean Milman and M. Guizot. Edited, with additional Notes, by William Smith, LL.D.

GHP. Histoiie des Perses par le Comte de Gobineau.

1 The second edition of Part I. is referred to unless otherwise specified.

HEP. Essays on the Sacred Language, Writings, and Religion of the Parsis. By Martin Haug, Ph.D. Edited and enlarged by E. W." West, Ph.D.

HHR. Historical Researches. By A. H. L. Heeren. English Translation.

HIE. The Indian Empire. By W. W. Hunter, C.S.I., C.I.E., LL.D.

KA. Asia. By A. H. Keane, F.R.G.S.

KUR. Kitab-i-Yamini of Al Utbi. Translated by the Rev. James Reynolds, B.A.

MHP. History of Persia. By Sir John Malcolm, G.C.B. MLM. The Life of Muhammad. By William Muir, Esq.

MZA. Rev. L. H. Mills' Trans, of the Zaudavasta in the Sacred Books of the East. Reference to Part and pages.

NIN. Das Iranische Nationalepos von Theodor Noldeke.

NSEH. Sketches from Eastern History. By Theodor Noldeke. English Translation.

NT. Geschichte der Perser und Araber zur Zeit der Sasaniden.

Aus der Arabischen Chronik des Tabari Ubersetzt und mit Ausfiihrlichen Erlauterungen und Erganzungen Versehn von Th. Noldeke.

OHS. The History of the Saracens. By Simon Ockley. Fourth Edition.

RFGM. The Five Great Monarchies of the Ancient Eastern World. By George Rawlinson, M.A.

RK. The Koran translated from the Arabic. By J. M. Rod-

well. Second Edition.

RP. Records of the Past. First Series.

RPNS. Do. Second Series.

RSM. The Seventh Great Oriental Monarchy. By George Rawlinson, M.A.

SHC. The "Higher Criticism" and the Verdict of the Monuments. By the Rev. A. H. Sayce.

WPT. Dr. E. W. West's Trans, of the Pahlavi Texts in thefSacred Books of the East. Reference to Parts and pages.

NOTE ON PRONUNCIATION

d as in " water." 1

I as in "pique."

•ft as in " rude."

a as in " servant."

i as in "sin."

u as oo in " foot."

ai as i in " time."

au as ou in " cloud."

g is always hard as in "give."

Jch as ch in the German " buch."

zh as 2 in "azure."

1 Therefore " S£m," the name of the father of Z£l, should be pronounced " Saum."

THE SHAHNAMA

THE PRELUDE

ARGUMENT

The poet, after invoking the name of God and praising Him and His wisdom, discourses of the world, of man, of the sun and moon, of the Prophet and his companions, of the compilation of the Shahnama, of the poet Dakikf, and of his own labours in connection with the poem, concluding with the praises of his patrons.

NOTE

§ 5. We read in the Zandavasta : " It (the sky) looks like a palace, that stands built of a heavenly substance, firmly established, with ends that lie afar, shining with its body of ruby over the three-thirds (of the earth)."1

§ 7. For 'AH see p. 1 2. Muhammadans are divided into many sects. Muhammad is referred to as the lord of the sacred law, i.e. the Kuran, of stream, milk, &c. We read there : " A picture of the Paradise which is promised to the God-fearing ! Therein are rivers of water which corrupt not ; and rivers of milk whose taste changeth not ; and rivers of wine delicious to those that quaff it ; and rivers of honey clarified: and therein are all kinds of fruit for them, and forgiveness from their lord." 2

§ 10. The name of Firdausi's friend who procured for him the Shahnama of Abu Mansur (see pp. 67-69) is said to have been Muhammad Lashkari.3

§ n. Abu Mansur, son of Muhammad, may have been the son of the Muhammad, son of Abdu'r-Razzak, who had the prose Shahnama compiled (see p. 68), if the heading can be trusted.

§ 12. Abu'l Kasim, i.e. Firdausi himself. The conquest of Kanniij took place after the completion of the Shahnama and in days

i DZA, ii. 1 80. 2 RK, 419. 3 C, Persian Preface, 23.

ioo THE SHAH NAM A OF FIRDAUSf

when Firdausi was in exile. The mention of Kannuj appears to be a flattering anticipation of events on the poet's part.1

The " trusty minister " was no doubt Abii'l 'Abbas Fazl.

" The gardens of Irani " were said to have been built by Shaddad, son of Ad, that he might anticipate on earth the joys promised him in Paradise by the prophet Hud. After toil extending over centuries the work was completed, but as Shaddad was on the point of entering into possession, he and all his host were slain by a voice from heaven.2

Nasiru'd-Din, i.e. Subuktigin (see p. 20).

Nasr, Mahmud's youngest brother, acted as commander-in-chief, and governed the province of Nishapur. After some years of successful administration he was recalled to court and served his brother in various capacities. He was a patron of learning and died young.3

" The prince of Tus " appears to have been Arslan Jazib, one of Sultan Mahmud's most famous generals.

In the Name of God the Merciful, the Pitiful

IN the name of the Lord of both wisdom and mind,

To nothing sublimer can thought be applied, The Lord of whatever is named or assigned A place, the Sustainer of all and the Guide, The Lord of Saturn and the turning sky, Who causeth Venus, Sun, and Moon to shine, Who is above conception, name, or sign, The Artist of the heaven's jewelry ! Him thou canst see not though thy sight thou strain, For thought itself will struggle to attain To One above all name and place in vain, Since mind and wisdom fail to penetrate Beyond our elements, but operate On matters that the senses render plain.

1 Kannuj seems to have been taken in A.D. 1019. EHI, ii. 457.

2 BAN, iv. 113. 3 KUK, 484.

THE PRELUDE 101

None then can praise God as He is. Observe

Thy duty : 'tis to gird thyself to serve.

He weigheth mind and wisdom ; should He be

Encompassed by a thought that He hath weighed ? Can He be praised by such machinery

As this, with mind or soul or reason's aid ? Confess His being but affirm no more, Adore Him and all other ways ignore, V. 2

Observing His commands. Thy source of might

Is knowledge ; thus old hearts grow young again, But things above the Veil surpass in height

All words : God's essence is beyond our ken.

§2 Discourse in Praise of Wisdom

Speak, sage ! the praise of wisdom and rejoice The hearts of those that hearken to thy voice, As God's best gift to thee extol the worth

Of wisdom, which will comfort thee and guide, And lead thee by the hand in heaven and earth.

Both joy and grief, and gain and loss, betide Therefrom, and when it is eclipsed the sane

Know not of happiness one moment more.

Thus saith the wise and virtuous man of lore Lest sages search his words for fruit in vain : — " What man soever spurneth wisdom's rede Will by so doing make his own heart bleed ; The prudent speak of him as one possessed, And ' he is not of us ' his kin protest." In both worlds wisdom recommendeth thee

When gyves are on the ankles of the mad ; It is the mind's eye ; if thou dost not see

Therewith thy journey through this world is sad.

102 THE SH AH NAM A OF F1RDAUSI

It was the first created thing, and still Presideth o'er the mind and faculty Of praise— praise offered by tongue, ear, and eye,

All causes it may be of good or ill.

To praise both mind and wisdom who would dare ? And if I venture, who would hear me through ? Since then, O man of wisdom ! thou canst do

J)To good by words hereon, proceed, declare V. 3 Creation's process. God created thee

To know appearance and reality.

Let wisdom be thy minister to fend

Thy mind from all that self-respect should shun,

Learn by the words of sages how to wend

Thy way, roam earth, converse with every one ;

And when thou hearest any man of lore

Discourse, sleep not, increase thy wisdom's store ;

But mark, while gazing at the boughs of speech,

How much the roots thereof are out of reach.

§3 Of the Making of the World

The first thing needful for thee is to know

The sum of primal elements which He, Who maketh all things, made from naught to show

The greatness of His own supremacy. Those elements are fourfold ; at their birth

No time elapsed and labour had no share ;

Fire shone above, and in the midst were air And water ; underneath was dusky earth. Fire was the first its virtue to unfold ;

About it moisture ceased and dryness came ;

THE PRELUDE 103

Then fire where'er it failed made way for cold,

And moisture followed cold.

Even so the frame Of this our Wayside Hostelry was made.

When these four primal elements combined,

They wrought, each on the rest, till every kind Of products as we see them was displayed. The turning vault of heaven showed its face,

Exhibiting new wonders day by day,

The Seven Planets then began their sway In yon Twelve Houses ; each one took its place, Foreboding good and ill, and giving fit Return to every one that hath the wit To read. The heavens, fettered sphere to sphere,

Moved as their making to completion came, And then this earth, with mountain, desert, mere,

And upland, shone as 'twere a lamp aflame. The mountains reared themselves, the streams gushed

out,

While from the soil the herbs began to sprout. Our earth was not vouchsafed a lofty stead ;

Obscurity and gloom prevailed around, But stars displayed their wonders overhead V. 4

And light grew more abundant on the ground ; Then fire arose and water sank, the sun About the world its course began to run. The herbage and the various kinds of trees Grew up as fortune would. No faculties Have they but growth. Thus fixed they were the

prey

Of all the animals that passed, while they, The roamers, aim at safety, nourishment, And rest ; with such a life they are content. With sluggish wits and tongues that never spake, They browse upon the briar and the brake,

Acknowledging no end as wrong or right And not required to offer reverence

To Him who, having wisdom, justice, might, Hath not withheld one single excellence.

§4 Of the Nature of Man

A farther step — man cometh into sight ;

Locks had been made ; he was the key of each. With head erect and cypresslike in height,

Submiss to wisdom and endowed with speech, Possessed of knowledge, wisdom, reasoning, He ruleth other creatures as their king. Observe awhile with wisdom for thy guide :

Doth " man " imply one nature, one alone ? Thou know'st it may be but the feeble side

Of mortal man, wherein no trace is shown Of aught beyond, and yet two worlds agree — A mighty partnership — to furnish thee. By nature first, in order last, art thou ;

Hold not thyself then lightly. I have known Shrewd men speak otherwise, but who shall trow

The secrets that pertain to God alone ? Look to the end, act ever rightfully And toil, since sloth and knowledge ne'er agree ; But if thou wouldst escape calamity, V. 5 In both worlds from the net of bale be freed

And in God's sight a righteous man indeed, Then to yon swiftly turning dome thy gaze

Direct, that cause of anguish and relief, A dome not fretted by the lapse of days

And unaffected by our joy or grief;

THE PRELUDE 105

It stayeth not to rest but turneth still, Not perishing like us but undecayed : There both the term and process are displayed,

There are revealed to thee both good and ill.

§5 Of the Nature of the Sun

Of ruby is yon azure dome, not made

Of air and water, dust and smoke ; 'tis all With lamp and torch in many a spot arrayed

Like gardens for the New Year's festival. Within the dome a gladdening Gem behold

Revolving ; thence the light of day is spread, And every morning like a shield of gold

It raiseth from the East its shining head ; The earth is clad in robes of spreading light, The sun declineth and there cometh night ; Day ne'er o'ertaketh night, nor night the day, Most regular in all their movements they. O thou my Sun ! hast thou for me no ray ?

Of the Nature of the Moon

Though night be dark there is a light assured : See that thou use it not unworthily.

Two days and nights its features are obscured, Worn soothly by revolving ; presently

Tis seen again but pallid, thin, and backed,

Like one who by the pangs of love is racked.

ro6

V. 6 Then if the gazer far away secure

A glimpse thereof, 'tis quickly lost to sight ; But on the following eve it seemeth more

And yieldeth unto thee a larger light.

In fourteen days it waxeth full and bright, In fourteen waneth till its course is run,

Diminishing as night succeedeth night And drawing nearer to the blazing sun. Such was the nature given by God's decree And will be, while the moon itself shall be.

§7 The Praise of the Prophet and his Companions

The Faith and knowledge trusty guides are they, And 'tis for thee to seek Salvation's way ; If thou wouldst have thy heart not sad, not see Thy spirit wretched through eternity, To take the Prophet's teaching be thy part, There wash away the darkness of thy heart. What was it that He said, the inspired Lord, Of bidding and forbidding — Heaven's own word ? " I am the City of the Doctrine, he That is the gateway to it is 'All." I witness that His heart is in that word As though, as thou mayst say, His voice I heard. Regard then each companion and 'Ali As those that gave the Faith stability ; These are the moons, the Prophet is the sun ; With them in union is the way to run. Slave of the Prophet's slaves with praise I greet The dust upon his mandatary's feet, v. 7 What others say to me is no concern,

This is my way, from this I never turn.

THE PRELUDE 107

The sage regardeth as a sea this world,

A sea whose waves are driven by the blast ;

There seventy gallant ships go sailing past, Each with her canvas every stitch unfurled. One stately vessel is in bridal gear, As beauteous as the eye of chanticleer. Muhammad and 'Ali are there within That stately vessel, they and all their kin. The sage beholding from afar that sea Of viewless shore and depth, and ware that he

Must face the waves where all must drown, " If I Shall go down with Muhammad and 'AH,"

He saith, " I sink in goodly company, And surely He will rescue me from ill,

Who is of standard, crown, and throne the Lord, The Lord of wine, of honey, and of rill,

Of founts of milk and floods which spread abroad." If on the other world thou fix thine eyes

Keep close beside the Prophet and 'Ali,

And, should ill follow, lay the blame on me, Who take myself the course that I advise. In this Faith was I born, in this will die ; The dust upon the Lion's foot am I. Thy heart, if prone to err, is thine own foe, And can the world more abject miscreants know Than haters of 'All, for born in shame Are they, and destined to eternal flame ?

Take not this world in jest, but walk with those

Whose steps are right ; right as thine end propose If thou wouldst be with men of glorious name. Why do I talk so long ? I fail to see A limit to my theme's fertility.

io8

THE SHAH NAM A OF FIRDAUSt

V. 8

§8 On the Compilation of the Shdhndma

All have gone sweeping in the garth of lore And what I tell hath all been told before, But though upon a fruit-tree I obtain

No place, and purpose not to climb, still he

That sheltereth beneath a lofty tree Will from its shadow some protection gain ; A footing on the boughs too I may find

Of yonder shady cypress after all For having left this history behind

Of famous kings as my memorial. Deem not these legends lying fantasy,

As if the world were always in one stay,

For most accord with sense, or anyway Contain a moral.

In the days gone by There was an Epic Cycle spread broadcast Among the learned archmages, and at last A certain paladin, of rustic birth, A man of courage, wisdom, rank, and worth, An antiquary, one who ransacked earth

For any legends of the ages past, Intent on learning what might yet be known,

Called hoar archmages out of every clime, To ask about the annals of the throne,

The famed successful heroes of old time, What men were doing in those days that we Inherit such a world of misery, And how each day beneath auspicious skies They carried out some daring enterprise. The archmages told their legendary store,

How this world fared and what kings undertook,

THE PRELUDE 109

And as he listened to the men of lore

He laid the basis of the famous book, Which now remaineth his memorial, Amid the plaudits both of great and small.

Of the poet Dakiki

Now, when the readers of the book had brought

The stories into vogue, all hearts were caught,

At least among the men of parts and thought.

A brilliant youth well skilled in poetry v- 9

Arose, of ardent mind and eloquent ; " I will retell these tales in verse," said he,

And every one rejoiced at his intent ; But vicious habits were his friends, though we

Should hold all vices foes that we should dread, And death, approaching unexpectedly,

Imposed its gloomy helmet on his head. He gave his life to vice, and earth ne'er gave

Him true enjoyment for a single day

While fortune quickly turned its face away : He perished by the hand of his own slave. Departing thus he left those tales of yore Untold ; their wakened fortune slept once more. O God ! forgive his faults, and in Thy grace Assign him at the last an honoured place.

§ IO How the present Book was begun

Mine ardent heart turned, when Dakiki fell, Spontaneously toward the Iranian throne ;

" If I can get the book I will retell,"

I said, " the tales in language of mine own."

OI

ff]

'i 10 THE SHAHNAMA OF PIRDA USt

I asked of persons more than I can say, For I was fearful as time passed away That life would not suffice, but that I too _Should leave the work for other hands to do. There was besides a dearth of patronage

For such a work ; there was no purchaser. It was a time of war, a straitened age

For those who had petitions to prefer. Much time elapsed. I still concealed from all My secret purpose, for I could not see One who was worthy to partake with me This enterprise. What in this world can be More excellent than noble words ? Men call Down blessings on them, men both great and small. Good words had God vouchsafed not to provide, How had the Prophet ever been our guide ? V. 10 I had a dear friend in the city, thou

Hadst said : " They twain have but one skin." One day He said : " I like thy scheme ; pursue thy way ; Thy feet are hi the right direction now. I undertake for my part to procure

This ancient Persian book ; but be not slack. Of youth and eloquence thou hast a store,

Thy speech possesseth too the ancient smack. The stories of our kings afresh relate, And raise thy reputation with the great." He brought the volume to me and anon The darkness of my gloomy soul was gone.

In Praise of Abu Mansur, Son of Muhammad

When I obtained the volume a grandee Of noble lineage and conspicuous worth, Still in his youth, a paladin by birth,

THE PRELUDE in

Possessing prudence, wit, and energy, A lord of counsel and of modesty,

To hear whose gentle accents was my joy,

Said unto me : " What means can I employ To make thee give thy life to poetry ? I will do all and hide thy poverty." He used to tender me as one would tend

Ripe apples, lest a breath of wind should spoil ; Thus through that noble and kind-hearted friend

I soared to Saturn from our grimy soil. In his eyes gold and silver were as dust

While rank gained lustre. Earth seemed vile

indeed Before him. He was brave and one to trust,

And Avhen he perished was as in a mead A lofty cypress levelled by a gust. I see no trace of him alive or dead ; By murderous Crocodiles his life was sped. Woe for that girdle and that girdlestead, That royal mien, that high imperial head ! Bereft of him my heart's hopes ceased to be, My spirit quivered like a willow-tree ;

But I bethink me, to redress this woe, V. n

Of counsel which to that great prince I owe ; He said : " This Tale of Kings, if 'tis thy fate .' To tell it, to the great king dedicate." Those words gave solace to my heart ; there came

«/

Thereto a sense of gladness and content ; I took in hand my story in the name

Of him who is o'er kings pre-eminent, The lord of earth, the lord of crown and throne, Whose conquering fortune sleep hath never known.

U2 THE SHAHNAMA OF FIRDAUSI

§12 The Praise of Sultan Mahmud

Ne'er, since the making of the world was done,

Hath such a king been seen by human eye ; The crown above his throne is like the sun,

And maketh earth as bright as ivory. How canst thou say : " It is the sun indeed " ? From him by far more glorious rays proceed. Abii'l Kasim ! this all-victorious one Hath set his throne yet higher than the sun ! His are the rays which illustrate the sky,

His is the Grace which openeth afar

Yon mines of gold.

Awoke my slumbering star. Ideas poured through my brain tumultuously. Methought : " The time for speaking in good sooth Hath come, the outworn age regaineth youth."

By thoughts of this great monarch occupied I fell asleep one night with lips all praise,

While my free heart, although my lips were tied,

Shone in the dark. Then I beheld in sleep

A dazzling lustre rising from the deep And making by the brightness of its rays

The gloom of earth like glittering gems. The waste Grew like brocade beneath that radiant light,

And in the midst a turquoise throne was placed. Upon the throne there sat a moon-like king With on his head a crown for covering. His army stretched two miles. To left there were

Seven hundred elephants in all their might. v. 12 Before him stood a trusty minister

To guide him to the Faith and to do right.

THE PRELUDE 113

By that Shah's Grace, by all those troops outspread And mighty elephants my head was dazed, And as upon his royal face I gazed To that illustrious company I said : — " Is this the sky and moon, or throne and crown ? Are these his soldiers or the stars come down ? " One answered : " Tis the king of Rum and Ind, King from Kanniij e'en to the river Sind, While in Tiiran and in f ran men give As slaves obedience to his will and live Thereby. With justice decked he earth and now, That done, hath set the crown upon his brow. Mahmud the worldlord, the great Shah, doth

bring

Together sheep and wolf for watering. The monarchs from Kashmir down to the sea Of Chin are instant in his eulogy,

And children yet within their cots proclaim With lips unweaned as their first word his name Do thou too tell his praise, for thou canst speak, And through him everlasting glory seek. All do his bidding and keep fealty." When I awakened to my feet I sprang, Oh ! what a while that night his praise I sang ! No drachms had I but poured my soul, and cried To- mine own heart : " My dream is justified. For his renown is patent far and wide." Then praise to him who praiseth the Most High For sleepless fortune, crown, and signet-ring. His glory maketh earth like garths in Spring With flower-painted soil and cloudy sky — A sky whence in their season showers come And make the world a garden of Iram. What good is in Iran his justice giveth, His name alone is heard where any liveth.

H

ii4 THE SHAH NAM A OF FIRDAUSI

A bounteous Heaven at banquets thou wilt find,

A sharp-clawed Dragon in the fray meanwhile ; He is an elephant, hath Gabriel's mind,

Hands like a winter-cloud, heart like the Nile. v- '3 When he is wroth, opposing fortune's might

Is, as dinars are, worthless in his sight ; To boast of crown and hoard is not his part, And war and travail darken not his heart. All those who are among his fosterlings,

Freeborn or otherwise, but noble still, Devoted lieges of the king of kings,

With loins girt ready to perform his will, Have each a province under their control, Each hath his name inscribed on every roll. The foremost is his brother, who in years Is younger, but in courage hath no peers ; They who are courtiers of his Grace acquire

Joy in the shadow of the age's king, For he who hath Nasiru'd-Din for sire

Hath round his throne the Pleiads in a ring, And is the lord of prowess, rede, and might In whom the nobles, one and all, delight. Next is the prince of Tus, a valiant lord

Who mocketh lions in the battle-tide, And lavisheth what fortune may accord

To him, desiring honour, naught beside. He leadeth men to God ; his prayer is still That the Shah's head may be preserved from ill. May earth ne'er see that royal head go down,

And may the Shah rejoice for ever thus, Possessing health of body, throne, and crown,

Unpained, untroubled, and victorious.

Now to the opening of my work once more To tell the tales of famous kings of yore.

THE BEGINNING OF THE HISTORY

I THE PISHDlDIAN DYNASTY

ARGUMENT

The poet tells the history of the first ten Shajis of Iran, describes the progress of the world from barbarism to culture, and the invention of the arts and sciences, and finally how the Grace departed from the Pishdadian Dynasty through the unworthiness and degeneracy of its representatives.

NOTE

The word Pishdadian, the name given to the Shahs of the first Iranian Dynasty, means those of the old law or original dispensation. Zoroastrianism was built upon an older foundation of nature-worship, to which it bears some such relation as the New Testament bears to the Old. One of the gods of the elder faith — Ahura, the Asura of India — became the supreme deity, Ahura Mazda, of the new dispensation, and the Urmuzd of the Shahnama. Accordingly Gaiiimart, the first Shah in the poem, is expressly recognised in the Zandavasta, as the first worshipper of Urmuzd.1 Hushang, the second Shah, institutes the worship of fire — a characteristic feature of Zoroastrianism. Urmuzd in the Zandavasta makes a covenant with Yima, the fourth Shah, and tries to persuade him to undertake the part of lawgiver afterwards taken by Zoroaster, but Yima through modesty declines.

Zoroastrianism therefore in a sense existed before Zoroaster, with whose advent the Zandavasta ends ; hence there is less anachronism than might be supposed in the allusions, often made in the earlier parts of the poem, to fire-worship, the Zandavasta, and similar matters. Zoroaster was the first recipient of tht) complete revelation.

] DZA, ii. 200.

I

GAltfMART

HE REIGNED FOR THIRTY YEARS

ARGUMENT

Gaiiimart, the first Shah and the first ruler of the world, incurs the envy of Ahriman, who sends a host of divs to attack him, commanded by the Black Div — the son of Ahriman. Siyamak, the son of Gaiumart, with an army encounters the Black Div and is slain, but is avenged by his son Hiishang, who succeeds to the throne on the death of his grandfather.

NOTE

The poet in his account of Gaiumart omits much Zoroastrian lore. In the Bundahish Urmuzd is represented as first creating two beings — the representatives of mankind, and of the animals and plants, respectively. These were Gaiumart and the Primeval Ox. For three thousand years they lived happily and unmolested in the world of Urmuzd. At the expiration of this period Ahriman assailed the creation of Urmuzd, and slew both the Ox and Gaiumart ; but the latter survived the former by thirty years, which became the duration of the reign of the first Shah in the poem. The Ox in dying gave origin to the plants and animals, and Gaiumart to the first human couple — Mashya l and Mashyoi — who in turn produced offspring among which was Siyamak, who is represented as the son of Gaiumart in the Shahmima. In the poem, too, the attack on Gaiumart is made indirectly by means of the Black Div, not directly by Ahriman as in the Bundahish. The reader may be reminded that the Bundahish is a Pahlavi version of the lost book of the Zandavasta known as the Damdad or " races produced."

I.e. man. DZA, i. Iviii.

"7

ii8 THE SHAHNAMA OF FIRDAUSI

It will be noticed that Gaiumart is stated to have made his home upon a mountain. Mountains were looked upon as sacred places in old times as being nearer heaven. Urmuzd reveals the Zandavasta to Zoroaster on the mountain of the holy Questions.1 In the division of mankind into castes in the reign of Jamshid the mountains are specially set apart for the priests. The mother of Faridun with her infant son takes refuge with a holy hermit who dwells on Mount Alburz, and there too Kai Kubad, the founder of the Kaianian Dynasty, receives the news of his election to the throne.

§1

The Greatness of Gaiumart and the Envy of Ahriman

What saith the rustic bard ? Who first designed To gain the crown of power among mankind ? V. 14 Who placed the diadem upon his brow ?

The record of those days hath perished now Unless one, having borne in memory Tales told by sire to son, declare to thee Who was the first to use the royal style And stood the head of all the mighty file. He who compiled the ancient legendary, And tales of paladins, saith Gaiumart Invented crown and throne, and was a Shah. This order, Grace, and lustre came to earth When Sol was dominant in Aries And shone so brightly that the world grew young. ! Its lord was Gaiumart, who dwelt at first ' Upon a mountain ; thence his throne and fortune Rose. He and all his troop wore leopard-skins, And under him the arts of life began, For food and dress were in their infancy.

1 Introd. p. 62.

GAIUMART 119

He reigned o'er all the earth for thirty years, In goodness like a sun upon the throne, And as a full moon o'er a lofty cypress So shone he from the seat of king of kings. The cattle and the divers beasts of prey Grew tame before him ; men stood not erect Before his throne but bent, as though in prayer, Awed by the splendour of his high estate, And thence received their Faith.

He had a son

Named Siyamak, ambitious like his sire, A youth well favoured, skilled, and fortunate, His father's Life, whose joy was gazing on him, That fruitful offshoot of the ancient stem. That Life the father cherished tenderly, And wept for love, consumed by dread of parting. Thus time passed onward and the kingdom

prospered,

For Gaiumart had not an enemy V. i -

Except, in secret, wicked Ahriman, Who led by envy sought the upper hand. He had a son too, like a savage wolf Grown fearless, and a host of warriors. The son assembled these and sought his sire, Resolved to win the great Shah's throne and crown, Whose fortune joined with that of Siyamak Made the world black to him. He told his purpose To every one and filled the world with clamour ; But who told Gaiumart about the foe ? The blest Suriish appeared in fairy-form, Bedight with leopard-skin, and told the king The projects that his foes were harbouring.

120 THE SHAH NAM A OF FIRDAUSl

§2

How Siydmak was Slain by the Hand of the Div

News of that foul dfv's acts reached Siyamak,

Who listened eagerly ; his heart seethed up

With rage. He gathered troops, arrayed himself

In leopard-skin, for mail was yet unworn,

And went to fight. When host met host he came

In front unarmed to grapple with the son

Of Ahriman. That horrible Black Dfv

Clutched at, bent down that prince of lofty stature

And rent him open. Thus died Siydmak

By that foul hand and left the army chiefless.

When Gaiumart heard this the world turned black To him, he left his throne, he wailed aloud And tore his face and body with his nails ; v. 16 His cheeks were smirched with blood, his heart was

broken,

And life grew sombre. All the soldiers wept, Consumed upon the flames of woe, and wailed As clad in turquoise-coloured garb they stood Before the portal of the Shah. All cheeks Were wine-red, for all eyes shed tears of blood. Birds, timid beasts and fierce, flocked to the mountain With doleful cries in anguish, and dust rose Before the court-gate of the mighty Shah.

When one year had passed thus the blest Surush Was sent by God ; he greeted Gaiumart And said : " Lament no more, control thyself, Do as I bid, collect thy troops and turn Thy foemen into dust, relieve earth's surface Of that vile div and thine own heart of vengeance."

GAIJjMART 121

The famous Shah looked up and cursed his foes, Then, calling by the highest of all names Upon his God, he wiped his tears away And prosecuted vengeance night and day.

§3 How HusJiang and Gaitimart went to Fight the Black Dw

The blessed Siyamak had left a son,

His grandsire's minister, a prince by name

Hiishang — a name implying sense and wisdom.

It was the lost restored and fondly cherished,

And therefore being set on war the Shah

Sent for the prince and frankly told him all : —

" I mean to gather troops and raise the war-cry,

But thou being young shalt lead for I am spent." V. 17

He raised a host of fairies, lions, pards, And raveners, as wolves and fearless tigers, But took the rear, his grandson led the host.

The Black Di'v though in terror raised the dust To heaven, but his claws were hanging slack Frayed by the roaring beasts. Hushang saw this And putting forth his hands like lion's paws Made earth too narrow for the lusty div, Then flayed him, lopping off his monstrous head, And trampled him in scorn thus flayed and shent.

The days of Gaiumart had reached their close When he achieved this vengeance on his foes ; He passed away, the world was for his heir, But see who hath had glory to compare With his ! He owned this tricky world and made The path of gain his path, and yet he stayed Not to enjoy, for like a story done Is this world : good and ill abide with none.

II

HtfSHANG

HE REIGNED FORTY YEARS

ARGUMENT

Hushang succeeds his grandfather Gaiumart as Shah. He is a great culture-hero, and invents the arts of working in metals, irrigation, agriculture, &c. He introduces the use of domestic animals and discovers fire. He institutes its worship, and founds the feast of Sada.

NOTE

Hushang — the Haoshyangha of the Zandavasta — is, according to the older authorities, the first Shah of the Pishdadian dynasty, and the grandson, not the son, of Siyamak. Siyamak and his wife Nashak produced a pair named Fravak and Fravakain, who produced in their turn fifteen pairs. Of these, nine pairs proceeded on the back of the ox Sarsaok through the ocean — the chain of rivers, lakes, seas, and gulfs surrounding the central clime in the old cosmogony — to the other six climes and stayed there, while the other six pairs, of whom Hushang and his wife Giizhak were one, remained to people the central clime within which Iran is situated.1

. § I

The Accession of Hushang and his civilising Arts

Hushang, a just and prudent sovereign, V. 1 8 Assumed his grandsire's crown. For forty years

Heaven turned above him. He was just and wise.

i WPT, i. 58.

HUSH AN G 123

He said : " I lord it o'er the seven climes, Victorious everywhere. My word is law, I practise bounteousness and equity ; So hath God willed."

He civilised the world,

And filled the surface of the earth with justice. He was the first to deal with minerals And win the iron from the rock by craft. He gained more knowledge and, inventing smithing, Made axes, saws, and mattocks. Next he turned To irrigation by canals and ducts ; Grace made the labour short. As knowledge grew Men sowed and reaped and planted. Each produced The loaf whereof he ate, and kept his station. Till then men lived on fruit in poor estate And clad themselves in leaves. Religious rites Existed, Gaiuinart had worshipped God. Hiishang first showed the fire within the stone, And thence through all the world its radiance shone.

§2 How the Feast of Sada icas Founded

One day he reached a mountain with his men

And saw afar a long swift dusky form

With eyes like pools of blood and jaws whose smoke v. 19

Bedimmed the world. Hiishang the wary seized

A stone, advanced and hurled it royally.

The world-consuming worm escaped, the stone

Struck on a larger, and they both were shivered.

Sparks issued and the centres flashed. The fire

Came from its stony hiding-place again

When iron knocked. The worldlord offered praise

For such a radiant gift. He made of fire

A cynosure. " This lustre is divine,"

He said, " and thou if wise must worship it."

124 THE SHAH NAM A OF FIRDAUSl

That night he made a mighty blaze, he stood 1 Around it with his men and held the feast Called Sada ; that bright festival rernaineth As his memorial, and may earth see More royal benefactors like to him.

By Grace and kingly power domesticating Ox, ass, and sheep he turned them to good use. " Pair them," he said, " use them for toil, enjoy Their produce, and provide therewith your taxes.'

He slew the furry rovers for their skins, Such as the squirrel, ermine, fox, and sable, So sleek of hair ; the rovers clothed the talkers, v. 20 He gave, spent freely, and enjoyed the fruit,

Then passing took naught with him but repute. In life no little share of toil had he In musings past all count and grammarye, And when a better life was his elsewhere He left the throne of greatness to his heir. The time that fortune gave him did not last For long, Hiishang, the wise and prudent, passed. To thee too this world will not give its love, Nor will it from its face the veil remove.

Ill

TAHMtlEAS

TAHMtfRAS, THE BINDER OF THE REIGNED THIRTY YEARS

ARGUMENT

Tahmuras, the son of Hushang, continues his father's work as a culture-hero, in the domestication of animals, the invention of weaving, &c., conquers and enslaves Ahriman, and defeats the divs, whose lives he spares on condition that they shall teach him the art of writing.

NOTE

According to the Bundahish, Tahmuras — the Takhma Urupa of the Zandavasta — was the great grandson of Hushang, and the brother of Jamshid, who, however, is represented as his son in the poem. The legend of the binding of Ahriman by Tahmuras is several times mentioned in the Zandavasta, where he is represented as praying that he may conquer all demons and men, all sorcerers and fairies, and ride Ahriman, turned into the shape of a horse, all around the earth for thirty years.1 From other sources we learn that Ahriman, while kept as a charger by Tahmuras, persuaded the tatter's wife to reveal her husband's secrets, and acting on the information thus gained threw off Tahmuras and swallowed him while he was riding down Mount Alburz. Yim (Jamshid), hearing of his brother's misfortune, succeeded in dragging the corpse from the entrails of the fiend, and thus restored the culture of the world which had perished with Tahmuras.2

1 DZA, ii. 252, 292.

2 Id. 252, note. WPT. iii. 60, and note.

The reader will note the reappearance of the Black Div in this reign after his apparently complete destruction by Hushang. The explanation of course is that the aim of the poet is to follow his authorities, not to make consistent stories. He is here dealing with another legend, so the Black Div reappears.1

Tahmdras ascends the Throne, invents new Arts, subdues the Divs, and dies

Hushang possessed a wise and noble son Hight Tahmuras — the Binder of the Dfv — Who took the throne and girt his loins to rule, Then called the archmages and in gracious words Said : " Throne and palace, crown and mace and cap Are mine to-day, and when my rede hath purged The world a mountain-top shall.be my footstool. I will restrain the Div, will reign supreme, And use the useful for the common gold."

He sheared the flocks, and men began to spin ; He thus invented clothes and draperies. He chose the swiftest quadrupeds and made them To feed on barley, grass, and hay ; he noted v 21 The shyest of the beasts of prey, and chose

The jackal and the cheetah, luring them From hill and plain, and taught them to obey him. Among the well-armed birds he chose the hawk And noble falcon, and began to tame them \ While men looked on amazed. His orders were To rear the birds and speak to them with kindness. He brought the cocks and hens to crow at drumbeat,2 And turned all hidden properties to use. He said : " Address your prayers and praise to Him Who made the world, and us to rule the beasts : Praise be to Him, for He directed us."

1 See Introd. p. 48.

2 The drum beaten outside palaces in the East at dawn.

TAHMURAS 127

He had a famed and honest minister By name Shidasp, an upright man who took No step unless toward justice. Through the day He fasted, through the night he prayed, and lived In charity with all. The Shah's good fortune Was his sole wealth, ill doers he restrained And taught the Shah all good, acknowledging No rank but excellence till Tahmiiras, Purged of his faults and glorious with the Grace, Bound Ahriman with spells and rode him horsewise At whiles around the world. Thereat the divs Rebelled and held a conclave, for their throne Of gold was void. When Tahmuras was ware v. 22

He was enraged and spoiled their trafficking, Girt him with Grace and took his massive mace. Then all the divs and warlocks sallied forth — A huge magician host. The Black Div led them And vapoured, while their shouts affronted heaven. It darkened, earth turned sable and all eyes Grew dim. The illustrious worldlord Tahmuras Advanced girt up for battle and revenge. There were the roar of flame and reek of divs, Here were the warriors of the lord of earth, Who ranked his troops and speedily prevailed, For of the foe he bound the most by spells And quelled the others with his massive mace. The captives bound and stricken begged their lives. " Destroy us not," they said, " and we will teach thee A new and fruitful art."

He gave them quarter

To learn their secret. When they were released They had to serve him, lit his mind with knowledge And taught him how to write some thirty scripts Such as the Human, Persian, Arabic, Sughdi, Chini, and Pahlavi, and thus Delineate sounds. How many better arts

128 THE SHAH NAM A OF FIRDAUSf

Explored he in a reign of thirty years,

Yet passed away ! His time of life was spent

And all his toils became his monument.

O world ! caress not those whom thou wilt soon

Cut off, for such caressing is no boon ;

Thou raisest one to very heaven on high,

Then biddest him in sorry dust to lie.

IV

JAMSHfD

HE REIGNED SEVEN HUNDRED YEARS

ARGUMENT

Jamshid succeeds his father Tahmuras as Shah, and becomes the greatest and most famous of the culture-heroes. He continues the work of his predecessors, makes additions of his own, and introduces the luxuries and refinements of life. He divides mankind into four castes or classes. He travels over the world, and is the first to cross the sea in ships. He aspires to the dominion of the air, obtains it, and lives in ever closer communion with God. Ahriman is rendered powerless for ill, disease and death cease, and the world passes through the Golden Age. At length, spoiled by success, Jamshid comes to think himself God, and orders that divine honours shall be paid to himself alone. The Grace of God abandons him. Ahriman is unchained and incites Zahhak, who has become his instrument, to make war on Jamshid, and the latter is slain.

on, \

ign !

NOTE

Jamshid, as we have already seen, is the brother, not the son of Tahmuras in the older form of the legends. With the reign of Jamshid the Vedas, Zandavasta, and Shahnama meet on common ground. In the Vedas Manu and Yama are the twin sons o Vivasvat, the bright or shining one, i.e. the sun. Manu is the progenitor and lawgiver of the Aryan race and Yama is a god.1 In the Zandavasta Yima is the son of Vivanghat, is the Iranian Noah, has a covenant with God, and is offered by Him the post afterwards accepted by Zoroaster. In the legend of the building

i DHA, iv. 31.

129 1

130 THE SHAH NAM A OF FIRDAUSf

of his Var, or underground palace, in anticipation of the Flood, we have the origin of Firdausi's account of the architectural achievements of Jamshid : " Then Yima said within himself : ' How shall I manage to make that Vara which Ahura Mazda has commanded me to make?' And Ahura Mazda said unto Yima: '0 fair Yima, son of Vivanghat ! Crush the earth with a stamp of thy heel, and then knead it with thy hands, as the potter does when kneading the potter's clay. . . .' And Yima made a Vara, long as a riding-ground, on every side of the square. . . . There he established dwelling-places, consisting of a house with a balcony, a courtyard, and a gallery. In the largest part of the place he made nine streets, six in the middle part, three in the smallest." l

He is described as " the bright Yima, the good shepherd . . . he ruled over the seven Karshvares (Climes) of the earth, over the Daevas (demons) and men. . . . He who took from the Daevas both riches and welfare, both fatness and flocks, both weal and Glory. In whose reign both aliments (food and drink) were never failing for feeding creatures, flocks and men were undying, waters and plants were undrying ; in whose reign there was neither cold wind nor hot wind, neither old age nor death, nor envy made by the Daevas, in the times before his lie, before he began to have delight in words of falsehood and untruth. But when he began to have delight in words of falsehood and untruth, the Glory was seen to flee away from him in the shape of a bird. When his Glory had disappeared, then the great Yima . . . the good shepherd, trembled and was in sorrow before his foes ; he was confounded, and laid him down on the ground.'"'2 Elsewhere his being sawn asunder is mentioned, the act not being referred directly to Zahhak but to Spityura, " he who sawed Yima in twain."3

Spityura was a brother of Yima's. He is not mentioned in the Shahnama ; but the enmity between brothers, so characteristic of Eastern life, crops up again and again in the poem. Thus the two brothers of Faridun envy and try to murder him, and the incident recurs with more disastrous results in the case of Faridun's own sons.

The division into castes also appears in the Zandavasta, where both the three and the four castes are mentioned, and the first three are there stated to have been instituted by Zoroaster, who placed his three earthly sons at the head of them.4 In the poem they are the institution of his great predecessor Jamshid.

Jamshid is a contraction of Yima and Khshaeta (king).5

1 DZA, i. 1 8. a Id. ii. 293. 3 Id. 297.

4 Id. 201, and see MZA, iii. 265. 5 HEP, 277.

JAMSHtD 131

For Iblis, see Introduction, p. 70.

Zahhak will be dealt with under his proper head ; but it may be pointed out with regard to the strange story of his second fall, owing to the pleasures of the table, that in the Bundahish Mashya and Mashyoi — the original human pair — who apparently at first lived entirely on water, are incited to partake of stronger meats owing to their relish for the weaker sorts being taken from them by the demons.1

Elsewhere in the same work we read : " On the nature of the resurrection and future existence it says in revelation, that, whereas Mashya and Mashyoi . . . first fed upon water, then plants, then milk, and then meat, men also when their time of death has come, first desist from eating meat, then milk, then from bread, till when they shall die they always feed upon water. So, likewise, in the millennium. . . . They will desist from meat food, and eat vegetables and milk ; afterwards they abstain from milk food and abstain from vegetable food, and are feeding on water; and for ten years before Soshyans comes they remain without food, and do not die." 2

Soshyans is the third of the divine sons of Zoroaster, and the Messiah of Zoroastrianism. There is plenty in the above extract to account for such a legend as that of the text.

§1

The Greatness and Fall of Jamshid

Jamshid, the mighty son of Tahmiiras, V. 23

Full of his father's maxims, girt himself,

Succeeded to his glorious father's throne,

And wore in kingly wise the crown of gold.

His girdle was the Grace of king of kings,

And all the world obeyed him, contests ceased,

The age had rest, and bird and div and fairy

Were his to bid, the world took added lustre,

Through him the throne of Shahs was glorified.

" Mine is the Grace," he said, " I am both king

And archimage, 1 will restrain ill-doers

And make for souls a path toward the light."

i WPT, i. 54, 55. 2 Id. 120.

132 THE SHAH NAM A OF FIRDAUSI

He first wrought arms and oped for warriors The door of fame. His Grace made iron yield ; He fashioned it to helmets, hauberks, breastplates, And coats of armour both for man and horse. His ardent mind achieved the work and made Good store in fifty years. Another fifty He spent on raiment fit for fight or feast ; And made of spun and floss silk, hair and cotton, Fine fabrics, cloth of hair and rich brocade. He taught to spin and weave, and when the stuffs Were made he showed men how to full and sew them Then to the joy of all he founded castes For every craft ; it took him fifty years. Distinguishing one caste as sacerdotal To be employed in sacred offices, He separated it from other folk And made its place of service on the mountains That God might be adored in quietude. Arrayed for battle on the other hand Were those who formed the military caste ; They were the lion-men inured to war—- The Lights of armies and of provinces — Whose office was to guard the royal throne And vindicate the nation's name for valour. The third caste was the agricultural, / All independent tillers of the soil, I The sowers and the reapers— men whom none Upbraideth when they eat. Though clothed in rags, The wearers are not slaves, and sounds of chiding Reach not their ears. They are free men and labour Upon the soil safe from dispute and contest. What said the noble man and eloquent ? " 'Tis idleness that maketh freemen slaves." , The fourth caste was the artizans. They live By doing handiwork — a turbulent crew,

JAMSHlD 133

Who being always busied with their craft

Are given much to thought. Jamshid thus spent

Another fifty years and did much good,

For each man learnt his place and others' too.

He bade the foul divs temper earth with water

And taught them how to fashion moulds for bricks.

They laid foundations first with stones and lime,

Then raised thereon by rules of art such structures

As hot baths, lofty halls, and sanctuaries. V. 25

He searched among the rocks for stones whose lustre

Attracted him and came on many a jewel,

As rubies, amber, silver, gold. Jamshid

Unlocked their doors and brought them forth by

spells.

He introduced the scents that men enjoy As camphor, genuine musk, gum Benjamin, Sweet aloe, ambergris, and bright rosewater. Next leechcraft and the healing of the sick, The means of health, the course of maladies Were secrets opened by Jamshid : the world Hath seen no other such discoverer. He crossed the sea in ships. For fifty years His wisdom brought to light the properties Of things. These works achieved, Jamshid ambitioned Rank loftier still, and by his royal Grace Made him a throne, with what a wealth of gems Inlaid 1 which when he willed the divs took up And bare from earth to heaven. There the Shah, Whose word was law, sat sunlike in mid air. The world assembled round his throne in wonder At his resplendent fortune, while on him The people scattered jewels, and bestowed Upon the day the name of New Year's Day, (_^

The first of Farwardin and of the year, When limbs repose from labour, hearts from strife.

134 THE SHAHNAMA OF FIRDAUSf

V. 26 The noble chieftains held a festival,

Called for the goblet, wine, and minstrelsy, And ever since that time that glorious day Remaineth the memorial of that Shah.

Thus things continued for three centuries, And all the while men never looked on death ; They wotted not of travail or of ill, And divs like slaves were girt to do them service ; Men hearkened to Jamshid with both their ears, Sweet voices filled the world with melody, And thus till many years had come and gone The royal Grace shone brightly from the Shah : His ends had been attained, the world reposed, And still new revelations came from God, Men saw but goodness in their king, the earth Served him, he reigned — a monarch with the Grace.

One day contemplating the throne of power He deemed that he was peerless. He knew God, But acted frowardly and turned aside In his ingratitude. He summoned all The chiefs, and what a wealth of words he used ! " The world is mine, I found its properties, The royal throne hath seen no king like me, For I have decked the world with excellence And fashioned earth according to my will. From me derive your provand, ease, and sleep, Your raiment and your pleasure. Mine are greatness

V. 27 And diadem and sovereignty. Who saith That there is any great king save myself ? Leechcraft hath cured the world, disease and death Are stayed. Though kings are many who but I Saved men from death ? Ye owe me sense and life : They who adore me not are Ahrimans. So now that ye perceive what I have done All hail me as the Maker of the world."

JAMSHID 135

i

Thereat the archmages hung their heads, perplexed

To answer and God's Grace departed from him, The world was filled with din, the Court deserted, None who desired renown stayed in his presence. For three and twenty years the empty portal Told of the crime that equalled him with God, Brought on disaster and o'erturned the state. How saith the seer, the man of Grace and wisdom ? " King though thou art serve God. Great fears

oppress The heart that is devoid of thankfulness."

Day darkened to Jamshid, he lost the Grace That lighteneth the world, and though with tears Of blood he sought for pardon Grace was not, And dread of coming evil was his lot.

The Story of ZahJidk and his Father

One of the desert spear-armed Bedouins

Of noble birth then lived — a virtuous king, V. 28

Just, highborn, generous, and hight Mardas,

Who sought his God with reverence and sighs,

He kept a thousand head of all milch cattle,

Goats, camels, sheep, and kine — a gentle breed —

With Arab steeds, all timid beauties they,

And grudged the milk to none. He had a son

Whom much he loved — Zahhak, a gallant prince, '

But hasty. People called him Biwarasp.

Ten thousand is " biwar " in ancient Persian,

And he possessed ten thousand Arab steeds

With golden equipage — a famous stud.

Most of his days and nights he spent on horseback

136 THE SHAH NAM A OF FIRDAUSf -

Engaged in superintendence not in war.

One day Iblis approached him as a friend And led his wits astray. The youth gave ear With pleasure and all unsuspectingly Gave to Iblis heart, reason, and pure soul, I And heaped the dust on his own head. Ibh's ' Exulted seeing that the youth was snared And gulled the simpleton with specious words, Thus saying : " I could tell thee many things Known to myself alone."

The youth made answer : — " Tell me at once, my worthy monitor ! " V. 29 Iblls replied : " First promise, then my story.1'

The guileless youth swore as Iblis dictated : — " Thy secret shall be kept, thy bidding done."

Then said Iblis : " Great prince ! shall any rule Here but thyself ? What profiteth a sire With such a son ? Now hearken to my rede : The lifetime of this ancient potentate Continueth, thou art shelved. Seize on his court And goods. His place will suit thee, thou shalt be King of the world if thou durst do my bidding."

Zarhhak looked grave ; to shed his sire's blood grieved

him.

He said : " Not so, suggest some other course : This cannot be."

" Then thou," Ibh's rejoined, " Art perjured and wilt still be despicable, Thy father honoured."

Thus he snared the Arab, Who asked : " What must I do ? I will obey."

Iblis replied : " Leave me to scheme. Thy head Shall touch the sun. I only ask thy silence ; No help need I, myself am competent, But keep the sword of speech within the scabbard."

JAMSH1D 137

Now in the palace was a jocund garth, And thither used Mardas to go at dawn To bathe him ere he prayed, without a slave To light him on his way, The wicked Div, Intent on ill, dug in the garden-path

A deep pit, masked and made it good with boughs. V. 30 Ere dawn the Arab chieftain hied him thither And, as he reached the pit, his fortunes fell ; That good man tumbled, broke his back, and died. He ne'er had breathed a cold breath on his son, But cherished him and lavished treasure on him, Yet that abandoned youth respected not His father, but conspired to shed his blood.

I heard a sage once say : " Though fierce in strife No son will dare to take his father's life ; If such a crime should seem to be implied, Seek for the reason on the mother's side."

Vile and unjust Zahhak thus seized the throne, Assumed the Arabs' crown and governed them For good or ill.

Iblis encouraged thus

Began again and said : " Since tfhou hast turned To me, and gained thy heart's desire, come pledge me Thy word once more to do as I require ; And then thy realm shall spread throughout the world, Birds, beasts, and fishes shall be all thine own."

When this was said he set about to use, Most marvellous ! another kind of ruse.

§3 How Iblis turned Cook

Then as a youth well spoken, clean, and clever, v. 31

Iblis went to Zahhak with fawning words,

138 THE SHAHNAMA OF FIRDAUS1

" Let me," he said, " who am a noted cook, Find favour with the king."

By appetite

Seduced, Zahhak received and welcomed him, So that the monarch's faithful minister Gave to Iblis the royal kitchen's key. Foods then were few, men did not kill to eat But lived on vegetals of all earth's produce ; So evil-doing Ahriman designed To slaughter animals for food, and served Both bird and beast. He fed the king on blood To make him lion-fierce, and like a slave Obeyed him. First he fed his lord on yelk To make him strong ; he liked the flavour much And praised Iblis, who said : " Illustrious monarch ! For ever live ! To-morrow I will serve thee So as to please thee well."

All night he mused

What strange repast to proffer on the morrow, And when the azure vault brought back again The golden Gem he hopefully presented A meal of partridges and silver pheasants. V. 32 The Arab monarch ate and his small wits

Were lost in admiration. On the third day

Iblis served lamb and fowl, and on the fourth

A chine of veal with saffron and rosewater,

Musk and old wine. Zahhak when he had tasted,

In wonder at his cook's ability,

Said : " Worthy friend ! ask thou my recompense."

He answered : " Live, 0 king ! in wealth and power. My heart is thine, thy favour my soul's food ; Yet would I ask one boon above my station : 'Tis leave to kiss and lay my face and eyes Upon thy shoulders."

Off his guard Zahhak Replied : " I grant it ; it may do thee grace."

JAMSHID 139

Iblis received permission, kissed and vanished. A marvel followed — from the monarch's shoulders Grew two black snakes. Distraught he sought a cure And in the end excised them, but they grew Again ! oh strange ! like branches from a tree. The ablest leeches gave advice in turn And used their curious arts but all in vain. At length Iblis himself came hurrying Dight as a leech. " This was thy destiny," He said ; " cut not the snakes but let them live. Give them men's brains and gorge them till they sleep, v. 33 It is the only means, such food may kill them."

The purpose of the foul Div shrewdly scan : Had he conceived perchance a secret plan To rid the world of all the race of man ?

§4 How the Fortunes of JamsMd went to Wrack

Thereafter tumult, combating and strife

Arose throughout Iran, the bright day gloomed

And men renounced Jainshid, who when his Grace

Was darkened turned to folly and perverseness.

Pretenders started up, on every march

The disaffected nobles levied troops

And strove. Some set forth for Arabia,

For they had heard : " There is a monarch there —

An awe-inspiring king of dragon-visage."

Thus all the discontented cavaliers

Went to Zahhak and offered fealty,

Saluting him as monarch of Iran.

The king of dragon-visage came like wind

And donned the Iranian crown, collected troops —

The bravest of Arabia and /ran —

140 THE SHAH NAM A OF FIRDA USt

And having seized the throne of Shah Jamshid Slipped on the world as 'twere a finger-ring. Thus fell Jamshid. Pressed by the world's new lord He fled, surrendering crown, throne and treasure, Host, power and diadem. The world turned black 34 To him, he disappeared and yielded all. He was in hiding for a century, But in the hundredth year the impious Shah Appeared one day beside the sea of Chin. Zahhak clutched him forthwith, gave him small respite, And sawing him asunder freed the world From him and from the fear that he inspired. Long was he hidden from the Dragon's breath, But there was no escaping in the end, For fortune whirled him like a yellow straw And both his throne and greatness passed away. What better Shah was ever on the throne, And yet what profit could he call his own From all his toils ? His seven centuries Brought him great blessings and calamities. What need hast thou then for a length of years ?

The world will keep its secrets though for food

It give thee sweets and honeycomb, and rude Ungentle voices banish from thine ears. Wilt thou then say : " Its love is spent on me,

In every look affection is expressed ? " Wilt thou confide therein caressingly

And tell it all the secrets of thy breast ? 'Twill play with thee a pretty game indeed Anon, and cause thy wretched heart to bleed. My heart is weary of this Wayside Inn : O God ! release me soon from toil therein.

V ZAHHiK

HE REIGNED A THOUSAND YEARS

ARGUMENT

With the accession of Zahhak evil becomes triumphant everywhere. He practises and encourages black arts, idolatry, and human sacrifice. He has a warning dream concerning his destined conqueror Faridun, whom he strives in vain to capture. At length the people, driven to exasperation by Zahhak, revolt to Faridun at the instigation of Kawa the smith. Faridun and Zahhak meet, and the latter is taken prisoner.

NOTE

Zahhak, as we have already seen,1 was originally an evil spirit of the Indo-Iranian nature-worship. In the Zandavasta he still occasionally appears in his character of water-stealer. " Zarathustra asked Ardvi Sura Anahita " (Anaitis, the good genius of the waters): " ' O Ardvi Sura Anahita ! With what manner of sacrifice shall I worship thee ? ... So that Mazda (Urmuzd) may make thee run down (to the earth), so that he may not make thee run up into the heavens, above the sun ; and that the Serpent may not injure thee.' " 2

More generally, however, he is represented as a fiend, created by Ahriman to vex the Iranian race, and carry off the light of sovereignty ; while in the Shahnama he loses to a great extent his supernatural character, and is, as already has been pointed out,3 the protagonist of the Semitic race in their dealings with the

1 Introd. p. 7. 2 DZA, ii. 74. 3 Introd. p. 54.

142 THE SHAHNAMA OF FIRDAUSf

people of Iran. He is accordingly represented as a native of Arabia, to have invaded Iran, and to have had his capital at a city which is perhaps best identified with Babylon. We read in the Zandavasta : " To her (i.e. Anaitis) did Azi Dahaka (Zahhak), the three-mouthed, offer up a sacrifice in the land of Bawri, with a hundred male horses, a thousand oxen, and ten thousand lambs. He begged of her a boon, saying : ' Grant me this boon, O good, most beneficent Ardvi Sura Anahita ! that I may make all the seven Karshvares (Climes) of the earth empty of men.3 Ardvi Sura Anahita did not grant him that boon. ... To her did Thraetaona (Faridiin), the heir of the valiant Athwya clan, offer up a sacrifice . . . saying : ' Grant me this, O good, most beneficent Ardvi Sura Anahita ! that I may overcome Azi Dahaka, the three-mouthed, the three-headed, the six-eyed . . . that demon, baleful to the world . . . that Angra Mainyu (Ahriman) created against the material world, to destroy the world of the good principle ; and that I may deliver his two wives, Savanghava/f (Shahrinaz) and Erenava& (Arnawaz), who are the fairest of body amongst women, and the most wonderful creatures in the world.' " l

Zahhak's palace is called in the Zandavasta Kvirinta, which may mean in the A vasta language "a stork." There is a legend that the palace was in the form of that bird.2

We learn from the Dinkard that the legend of Zahhak was contained in the Xitradarf and S&dkar Nasks of the Zandavasta. The latter Nask contained information " About the smiting by Fredun, for the sake of killing Dahak ; the striking of his club upon the nape of the neck, the heart, and even the skull ; and Dahak's not dying from that beating. Then smiting him with a sword, and the formation of noxious creatures of many kinds, from the body of Dahak, at the first, second, and third blow. The exclamation of the creator Auharmazd to Frcdun thus : ' Thou shouldst not cut him who is Dahak, because if thou shouldst cut him, Dahak would be making this earth full of serpents, toads, scorpions, lizards, tortoises, and frogs ; ' with the mode of binding him with awful fetters, in the most grievous punishment of confinement. This, too, that when Az-i Dahak was bound, the report of the same proceeded thus through all the regions, which are seven, that downstricken is Az-i Dahak, but he who smote him is FretMn the Aspikan, the exalted and mighty . . . and those which are evil do not mention Az, nor demand the virtuous maiden with importunity, nor even coveted wealth. This, too, that when information came to him of women or property, that

1 DZA, ii. 60-62 and notes. 2 Id. 253 and note.

seemed to him desirable to possess, they were then admitted by him into a golden cage." l

Zahhak is looked upon in the Shahnama as exemplifying in his own person all the chief characteristics of the non-Aryan peoples with whom the Iranians came in contact — idolatry, black arts, serpent-worship, and human sacrifice. It is a remarkable fact, as is pointed out by Fergusson,1 that serpent-worship seems always to have been accompanied by human sacrifice. He also appears to consider that the former was essentially Turanian, not Aryan or Semitic, and he points out that in the bas-relief at Nakhs-i- Rustam, in which Urmuzd is represented as bestowing the crown on Ardshlr Papakan, the first Shah of the Sasanian dynasty, the god is seated on a horse, and beneath his feet lies Ardawan, the last king of the Parthian dynasty, with two serpents round his head.2

In the Shahnama, however, Zahhak is essentially Semitic, and his reign of a thousand years may be taken as typifying that race in their relations to the Iranians from the earliest traditions of Assyrian oppression to the political overlordship of the Khalifas of Baghdad in the poet's own days.

The reader will notice that Zahhak is not slain by Faridun but imprisoned — a point indicative of his supernatural character ; and also that the legend of Kawa the smith is, as one would naturally expect, a West Iranian tradition, as shown by its association with the city of Ispahan. The historical flag of the Persian empire, known as the flag of Kawa, the traditional origin of which will be found in the text, fell into the hands of the Muhammadans at the battle of Kadisiyya, A.D. 637. The natives of the town of Damawand, situated on the south side of the mountain of that name, still celebrate a feast, called " Id-i-Kurdi," or the Kurds' Holiday, to commemorate the death of Zahhak,3 while a cyclopean terrace in the neighbourhood is pointed out as the place where, in accord to Eastern usage, his drums were beaten at dawn.4

Zahhak's minister, Kundrav, has had a strange eventful mythological history. In the Vedas he appears as Gandhava, the divine guardian of the Soma — the sacred drink-offering, the Homa of Iran. In the Zandavasta he is a monstrous fiend or monster known as Gandarewa or Gandarep, the slaying of whom was one

1 WPT, iv. 27, 214.

2 "Tree and Serpent Worship," p. 3, 2nd ed. 1873.

3 Id. pp. 42-44.

4 Morier, " A Second Journey through Persia," p. 357.

5 GHP, i. 31.

of the great feats of the ancient Iranian hero Garshasp.1 In the Shahnama he is represented as a human being — the factotum of Zahhak. The two are a good illustration of the relationship that exists between Indian and Iranian mythology, between the Vedas and the Zandavasta, and of the genesis of the legends of the Shahnama.

Some readers may like to see the version of the legend of Zahhak as given in the Armenian History attributed to Moses of Chorene, which though subsequent to his time is probably centuries anterior to the Shahnama, and shows that the legend was known in all its essential features long before Firdausi's days. It runs thus in Whiston's Latin version of the original : —

"Quid autem tibi sunt voluptati viles ac vanae de Byraspe Astyage ' fabulae ? aut cur nobis ineptos atque insulsos, ac rationis expertes Persarum sermones, laborem imponis explicandi, nempe de primo ejus benefacto malefico, Daemoniisque ei ministrantibus, utque errorem & falsitatem frustrari non potuerit, ac super humerorum osculatione, unde Draconum ortus fuit, ac deinde flagitii frequentia homines per ventris usum perdidit ; utque Rhodanes 3 quidem postea catenis eum aeneis constrinxerit, atque in montem, qui vocatur Dembavendus, abduxerit ... is qui scelera machinabatur, domi eum forisque sine suspicione erudire solebat, in Byraspis humeris caput reponens, ac maleficas artes in aurem inculcans, unde in fabulis narrant, puerum Satanae, ministrum ei fuisse, ej usque voluntati obsecundasse ; utque etiam subinde, quasi praemium ab eo postulans, humeros ejus oscularetur. Caeterum quod narrant, Dracones pullulasse, sive ipsum Byraspem in Draconen prorsus mutatum fuisse, ita res se habet. Quippe cum immanem hominum numerum Daemoniis ille immolare coepisset, indignabunda multitude ab eo tandem abalienata fuit, isque igitur communi omnium consensu pulsus, ad montem supra memoratum confugit. Ibi, cum acrius premeretur, sua eum caterva deseruit, qua re confisi, qui eum persecuti erant, dies aliquot in iis locis residerunt. At Byraspes, cohortem dispersam cogens, ad inopinantes impetum facit (sic) magmimque attulit detrimentum ; sed vicit tandem multitude, & Byraspes se in fugam contulit, quern comprehensum prope eum montem peremerunt, atque in magnam sulphuris foveam conjecerunt." 4

For the mythological account of Abtin, the father of Faridiin, see the introductory note to the next reign. His legend up

1 See introductory note to the next reign.

2 See Introd. p. 72. 3 I.e. Faridun. 4 Mosis Chorenensis, ed. Whiston, 77-80.

to the point where it is taken up in the Shahnama may be briefly summarised as follows. He was the head of a family of Persian landowners or thanes who dwelt in the Alburz range to the south of the Caspian and claimed to be descended from Jamshid. He began the war of independence against Zahhak, but after some success was forced to take refuge with the remnant of his adherents at the court of the king of Ghilan, who received him kindly, but, fearing the vengeance of Zahhak, subsequently furnished him with ships and provisions, and dismissed him to seek his fortune elsewhere. After a month's voyage on the Caspian Abtin arrived at the court of the king of the Scythians, whose daughter Faranak fell in love with him. Incidents similar to those in the story of Zal and Rudaba in the present volume followed. In the end Abtin married Faranak, by whom he had two sons, and lived happily and in high favour with his fatherin-law. He could not rest, however. In dream after dream he was incited to resume the war of independence against Zahhak, and at length, in spite of the opposition of his father-in-law, set sail with wife, family, and adherents, and after various adventures landed near Amul in Mazandaran, where he made his home in the surrounding forests. Here he gathered a band of followers and resumed his guerilla warfare against Zahhak, in the midst of which Faridiin was born, the birth being heralded by many prodigies. At this point the Shahnama takes up the story.1

The Evil Customs of Zahhak and the Device of Irrnd'il and Karmd'il

Zahhak sat on the throne a thousand years V. 35

Obeyed by all the world. Through that long time The customs of the wise were out of vogue, The lusts of madmen flourished everywhere, All virtue was despised, black art esteemed, Right lost to sight, disaster manifest ; While divs accomplished their fell purposes And no man spake of good unless by stealth. I

1 The above is summarised from GHP, i. 171, 211, &c.

K

146 THE SHAH NAM A OF FIRDA USt

Two sisters of Jainshid, their sex's crown, Were brought out trembling like a willow-leaf. Of those two ladies visaged like the moon The names were Shahrinaz and Arnawaz. Men bore them to the palace of Zahhak And gave them over to the dragon king, Who educated them in evil ways And taught them sorcery and necromancy. The only teaching that he knew was bad — To massacre, to pillage, and to burn.

Each night two youths of high or lowly birth Were taken to the palace by the cook, Who having slaughtered them took out their brains To feed the snakes and ease the monarch's anguish. Now in the realm were two good high-born Persians — The pious Irma'il and Karrna'il The prescient. Talking of the lawless Shah, Of his retainers and those hideous meals, One said : " By cookery we might approach The Shah, and by our wits devise a scheme V. 36 To rescue one from each pair doomed to death."

They went and learned that art. The clever twain Became the monarch's cooks and joyed in secret. The time for shedding blood and taking life Came, and some murderous minions of the Shah Dragged to the cooks with violence two youths And flung them, prone. The livers of the cooks Ached, their eyes filled with blood, their hearts with wrath, And each glanced at the other as he thought Of such an outrage by the Shah. They slew One of the youths and thought it best to mingle His precious brains with sheep's and spare the other, To whom they said : " Make shift to hide thyself, Approach not any dwelling-place of man, Thine are the wastes and heights."

A worthless head

Thus fed the serpents, and in every month The cooks preserved from slaughter thirty youths. And when the number reached two hundred saved Provided them, the donors all unknown, With sheep and goats, and sent them desertward. Thus sprang the Kurds, who know no settled home, But dwell in woollen tents and fear not God. Zahhak was wont, such was his evil nature, To choose him one among his warriors And slay him for conspiring with the divs. Moreover, all the lovely noble maidens Secluded in their bowers, not tanged of tongues, He took for handmaids. Not a jot had he V. 37

Of faith, king's uses, or morality.

§2 How Zahhak saw Faridtin in a Dream

Observe God's dealings with Zahhak when he Had forty years to live. One longsome night He slumbered in the arms of Arnawaz, And saw a vision of three warriors — Boughs of the tree of kings. The youngest one, Who held the middle place, was cypress tall, In face, in armour, and in mien a king. He rushed with ox-head mace to fight Zahhak, Smote him upon the head, stripped off' his skin, And used it as a rope to bind his hands Firm as a rock,1 placed on his neck a yoke, Then casting earth and dust upon his head

1 Cf. Keresdspa's account of his treatment of Gandarep. See introductory note to Faridun.

148 THE SHAH NAM A OF FIRDAUSt

Dragged him before the crowd in shame and anguish Toward Mount Damawand.

The tyrant writhed :

Thou wouldst have said : " His liver split with fright." He yelled. The palace of the hundred columns Shook, and the sun-faced ladies left their couches, While Arnawaz said to him : " Shah ! what was it ? Confide in me ; thou wast asleep in peace At home ! What saw'st thou ? Say what came to thee ? The world is at thy will, beast, div, and man V. 38 Watch o'er thee and the seven climes are thine —

All 'twixt the moon and Fish.1 What made thee start ? 0 master of the world ! Oh ! answer me."

The chief replied : " I may not tell, or else Ye will despair my life."

Then Arnawaz : —

" Be pleased to tell us ; we perchance may find A cure, no ill is irremediable."

He told them every whit, then said the Fair : — " Neglect it not but seek a remedy. Thy throne's seat is the signet of the age, Thy famous fortune brighteneth the world, Beneath thy finger-ring thou hast the earth With all its fairies, divs, beasts, fowls, and men. Call both the archmages and astrologers — The wisest of each realm — and tell them all. See if the hand that threateneth thy life Is that of fairy, div, or man. This known Act vigorously ; quail not before thy foes."

The lady's" counsel pleased the Shah.

Night then

Was dark as raven's plumes, but when at length The Lamp showed o'er the hills, and thou hadst said, " Strewed yellow gems upon the azure vault,"

1 See Introd. p. 71.

Zahhak brought archimages shrewd of heart

And told to them the dream that pierced his liver.

He said : " Expound this dream without delay, V. 39

And make my soul a pathway toward the light."

He asked them privily about the future, Demanding : " What will be my latter end, And who succeed me ? Tell or hide your heads In shame."

They talked together sad at heart, With parched lips and with sallow countenances : They said : " If we tell truly what is fated We shall be tortured, haply lose our lives ; And if we do not act straightforwardly As well wash hands of life."

None dared to speak : Their fortune was in jeopardy three days. Upon the fourth the Shah was wroth, exclaiming : — " Foretell the future or be hung alive."

They drooped their heads, their hearts were rent,

their eyes

Wept tears of blood. Among them was a man, Wise, honest, prescient, by name^Zirak — The chief of all the band of archimages. Concerned but fearless he addressed Zahhak : — " Indulge no vapouring for none is born Except to die. There have been kings ere thee Fit for the throne of power. Both griefs and joys Enough they reckoned up yet their time came. If thou wert standing there — an iron wall — Yon heaven would grind thee, thou wouldst not endure. One will hereafter take thy throne and fling Thy fortune to the ground. His name is Faridun, And he will be a royal heaven to earth.

As yet he is not born, thy time of woe V. 40

Hath not arrived, but when his honoured mother Hath borne him he will be a fruitful tree.

ISO THE SHAHNAMA OF FIRDAUSI

At man's estate his head will reach the moon

And he will seek thy belt, crown, throne, and casque.

In stature a tall cypress, he will shoulder

A mace of steel, will smite thy head therewith

And drag thee from the palace to the street

In bonds."

" Why bind me," said the impious king, " In vengeance ? "

Then Zirak : " Wert thou but wise . . But all make pretexts for injurious acts. Thy hand will slay his father and that wrong Will fill the son's brains with revengeful thoughts : Besides the nurse of this young atheling — The cow, Birmaya hight — will perish too By thy hand ; so in vengeance he will brandish An ox-head mace."

Zahhak heard anxiously,

And swooned upon his throne. The noble archmage Turned him and fled away in dread of ill. The Shah recovered and resumed his seat. He diligently sought throughout the world For traces faint or clear of Faridun ; No food, no slumber, or repose took he, His daylight turned to lapislazuli.

S3 The Birth of Faridiin

Years passed away, calamity approached The dragon-king, the blessed Faridiin Was born, the fashion of the world was changed. Of cypress height he shone forth with the Grace Of kings of kings which erst Jamshid possessed,

Was like the sun, as needful as the rain

To earth and fit as knowledge to the mind ;

Revolving heaven loved him tenderly. V. 41

Then lived the cow Birmaya, chief of kine, Born with a coat all bright and peacock-hued. The wise, the archmages, and astrologers Collected round her ; none had seen or heard Of such a cow before.

Meanwhile Zahhak

Was searching everywhere, and filling earth With hue and cry, till Faridiin became A source of danger to his sire Abtin, Who fled for life but to the Lion's toils, For certain of the followers of Zahhak, That impious monarch, met Abtm one day, Seized him and bore him, like a cheetah bound, Before the Shah, who had him put to death.

When Faridiin's wise mother Faranak, A glorious dame devoted to her child, Perceived her husband's evil fate she fled ; And came heart-broken weeping to the field Wherein the beautiful Birmaya was. Still shedding drops of blood she bade the hind : — " Protect this suckling for me, be a father To him, and give him milk of yon fair cow. Ask what thou wilt, e'en to my soul 'tis thine."

The hind replied : " I will perform thy bidding And be as 'twere a slave before thy child."

Then Faranak resigned the babe to him, v. 42

With all instructions that were requisite, And that wise guardian like a father fed The child for three years with Birmaya' s rnilk ; But as Zahhak ne'er wearied of the search, And as the cow was talked of everywhere, The mother hasted to the field again

And spake thus to the guardian of her child : — " A prudent thought — a thought inspired by God- Hath risen in iny heart. What we must do Is this — there is no remedy, my son And my dear life are one — I must abandon This land of sorcerers, depart unmarked To Hindustan and bear him to Alburz."

Then like a roe or one who rideth post She took the young child to that lofty mountain Where dwelt a devotee dead to the world, To whom she said : " I am, O holy one ! A woeful woman from f ran. Know thou That this my noble son will be hereafter The leader of his people, will discrown Zahhak and tread his girdle in the dust. Take thou this child and father him with care."

The good man took her child and never breathed One cold breath on him.

When the rumour reached Zahhak about the cow and field he went, Like some mad elephant, and slew Birmaya, With all the other cattle that he saw Within the field, and harried all the land. He went next to the home of Faridun, Searched it, but all in vain, for none was found, And burned the lofty palace to the ground.

§4 How Faridun questioned his Mother about his Origin

V. 43 Now Faridun, when twice eight years had passed,

Sought out his mother on the plain and said : — " Disclose thy secret, say who is my father,

What is my lineage, whom shall I declare Myself in public ? Let me have the truth."

She said : " I will tell all, my noble boy ! Within Iran erewhile lived one Abtin, Of royal race, discerning mind, wise, brave, And inoffensive, sprung from Tahinuras ; Abtin knew all the pedigree. Thy sire And my dear spouse was he ; my days were dark When we were parted. Now Zahhak the warlock Stretched from fran his hand against thy life, But I concealed thee. Oh ! what woeful days I passed while that brave youth — thy father — forfeited His own sweet life for thee ! Now on Zahhak The warlock's shoulders grew two snakes which

sucked

The life-breath of Iran, and thy sire's brains Were taken from his head to feed them. I In course of time came on an open pasture, As yet unknown to fame, and there beheld A cow like jocund spring, well shaped and coloured From head to foot : before her sat her herd Upon his heels as one before a king.

I put thee in his charge. For long he nursed thee v. 44 Upon his breast, the cow of peacock-hues Supplying thee with milk that made thee thrive Like some bold crocodile, until the tidings Of cow and meadow reached the Shah, and then I bare thee from the pasture in all haste And fled Iran and home and family. He came and slew the noble, tender nurse That could not speak to thee, then sent the dust Up from our home and turned it to ditch."

The prince, enraged thereat, mused on revenge, And said with aching heart and knitted brows : — " The lion groweth brave by venturing,

3 54 THE SHAHNAMA OF FIRDA US1

And since the sorcerer hath done his part

Mine is to take my scimitar and lay

His palace in the dust ; such is God's will."

She said : " This is not well ; thou canst not stand Alone against the world. He hath the crown And throne, and troops at his command, who come From all the realm to battle when he willeth, A hundred thousand strong. View not the world With boyish eyes ; the laws of blood-revenge Demand it not. Drunk with the wine of youth Men think themselves the only ones on earth And vapour, but be thy days mirth and joy. Do thou, my son ! bear this advice in mind, Give all words save thy mother's to the wind."

N c

The Story of Zahhdk and Kdwa the Smith

Zahhak had " Faridiin " upon his lips v. 45 Both day and night, his lofty stature bent

Beneath the terrors of his heart until One day, when sitting on the ivory throne And wearing on his head the turquoise crown, He called the notables from every province To firm the bases of his sovereignty, And said to them : " Good, wise, illustrious men ! I have, as sages wot, an enemy Concealed, and I through fear of ill to come Despise not such though weak. I therefore need A larger host — men, dfvs, and fairies too — And ask your aid, for rumours trouble me ; 80 sign me now a scroll to this effect : — ' Our monarch soweth naught but seeds of good, He ever speaketh truth and wrongeth none.' "

Those upright men both young and old subscribed Their names upon the Dragon's document, Against their wills, because they feared the Shah. Just then was heard outside the palace-gate The voice of one that clamoured for redress. They called him in before the Shah and set him Among the paladins. Zahhak in dudgeon Said : " Tell us who hath wronged thee."

Then the man

Smote on his head before the Shah and cried : — " 0 Shah ! my name is Kawa and I sue For justice. Do me right. I come in haste Accusing thee in bitterness of soul ;

An act of justice will enhance thy greatness. v. 46

I have had many an outrage at thy hands, For thou hast stabbed my heart unceasingly, And if the outrages had not thy sanction Why hath my son been taken ? I had once In this world eighteen sons : but one is left ! Have mercy ! Look on me this once ! My liver Is ever burning ! What is mine offence, O Shah ? Oh, say ! If I have not offended Seek not occasion 'gainst the innocent, Regard my plight and save thyself from woe. My back is bent with length of years, despair Hath seized my heart, my head is all distraught, My youth is gone, my children are no more, And children are the nearest kin on earth. Oppression hath a middle and an end, And pretext ever. Tell me what is thine For wronging me and ruining my life. A smith am I, an inoffensive man, Upon whose head the Shah is pouring fire, And thou art he, and, though of dragon-form, Must still do justice in this cause of mine.

156 THE SHAHNAMA OF FIRDAUSf

Since thou dost rule the seven provinces Why should the toil and hardship all be ours ? We have accounts to settle — thou and I— And all will be aghast if they shall show That this my son hath perished in his turn With all the rest to feed those snakes of thine."

The monarch listened and was sore amazed. They set the young man free and strove to win The father by fair words, but when Zahhak Bade him subscribe the scroll he read it through And shouted to the ancients of the realm : — v. 47 " Confederates of the Div with impious hearts ! Ye set your faces hellward and have yielded To that man's bidding. I will not subscribe, Or ever give the Shah another thought."

He shouted, rose in fury, rent the scroll And trampled it ; then with his noble son In front of him went raving to the street. But all the courtiers blessed the Shah and said : — " Illustrious king of earth ! may no cold blast From heaven pass o'er thee on the day of battle. Why was this insolent Kawa countenanced As though a friend of thine ? He tore the scroll, Refusing to obey thee, and is gone Bent on revenge and leagued, as thou wouldst say, With Faridiin ! A viler deed than this We never saw and marvel such should be."

He answered quickly : " I will tell you wonders. When Kawa entered and I heard his cries, A mount of iron seemed to rise betwixt us ;

^'

And when he beat his head a strange sensation Convulsed me. How 'twill end I cannot tell ; The secrets of the sky are known to none."

When Kawa left the presence of the Shah, A crowd assembled in the market-place.

And still he shouted, crying out for aid

And urging all to stand upon their rights.

He took a leathern apron, such as smiths

Wear to protect their legs while at the forge,

Stuck it upon a spear's point and forthwith

Throughout the market dust began to rise.

He passed along with spear in hand exclaiming : —

" Ye men of name ! Ye worshippers of God !

Whoe'er would 'scape the fetters of Zahhak v. 48

Let him resort with me to Faridun

And shadow in his Grace. Come ye to him ;

The ruler here is Ahriman — God's foe."

So that poor leather, worthless as it was, Discriminated friends and enemies. He took the lead, and many valiant men Resorted to him ; he rebelled and went To Faridun. When he arrived shouts rose. He entered the new prince's court, who marked The apron on the spear and hailed the omen. He decked the apron with brocade of Hiim Of jewelled patterns on a golden ground, Placed on the spearpoint a full moon — a token Portending gloriously — and having draped it With yellow, red, and violet, he named it The Kawian flag. Thenceforth when any Shah Acceded to the throne, and donned the crown, He hung the worthless apron of the smith With still more jewels, sumptuous brocade, And painted silk of Chin. It thus fell out That Kawa's standard grew to be a sun Amid the gloom of night, and cheered all hearts.

Time passed and still the world maintained its secret. When Faridun saw matters thus, and all men Submiss to vile Zahhak, he came to Faranak With girded loins, crowned with a royal casque,

And said : " I go to battle, but do thou Devote thyself to prayer. The Maker ruleth. In weal and woe alike clasp hands to Him."

With tears and bleeding heart she cried : " 0 God ! My trust hath been in Thee. Turn from my son V. 49 The onslaughts of the wicked on his life,

And rid the world of these infatuates."

Then Faridun gat ready with despatch And secrecy. He had two brothers, both Of noble birth and older than himself, Hight Kaiiimish and prosperous Purmaya. He said to them : " Live, gallant hearts ! in joy. Revolving heaven bringeth naught but good ; The crown of power is coming back to us. Provide me cunning smiths and let them make me A massive mace."

They sought the smiths' bazar In haste, whence all the aspiring craftsmen went To Faridun, who taking compasses Showed to the smiths the pattern, tracing it Upon the ground. It had a buffalo's head. They took the work in hand, and having wrought A massive mace they bore it to the hero. It shone as brightly as the noonday sun, And Faridun, approving of the work, Bestowed upon the makers raiment, gold, And silver, holding out to them beside Bright hopes and promise of advancement, saying : — " If I shall lay the Dragon in the dust I will not leave the dust upon your heads, But justify the entire world, since I Have Him in mind who judgeth righteously."

How Faridun went to Battle with Zahhdk

With head raised o'er the sun he girt his loins For vengeance for his father, and set forth Upon the day Khurdad right joyfully With favouring stars and splendid auguries.

The troops assembled at his gate, his throne Was lifted to the clouds. The first to go Were baggage and provisions for the army v. 50

On buffaloes and high-necked elephants. Purrnaya rode with Kaiamish beside The Shah, like younger brothers and true friends. He went like wind from stage to stage ; revenge Was in his head and justice in his heart.

The warriors on their Arab chargers reached A spot where people dwelt who worshipped God, And Faridun dismounting greeted them. When night was darkening one in friendly guise Approached him, walking with a measured tread, With musky hair descending to the feet And favoured like a maid of Paradise. It was Suriish, who came thence to advise The king of good and ill, came like a fairy And taught him privily the magic art, That he might know the key of every lock And by his spells bring hidden things to light ; While Faridun, perceiving that the work Was God's not Ahriman's or come of evil, Flushed like a cercis-bloom and joyed to see How lusty he and his young fortune were.

The cooks prepared a feast — a noble banquet, One fit for mighty men. Now Faridun, The drinking done, being heavy sought repose.

160 THE SHAH NAM A OF FIRDAUSI

His brothers, seeing that God sped his cause. And that his fortune slumbered not, departed Without delay to compass his destruction. There was above their heads a lofty cliff' And underneath the Shah slept peacefully. His two abandoned brothers scaled the height That night unseen, and scrupling at no crime Set loose a mighty crag upon the brow To fall directly on their brother's head, v. 5 1 And kill him in his sleep. The crashing crag, For God so ordered, roused the slumber.er, Who by his magic art arrested it ' In mid career : it stopped dead. Faridun Went on his way but kept the matter secret. In front marched Kawa with the Kawian standard, Soon to become the ensign of the realm. Thus Faridun advanced, as one who sought A diadem, toward the Arwand, or call it, As Arabs do, the Dijla, if thou knowest not The ancient tongue. He marched another stage And came upon the Dijla, at Baghdad. On drawing near he sent to greet the guard And said : " Despatch to this side instantly Your boats and vessels, bear me across with all Mine army and let none be left behind."

The river-guard sent not his boats nor came At Faridun's behest, but made reply : — « " The Shah gave privy orders : ' Launch no boat Without a passport under mine own seal.' "

The prince, enraged and fearless of the stream, Girt like a king and bent upon revenge, Plunged with his rose-red charger in the flood, v. 52 With one accord his comrades girt themselves,

Turned toward the stream, and on their brave, fleet steeds

Plunged over saddle-back. The warriors' heads Reeled while their swift steeds struggled with the tide, And with their necks emerging seemed to be The phantom cohort of a dream. The warriors Reached the dry land undamped in their revenge And set their faces toward Bait al Mukaddas.

This men called when they used the ancient tongue Gang-i-Dizhukht ; to-day 'tis known among The Arabs as " The Holy Place." The fair Tall palace of Zahhak was builded there.

When they approached the city that they sought, And Faridun beheld it a mile off, He saw a pile whose building towered o'er Saturn, So that thou wouldst have said : " 'Twill catch the stars ! " It shone like Jupiter in heaven ; the place Appeared all peace and love and happiness. The hero recognised that seat of power And springlike beauty as the Dragon's dwelling, And said : " The man who reared a pile like that From dust I fear me cottoneth with the world, But still 'tis better to press on than tarry."

This said he grasped his massive mace and gave His fleet steed rein, and thou hadst said : " A flame Shot up before the guards."

He entered riding — v. 53

An inexperienced but valiant youth, Who called upon the name of God — while they That were on guard fled from him in dismay.

§7 How Faridun saw the Sisters of Jamshid

Then Faridun o'erthrew the talisman,

Raised heaven-high by Zahhak, because he saw

That it was not of God, with massive mace

L

162 THE SHAHNAMA OF FIRDA USf

Laid low the sorcerers within the palace — All fierce and notable divs — and set himself Upon the enchanter's throne. This done he took Possession of the royal crown and palace, But though he searched he failed to find Zahhak. Then from the women's bower he brought two Idols Sun-faced, dark-eyed ; he had them bathed, he purged The darkness of their minds by teaching them , The way of God and made them wholly clean ; For idol-worshippers had brought them up And they were dazed in mind like drunken folk. Then while the tears from their bright eyes bedewed Their rosy cheeks those sisters of Jamshid Said thus to Faridun : " Mayst thou be young Till earth is old ! What star was this of thine,

0 favoured one ! What tree bore thee as fruit, Who venturest inside the Lion's lair

So hardily, thou mighty man of valour ? What anguish and what bale have we endured All through this dragon-shouldered Ahriman ! V. 54 Oh ! what a miserable world for us Did this infatuated sorcerer make ! Yet saw we never here a man so hardy, Bold, and ambitious as to think that he Could take the throne."

He answered : " Throne and fortune Abide with none. My sire was fortune's favourite, But still Zahhak seized on him in f ran And slew him cruelly, so I have set My face against Zahhak's throne in revenge. He slew the cow Birmaya too — my nurse, A very gem of beauty. What could he, That villain, gain by slaughtering that dumb beast ? Now I am ready and I purpose war ;

1 came not from Iran to bring him pardon,

Or good will, but to brain him in revenge With this ox-headed mace."

When Arnawaz

Heard this she guessed the secret, and replied :— " Then thou art Faridun the Shah and wilt Abolish necromacy and black art, For thou art fated to destroy Zahhak : The binding of thy loins will loose the world. We twain, pure, modest, and of royal seed, Submitted only through the fear of death, Else would we ever sleep or wake, 0 king ! Beside a serpent-spouse ? "

Then Faridun :—

" If heaven over us shall do me right I will cut off this Dragon from the earth, And purge the world of its impurity. Now speak the truth at once and tell me where That vile one is."

Those fair dames told him all ; They thought : " The Dragon's head will meet the

shears,"

And said : " He went to Hindustan to practise Some spell-work in that land of sorcerers. He will cut off a thousand innocent heads, V. 55

For he is terror-struck at evil fortune, Because a seer hath said : ' Earth will be void Of thee, for Faridun will seize thy throne And thy prosperity wither in a moment.' Struck by the words his heart is all aflame, And life affbrdeth him no happiness. Now is he slaughtering beasts and men and

women

To make a bath of blood and thus defeat That prophecy. Those serpents on his shoulders Keep him in long and sore disquietude.

1 64 THE SHAHNAMA OF FIRDAUSf

From clime to clime he roveth, for the snakes Give him no rest. 'Tis time for his return, But place there is not."

Stricken to the heart That lovely pair revealed the mystery : The exalted chieftain listened eagerly.

§8

The Story of Faridun and the Minister of Zahhdk

Zahhak while absent left in charge of all A man of wealth, who served him like a slave, So that his master marvelled at his zeal, One named Kundrav, because he used to limp 1 Before the unjust king. He came in haste And saw within the hall a stranger crowned, Reposing on the throne, in person like A cypress over which the full moon shineth, On one side Shahrinaz the cypress-slim, Upon the other moon-faced Arnawaz. The city swarmed with soldiers, and a guard Stood ready armed before the palace-gate. All undismayed, not asking what it meant, Kundrav approached with lowly reverence, Then offered homage, saying : " Live, O king ! V. 56 While time shall last. Blest be thy sitting here

In Grace, for thou deservest sovereignty. The seven climes be thine and be thy head Above the rain-clouds."

Being bid approach

He told the Shah the secrets of his office And was commanded : " Serve a royal feast, Let wine be brought, call minstrels fit to hear,

1 Firdausi's etymology must not be relied upon. See the introductory note to this reign.

To cheer me at the banquet, fill the goblet, Spread out the board, and summon worthy guests."

Kundrav obeyed and brought bright wine and minstrels, And noble guests whose birth entitled them. So Faridun quaffed wine and chose the lays And held that night a worthy festival.

Kundrav at dawn left the new prince in haste And on a swift steed sought Zahhak. Arrived He told the things that he had seen and heard : — " O king of chiefs ! the token of thy fall Hath come, three men of noble mien arrived With troops ; the youngest of the three, in height A cypress and a king in face, is placed Between the other two and hath precedence. His mace is like a mountain-crag and shineth Amid the host. He entered thine abode On horseback, and the others rode with him — A noble pair. He went and sat upon The royal throne and broke thy charms and spells. As for the di'vs and warriors in thy palace He struck their heads off as he rode along V. 57

And mingled brains and blood ! "

Zahhak replied : — " 'Tis well, guests should enjoy themselves."

Kundrav

Retorted : " One that hath an ox-head mace ! Beware of such in coining and in going ; Besides, he sitteth boldly on thy couch, Eraseth from the crown and belt thy name, And maketh thine ungrateful folk his own : If such a guest thou knowest know him such."

Zahhak said : " Trouble not, it bodeth well When guests are at their ease."

Kundrav replied : — " Yea, I have heard so ; hear thou my rejoinder :

If this great man be any guest of thine

What business hath he in thy women's bower ?

He sitteth with the sisters of Jamshid

The worldlord, taking counsel, while this hand

Is toying with the cheek of Shahrinaz

And that with Arnawaz' carnelian lip.

At night he doth still worse and pilloweth

His head on nmsk ! What musk ? The locks of Moons

Who ever were the idols of thy heart."

Zahhak, wolf-savage, wished that he were dead. With foul abuse he sternly hoarsely threatened That luckless one : " No more shalt thou have charge Of any house of mine."

Kundrav replied : —

" Henceforth, 0 king ! I deem thy fortune shent. How shouldst thou make me ruler in the city, Or give me even minstrels' work, when thou Hast lost the throne of power ? For like a hair From dough hast thou departed from the throne Of sovereignty. Think, sire ! what thou wilt do. V. 58 Have thine own interests no concern for thee ? They ne'er before were in such jeopardy."

How Faridun bound Zahhdh

Roused by that talk Zahhak resolved to act,

And bade his keen-eyed roadsters to be saddled.

Now as he neared the city by a byway

With valiant divs and warriors, and saw

His palace-roofs and gate he vowed revenge.

The troops of Faridun received the tidings

And flocked to meet him. Leaping from their steeds

They struggled hand to hand. The citizens,

Such as were warlike, manned the roofs and gates

For Faridiin ; Zahhak had maddened them.

Bricks from the walls, stones from the roofs, with swords

And poplar arrows in the street, were plied

As thick as hail ; no place was left to stand.

The mountains echoed with the chieftains' shouts,

Earth trembled neath the chargers' tramping hoofs,

A cloud of black dust gathered, and the flints

Were pierced by javelins. From the Fane of Fire

One shouted : " If some wild beast had been Shah,

We — young and old — had served him loyally,

But not that foul Zahhak with dragon-shoulders."

The warriors and citizens were blent Together as they fought — a mass of men. O'er that bright city rose a cloud of dust That turned the sun to lapislazuli.

Anon Zahhak alone in jealous fear V. 59

Approached the palace, mailed, that none might know

him.

Armed with a lasso sixty cubits long He scaled the lofty edifice in haste And saw beneath him dark-eyed Shahrinaz, Who toyed bewitchingly with Faridiin. Her cheeks were like the day, her locks like night, Her lips were opened to revile Zahhak, Who recognised therein the act of God — A clutch of evil not to be evaded — And with his brain inflamed by jealousy Dropped one end of the lasso to the court And so slid down from that high roof, regardless Of throne and precious life. As he descended He drew a keen-edged poniard from its sheath, Told not his purpose or his name, but clutched The steel-blue dagger in his hand, athirst For blood — the blood of those two beauteous dames.

V. 6o

His feet no sooner rested on the ground Than Faridun rushed on him like the wind And beat his helm in with the ox-head mace. " Strike not," cried blest Surush, who hurried thither, " His time hath not yet come, but bind him vanquished

Firm as a rock and bear him to some gorge, Where friends and kinsmen will not come to him."

When Faridun heard that he tarried not, But gat a lasso made of lion's hide And bound Zahhak around the arms and waist With bonds that no huge elephant could snap, Then sitting on Zahhak's own golden throne Determined all the evil usages And made a proclamation at the gate : — " Ye citizens possessed of Grace and wisdom ! Disarm and follow but one path to fame, For citizens and soldiers may not seek A common excellence ; this hath his craft And that his mace ; their spheres are evident And, if confounded, earth will be so too. Depart rejoicing, each one to his work, And live and prosper long, because the foul one, Whose acts brought terror on the world, is bound."

Men hearkened to the great redoubted Shah. Then all the leading, wealthy citizens Drew near with gladness bringing offerings And heartily accepted Faridun, Who graciously received them and discreetly Gave each his rank's due, counselled them at large, And offered up his prayers and thanks to God, Then said : " The realm is mine, your fortune's star Is bright, for me alone did God send forth From Mount Alburz by Grace, and for your sakes, To set the world free from the Dragon's bane.

Blest as we are by Him who giveth good

We ought to walk toward good upon His paths.

As king I may not tarry in one place,

Else would I pass with you a length of days."

The nobles kissed the ground. Anon the din Of drums rose from the gate whereon all eyes Were fixed, the people yelled against the man, Whose days were almost sped : " Bring forth the Dragon Bound in the lasso's coils as he deserveth."

The troops withdrew no wealthier than they came, And took Zahhak, bound shamefully and flung In wretched plight upon a camel's back On this wise to Shirkhan. Call this world old l Or ever thou shalt hear this story told. What changes numberless have passed and still Must pass hereafter over. plain and hill !

Thus fortune's favourite bore Zahhak toward V. 61

Shirkhan, and driving him among the mountains Was purposing to cast him headlong down, When carne the blest Sunish and whispered thus The prince in friendly wise : " Convey the captive Thus to Mount Dainawand with speed, and take No escort, or but what thy safety needeth."

He bore Zahhak as one that rideth post And fettered him upon Mount Dainawand ; So when new bonds were added to the old, And fate had not another ill in store, The glory of Zahhak became like dust And earth was cleansed from his abominations, He was removed from kindred and from friends, And bonds alone were left him in the mountains, Where Faridun chose out a narrow gorge — A chasm which he had marked of viewless depth —

1 In the Persian, " Shirkhdn," with one letter changed, would mean " call old."

And having studded it with heavy nails, Whereon the brain might chafe, secured Zahhak, Bound by the hands upon a crag, that so His anguish might endure. Thus was he left To hang : his heart's blood trickled to the ground.

Come let us, lest we tread the world for ill, Be on attaining every good intent ;

No good or evil will endure but still Good furnisheth the better monument.

A lofty palace, wealth of every kind, Will not avail ; thy monument on earth

Will be the reputation left behind And therefore deem it not of little worth.

No angel was the glorious Faridiin, Not musk and ambergris ; he strove to win

By justice and beneficence the boon Of greatness : be a Faridiin therein. By godlike travail undertaken he First cleansed the world from its iniquity. The binding of Zahhak, that loathly one Devoid of justice, was the chief deed done, v. 62 He next avenged the murder of Abtin,

Caused all the world to recognise his sway, And lastly purged the surface of earth clean

Of madmen, and took miscreants' power away, .O world ! how loveless and malign art thou

To breed the quarry and then hunt it down ! Lo ! where is Faridiin the valiant now,

Who took away from old Zahhak the crown ? Upon this earth five hundred years he reigned

And then departing left an empty throne ; Bequeathing earth to others, he retained

Of all that he possessed regret alone. So is it with us whether great or small And sheep or shepherd, 'tis the same with all.

VI

HIS REIGN WAS FIVE HUNDRED YEARS

ARGUMENT

Faridiin, when firmly established on the throne, marries his three sonstothethree daughters of Sarv, king of Yaman,arid subsequently dividing the earth into three parts gives one to each of his sons. The two elder, becoming envious of the youngest, murder him, and are themselves slain by the grandson of their murdered brother, Miniichihr, who succeeds to the throne after the death of Faridun.

NOTE

In the Vedas we find the expression Tritd Aptya. Trita is the name of a semi-divine personage, who is endowed with the gift of healing by the gods. Aptya may be a proper name, a patronymic, or mere epithet. The fact that it is found in connection with other names besides Trita' s rather points to the last. We also find in the Vedas a hero named Traitana, who is recorded to have slain a giant. Trita and Traitana, who were probably quite distinct personages originally, appear to have become confused together even in the Vedas themselves, the exploits of each were attributed to the other also, and the confusion was handed down to later times. Thus we find Trita struggling with the storm-fiend for the possession of the waters,1 and Traitana endowed with the gift of healing. In the Zandavasta, Trita Aptya and Traitana become three personages — Thrita, Athwya, and Thraetaona respectively. Thrita is there represented as the first healer, and also as the third who offered the drink-offering of the Haoma. The word Sama is also associated with him, a word which is said to mean

1 See Introd. p. 7.

172 THE SHAH NAM A OF FIRDAUSf

" appeaser," with reference apparently to his medical powers. The priest and medicine-man were one originally. In reward for offering the Haoma two sons were born to Thrita, of whom one was the hero Keresaspa. Athwya is represented as being the second to offer the Haoma, and as a reward for so doing a son is born to him too — Thraetaona, whose double character as hero and physician is clearly indicated. He is described as the smiter of the dragon Dahaka, and is also worshipped in his capacity as healer to avert or cure sickness. The word Sama, originally an epithet applied to Thrita, became applied to his son Keresaspa as a patronymic. He is thus described as Sama Keresaspa, and a special epithet is bestowed on him sometimes to the exclusion of other titles — that of Narimanau, " the manly minded."

He is described in the Zandavasta as " the holy Keresaspa, the Sama, the club-bearer with plaited hair,1 . . . the manly-hearted Keresaspa ... he who was the sturdiest of the men of strength, next to Zarathu.stra, for his manly courage. For Manly Courage clave unto him. . . . Manly Courage^ firm of foot, unsleeping, quick to rise, and fully awake, that clave unto Keresaspa." 2 Short accounts of his exploits occur in the Zandavasta,3 but the fullest are found in a Pahlavi version of the fourteenth Fargard of the lost (S'M&ar Nask. It appears that Keresaspa, great as he was as a hero, fell a victim to the wiles of one of Ahriman's evil creations — the Pairika Knathaiti, who we are told "clave unto Keresaspa."4 The Pairika is the Pari, our Peri or Fairy, and" symbolises idolatry in Zoroastrian mythology.5 Keresaspa therefore neglected the worship of fire and became an idolater. For this he was cast into hell, where he remained till Urmuzd, having heard him commended by Zoroaster, summoned him, and he pleaded to be released in consideration of the good works achieved by him while on earth. He urged that he slew the serpent Srovbar, "which was swallowing horses and swallowing men, and its teeth were as long as my arm, its ear was as large as fourteen blankets, its eye was as large as a wheel, and its horn was as much as Dahak 8 in height. And I was running as much as half a day on its back, till its head was smitten by me at the neck with a club made for my hand, and it was slain outright by me ... by me Gandarep r was slain outright, by whom twelve districts were devoured at once. When I looked among the teeth of Gandarep, dead men were sticking among his teeth ; and my beard was seized by him,

1 DZA, ii. 223. 2 Id. 295. s Id.

4 Id. i. 6. 5 Id., note. 6 i.e. Zahhak.

7 See introductory note to Zahhdk.

and I dragged him out of the sea ; nine days and nights the conflict was maintained by us in the sea, and then I became more powerful than Gandarep. The sole of Gandarep's foot was also seized by me, and the skin was flayed oft' up to his head, and with it the hands and feet of Gandarep were bound . . . and Gandarep was taken arid slain by me . . . Grant me, O Auha?'- m&zd ! heaven or the supreme heaven ! for I have slain the highwaymen who were so big in body that, when they were walking, people considered in this way, that ' below them are the stars and moon, and below them moves the sun at dawn, and the water of the sea reaches up to their knees.' And I reached up to their legs, and they were smitten on the legs by me ; they fell, and the hills on the earth were shattered by them." Keresaspa went on to tell how the demons urged on the wind to attack him, how it came on in its strength, uprooting every shrub, and tree, and reducing earth to powder in its path, and how he withstood it and prevailed. He finally pleaded that when, in the fulness of time, Zahhak shall escape from the fetters wherewith Faridun bound him to Mount Damawand, and threaten the world with destruction, he (Keresaspa) alone can conquer and finally destroy that evil spirit. Urmuzd, in consideration for the outraged spirit of fire, long remained obdurate to the pleadings of Keresaspa, though supported by those of Zoroaster himself and others, but finally yielded, and Keresaspa was admitted into heaven.1

With regard to the final destruction of Zahhak by Keresaspa we find information in the Bundahish and in the Bahman Yast. Combining the accounts given, we learn that Keresaspa obtained immortality while on earth, but that owing to his slighting fireworship he was wounded by a Turk named Nihav, and fell asleep in the valley of Pishin in Kabulistan. He is there watched over by the divine glory, and by the guardian spirits of the righteous till the epoch when the powers of evil shall rally for the last great struggle against good, and Ahriman summon Zahhak from Mount Damawand. Zahhak will rush forth freed from the fetters of Faridun, first apparently swallow Ahriman himself, and then a third of mankind, cattle, sheep, and other creatures of Urmuzd, smite the water, fire, and vegetation, and commit grievous sin. Then the water, the fire, and vegetation will lament before Urmuzd and. pray that Faridun may be revived to slay Zahhak, else fire declares that it will not heat, and water that it will not ' flow. Then Urmuzd will bid Suriish and another angel to rouse Keresaspa the Saman. They will go to him and call him thrice.

1 WPT, ii. 369-382.

174 THE SHAHNAMA OF FIRDAUSt

At the fourth summons he will wake and go forth to encounter Zahhak, smite him on the head with the famous club, and slay him. All evil, sin, and misery will cease, and the era of eternal happiness 'begin.1

In the Shahnama, Thrita, Athwya, Thraetaona, and Sama Keresaspa Narimanau reappear under changed aspects. Thrita and Thraetaona coalesce into Faridun, while Athwya becomes Abtin, the father of Faridun. Sama Keresaspa Narimanau splits up into several personalities — Sam, the grandfather, and Nariman, the great grandfather, of Rustam, Garshasp, a more remote ancestor of his, perhaps Garshasp, the hero mentioned in the present reign, and possibly Garshasp, the tenth Shah. In the case of Sam and Nariman the epithets and patronymics of earlier times become the names of heroes of later ages.2

The three sons of Faridun — Salm, Tur, and Iraj — appear in the Zandavasta as Sairima, Tura, and Airyu respectively. Firdausi seems to derive the first, of course wrongly, from the Arabic " salamat," "safety." 3 Tur may be connected with an Aryan root "tu" meaning "to swell, to grow great or strong." Iraj is the same word as Aryan and means " noble."

For the ethnical significance of the names, see Introd. p. 54.

§1 How Faridun ascended the Throne

When Faridun attained his wish, and reigned Supreme on earth, he ordered crown and throne According to the usance of old times Within the palace of the king of kings ; And on the first of Mihr, a blessed day, Set on his head the royal diadem.

1 WPT, i. 119,233-235.

2 For the subject-matter of the above cf. HEP, 277, 278 ; DZA, i. 225 ; MZA, iii. 233 ; WPT, ii. 369.

3 In the oldest Pahlavi — that of the inscriptions — the letters r and I were represented by distinct signs, but in the later Pahlavi — that of the manuscripts — the same sign stood for both letters ; it is easy to understand the confusion that resulted, especially in the case of proper names. See DEI, i. 19.

FARIDfjN 175

In those days, apprehensive of no evil,

All men began to tread the path of God,

Abstaining from contention and observing

A feast inaugurated royally.

Then sages sat rejoicing and each held

A ruby goblet, then the wine was bright,

The new Shah's face was bright and all the world

Itself was brightened as that month began.

He bade men kindle bonfires and the people v. 63

Burned ambergris and saffron ; thus he founded

Mihrgan.1 That time of rest and festival

Began with him, and his memorial

Is still the month of Mihr. He banished then

All grief and labour from the minds of men.

He dedicated not a single day

To evil in five centuries of sway,

But yet the world remained not his. Then shun

Ambition and escape from grief, my son !

Note well that this world is no property,

And small contentment wilt thou gain thereby.

Now Faranak yet knew not that her child Had come to be the Shah, or that Zahhak Had lost the throne and that his power was ended. At length news of the happy youth arrived And of his being crowned. She bathed herself And prostrate in God's presence offered thanks Because of this most happy turn of fortune, And uttered maledictions on Zahhak ; Then to all those who were in poverty And strove to hide it she afforded aid, But kept alike their secret and her own. She spent a week on alms till paupers failed ; Another week she feasted all the nobles, Bedecked her house as it had been a garden

1 A feast held on the i6th of Mihr and the five following days.

;i7.6 THE SHAH NAM A OF FIRDAUSl

And there received her guests. She "then unlocked The portal of her secret hoards, brought forth The various treasures that she had amassed, And purposed to distribute all her store. It seemed the time to ope the treasury, For drachms were trifles since her son was Shah. She made no stint of robes and royal jewels, Arabian steeds with headstalls wrought of gold, v. 64 Habergeons, helmets, double-headed darts,

Swords, crowns and belts. Intent upon her son

She placed her wealth on camels and despatched it

With praises on her tongue. The king of earth

Beheld, accepted it, and blessed his mother.

The leaders of the army when apprised

Sped to the monarch of the world and cried : —

" Victorious Shah and worshipper of God,

To whom be praise ! may He give praise to thee.

Thus may thy fortune grow from day to day,

Thus may the fortunes of thy foes be shent,

May heaven make thee still victorious

And mayst thou still be gracious and august."

The wise came to the Shah from their retreats And poured before his throne gold mixed with

gems ;

The nobles too from all his provinces At that hocktide assembled at his gate, Where all invoked God's blessing on the crown, The throne, the diadem, and signet-ring. With hands upstretched they prayed right heartily : — " May such joy last, the Shah bear fruit for ever." As time went on he journeyed round the world, Examining its sights and mysteries, Marked each injustice and all wasted lands, Bound evil hands, with bonds of kindliness — A policy that well beseemeth kings —

FARID&N 177

Bedecked the world like Paradise, and raised Instead of grass the cypress and the rose-tree. He reached Tainmisha, passing by Amul,1 And built a seat there in the famous chace : Kus is the modern title of the place.

§2 How Farvlun sent Jandal to Yaman

Now fifty years had passed, and by good fortune v. 65

He had three noble sons fit for the crown,

Of royal birth, as tall as cypresses,

With cheeks like spring, in all points like their father.

Two were the stainless sons of Shahrinaz,

The youngest fair-cheeked Arnawaz had borne ;

And though they could outpace an elephant

Their father in his love had named them not.

In time the Shah perceived them fit to rule

And called Jandal, a noble counsellor,

In everything devoted to his lord,

And said : " Go round the world, select three maidens

Of noble lineage worthy of my sons,

In beauty fit to be affined to me

And named not by their sire for fear of talk,

Three sisters in full blood with fairy faces,

Unstained, of royal race, so much alike

In height and looks that folk can scarce discern

Betwixt them."

Having heard he undertook The fair emprise, for he was shrewd and upright, Of plausible address and full of tact. He left 1 ran with certain of his friends To make inquiries and receive reports.

1 In Mdzandaran.

M

i ?8 THE SHAH NAM A OF FIRDAUSI

Then when he heard of any chief with daughters He sought to learn about them privily, Yet could not find among the wealthy thanes One fit to be affined to Faridun.

v. 66 This shrewd and holy man at length reached Sarv— The monarch of Yaman — with whom he found The object of his search — three maidens such As Faridun required. With stately step, As 'twere a pheasant pacing toward a rose, He came to Sarv, and having kissed the ground Explained his coming, praised the king and said : — " For ever live, exalted sovereign, Thou ceaseless lustre of the crown and throne !"

The king said : " Be thy praise in every mouth. What is thy message ? What are thy commands ? Art thou ambassador or principal ? "

Jandal replied : " May every joy be thine, And ever far from thee the hand of ill. I come as some poor heathen to convey A message from f ran. Great Faridun Saluteth thee by me. Thou ask'st my business : I answer : Mighty Faridun applaudeth thee, And great are they whom he despiseth not. He said : ' Say to the monarch of Yaman : — So long as musk hath scent perfume the throne, Be thy griefs scattered and thy wealth amassed, And ever, king of Arabs ! mayst thou be Safeguarded by the stars from all mishap. What thing is there more sweet than life and children ? Yea, they are sweeter than all else beside, For none is dearer than a child, that bond Is as no other bond. If any man Hath three eyes I possess them in my sons, But know that they are better still than eyes For those that look on them give thanks. What said

FARtDtfN 179

The sage when he defined a proper league ?

' " I ne'er ally myself but with iny betters."

A sage intent on good will seek his friends

Among his peers, men may be fortunate

But inonarchs are not well without a host.

My realm is prosperous, I have treasure, might, V. 67

And daring, with three sons who well deserve

To reign — wise, men of knowledge and of prowess,

Without a want or wish unsatisfied.

For these three princes in domestic life

I need three consorts of a royal race,

And I have news (whereon I send in haste)

By means of mine informants that thou hast

Among the ladies that are in thy bower,

O honour-loving king ! three maiden daughters

As yet unnamed, whereat my heart rejoiced,

For my three sons of course are nameless still.

'Twere surely well for us to intermingle

These precious gems of two varieties,

Three virtuous maids with three aspiring princes,

Fit joined to fit, no room for scandal there.'

Such is his message ; think of thy reply."

The monarch of Yam an drooped like the jasmine When out of water, thinking : " If these Moons Are taken from me, and I see them not About my couch, my day will turn to night. No need to answer yet ; I Avill consult With those who share with me the consequence."

He first assigned the ambassador a lodging, Then having closed the audience sat and pondered.

The monarch summoned from the Bedouins Full many a chieftain well approved in war, And made the matter manifest to all : — " I have as only issue of my wedlock V. 68

Three Lights that are resplendent in mine eyes,

i8o THE SHAH NAM A OF FIRDAUSI

And Faridiin hath sent an embassage

To spread a goodly snare before my feet ;

He would deprive me of these Eyes of mine,

And I would fain consult thereon with you.

The ambassador saith thus : ' Thus saith the Shah :—

" I have three princes who adorn my throne

And seek for favour and affinity

With thee by marriage with thy virtuous daughters." '

If I shall answer, ' Yes,' and mean it not,

'Twill be a lie ; to lie is not for kings ;

If I shall acquiesce in his request

My heart will be on fire, my face all tears ;

And if I shall refuse my heart will feel

His vengeance — not a matter for a jest

From one who is the monarch of the world ;

And travellers too have heard of what Zahhak

Hath suffered from him. Now advise me well."

The veteran valiant chiefs thus made reply : — " We disapprove of veering to each gust. Be Faridiin however great a king No earringed slaves are we, but say our say And take the consequence. 'Tis ours to handle The bridle and the lance ; we make the earth A winefat with our swords, we make the air A reed-bed with our spears. If thy three children Are held so dear unlock thy treasury And shut thy lips ; or, if thou wilt use craft, But fearest Faridun, make such demands That none shall ever hear the like again."

The king heard while the chieftains said their say, But felt no less uncertain of his way.

FARfDUN 181

S 3 How the King of Yaman ansicered Jandal

At length he called the Shah's ambassador v. 69

And spake to him at large in gracious words : —

" I am the servant of thy lord ; in all

That he commandeth me will I obey.

Thus say to him : ' Exalted as thou art,

Still thy three sons are precious unto thee ;

And kings esteem their own sons very precious

When they are such as ornament the throne.

I grant what thou hast said, I too have children

And judge by them ; yet if the mighty Shah

Were to require mine eyes of me, or ask

The kingdom of Yaman and desert-tribes,

It were of lesser moment than for me

To never look upon my children more ;

Still if the Shah wish this I may not walk

Save as he biddeth me, and my three children,

If so he will, shall cease to be my kin ;

But when shall I behold those princely sons

Who are the lustre of thy crown and throne ?

Let those blithe youths come hither and illume

My gloomy soul; to see them will rejoice

My heart, and I will contemplate their shrewdness ;

Then I will give to them my three bright Eyes

According to our customs. Furthermore,

When I perceive that they are upright men,

I will join hand in hand in league with them,

And whensoe'er the Shah would see his sons

They shall return.' "

Jandal, the sweet-voiced speaker On hearing kissed the throne with reverence,

1 82 THE SHAH NAM A OF FIRDAUSI

Then uttering praises hied him to his lord, v. 70 To whom he told what he had said and heard. The monarch bade his sons attend, he spake About the mission of Jandal, and said : — " The monarch of Yaman is king of peoples, Sarv is a cypress throwing lengthy shadows. He hath three daughters — pearls as yet unpierced — Who are his crown, for he hath not a son. Before all three of them Suriish would kiss The ground, I ween, if he might have such brides. These I demanded of their sire for you And took such order as becometh us. Your duty now will be to go to him, But be discreet in all things small and great. Be complaisant but guarded therewithal, Heed what he saith and answer courteously. If he consulteth you advise him well. Now hearken to my words and ye shall prosper: Among the peoples none can equal Sarv, For he is fluent, ardent, shrewd, and pure. Allow him not to find you off your guard, For wise men work with subtilty. The first day He will assign you chief seats at a feast, Bring forth three sun-faced maids like garths in spring. All full of grace, of colour, and perfume, And seat them on the throne, these Cypresses v. 71 In height and in appearance so alike

That none could tell their order as to age.

Now of these three the youngest will walk first,

The eldest last, the other in the midst.

The king will place the youngest maid beside

The eldest youth, beside the youngest prince

The eldest maid, and pair the mid in age.

Know, for 'tis worth your while, that he will ask : —

' How range ye in respect of age these damsels ? '

FARIDtJN 183

Reply : ' The youngest hath the highest place, The eldest hath a place below her rank, The raid in age is placed as she should be, And thou hast failed in this attempt of thine.' " The pure and high-born three paid all regard To what their father said, and left his presence Fulfilled with wisdom and with artifice. How should the sons by such a father taught Be ill advised or indiscreet in aught ?

§4

How the Sons of Faridun went to the King of Yaman

They summoned archimages and made ready ;

Their retinue was like the starry sky,

All men of name with sunlike countenances.

Sarv, hearing of their coming, decked his host

Like pheasant's plumes, and sent to welcome them v. 72

A. goodly band of kinsfolk and of magnates.

As those three noble princes reached Yaman

Both men and women met them on their way,

Bestrewing saffron mixed with precious jewels

And mingling musk with Avine. The horses' manes

Were drenched therewith, and underneath their feet

Gold coins were flung. A palace was prepared

Like Paradise itself; they overlaid

The bricks with gold and silver ; all the hangings

Were of brocade of Rum — a mass of wealth.

There Sarv disposed his guests and by the morn

Had put them at their ease. He brought his daughters,

As Faridun had said, out of their bowers,

Like shining moons too dazzling for the eye,

And ranged them just as Farfdiin foretold.

Sarv asked the eldest prince : " Which is the youngest Of these three Stars, which is the mid in age, And which the eldest ? Thus distinguish them." They answered as they had been taught, and so Sewed up the eyelids of his craft, while he And all his warriors were lost in wonder. He saw that his inversion naught availed And answered, " Yea," and paired the pairs aright. The introduction ended in betrothal. The three princesses, blushing for their father, Went from the presence of the three young princes In sweet confusion, blushes on their cheek And many a word of tenderness to speak.

How Sarv proved the Sons of Faridun by Sorcery

v. 73 Then Sarv assembled boon-companions

And passed the day with minstrels, wine, and talk,

But his three sons-in-law — the sons of Faridun —

Drank not except to him. When wine prevailed,

And sleep and rest were needed, Sarv bade set

Some couches by a fountain of rose-water,

And there the three illustrious athelings

Slept in a garden in a bower of roses,

Which scattered blossoms o'er them, but meanwhile

The sorcerer-king had thought of a device :

He left the royal pleasance and prepared

His spells. He brought a frost and mighty blast

To slay the princes ; over hill and plain

It froze so sharply that the crows grew numb.

The arch-enchanter Farfdun's three sons

Leapt from their couches at the grievous cold ;

FARtDtiN 185

And by the Grace of God and their own skill, By kingly magic and their hardihood, Opposed the spell and kept the frost away. Now when the sun shone o'er the mountain-tops, Sarv, anxious to know all, approached in haste His three exalted sons-in-law in hope To find their cheeks like lapislazuli, Congealed with frost, and their emprise defeated, So that his daughters might remain to him As his memorial ; such was his hope, But sun and moon were adverse to his wishes, For he beheld three princes like new moons Fresh-seated on their royal thrones, and knew That spells had failed him and his time was lost. He gave an audience ; all the chiefs attended. v. 74

He opened and brought forth his ancient treasures, Disclosing what had been secreted long, And brought too and committed to their lords Three maids sun-cheeked, like garths of Paradise (No archimage ere planted pines like them), With crowns and trinkets, ignorant of pain, Unless it be a pain to plait the hair : They were three new Moons and three warriorkings.

He thought with bitterness : " The fault is mine, Not Faridiin's, and may I never hear Of female issue from this royal stock ; He hath a lucky star who hath not daughters, But he who hath them hath no star to shine." Then to the assembled sages : " Kings may well Wed Moons. Bear witness all ! that I have given My three Eyes to these men in lawful marriage, To hold them dear as their own eyes are dear, And limn them like their own lives on their hearts."

He uttered this aloud and then he bound On many vigorous camels' lusty backs The baggage of the brides. Yaman was bright With gems. The daughters' litters moved hi file With parasols and riches tit for kings. Sarv ordered everything and said farewell. Thus did the youths set out upon their way To Faridun with hearts alert and gay.

How Faridun made Trial of his Sons

v. 75 When tidings that the princes had returned

Reached Faridun he went to meet them, longing, By trial of their characters, to end His boding fears, so changed him to a dragon — One, thou wouldst say, no lion could escape — Which hissed and bellowed with its jaws aflame. As soon as he perceived his three sons near, Like sombre mountains in a cloud of dust, He too threw dust about and made it fly, While earth re-echoed with his bellowings. He rushed in fury toward his eldest son, That prince of many virtues, who exclaimed : — " No man of sense and wisdom thinketh good To fight with dragons."

Then he showed his back And fled. The father turned toward the next, His second son, who when he saw the dragon Strung up his bow and drew it, saying thus : — " When fight is toward, what matter if the foe Be roaring lion or brave cavalier ? "

But when the youngest son came up he looked Upon the dragon and cried out : " Avaunt ! Thou art a leopard : ware the lions' path !

FARIDtfN 187

If e'er the name of Faridiin hath reached Thine ears contend not with us, for we three Are sons of his, and every one of us A wielder of the mace, and warrior. Unless thou turnest from thy waywardness I will discrown thee of thy loathly face."

The glorious Faridiin thus heard and saw, And having proved their mettle disappeared. He went away but came back as their sire V. 76

With all the pomp and circumstance befitting, With kettledrums and huge fierce elephants And bearing in his hand the ox-head mace. The leaders of the host were at his back, And all the world was his. The noble princes Dismounted when they saw the Shah, they ran To him and kissed the ground, dazed at the din Made by the elephants and kettledrums. The father grasped their hands and welcomed them, Each to his proper place. On his return He prayed and offered up much thanks to God — The Author of his weal and of his woe — Then summoned his three sons and seating them Upon the throne of majesty spake thus : — " That loathly dragon which would scorch the world Was your own father, who desired to prove Your mettle, and this known returned with joy. Now in my wisdom I have chosen fit names For you. Thou art the eldest, be thou Salm And have thy wish on earth — thou soughtest

safety

And didst not shun to flee the monster's maw. The rash man who despiseth elephants Or lions — call him frantic and not brave. My second son, who from the first showed fight, Whose courage is more ardent than a flame,

i88 THE SHAHNAMA OF FIRDA USI

Him name we Tiir — a lion brave ; not even A mighty elephant could vanquish him. To dare is all the virtues in his case, For no faint heart is master of a throne. The youngest is a man of sleight and fight, One that can bide his time and yet be prompt. He chose the middle course 'twixt dust and flame, The prudent man's. Brave, young, and sensible v. 77 He must alone be praised. Be he fraj, And may his end be all supremacy, Because at first he was not choleric, But at the time of stress his courage grew. I open now my lips with joy to name These Arab dames with fairy. countenances."

He named the wife of Salm, Arzii ; l the wife Of Tiir, Mah-i-Azada Khu ; the wife Of blest Iraj, Sahf, to whom Canopus Was but a slave in beauty. Afterwards He brought a catalogue embracing all The stars within the circling sphere of heaven, Whose aspects readers of the stars had taken, Spread it before him and observed the fortunes Of his illustrious sons. Salm's horoscope Was Jupiter in Sagittarius. Next came the horoscope of glorious Tiir — The Sun ascendant in the Lion's House — A presage brave ; but when the Shah observed The horoscope of blest f raj he found The Moon in Cancer ; thus the stars revealed A destiny of strife and woe. The Shah Was sorely troubled, with a deep cold sigh Perceived that heaven loved not his bright-souled son, And as he mused thereon he could not be But filled with thoughts of grave anxiety.

1 Arzti means Desire ; Mdh-i-Azslda KM, Moon of noble-nature ; and Sahi, Stately.

FARID&N 189

How FariJun divided the Wwld among his Sons

These secrets known, the Shah divided earth

And made three realms : he joined Rum with the

West,

Tiiran with Chin, Arabia with Iran.

He first took thought for Salm and gave him Rum v And all the West, commanding him to lead An army thither ; so Salm took the throne, And all the West saluted him as lord. Next Faridiin assigned Tiiran to Tur To rule the Turkmans and the land of Chin, Providing troops ; Tur led his army forth, Arrived, assumed the seat of sovereignty, Girt up his loins and opened wide his hands. The nobles showered upon him precious stones, And all Tiiran hailed him as king, f raj Came last, the sire selected all Iran For him. This with Arabia and the throne Of majesty and crown of chiefs he gave, Perceiving that Iraj deserved to rule. How all the princes, prudent, wise, and shrewd, All-hailed him as the master of Iran ! As rnarchlords thus these men of noble birth Acceded to their thrones in peace and mirth.

How Salm grew Envious of Iraj

Much time rolled on, while fate reserved its secrets,

Till wise Shah Faridiin was worn with age

And strewed with dust the Garden of his Spring.

I9P THE SHAHNAMA OF FIRDAUSf

This is the common lot of all mankind — Man's strength is weakness when he groweth old. Then gloom began to gather in the state, The princes of the realm waxed turbulent. Immersed in greed Salm changed in heart and mind, v. 79 He sat in conclave, for he much misliked His sire's apportionment, which gave fraj The throne of gold. In rancour and with froAvns He hurried off a camel-post, an envoy, To give this message to the king of Chin : — " Live ever glad and happy ! Know, great king Of Turkmans and of Chin ! that our shrewd hearts Did ill to acquiesce when we were wronged : Though we are cypress-tall our souls are base. Mark with discerning heart this tale of mine ; None such hath reached thee from the days of

old:-

Three sons were we who graced our father's throne, And now the youngest hath the chiefest place ! Since I am first in wisdom and in years Such fortune doth befit my signet-ring, While if crown, throne, and diadem should pass From me, 0 king ! should they not deck thyself? Shall both of us continue thus aggrieved By that injustice which our father did In giving to fraj fran, Yaman, And Araby ; the West and Rum to me ; To thee the wastes of Turkestan and Chin ? The youngest hath Iran ; I cannot brook This settlement ; thy father must be mad."

The message filled Tiir's brainless head with wind, And savage as a lion he replied : — " Heed well my words and tell them to thy lord : — ' It was when we were youths, 0 most just king ! That we were cheated by our father thus.

FARfDUN 191

This is a tree which his own hands have set ;

The fruit is blood, the leafage colocynth ;

So let us meet and parley as to this, V. So

Fix on our course of action and raise troops.' "

Now when the envoy brought this answer back The face of that veiled secret was laid bare, This brother caine from Chin and that from Rum, And, poison being mixed with honey thus, They met together to deliberate The matter both in council and in state.

How Salm and Tdr sent a Message to Farldun

They chose a priest, a shrewd, bright, heedful man

And plausible, and then excluding strangers

Concerted plans. Salm put their case in words,

Washed off all filial reverence from his eyes,

And thus addressed the envoy : " Hence away,

In spite of dust and tempest, swift as wind

To Farfdiin and heed not aught beside.

On reaching him greet him in both our names

And say : ' In heaven and earth the fear of God

Should equally prevail, the young may hope

To see old age, but hoar hairs turn not black.

By long abiding in this straitened place

Thou straitenest the long home for thyself.

All-holy God bestowed the world upon thee

From yonder bright sun unto sombre earth,

Yet didst thou choose to act in mere caprice, v. Si

Not heeding His commands, and to entreat

Thy sons with scath and fraud instead of justice;

For thou hadst three, wise, brave, and youths no longer,

And though no excellence appeared in one

So that the others should bow down to him,

Yet one thou blastedst with a dragon's breath,

Another's head thou raisedst to the clouds ;

On one thine eyes reposed with joy, and he

Now hath the crown and is beside thy couch,

While we who are as good as he by birth

Are deemed unworthy of the royal throne.

O upright judge and monarch of the world !

May justice such as this be never blessed !

If then his worthless head shall be discrowned,

Earth rescued from his sway, and thou wilt give him

Some corner of the world where he may sit

Like us in anguish and oblivion — well :

Else will we bring the Turkman cavaliers

And eager warriors of Rum and Chin —

An army of the wielders of the mace —

In vengeance on Iran and on fraj.'"

The priest at this harsh message kissed the ground, Then turned and mounted swift as wind-borne flame. When he approached the court of Faridun And marked the cloud-capt buildings from afar, Which stretched from range to range, while at the gate Chiefs sat and those of highest rank behind The curtain, on the one side pards and lions Chained, on the other fierce war-elephants, While from that noble band of warriors The noise that rose was like a lion's roar, V. 82 " It must be heaven," he thought, " and not a court : The troops around it are a fairy host ! "

The wary watchman went and told the Shah : — " A man of noble mien and high estate Hath come as envoy to the Shah."

He bade His servants raise the curtain and bring in

The envoy, when dismounted, to the court,

Who when he saw the face of Faridiin,

Saw how the Shah engrossed all eyes and hearts,

His stature cypress-like, his face a sun,

His hair like camphor and his rose-red cheeks,

His smiling lips, his modest countenance,

And royal mouth, which uttered gracious words,

Did reverence and wore the ground with kisses.

The Shah commanded him to rise and sit

Upon the seat of honour due to him,

Then asked him first about the noble pair : —

"Enjoy they health and happiness?" and next

About himself: "Art weary with long travel

O'er hill and plain ? "

He answered : " Noble Shah ! May none behold the world without thee ! Those Of whom thou speakest are as thou wouldst wish, And live but by thy name. Thy slave am I, Albeit all unworthy and impure. The message that I bring to thee is harsh And sent in anger by no fault of mine, But if my lord commandeth I will tell The message sent by two imprudent youths."

The Shah commanded him to speak and heard The embassage delivered word by word.

§ 10 How Faridun made Answer to his Sons

When he had heard, the Shah's brain seethed with

anger.

" O man of prudence ! " thus he made reply, " Thou needest no excuse, for I have eyes V. 83

And have discerned this for myself already.

N

194 THE SHAH NAM A OF FIRDAUSf

Tell mine unholy and abandoned sons — This pair of Ahrimans with dregs of brains : — ' 'Tis well that ye reveal your natures thus And send a greeting worthy of yourselves ; For if your brains are empty of my teaching, And ye have no idea what wisdom is, Not fearing God, ye could not well do other. My hair was once as black as pitch, my stature Was cypress-tall, my face was like the moon. The sky which hath bent down this back of mine Is yet unfallen and revolveth still : So time will bend you too, and even that Which bendeth you itself will not endure. Now by the highest name of holy God, By yon bright sun, and by the teeming ground, By throne, by crown, by Venus and the moon, I never cast an evil look upon you. I called the sages into conference, The archimages and astrologers ; Abundant time was spent therein that so We might divide the earth with equity ; I had no object but to deal with fairness ; There was no knavery from first to last ; My secret motive was the fear of God, My longing to fulfil all righteousness ; Since earth was given to me full of men It was no wish of mine to scatter them ; I said : " On each of my three lucky Eyes Will I bestow a populous dominion." If Ahriman hath now seduced your hearts From mine advice to dark and crooked ways, Consider if the Omnipotent will look With approbation on this deed of yours. V. s4 One proverb will I speak if ye will hear :—

" The crop that ye have sown that shall ye reap."

FARtDUN 195

He that instructed me was wont to say : —

" Our other home is that which will endure."

But your lusts sit where reason should be throned.

Why are ye thus confederate with the Div ?

I fear that in that Dragon's clutch your bodies

And souls will part. Now that I leave the world

It is no time for wrath and bitterness ;

Yet thus he saith — the man consumed with years,

Who had three sons, three men of noble birth : —

By hearts released from passions dust is held

As precious as the Avealth of king of kings ;

But whoso selleth brother for the dust

Men rightly say that he was bastard-born.

The world hath seen and will see men like you

In plenty ; but it cottoneth to none.

Now if ye know aught of avail with God

To save you on the Day of Reckoning,

Seek that, make it the provand for the way

And be less careful for the things of earth ! ' '

The envoy hearing kissed the ground and went ; Thou wouldst have said : " His way-mate is the wind." The envoy being gone the Shah resumed His seat, then called his noble son t raj And told both what had chanced and what might

be:—

" Those sons of mine with hearts intent on war Have set themselves against us from the West. Their stars dispose them to delight in ill ; Besides their troughs are in two provinces, Whose fruit is savagery. They will enact The brother's part while thou shalt wear the crown, And when thy ruddy face is pale in death Will shun thy pillow. If thou puttest love Before the sword thy head will ache with strife, For from both corners of the world my sons

196 THE SHAHNAMA OF FIRDAUSf

V. 85 Have shown their real intent. If thou wouldst

fight

Make ready, ope the treasury, bind the baggage ; Secure the cup while thou art breaking fast, For if not they will sup on thee, my son ! Thou needst not earthly helpers, thine allies Are truth and innocence."

The good Iraj

Gazed on that loving Shah, his glorious sire, And said : " My lord ! consider how time passeth Like wind above us. Why should wise men fret ? It withereth the cheek of cercis-bloom, It darkeneth the radiant spirit's eyes ; It is at first a gain and then a pain, And when the pain is done we pass away. Since then our couch is dust, our pillow brick, Why plant to-day a tree whose roots will ever Be drinking blood, whose fruit will be revenge ? The earth hath seen and will see many lords With scimitar and throne and signet-ring Like us ; but they who wore the crown of old Made not a habit of revenge. I too, The king permitting, will not live in ill. I want not crown and throne. I will approach My brothers in all haste and unattended, And say : ' My lords, dear as my soul and body ! Forbear your anger and abandon strife : Strife is unlovely in religious men. Why set your hopes so much upon this world ? How ill it used Jamshid who passed away At last, and lost the crown and throne and girdle ! And you and I at length must share his lot. Live we in joy together and thus safe

V. 86 From foes.' I will convert their vengeful hearts :

What better vengeance can I take than that ? "

I

The Shall replied : " Thy brethren, my wise son ! Are set on fight while thou wouldst have a feast. I cannot but recall this saw to mind : — ' It is no marvel if the moon is bright.' An answer such as thine becometh well Thy virtuous self; thou art for brotherhood And love, but doth a prudent man expose His priceless life and head to dragon's breath, Since naught but biting venom cometh thence By nature ? Yet, if such be thy resolve, Take order for thy going and set forth. Select a retinue among the troops To go with thee, and I will write a letter, With sorrow in my heart, to those two men. Oh ! may thy safe return rejoice my sight, For when I look on thee my soul is bright."

How fray went to his Brothers

The great Shah wrote a letter to the lord

Of all the West and to the king of Chin,

Wherein he offered first his praise to God

Who is and will be to eternity,

And then went on : " This letter of good counsel

Is for two Suns at their meridian,

Two men of weight and courage, kings of earth,

One monarch of the West, the other of Chin,

From him who hath surveyed the world throughout,

To whom mysterious things have been disclosed,

Who brandisheth the sword and massive mace,

Who addeth lustre unto famous crowns,

Who turneth into night the light of day,

Who openeth the hoards of hope and fear,

198 THE SHAHNAMA OF FIRDA USl

V. 87 To whom all labours have grown easy, one

In whom all splendour hath displayed itself. I do not ask of you your diadems, Your hoarded treasures, thrones, or palaces : My wish is, after all my weary toils, That my three sons should dwell in peace and love. The brother as to whom your hearts are sore (Though none hath felt a chilling breath from him) Doth come in haste because of your chagrin, And of his eagerness to see you both. He hath resigned his kingship for your sakes — An action worthy of the noblest men — And taking to the saddle from the throne Hath girt his loins that he may do you service. Now since he is the youngest of the three He hath a right to love and tenderness. Hold him in honour, and repent yourselves ; As I have fed his body feed his soul, And after he hath been with you awhile Send my beloved one back to me."

They sealed

The letter with the signet of the Shah. I raj set forth with such attendants only, Both young and old, as were imperative ; And Salm and Tur, when he was drawing nigh, Unwitting of their dark design, led forth The troops to meet him as their custom was. When they beheld their brother's face of love They showed to him an altered countenance, And bent on quarrel gave the peaceful one A greeting but jiot such as he desired. Two hearts were full of vengeance, one was calm : Thus all three brothers sought their royal tents.

The troops saw, as they looked upon iraj, That he was worthy of the throne and crown,

FA RID UN 199

And could not rest because the love of him

Possessed their hearts e'en as his face their eyes ;

And when, dispersing, mate went off with mate,

Their talk in private was about 1 raj : —

" This is the one to be the king of kings ! V. 88

May none beside him have the crown of might."

Salm from apart was spying on the troops, Their doings made him heavy, and he sought His royal tent with a revengeful heart, With liver full of blood, and frowning brows. He had the enclosure cleared while he and Tiir Sat with their counsellors, and talked at large Of kingship, crown, and all the provinces ; And in the midst thereof Salm said to Tiir : " Why have the soldiers scattered into groups ? Didst thou not mark how, when we were returning, The soldiers as they passed along the road Could not refrain from looking at 1 raj ? Our troops when they came back were altered men. He turned my heart to gloom, thoughts thronged, I saw That henceforth they would wish no Shah but him. Unless thou shalt uproot him thou wilt fall From thine exalted throne beneath his feet."

In such a mind they closed the interview And spent the night devising what to do.

3 I2 How Iraj was Slain by his Brothers

Now when the veil was lifted from the sun, As morning dawned and slumber passed away, The hearts of that insensate pair were eager To do their deed of shame ; they proudly strode Toward their royal brother's tent. Iraj, Who saw them coming, met them tenderly.

200 THE SHAHNAMA OF FIRDA USl

v. 8; They went with him inside the tent. The talk Kan on the why and wherefore of his coming. Tur said to him : " Since thou art youngest born Why shouldst thou take the crown of power? Must

thou

Possess the throne of princes and i ran While I am bondslave at the Turkman's gate ? Thine eldest brother chafeth in the West While thou art crowned and walkest over treasure, For thus did our aspiring sire apportion The world in favour of his youngest son." Iraj made answer in a holier strain :— " 0 mighty chieftain, lover of renown ! Seek peace if thou wouldst have thy heart at ease. I do not want the royal crown or throne, The style of monarch or the Iranian host ; I do not want Iran, the West, or Chin, The kingship or the broad expanse of earth. When majesty produceth naught but strife One needs must weep o'er such supremacy. Although thou ridest on the heaven above, L A brick will be thy pillow in the end. For my part, though the master of Iran, I am aweary both of crown and throne, And yield to you the diadem and signet, So hate me not ; there is no feud between us, No heart need ache through me. I will not have The world against your will, and though I dwell Far from your ken I ever act as younger : My Faith is naught without humanity."

Tur heard the words and little heeded them, But, angry that f raj should speak and caring No jot for peace, he rose up with a cry And then advancing suddenly, and grasping The massive seat of gold, he smote Iraj,

Who pleaded for his life : " Hast thou no fear

Of God, nor any reverence for thy sire ? Y- 9°

Is this indeed thy purpose ? Slay me not,

For in the end my blood will be required.

Be not thou reckoned with the murderers,

And henceforth thou shalt find no trace of me.

• — »

Canst thou approve and reconcile these twain —

To be a murderer and live thyself?

Oh ! hurt not e'en the poor grain-dragging ant,

For it hath life, and sweet life is a joy.1

I will choose some retreat and earn my bread ;

Why gird thy loins to take a brother's life ?

Why set on fire our aged father's heart ?

Wouldst have the world ? Thou hast it. Shed not

blood : Provoke not God, the Ruler of the world."

Tiir heard him speak but answered not a word : His heart was full, his head was vapouring. He drew a dagger from his boot, he robed Iraj in blood, and with the keen bright blade Entrenched the royal breast. The lofty Cypress Fell, the imperial girdlestead was broken, The blood ran down that face of cercis-bloom, And thus the young illustrious monarch died ! Tiir with his dagger cut the prince's head From the elephantine form and all was over.

0 world ! since thou hadst nursed him tenderly Yet didst not spare his life at last, I wis

Not who thy secret favourites may be, But needs must weep for such an act as this.

1 The poet puts his own protest into the mouth of Iraj against the ancient Zoroastrian custom of killing ants at sight as being the creation of Ahriman. "The celebrated high-priest of the Parsis, the late Moola Firooz, entered these lines into his Pand Namdh,* which may betoken better days for the wise little creature." DZA, i. 171.

• i.e. Book of counsels.

Thou too, O man distracted and distraught, Whose heart the world hath seared and caused to bleed !

If, as with these, revenge is in thy thought , Take warning by these persecutors' deed.

They filled the head with umsk and ambergris And sent it to the aged world-divider

v. 91 With these words : " Look upon thy darling's head — The inheritor of our forefathers' crown — And give it crown or throne as pleaseth thee."

The royal and far-shadowing Tree had fallen, And those two miscreants went their way in spleen, One unto Rum, the other unto Chin.

How Faridun received Tidings of the Murder of fraj

The eyes of Faridun were on the road,

Both host and crown were longing for the prince ;

But when the time arrived for his return

How did the tidings reach his father first ?

He had prepared the prince a turquoise throne

And added jewels to his crown. The people

Were all in readiness to welcome him

And called for wine and song and minstrelsy.

They brought out drums and stately elephants,

And put up decorations everywhere

Throughout his province. While the Shah and troops

Were busied thus a cloud of dust appeared,

And from its midst a dromedary ridden

By one in grief who uttered bitter cries ;

He bore a golden casket, and therein

The prince's head enwrapped in painted silk.

The good man came with woeful countenance

To Faridun and wailed aloud. They raised

The golden casket's lid (for every one

Believed the words of him who bore it wild)

And taking out the painted silk beheld

Within the severed head of prince Iraj.

Down from his steed fell Faridiin, the troops

All rent their clothes, their looks were black, their eyes

Blanched with their horror, for the spectacle

Was other far than that they hoped to see.

Since in this wise the young king came again The troops that went to meet him thus returned — Their banners rent, their kettledrums reversed, The warriors' cheeks like ebony, the tymbals And faces of the elephants all blackened, v. 92

The prince's Arabs splashed with indigo. Both Shah and warriors fared alike on foot, Their heads all dust ;• the paladins in anguish Bewailed that noble man and tore their arms.

Be on thy guard as touching this world's love ; A bow is useless if it be not bent.

The process of the turning sky above Is, favouring first, to plunder in the event.

'Twill countenance an open enemy While those who seek its favour are denied.

One goodly counsel I address to thee : Let no love for it in thy heart abide.

The troops heart-seared, the Shah with cries " Alas ! Alas ! " went toward the garden of Iraj Where he delighted to hold festival On any royal anniversary. The monarch entered bearing his son's head, Beheld the hauzes l and the cypresses,

1 " Behind the state apartments is a beautiful and luxuriant garden , cooled by magnificent hauzes, or ornamental ponds, with stone edges, which keep the water about a foot above the level of the ground ; as the water always gently overflows these edges, a sleepy murmur is produced, and the air is cooled by the large evaporating surface." — " Persia as it Is," p. 31, by C. J. Wills, M.D.

204 THE SHAHNAMA OF FIRDA USf

The trees a-bloom, the willows and the quinces,

Saw too and strewed dark dust upon the throne

Imperial but unprinced and lustreless

While up to Saturn rose the soldiers' wail.

He cried " Alas ! Alas ! " plucked out his hair,

He poured down tears, he tore his face and girt

Around his loins a rope besmirched with blood.

He fired the house wherein f raj had dwelt,

Destroyed the rose-beds, burnt the cypress-trees

And closed up once for all the eye of joy.

He placed the prince's head upon his breast,

And said with head turned God-ward : " Righteous

Judge !

Look down upon this murdered innocent, Whose severed head is here before me now, While foreign lions have devoured his body. V. 93 Do Thou so burn up those two miscreants' hearts That they may never see a bright day more. So pierce and sear the livers of them both That even beasts of prey shall pity them. Oh ! grant me, Thou that judgest righteously ! So long a respite from the day of death That I may see descended from t raj One born to fame, and girded to avenge. Let him behead those two injurious men As they beheaded him who wronged them not, And when I have beheld it let me go Where earth shall take the measure of my height."

He wept thus many days and bitterly. His pillow was the dust, his bed the ground Until the herbage grew about his breast And both those lustrous eyes of his were dimmed. He gave no audience, but without surcease Cried out with bitterness : " O gallant youth ! No wearer of a crown hath ever died

FARIDIJN 205

As thou hast died, thou famous warrior ! Thou wast beheaded by vile Ahriman ; The maw of lions was thy winding-sheet."

Wails, sobs, and cries robbed e'en the beasts of sleep, While men and women gathered into crowds In every province, weeping and heart-broken. How many days they sat in their distress — A death in life of utter hopelessness !

§ !4 How a Daughter was Born to Iraj

A while passed and the Shah went in to view

1 raj's bower, inspected it and marked

The moon-faced beauties who resided there.

He saw a slave of lovely countenance,

Whose name was Mah Afrid. f raj had loved her, v. 94

And fate decreed that she should bear him fruit.

The Shah rejoiced because she was with child,

Which gave him hope of vengeance for his son,

But when her time was come she bore a daughter,

And hope deferred hung heavy on the Shah.

He nursed the babe with joy and tenderness,

And all the folk began to cherish her

As she increased in stature and in charms.

Thou wouldst have said to her the tulip-cheeked : —

" Thou art fraj himself from head to foot."

When she was old enough to wed — a Pleiad

In countenance with hair as black as pitch —

Her grandsire chose Pashang to be her spouse :

Pashang was brother's son to Faridiin,

Descended from a noble ancestry,

A hero of the seed of Shah Jamshid,

Meet for the kingship, diadem, and throne ;

And in this way no little time passed on.

206 THE SHAH NAM A OF FIRDA USf

§15

The Birth of Minucltihr

Mark what a wonder yon blue vault revealed

When nine months had elapsed ! That virtuous dame

Brought forth a son fit for the crown and throne,

Who from his tender mother's womb was brought

Without delay before the mighty Shah.

The bearer said : " 0 master of the crown !

Let all thy heart be joy : behold fraj ! "

The world-divider's lips were full of smiles ; Thou wouldst have said : " His own f raj doth live." He clasped the noble child and prayed the Almighty : — " Oh ! would that I might have mine eyes again, Y- 95 That God would show to me this infant's face."

He prayed so earnestly that God vouchsafed To give his sight back. When with open eyes He gazed on that new-comer's face he cried : " Be this day blest and our foes' hearts plucked out ! "

He brought bright wine and splendid cups and called That babe of open visage Mimichihr,1 And said : " From two pure parents there hath come A proper branch to fruit."

He reared the babe

So tenderly that not a breath passed o'er him. The slave that carried him upon her breast Trod not the ground, for underneath her feet The purest musk was strewn, and as she walked A sunshade of brocade was o'er her head. Years passed, no ill befell him from the stars ; " Meanwhile the famous monarch taught the child All those accomplishments that kings require.

1 The word here translated " open visage " is " mansichihr." For the true meaning of Minuchihr see introductory note to the next reign.

FARlDtiN 207

When Faridiin had got back sight and heart,

And all the world was talking of the boy,

His grandsire gave to him a golden throne,

A princely turquoise crown, a massive mace

And treasury-key with thrones, torques, casques, and girdles,

A bright-hued tent-enclosure of brocade

With tents of leopard-skin, such Arab steeds

With golden furniture, such Indian scimitars

With golden sheaths, such store of casques and breastplates,

With buttoned hauberks made in Rum and bows

From Chach and poplar shafts and shields from Chin

And double-headed javelins of war !

Thus Faridiin bestowed his hard- won treasures, v. 96

Convinced that Mimichihr was well deserving,

And felt his own heart full of love for him.

He summoned all his paladins and nobles,

Who came intent on vengeance for Iraj,

And offered homage, showering emeralds

Upon his crown. On that great new-made feast

The sheep and wolf walked side by side on earth.

The leaders were Karan, the son of Kawa,

The chief Shirwi, the fierce and lion-like,

Garshasp the noble swordsman, Sam the champion,

The son of Nariman; Kubad, Kishwad, —

He of the golden helm — and many more

Illustrious men, — the safeguards of the world —

And when the work of gathering troops was done

The Shah's head towered over every one.

How Salrn and Tar had Tidings of Minuchihr

When those two miscreants Salm and Tiir had heard : — " The throne of king of kings is bright again," They feared their star would sink and sat together In anxious thought ; those wretches' day was darkened And they resolved to send to ask forgiveness. They chose a man persuasive, wise, and modest, To whom they made a passionate appeal, And fearful of a downfall opened wide V. 97 The treasury of the West. From that old hoard

They chose a crown of gold. They housed the elephants.

What wagons did they fill with musk and ambergris,

Brocade, dinars, and precious furs and silks !

On high-necked elephants the embassage

Went from the West in state toward Iran.

The courtiers added tokens of regard,

And when there was as much as heart could wish

The envoy came prepared to start. The kings

Gave him this embassy to Faridiin,

Invoking first of all the name of God : —

" May valiant Faridiin for ever live

On whom God hath bestowed the royal Grace,

Be his head flourishing, his person loved,

His genius higher than heaven ! I present

A case committed to me by two slaves

At this high portal of the king of kings.

Know that two ill-disposed and lawless men,

Whose eyes are wet with shame before their sire,

Repentant, seared at heart, and much to blame,

Now seek how best they may excuse themselves ;

Till now they had no hope of being heard.

What do they say ? Their words, wise Shah ! are these: —

' Let him that did the evil bear the brunt,

And live in pain of heart and self-reproach

As we are doing now, O noble Shah !

Thus was it written down for us by fate

And by decree of fate the sequel came ;

E'en world-consuming lions and fierce dragons

Escape not from the net of destiny.

Again — the foul Div bade us put aside

All terror of the Worldlord from our hearts,

He took possession of two wise men's brains,

And mightily prevailed against us both ;

And now our hope is that perchance the Shah

May yet forgive us, and impute the wrong

To ignorance in us, next to high heaven

That is at once our shelter and our scath, V.

And thirdly to the Div that in our midst

Is girded runner-like to work us ill,

Now, if the great king's head no longer harboureth

Revenge on us, our good faith shall be evident.

Let him send Miniichihr and, as an escort,

A mighty army to his suppliants,

With this intent that we may stand as slaves

Before him dutifully ; thus our tears

May wash^the tree that springeth of revenge,

Our offering shall be our tears and groans,

And when he groweth up our hoards and thrones.' "

§17 How Faridun received his Sons' Message

Charged with these words, and doubting what would

follow,

The envoy reached the portal of the Shah With treasures of all kinds on elephants.

o

210 THE SH AH NAM A OF FIRDAUSI

When Farfdiin was told he gave command To spread brocade of Rum upon the throne Of king of kings and have the royal crown Prepared, then took his seat as he had been An upright cypress 'neath a full-orbed moon In fitting state with crown and torque and earrings.

Blest Miniichihr sat by him crowned, the nobles Stood ranked in double file in robes of gold, With golden mace and girdle, making earth Another sun. On one side pards and lions Were chained, on the other huge war-elephants. Then from the palace issued bold Shapiir To introduce Salmis envoy, who on seeing The palace-gate alighted and ran forward. V. 99 As soon as he drew near to Faridun

And saw the diadem and lofty throne, He bent until his visage touched the ground. The noble Shah, the monarch of the world, Bade him be seated on a golden seat. He did obeisance to the Shah and said : — " 0 glory of the crown and throne and signet ! Thy throne's steps make the earth a rosary, And thy fair fortune brighteneth the age. We serve the dust that is beneath thy feet And only live since thou wilt have it so."

These praises caused the Shah's face to relax, Whereat the envoy spake of clemency With great craft, and the Shah gave ear to him While he repeated those two murderers' words, Endeavouring to keep the truth concealed And make excuses for their wickedness, Inviting Miniichihr to visit them When they would wait upon him as his slaves, Give him the crown and throne of majesty

And purchase back from him Iraj's blood With wealth, brocade, dinars, and jewelry. The monarch heard the speech and answered it ; Like key to lock so did the answer fit.

§ 18

How Faridun made Answer to his Sons

The Shah, when he had heard the message sent

By his two wicked sons, said to the envoy : —

" Canst thou conceal the sun, and clearer still

Are shown the secrets of those miscreants' hearts ?

I have heard all thy words ; now mark mine answer.

Tell those two shameless and unholy men, v I00

Unrighteous, ill-affectioned, and impure,

That their vain words avail them not, and I

Have also something that I fain would say :—

' If thus your love for Mimichihr hath grown

Where is the body of his famous sire —

Iraj ? The maw of wild beasts hideth it,

His head is in a narrow casket laid,

And they who made a riddance of f raj

Now seek to shed the blood of Mimichihr !

Ye shall not see his face but with an army

And with a casque of steel upon his head,

With mace and Kawian standard while the earth

Is darkened by his horses' trampling hoofs ;

With leaders like Karan, who loveth fight,

Shapiir — the valiant backbone of the host —

And by his side Shidiish the warrior,

Shirwf the lion-strong as pioneer,

King Taliman, and Sarv, king of Yainan,

To head the forces and direct the war ;

And we will drench with blood, both leaf and fruit,

The tree sprung out of vengeance for fraj.

212 THE SHAH NAM A OF FIRDAUSI

No one hath sought revenge for him as yet Because I saw the back of fortune bent : It seemed not good to me to lay my hands In battle on mine own two sons ; but now From that same Tree which enemies have felled A fruitful Offshoot hath sprung up ; for like An angry lion Minuchihr shall come, With loins girt ready to avenge his sire, Together with the leaders of the troops — Such chiefs as Sam the son of Nariman, Garshasp, son of Jamshid — and hosts to reach From hill to hill, and trample down the world.' Next for their pleading that ' the Shah must wash His heart from vengeance, and forgive our crime, Because the sky so turned o'er us that wisdom Was troubled, and affection's seat obscured : ' I have heard all the unavailing plea, And now that patience is fordone I answer : — ' No man that soweth seed of violence Shall see good days or jocund Paradise. V. ioi If ye are pardoned by All-holy God

What need ye fear about a brother's blood ?

The wise esteem the self-excuser guilty.

Revere ye not the glorious Lord of all ?

Your hearts are black, your tongues speak glozing

words ;

He will requite you for it in both worlds. And thirdly, since ye sent an ivory throne And torquoise crown on mighty elephants, With purses full of divers-coloured gems, Am I to balk revenge, to wash away The blood and sell the prince's head for gold ? Nay ! perish first throne, diadem, and Grace ! Worse than a dragon's offspring is the man l^ Who taketh money for a priceless head.

Shall any sa,y : " The sire in his old age Is putting price upon his son's dear life ? " As for these gifts of yours — I need them not. But wherefore utter I so many words ? Your hoary-headed sire will not ungird The loins of his revenge while life endureth.' Thy message have I heard. Hear my reply, Retain it every whit and get thee gone."

The messenger grew pale at this dread speech And at the bearing of prince Mimichihr, Leapt up in fear and mounted instantly. The noble, youthful envoy shrewdly saw : — " Revolving heaven in no long time will furrow The visages of Tiir and Salm."

He sped

Like rushing wind, his head full of the message, His heart of bodings. When he saw the West, With camp-enclosures stretched upon the plain, He made his way toward Salm's pavilion Of painted silk with other tents around, V. 102

Where sat both kings in conclave. Word was passed : — " The envoy hath returned."

The chamberlain

Approached and took him to the royal presence. They had a special seat prepared for him And asked for tidings of the new-made Shah, Of crown and throne and of Shah Faridun, His host, his warriors, and his dominions, And of the aspect of the turning sky : — " What favour showeth it to Mimichihr ? Who are the nobles ? Who is minister ? What treasures have they ? Who hath charge

thereof ? "

The envoy said : " The portal of the Shah Beholdeth that which bright spring seeth not,

For 'tis the jocund Spring of Paradise

Where ground is ambergris and bricks are gold.

The roof above his palace is a heaven,

And Paradise is in his smiling face.

When I approached his lofty residence

Its roof was telling secrets to the stars.

On this hand there were lions, and on that

Were elephants. The world itself was placed

Beneath his throne. Upon his elephants

Were seats of gold, and round the lions' necks

Were jewelled torques. The tymbal-players stood

Before the elephants while trumpets blared.

Thou wouldst have said : ' The precincts seethe, earth

shouteth

To heaven.' I came before that well-loved Shah, And saw a lofty turquoise throne where sat V. 103 A monarch like a moon. Upon his head He wore a sparkling ruby coronet. His hair was white as camphor, and his cheeks Were like the petals of the rose. His heart Is full of clemency, his speech is kind ; He is the hope and fear of all the world. Thou wouldst have said : ' Jamshid doth live again.' A Shoot from that tall Cypress — Mimichihr, Like Tahmuras, the Binder of the Div, Sat on the Shah's right hand : thou wouldst have said : — ' He is the heart and soul of that great Shah.' There Kawa stood, the skilled among the smiths, With one before him well beseen in war — His son, Karan by name, the warrior, The watchful chief, the conqueror of hosts ; The minister — Sarv, monarch of Yaman, The treasurer — victorious Garshasp, Were there. The sum within the treasuries Appeareth not. None ever saw such greatness.

Around the palace were two lines of troops

With golden maces and with golden helms.

Before them there were leaders like Karan,

The son of Kawa, that experienced captain,

And warriors — ravening Lions like Shirwi,

And bold Shapur, the elephantine chief.

When on the elephants they bind the drums v. 104

The air becometh ebon with the dust.

If these men come to fight us hill and plain

Will be confounded ; these men have revenge

At heart ; their faces frown ; they purpose war."

The envoy having further told the message Of Faridun, those tyrants' hearts grew sore, Their faces blue as lapislazuli. They sat consulting, but had naught determined When Tur spake thus : " Farewell to peace and joy ! We must not let this hardy lion's whelp Grow bold and sharp of fang. Will such a youth Lack prowess, being taught by Faridun ? When grandson communeth with grandsire thus Some devilry is sure to come of it. Prepare we then for war and that with speed."

They hurried out their cavalry and mustered Troops from the West and Chin, whence hubbub rose And all flocked to the kings — a multitude Whose star of fortune was no longer young. Two hosts empanoplied marched on t ran With mighty elephants, much precious store, And those two murderers intent on war.

§ 19 How Faridun sent Minuchihr to fight Tur and Salm

The Shah was told, " A host hath crossed Jihim," And bade prince Minuchihr to pass the frontier

v. 105 Toward the desert, thus advising him : — " A youth predestined to be fortunate May happen to ensnare a mountain-sheep While hunters are before and pards behind ; But having patience, prudence, sense, and wits, He will take savage lions in his toils, And now my foes in these my closing days I would chastise, and wield a sword of fire."

" Great Shah ! " said Hinuchihr, "may fate keep ill For any foe that cometh to attack thee ; May he betray himself both soul and body. Lo ! I will don a coat of Human mail To leave no part exposed, and then in quest Of vengeance on the battlefield will send The dust of yon host sunward. None of them Hold I a man : dare they contend with me ? " He ordered that Karan, who loved the fray, Should cross the frontier to the desert, taking The camp-enclosure and the imperial standard. Then as troop followed troop the hills and plains Heaved like the sea, the day was dark with dust. And thou hadst said : " The sun is azure-dim." A clamour rose enough to deafen ears Though keen, the neighing of the Arab steeds Rose high above the tymbals' din. Two lines Of mighty elephants stretched from the camp For two miles, sixty carried seats of gold Inlaid with gems, three hundred bore the baggage,

V. 106 Three hundred were in iron panoply That hid all but their eyes.

They left Tammfsha

And bore the camp-enclosure to the waste. Karan the avenger was the general, The host three hundred thousand cavaliers. The men of name marched mailed, with massive maces,

All bold as angry lions and all girded

For vengeance for 1 raj ; their steel-blue swords

Were in their hands and Kawa's standard led them.

Then Minuchihr with him who loved the fray,1

Karan, went from the forest of Narwan,

Reviewed and ranged his host on those broad plains.

He gave the army's left wing to Garshasp ;

Upon the right was brave Sam with Kubad,

Who set the battle in array. The prince

With Sarv was in the centre, whence he shone

Moon-like, or as the sun o'er some high hill.

Led by Karan, with champions such as Sam,

The Iranian army fought. Kubad was scout,

The heroes of the house of Taliman

Were ambuscaders, and the host was decked

In bridal trim with lion-warriors

And din of drums.

Men bore the news in haste

To Tiir and Salm : " The Iranians armed for fight Are marching toward the desert from the forest, Their livers' blood afoam upon their lips."

That pair of murderers with a huge array Set forth intent on vengeance and drew up Their host upon the plain : they made the Alans And sea their base. Kubad the scout advanced, And Tiir on hearing that came forth like wind, And said to him : " Return to Minuchihr And say to him : ' Thou bastard just made Shah ! What though there was a daughter to fraj, v. 107

Hast thou a right to signet, crown, and throne ? ' " *

" Yea, I will take thy message." said Kubad, " In thine own words and style, but thou wilt quake To think hereafter of this monstrous speech. 'Twill not be strange if even savage beasts

1 Reading with C. 2 Cf. DEI, ii. 217.

Bewail you day and night, for from Narwan

To Chin are warlike, vengeful cavaliers.

A glimpse of our bright swords and Kawa's standard

Will make your hearts and brains burst in dismay :

Ye will not know a valley from a hill."

Tur heard and turned away in silent dudgeon, While blest Kubad went back to Miniichihr And told the insulting words. The young prince laughed. " None but a fool," he said, " would talk like this. But praise to Him — the Lord of both the worlds — Who knoweth all things secret or revealed ! He knoweth that my grandsire was fraj, As blessed Faridun assureth me, But when I show my person in the fight My birth and prowess will approve themselves. Now by the Grace of Him who ruleth sun And moon I will not leave Tur power to wink, But show his trunkless head to all the host ; I will avenge my blessed sire upon him And turn his kingdom upside down."

He ceased And issued orders to prepare a feast.

S 2O How Miniichihr attacked the Host of Tar

. 108 When the bright world grew dark and scouts dispersed About the plain, Karan the warrior And Sarv the counsellor, who led the host, Observed : " This will be Ahriman's own fight, A day of martial deeds and vengeance-seeking." l

A proclamation issued to the troops :— " 0 men of name and Lions of the Shah !

1 Reading with C.

FAR1DUN 219

Gird up your loins, be vigilant, and may

The Almighty guard you. Whosoe'er is slain

Will go to Paradise washed clean from sin ;

While they who shed the blood of warriors

Of Hiim and Chin, and take their lands, shall have

Eternal fame, the Grace of archimages ;

The Shah will give them thrones and diadems,

Their chieftain gold and God prosperity.

Now when the dawn is breaking and the sun

Half risen gird upon your valiant loins

Your maces and your daggers of Kabul,

Take up your stations and preserve your ranks."

The captains of the host, the valiant chiefs, Drew up before the lion-prince and said : — "We are but slaves and live to serve the Shah, Will do his will and with our swords make earth Run like Jihun."

They went back to their tents, V. 109 All purposing revenge.

Now when day broke,

Upheaving night's mid gloom, the prince assumed His station at the centre of the host With coat of armour, sword, and Ruman helm. The soldiers shouted lifting to the clouds Their spears. He duly ordered all the troops, The left, the right, the centre, and the wings. With heads all anger and with brows all frowns They rolled up earth in marching. It resembled A ship upon the waves and thou hadst said : — " It sinketh fast ! " From his huge elephant He dropped a ball, earth heaved like azure sea, The drummers marched before the elephants With roar and din like lions in their rage, While from the sounds of pipe and clarion Thou wouldst have said : " It is a festival."

The troops moved mountain-like and both hosts shouted. Anon the plain ran blood : thou wouldst have said That tulips sprang up. Mighty elephants Stood as on coral columns in the gore.

V. no They fought till night, till Minuchihr, who won The love of all, obtained the victory ;

v. in Yet fortune in one stay abideth not,

Now honey and now gall make up man's lot.

The hearts of Tiir and Salm were deeply moved By grief. They listened for a night-surprise, But no one came e'en when night turned to day, And they themselves were anxious for delay.

§ 2I How Tiir was Slain by the Hand of MiwOchihr

Noon passed. With vengeful hearts the brothers met For consultation ; mid their foolish schemes They said : " Let us attempt a night-attack And fill the desert and the plain with blood."

That night those miscreants drew their army out, Bent on a camisade. The Iranian scouts Gat news thereof, and sped to Minuchihr To tell him so that he might post his troops. V. 7i2 That shrewd man heard and planned a counter-ruse. He left Karan the host and led himself An ambuscade with thirty thousand warriors, All men of name. Tiir came at night and brought One hundred thousand men prepared for fight, But found the foe arrayed with banners flying And saw that battle was his sole resource. A shout rose from the centres of the hosts, The horsemen made the air a cloud of dust And steel swords flashed like lightning: thou hadst said : —

" They make air blaze, earth gleam like diamonds."

The clashing of the steel went through the brain,

While flame and blast rose cloudward. Minuchihr

Sprang from his ambush and surrounded Tur,

Who wheeled and fled mid wailings of despair V. 113

From his own troops. Prince Minuchihr pursued,

Hot for revenge, and cried : " Stay, miscreant,

Who lovest fight so well and cuttest off

The heads of innocents ! Know'st not that all

Desire revenge on thee ? "

He hurled a dart

Against Tur's back, whose sword fell from his grasp. Then Minuchihr like wind unseated him, Cast him to earth, slew him, cut off his head, And left the body for the beasts of prey ; Then went back to his camp to contemplate That symbol of a fall from high estate.

3 22 How Mintichihr wrote to Announce his Victory to Faridun

Then Minuchihr wrote to Shah Farfdiin

About the war — its fortunes good and ill—

And first he spake of Him who made the world —

The Lord of goodness, purity, and justice : —

" Praise to the Worldlord who hath succoured us ! 1

Men find no other helper in their straits.

He is the Guide, he maketh hearts rejoice v. 114

And changeth not throughout eternity.

Next, praises be to noble Farfdun —

The lord of crown and mace, possessed of justice,

The Faith and Grace, crown and imperial throne.

His fortune is the source of righteousness,

His throne of beauty and of excellence.

222 THE SHAHNAMA OF FIRDA CAST

By virtue of thy Grace I reached Tiiran, Arrayed the host and fought by day and night Thrice fiercely in two days. I heard that Tiir Designed a night-attack and wanting power Relied on craft ; so I arranged an ambush And left him nothing but the wind to clutch. He fled, I followed, and o'ertaking him Pierced through his armour with a javelin, And took him from his saddle like the wind. I flung him as I would a serpent down And from his worthless body smote the head, Which lo ! I send my grandsire, and forthwith Will set about a stratagem for Salm. Since Tiir had placed within a golden casket His royal brother's head in foul contempt, And had no ruth or reverence for him, God, Who made the world, delivered Tiir to me, r. 115 And I have slain him as he slew Iraj ;

And will lay waste his realm and dwelling-place."

The letter done he sent a cameleer, Who sped like wind with cheeks suffused with shame And hot tears in his eyes for Faridun ; How should he like to be the carrier Of Tiir's head to the monarch of Iran ? Though dead sons were perverse their fathers mourn

them;

But as the crime was great and unprovoked, And as the avenger was both young and brave, The messenger approached with confidence And laid the head of Tiir before the Shah, Who prayed to God, the righteous Judge, to pour On Mimichihr his blessings evermore.

§23 Horo Kdran took the Castle of the Aldns

News of the fight and of that Moon's eclipse

Reached Salm, who purposed making a retreat

Upon a lofty castle in his rear ;

Such are the ups and downs which fortune hath !

Now Mimichihr had thought of this and said : —

" If Salm declineth battle his retreat

Will be upon the hold of the Alans, V. 116

And therefore we must occupy the road,

For if he hath the fortress of the sea

No one will wrench him from his foothold there.

It is a place whose head is in the clouds,

'Twas built by cunning from the ocean's depths,

Is furnished well with treasures manifold

And overshadowed by the eagle's wing.

I must make haste to execute my plan

And ply both rein and stirrup."

This he told

Karan, who, as he knew, would keep the secret. That chief replied : " 0 gracious sovereign ! If to the least of all his warriors The Shah vouchsafeth to entrust a host, I will secure Salm's only gate for combat Or for retreat. For this exploit I need Tur's royal standard and his signet-ring, Then will I make a shift to seize the hold And go to-night ; but keep the matter close."

He chose six thousand veterans of name, Who when the sky grew ebon placed the drums Upon the elephants, and full of fight Set forward toward the sea. Karan resigned The army to Shirwi and said : " I go

v. 117 Disguised as envoy to the castellan

To show to him the signet-ring of Tiir.

When I am in the castle I will raise

The standard, and will make the blue swords gleam.

Approach ye then the hold, and when I shout

Make onset and lay on."

He left the host

Hard by the hold while he himself advanced, And when he reached the castle told his tale, Showed to the castellan Tur's signet-ring And said : " I come from Tiir, who bade me not Stop to draw breath, and said : ' Go to the castellan And say to him : " Be watchful day and night, Share both in weal and woe, guard well the castle, Be vigilant, and if Shah Miniichihr Shall send his troops and standard 'gainst the hold Assist each other, and put forth your strength ; And may ye overthrow the enemy." '

The castellan heard this and recognised The signet-ring ; they oped the castle-gates : He saw the seeming, but he saw no more. Mark here the rustic poet's moralising : — " No one but He alone who placed the heart Within can see its secrets. Be our part To labour at the duty of the day ; So be the good and evil what they may, Mine only duty is to say my say."

The castellan re-entered with Karan, Who loved the fight, the guileless with the guileful. This chieftain, though prepared for stratagems, Sealed friendship with a stranger, and in folly Gave both his head and castle to the winds. He thus addressed his son — a warrior-pard : — " My son, who art so skilful and adroit !

v. us Do nothing rashly and in ignorance,

But ponder well and mark from first to last The honied words of one that is a stranger, Especially in times of war and strife. Search well and live in dread of ambuscades, Look deeply whatsoe'er the matter be, And how a chieftain shrewd of intellect, By leaving some small detail unexplored, And not considering the foemen's craft, May render up his fortress to the winds."

At break of day Karan, who loved the fight, Set up a standard like the moon full-orbed ; He shouted and made signals to Shirwi And his exalted chiefs. Shirwi perceiving The royal standard made toward the hold, Seized on the gate, threw in his troops and crowned The chiefs with blood. Here was Karan and there Shirwi, the sword above, the sea below. By noon the castle's form and castellan's Had vanished. Thou couldst see a cloud of smoke, But ship and castle were invisible. Fire blazed, wind blew, rose horsemen's shouts and cries For help. At sunset hold and plain were level, And twice six thousand of the foe were slain. A pitchy reek rose o'er a pitchy shore And all the surface of the waste ran gore.

§24

How Kdkici, the Grandson of Zahhdk, attacked the Iranians

Karan returned and told the prince, who said : — V. 119

" May horse and mace and saddle ne'er lack thee. When thou hadst gone another host approached, Led by a young and battle-loving chief,

p

A grandson of Zahhak, and called, I hear, Kakwi — an infidel — with haughty horsemen And men of name a hundred thousand strong, And slaughtered many of our lion-warriors. Salm now is bent on fight since this ally Hath come to help him from Gang-i-Dizhhukht.1 They tell me that he is a warlike div, In battle unappalled and strong of hand. I have not reached him in the combat yet, Nor ta'en his measure with the warriors' mace, But when he cometh next to fight with us I will essay him and will try his weight."

Karan replied : " O prince ! who can confront thee In battle ? If he were a pard his skin Would burst upon him at the thought of fight. Who is Kakwi ? What is Kakwi ? Thy foes Will never play the man. I will devise A shrewd device in this emergency That none like vile Kakwi may ever come Henceforth to fight us from Gang-i-Dizhhukht." V. 120 The noble prince replied : " Be not concerned.

Thou art exhausted with thy late exploit, Thy marching and revenge ; it is my turn To do the fighting : breathe awhile, great chief ! "

The din of trump and pipe arose without, The tymbals sounded and the horsemen's dust . Made air pitch-black and earth like ebony. Thou wouldst have said : " These Diamonds have life, These maces and these javelins have tongues ! " Shouts rose around and arrows fledged the air Like vulture's wings, blood grouted hand to hilt And spurted from the murk; thou wouldst have

said : — " The earth will rise in waves and whelm the sky."

1 Zahhdk's old capital.

FARID^JN 227

Kakwi the chieftain raised the battle-shout And came forth like a div, while Miniichihr Advanced with Indian sword in hand. Both raised A cry that rent the hills and frayed the hosts. Thou wouldst have said : " These chiefs are elephants. Both terrible, both girt, both bent on vengeance." Kakwi thrust at the girdle of the prince, Whose Human helmet shook : his mail was rent Down to the belt so that his waist appeared. The prince's falchion struck Kakwi's cuirass v. 121

And clove it by the neck, and thus they fought Till noon like pards and puddled earth with blood. As day declined the prince, sufficed with tight, Reached out and gripping firmly with his legs Caught with all ease the girdle of Kakwi, Dragged from his steed his elephantine form, Flung him upon the burning sand and gashed His chest and bosom with the scimitar. Thus went that Arab to the winds a prey ; His mother bare him for so ill a day !

§25 How Salm fled and was Slain by the Hand of Minuchihr

Kakwi being dead, the master of the West,

Whose stay was broken, ceased to seek revenge

And sought to gain his stronghold in his flight,

But when he reached the sea saw not a spar

Of any vessel there. The Iranian host,

Though clogged by killed and wounded on the plain,

Pursued apace, while Miniichihr, all wrath

And vengeance, cast his fleet white charger's mail

And pressed on till within the foemen's dust

And hard upon the king of Rum he cried : —

228 THE SHAHtfAMA OF FIRDA USI

" Thou who art guilty of the blackest crime, v. 122 Who murderedst thy brother for his crown !

Hast thou obtained it ? Whither wilt thou flee ? I bring thee now, O king ! a crown and throne : The royal Tree hath come to bearing fruit. Fly not the throne of greatness ! Faridiin Hath got a new throne ready for thine use. The tree which thou hast planted beareth now, And thy breast shall receive the produce of it ; If thorns, the tree was planted by thyself ; If painted silk, the weaving was thine own."

As thus he spake he urged his steed along And in another moment overtook And clave the king asunder from the neck, Then bade the head be set upon a spear, While all admired his might and warlike arm.

Salm's troops were scattered like a flock by snow And wandered aimlessly in companies Amid the wastes, the caverns, and the hills. They bade one wary, wise, and eloquent To go to Mimichihr forthwith and say On their behalf: " We are thy subjects all And only tread the earth to do thy will. Among us there are some possessed of herds, And some of tilth and palaces. To fight Was not our interest but our king's command ; We came as soldiers, not to seek revenge. We are the Shah's slaves now and bow our heads To do his will and pleasure. If he willeth v. 123 Revenge and bloodshed we can but submit. We all are guiltless and we all come in, So let him do as seemeth good to him, For he is master of our guiltless lives."

Thus spake the sage, the chief in wonder answered " I cast my passions and exalt my name.

FARIDtlN 229

What is not God's is Ahriman's and evil ;

Be all such banished from my sight, and may

The divs be punished for their sins. Ye all

Are either foes or friends and mine allies,

But innocent and guilty both are spared

Since God hath given us victory. Tis the day

Of justice, wrong hath ceased, the leaders' heads

Are safe from falling now. Seek brotherhood

And use it for a charm, put off from you

The implements of war, be wise and pure

In Faith, secure from ill, and banish vengeance.

Now in your dwellings wheresoe'er they be,

In Chin, Turan, or in the land of Rum,

Let all the virtues form your pedestal

And be your homes those of enlightened minds."

The great chiefs praised that noble, upright prince, And proclamation issued from his tent : — " Ye paladins whose counsel prospereth ! Shed no more needless blood, the tyrants' fortunes Are overthrown."

Then all the troops of Chin V. 124

Fell prostrate, brought their arms and gear of war To Minuchihr, and as they passed him piled A mountain of horse-armour, helms, and breastplates, Of maces and of Indian scimitars, While Minuchihr the chieftain graciously Entreated each one as his rank might be.

§26 How the Head of Salm was sent to Fariddn

The hero called a courier, gave to him The head of Salm, the monarch of the West, And wrote to tell his grandsire of the fight And strategy, first giving God the praise

And then the Shah : " Praise to the conquering Worldlord

From whom are virtue, power, and Grace ! His blessing Is now on Faridun, that wise, brave Shah, Who hath released us from the bonds of ill, And hath the wisdom and the Grace of God. We are avenged upon the cavaliers Of Chin. We lay in ambush for their lives. Strong in the Shah with our avenging scimitars We smote the heads off those unrighteous men, v. 125 Who both were reeking with f raj's blood ;

We purged the surface of the earth with steel. Lo ! I am coming like the wind behind My letter, and will tell thee all that passed."

He sent Shirwi, the aspiring veteran, Back to the hold, and said : " Explore the booty, Act as thou seest best, and take the Shah The spoil upon high-crested elephants."

He bade the drummers and the pipers fare Forth from the royal tent, and from that hold In Chin marched inland back to Faridun. As he approached Tammisha on his way His grandsire longed to look at him. The blast Of clarions ascended from the gate, The host began to march out. Faridun, That man of wakeful fortune, decked the backs Of all the elephants with turquoise thrones, And golden litters with brocade and gems. A world of banners, yellow, red, and blue, Waved overhead. The host marched toward Sari, Like black clouds from the waters of Gilan, With golden bridles and with golden girdles, With silvern stirrups and with golden bucklers, With treasures, elephants, and precious stores, In readiness to welcome Miniichihr.

Now as that prince approached the royal host

His grandsire went afoot to welcome him,

As did the men of Gil like lions loose,

With torques of gold and helmets black as musk.

The Iranians followed on behind the Shah, V. 126

Each like a savage lion, troops went first,

The elephants and lions in the midst,

Behind the elephants more valiant troops.

Whenas the flag of Faridiin appeared

The host of Minuchihr deployed in line.

That youthful prince, that sapling just producing

Its earliest fruits, dismounted from his steed.

He kissed the ground and blessed the monarch's throne,

His diadem and crown and signet-ring,

But Faridiin commanded him to mount,

Kissed him and grasped his hand.

Then Faridun

Returning home sent word to Sam, the son Of Nariman : " Come presently," for Sam Had come from Hindustan to help to fight Against the sorcerers, and brought withal A mighty store of gold and precious things Above whate'er the Shah required of him — Such myriads of jewels and dinars That no accountant could have reckoned them. Sam, when he reached the monarch of the world, Saluted both the old Shah and the young. The famous monarch seated Sam beside him, The great king seated the great paladin, And said : " I put my grandsire in thy charge, For I must now depart. Help him in all And make him show a prowess like thine own."

The great Shah lightly laid the young man's hand In that world-paladin's, looked up and said : — " Almighty God ! Just Judge who sayest sooth •

V. 127 Thou saidst: 'I am the Almighty, the just Judge, The Help of the oppressed in their distress.' Right hast Thou done me, Thou hast holpen me And given me both crown and signet-ring. God ! Thou hast granted me my whole desire ; Now take me to the other world — a better Than this — because I would not that my soul Should tarry longer in this narrow sphere."

Shirwi the chieftain with the spoils approached The palace of the Shah, who lavished all The booty on the troops.

He gave directions,

Two days ere Mihr, for Mimichihr to sit Helmed on the throne of gold, with his own hands Crowned the young prince, and gave his last commands.

§27 The Death of Faridun

This done, the great king's day and fortune changed,

The leafage withered on the royal tree ;

He quitted crown and throne and with the heads

Of those three kings beside him lived in tears

And in austerities : his plaint was this : —

" My days are changed and darkened by these three,

Who were my heart's delight and grief withal,

Thus slain before me miserably, in hatred,

And as my foes would wish. Such ills befell them

Through their perversity and evil deeds ;

They disobeyed me and the world frowned on them."

His heart was full, his face all tears till death. Though Faridun is gone there is his name

Still left through all the years that have passed by ;

He was, my son ! all excellence and fame— v. 128

One who found profit in adversity. Then Mimichihr put off the royal crown, He girt a blood-stained girdle round his loins, And reared a charnel as the Shahs were wont Of ruddy gold and lapislazuli. They placed a throne of ivory within And hung a crown above it, visited The dead to say farewell, as was the use And ritual, then shut the charnel-door : In such ill case that dear one left the world !

One sennight Minuchihr gave up to grief, His eyes were full of tears, his cheeks were pale, And for a sennight city and bazar Were mourning with their mourning sovereign.

O world which art all wind and levity ! The man of wisdom hath no joy of thee. Thou fosterest each one with thy caress, No matter if his life be more or less, But when thou wiliest to revoke the trust What reckest thou of coral or of dust ? Man ! when the world hath snapped in twain the cord Of this world for thee, be thou liege or lord, Thy griefs and pleasures as a dream appear : V ex not thy heart then to continue here. Blest is the man who, whether king or thrall, Bequeatheth good as his memorial !

VII MINtfCHIHR

HE REIGNED ONE HUNDRED AND TWENTY YEARS

ARGUMENT

After describing the accession of Minuchihr, the poet proceeds to tell the story of Zal, the son of Sam, how, being born with white hair, he was in consequence exposed by his father on Mount Alburz, how he was found and brought up by the Simurgh, how in after years he and his father became reconciled, and how he rose to greatness. The poet also tells of the loves of Zal and Rudaba, the daughter of Mihrab, the idolatrous king of Kabul, the wrath of Minuchihr thereat, his ultimate consent to the union, and the birth of Rustam, with an account of whose first adventures, and of the death of Minuchihr, the reign concludes.

NOTE

The story, which occupies the reign of Minuchihr, in whose name, which means " offspring of Manu," 1 we can still trace a connection between Indian and Iranian mythology, between the Vedas and the Zandavasta, is perhaps the most charming in the whole poem ; and here first the stream of epic, hitherto confined and cramped, breaks out into broad waters, and carries us to the heroic race who play such an important part throughout the first — the mythic — period of the poem. We have already seen how the titles bestowed on the great hero Keresaspa became separate personalities in later times,2 and in this reign we have one of his most

1 Manushchithra in the Zandavasta. For Manu see prefatory note to Jamshid.

2 See introductory note to FarSdi'in.

famous feats recorded as an exploit of Sam, the son of Nariman — the slaying of the dragon of the Kashaf . The legend appears to have become localised in the neighbourhood of the poet's own birthplace, Tus, by which the Kashaf flows, and the dragon may be typical of the periodical floods the prevention of which is said to have been an object which the poet had at heart.1 The feature of Sam's mace is reproduced from the earlier legend, where Keresaspa is described as "bludgeon-bearing."2

The gigantic mythical bird, the Simurgh, the Roc of the Arabian Nights, which plays such an important part in the legend of Zal and of his son Rustam, is described in the Bundahish as " the griffon of three natures." 3 It appears to have been conceived of as a sort of gigantic bat.4 The Bundahish, in its account of birds, says : " There are two of them which have milk in the teat and suckle their young, the griffon bird, and the bat which flies in the night ; as they say that the bat is created of three races (sarrfak), the race (ayina) of the dog, the bird, and the musk, animal ; for it flies like a bird, has many teeth like a dog, and is dwelling in holes like a musk-rat." 5 The Simurgh was the first bird created,6 and its nest was on the tree of wild vegetable life which grew in the wide ocean near to the tree of immortality. Upon the former tree collect all the seeds which plants have produced during the year, and the office of the Simurgh was to shake the tree and scatter the seeds, which were then collected by another mythical bird, called Chamrosh, which had its nest on the summit of Mount Alburz and protected Iran from invasion. This bird mingled the seeds with the rains, which the good genius Tishtar (Sirius) had rescued from the demons, with a view of pouring them on the earth ; the purport of the legend was to account for the rapid vegetation in hot climates." The poet appears to have combined some of the characteristics of several mythical birds — the Chamrosh, the Karshipta, and also of the Varew/ana or raven in his account of the Simurgh. The magical or medicinal efficacy of the raven's feathers is recognised in the Zandavasta, where we read : " Zarathustra asked Ahura Mazda . . . ' If I have a curse thrown upon me, a spell told upon me by many men who hate me, what is the remedy for it ? ' Ahura Mazda answered : ' Take thou a feather of that bird . . . the

1 C, liv. 2 MZA, iii. 234.

3 Sih (three), ayina (kind or sort), murgh (bird) = Simurgh. WPT, i. 47, 89, 91.

4 WPT, il 71. s Id. 50.

6 Id. 89. 7 Id. 70, and iii. 112.

Varenf/ana, 0 Spitama Zarathustra ! With that feather thou shalt rub thy own body, with that feather thou shalt curse back thy enemies. If a man holds a bone of that strong bird, or a feather of that strong bird, no one can smite or turn to flight that fortunate man. The feather of that bird of birds brings him help ; it brings unto him the homage of men, it maintains him in his glory." 1

With regard to the account of the employment of anaesthetics on the occasion of the Csesarean birth of Rustam, we find another instance of their employment by Urmuzd himself in the account of the Creation in the Bundahish. When Ahriman broke into the creation of Urmuzd and attacked the Primeval Ox, we read that Urmuzd had previously ground up healing fruits in water for it, that its death might be the less painful.2 Similarly we read in Genesis that the Lord caused a deep sleep to fall upon Adam.

The earliest reference to Rustam in literature appears to be an indirect one in the Kur'an.3 He is also mentioned in the work that passes under the name of Moses of Chorene : " Age vero, si placet, vilia vanaque de eo mendacia declarabo, qualia Persae de Restomo Sazico memorant, quern CXX elephantis viribus fuisse superiorem tradunt. De hujus pariter robore & fortitudinem ea celebrant, quae a similitudine veri longissime absunt, quern sane neque Samsoni, neque Herculi, nee Sazico fabulae istae conferunt. Canunt et enim quadrata eum saxa manibus prehendere potuisse, & ad arbitrium suum, magna aeqvie ac parva, divellere, unguibusque abradere, &, velut in tabula, aquilarum figuras, aliaque ejus generis effingere atque unguibus inscribe re : Qui cum apud magni maris Pontici litus hostiles quasdam naves offendisset, impetum in eas fecit, quas in altum octo aut decem circiter stadia provectas, ubi consequi non potuit, globosis eas lapidibus incessit, quorum conjectu aquae, ut aiunt, tantopere diffindebantur, ut naves non paucae demersae fuerint, & fluctuum vis, aquarum fissura altius surgentium reliquas naves multos mille passus propulerit. Proh ingens fabula, aut potius, fabularum fabula." 4

Malcolm identifies the castle on Mount Sipand taken by Rustam with a famous stronghold, known on account of its appearance as " the White Castle," situated in the province of Pars, about seventy-six miles north-west of Shiraz, " on a high bill that is almost perpendicular on every side. It is of oblong form, and

i DZA, ii. 240. 2 WPT, i. 18.

3 RK, p. 284. Cf. NIN, p. 10.

4 Whiston, Mosis Chorenensis, 96.

encloses a level space at the top of the mountain, which is covered with delightful verdure, and watered by numerous springs. The ascent is nearly three miles ; for the last five or six hundred yards the summit is so difficult of approach that the slightest opposition, if well directed, must render it impregnable ... In 1 810 it -was ... in possession of the tribe of Mumasenni, one of the aboriginal tribes of Persia. Their means of defence were probably still the same as in the days of Roostum : a line of large stones ranged in regular order around the edges of the precipice. Each stone is wedged in by a smaller : when that is removed, the large stone, or rather rock, is hurled down, and sweeps everything before it." l

§1 ' ' •-'."'

How Minuchihr ascended the Throne and made an Oration

They mourned for Faridiin for seven days, V. 129

Upon the eighth Shah Minuchihr came forth

And set the royal cap upon his head ;

He countercharmed the spell of sorcerers

And reigned twice sixty years. The paladins

Throughout the world called praises down on him.

When he assumed the crown he gave the world

Glad news of justice, Faith, humanity,

Of goodness, knowledge, purity, and said : —

" I sit enthroned upon the circling sphere,

Dispensing love and justice, wrath and strife.

Earth is my thrall, heaven mine ally, the heads

Of kings my quarry. Mine are Faith and Grace,

Mine to bestow good fortune and to harm.

I wreak revenge by night; the raging fire

Upon Barzin 2 am I, and lord of scimitar

And golden boot. I set up Kawa's standard

And light the clouds, I draw my sword and give

No quarter on the battlefield. My hands

Become a bounteous ocean when I feast,

But when I mount my steed my breath is fire.

1 MHP, i. 19, and note. 2 The name of a Fire-temple.

I cut the practice of the wicked short And make the earth a red brocade of blood,

V. 130 I wield the mace, I illustrate the crown

And light the kingdom from mine ivory throne ; ~ Yet in despite of all I am a slave — A servant of the Maker of the world. Smite we our faces with our hands and weep, Let all our conversation be of God, Of whom we hold the crown, the throne, and host We give Him praise and He is our defence. We tread the path of Faridun the blest — Our grandsire : he was old, but we are young. Whoever in the seven climes of earth Departeth from the Way, abandoneth The Faith, inflicteth hurt on mendicants, Oppresseth any one of his own kin, Uplifteth in the pride of wealth his head, Or causeth sorrow to the suffering, All such are infidels in my regard And worse than evil-doing Ahriman. All evil-doers that hold not the Faith Are banned by God and us : hereafter we Will put our hand upon the scimitar, And in our vengeance desolate their realm."

All men of name throughout the earth invoked Their blessings on him with one voice, and said : — " Thy glorious grandsire, O benignant Shah ! Taught thee the conduct of the throne and crown. Be ever thine the throne of mighty men, The crown and archimages' Grace. Our hearts Obey thy word, our souls are pledged to thee."

V. 131 Thereat rose Sam, the chief of paladins,

And said to Minuchihr : " O judge most just ! I from the Shahs have gotten eyes to see, And see thee just: my part is to applaud.

Shah of Iran art thou by long descent —

The chosen of the Lions and the brave.

May God watch o'er thy body and thy soul,

Thy heart be glad, thy fortune slumber not.

Thou mindest me of days of yore and art

My place of shelter at the royal throne.

Thou art a lion steadfast in the fight,

Thou art a sun resplendent in the feast.

Be time and earth the dust upon thy feet,

Thy place upon the turquoise throne. Since thou

Hast cleansed earth with thine Indian scimitar

Sit at thine ease and take thy pleasure here.

Henceforward all the warfare is for us ;

Thine are the throne, the wine-cup, and the banquet.

The fathers of my race were paladins —

The shelter of the Shahs and of the great—

And from Garshasp to famous Nariman

Were chiefs and swordsmen. I will compass earth

And put a scantling of thy foes in bonds.

Thy grandsire made me paladin, thy love

And counsel made me wise."

The Shah returned

His praise, bestowing many a kingly gift, And then Sam with the paladins withdrew And so departed on his homeward way, While all the world conformed to righteous sway.

8 2 The Birth of Zdl

Now will I fashion from the legend-store A tale of wonder from the days of yore ; Give me thine ear, my son ! and learn from me How Sam became the sport of destiny.

24o THE SHAH NAM A OF FIRDAUSI

V. 132 Now Sam was childless and in that regard

In need of solace. One among his wives — A Beauty rosy-cheeked with musky hair — Gave him the hope of offspring, for that Moon Was sun-faced, ripe, and was with child by him, And grievously she suffered with her burden. When many days had passed the babe was born — A Beauty like the world-illuming sun, And like it too in loveliness of face ; But all his hair was white, and since 'twas so They kept the thing from Sam for one whole week : The women of that famous paladin Wept in the presence of the little child, But not one dared to tell the hero Sam That his fair spouse had borne a hoary babe. Anon the infant's nurse, with lion's courage, Came unabashed before the paladin, As one who brought good news, blessed him and

said : — •

" May Sam the hero's days be fortunate, And may his foemen's hearts be rooted out ! God hath bestowed on thee what thou didst ask — The very gift whereon thy soul was set : Behind thy curtain, seeker after glory ! Thy moon-faced spouse hath borne a stainless son, A paladin, a child of lion-heart, A boy of spirit, fashioned of pure silver, And with two cheeks that favour Paradise. Thou wilt not see a faulty part in him Except this blemish — that his hair is white. So heaven willed, 0 seeker after glory ! Content thee and be not morose and thankless."

The horseman Sam descended from his throne ; He went behind the curtain to " Young Spring," And saw a goodly boy with hoary head.

MINUCHItfR 241

None hath beheld or heard of such ; his hair

Resembled snow and yet his cheeks were ruddy. V. 133

Sam at that sight despaired. Great was his fear

Of coming shame ; he left the path of wisdom

For courses of his own, looked up to heaven

And prayed to be forgiven his offence.

" O Thou," he said, " above all harm and loss !

Good ever cometh of Thine ordinance.

If I have sinned by any grievous sin,

Or yielded to the faith of Ahriman,

Oh ! may the Almighty hearken to my prayer

And in His secret counsels pardon me.

My troubled mind is writhing for sheer shame,

The hot blood is a-tingle in my veins

For this brat like a brat of Ahriman,

With dark eyes and with hair like jessamine.

When any nobles come to speak with me,

And set their eyes on this ill-omened cub,

What shall I say that this div's bantling is —

A fay or leopard with its spots ? The great

Will laugh at me in public and in private

Till shame shall make me curse and quit Iran."

He spake hi wrath with frowns and railed at

fortune,

Then bade some take the child and carry it Beyond those fields and fells and far away.

There was a certain mountain named Alburz, Nigh to the sun and far removed from men, Where the Simurgh had nested, for the place Was uninhabited. They left the child Upon the mountain and returned. Time passed, While for no fault the infant paladin, Unable to distinguish black from white, Was outcast from his father's love ; but He, Who fostereth all, took up the castaway.

Q

v. 134 Once when the lioness her cub had fed,

" If I should give thee my heart's blood," she said, " I should not look for thanks. I live in thee ; My heart would break if thou shouldst break with rne." Throughout the expanse of earth the beasts we find More tender to their young than are mankind.

The babe remained where thrown, exposed both day And night. He sucked his finger-ends and wailed. Now when the young Simurghs grew ravenous The mother, soaring o'er her nest, beheld Earth like a heaving sea, and wailing there A child rock-cradled with the dust for nurse, His body bare, his lips unwet with milk, The dark drear soil about him and above The noonday sun. Would that he had had pards For dam and sire, he had at least been shaded ! The Lord gave loving instincts to that fowl, Which thought not to devour the child herself, But swooped down from the clouds and with her

talons

Took up the infant from the heated rocks, Then bare him quickly off' to Mount Alburz, Where were her nest and young, for them to tear Regardless of his cries ; but God, who giveth All good, had ruth on him, his lot was other ;

v. 135 For when the fowl and all her brood beheld That infant, who was weeping tears of blood, They lavished love on him in wondrous wise, Astonied at his goodly face. The bird Chose for him all the tenderest prey, and made Her little guest suck blood instead of milk. Long was he lost to sight ; but when he came To man's estate a caravan passed by And saw one like a noble cypress-tree, His breast a silver mount, his waist a reed,

M1NUCHIHR 243

And rumour of him spread, for neither good

Nor bad remaineth hid ; so Sam in fine

Heard of that high-starred youth of Grace divine.

§3 How Sam had a Dream touching the Case of his Son

One night when Sam was sleeping, seared in heart

And overwhelmed by that which time had wrought,

He dreamed that from the land of Ind there came

A noble rider on an Arab steed

Apace, and gave him glad news of his son —

That lofty bough of his of fruitful promise.

When he awoke he called the archimages,

Conversed with them at large, told them his dream

And of the gossip of the caravans :

" What say ye," said he, " touching this affair ?

Is it a fair presumption to your minds

That this child liveth, or hath winter's cold

Or summer's heat destroyed him ? "

Old and young v. 136 There present answered thus the paladin : — " Ingrates to God experience good in naught ; For pards and lions on the sands and rocks, And fish and crocodiles in waterways, All cherish their own little ones and give God thanks ; but thou didst break the covenant With Him who giveth good, and cast away An innocent because of his white hair, Which shameth not a body pure and bright. Say not, ' The child is dead,' but gird thyself And ever persevere in quest of him, Since one whom God regardeth will not die Of heat or cold. And now in penitence

Incline to Him — the Author of all good, The Guide."

So next day and in sore distress Sam went to Mount Alburz, and when night came Slept ill at ease. He saw a standard raised Above the Indian mountains, and a youth Of beauteous visage with a mighty host, Upon his left an archmage, on his right A sage of noble aspect. Of these twain One came to Sam and said in chilling tones : — " Audacious man and impious in thine aims ! Is there no fear of God before thine eyes ? If to thy mind a bird is nurse enough What booteth it to be a paladin ? If white hair be a blemish in a man Thy beard and head have grown like willow-leaves ! V. 137 God gave thee such and such things : why hast thou By thine injustice frustrated the gift ? Abhor thy Maker then, for day by day Thy body changeth hue. Thou didst despise Thy son, who is the fosterling of God — The kindliest Nurse for him. As for thyself, Love is not in thee."

Sam roared out in sleep As when a mighty lion is ensnared ; He feared that dream portended chastisement From destiny. Aroused, he called to him The men of lore and bade the chiefs to horse. He came in haste toward the mountain-peak To seek his castaway, and there beheld A height whose top was midst the Pleiades : Thou wouldst have said : " It will obstruct the

stars."

Upon the top was built a lofty nest, Where Saturn's influence could not injure it ;

Tall posts of ebony and sandal-wood Laced with lign-aloe stayed it underneath. Sam gazed in wonder on that stony peak, On that majestic bird and weird abode. The building reached to Spica, and was raised Without hand-labour, with no stones and earth. A youth stood there — the counterpart of Sam, Who watched him as he walked about the nest, Then laid his cheeks upon the ground, and gave Thanks to the Maker, in that He had made Such bird upon the mountain, and had raised Its stony summit to the Pleiades, Acknowledging : " He is a righteous Judge, All powerful and higher than the high."

He sought to find a path or any track Whereby the wild beasts scaled the precipice ; And walked around the mountain giving thanks, But saw no way to climb it. He exclaimed : — " O Thou above all place, o'er sun and moon And shining rainbow ! I prostrate myself V. 138

Before Thee, pouring out my soul in awe. If this youth springeth from my loins indeed, Not from the seed of evil Ahriman, Assist thy servant to ascend this height And show me mercy, sinful as I am."

Thus prayed he to the Just : his prayer was granted. When the Simurgh looked from the height and saw Sam with his company, she knew that they Came not for love of her but for the youth, To whom she said : " Thou who hast seen the unease Of nide and nest ! I am the only nurse That fostered thee, the source of all thy weal, And gave to thee the name Dastan-i-Zand,1 Because thy sire dealt with thee treacherously ;

1 I.e. " much defrauded," in allusion to Sdm's treatment of his son.

Command thy valiant guide to call thee so

When thou returnest home. Thy sire is Sam,

The hero, paladin of paladins,

And most exalted of the mighty men.

He hath come hither searching for his son,

And with him high estate hath come to thee,

Now must I take thee up and bear thee back

Unscathed to him."

He listened while she spake, His eyes were filled with tears, his heart was sad. Though he had seen no man, still he had learned Of her to speak in accents like her own, With much of wisdom and of ancient lore ; Thus had he language, wisdom, and right rede, And looked to God for succour. Now observe . His answer to the fowl : " Hast thou in truth Become aweary of my company ? Thy nest is unto me a shining throne, Thy pinions are my glorious diadem, V. 139 And next to God I owe my thanks to thee,

For thou hast turned my hardship into ease."

The bird replied : " If once thou dost behold The crown, the throne, and doings of the court, This nest will seem to thee of small account. Make but one trial of the ways of fate. I do not send thee hence in enmity ; I pass thee to a kingship. I would fain Have kept thee here with me, but for thyself To go is better. Bear this plume of mine About with thee and so abide beneath The shadow of my Grace. Henceforth if men Shall hurt or, right or wrong, exclaim against thee, Then burn the feather and behold my might, For I have cherished thee beneath my plumes And brought thee up among my little ones.

MINUCHIHR t 247

Now like a black cloud will I bear thee off And carry thee to yonder spot uninjured. Let not thy heart forget to love thy nurse, For mine is breaking through my love of thee."

She thus consoled his heart, then took him up, Bore him with stately motion to the clouds, And swooping down conveyed him to his sire. The youth had hair descending to his breast, An elephantine form and cheeks like spring. His father seeing him groaned bitterly, Then quickly did obeisance to the bird, And offered thanks and praises o'er and o'er. " 0 queen of birds," he said, " the righteous Judge Gave thee thy power and might and excellence, That thou shouldst be the helper of the helpless, And in thy goodness justest of the just. May'st thou for ever make thy foes to grieve And always be as mighty as thou art."

With that the bird, watched by the eyes of Sam And all his company, soared rnountainward. He gazing on the youth from head to foot Adjudged him fit for crown and throne ; he had A lion's breast and limbs, a sunlike face, v. 140

The heart of paladins, a hand to seek The scimitar, white lashes but with eyes Pitch-coloured, coral lips and blood-red cheeks. Except his hair there was no fault at all ; None could discern in him another flaw. Sam's heart became like Paradise ; he blessed His stainless child. "Have no hard thoughts," he

said,

" Forget the past and warm thy heart with love Toward me — the meanest of the slaves of God. Henceforth since I have thee I swear by Him I will not fail in gentleness to thee,

248 THE fHAHNAMA OF FIRDA USI

But will fulfil thy wishes good and bad : Henceforth thy will shall be my rule of right."

He clothed the young man like a paladin And turned to leave the mountain : having reached The plain he chose a charger for his son, As well as royal robes for him to wear, And gave to him the name of Zal-i-Zar,1 Though the Siinurgh called him at first Dastan. Then all the troops with gladness in their hearts Sought Sam. The drummers led on elephants, And dust rose like a mount of indigo. There was a sound of drums and clarions, Of golden gongs and Indian bells, while all The horsemen shouted. Thus they journeyed home Until all joyfully they passed within The city, greater by one paladin.

§4

How Mintichihr took Knowledge of the Case of Sam and Zdl

" Sam hath returned in triumph from Alburz ! " Such tidings from Zabul came to the Shah, Who joyed exceedingly : the Maker's name V. 141 Was often on his lips. He had two sons,

Both well beloved, one hight Naudar, the other Zarasp, both brave and wise, and both endowed With Grace and Faith, both like Azargashasp Upon the plain. He said: "Let famed Naudar Go with despatch to Sam and look upon His child that hath been nurtured in a nest, Congratulate him on the Shah's behalf Upon the joy that hath revealed itself;

1 I.e. " Zil the old," in allusion to his white hair.

MINtiCHIHR 249

And bid him come in person to the Shah To tell his tale, and afterwards depart Home like a loyal liege."

Now when Naudar

Reached Sam the son of Nariman he saw The new young paladin. Then Sam the horseman Alighted, and Naudar and he embraced. Sam asked about the Shah and chiefs, Naudar Delivered all their greetings. Sam, on hearing The message of the great king, kissed the ground, And hasted as commanded to the court. When he drew near the Shah went out to meet him. Sam saw the flag of Mimichihr, dismounted And went afoot. He kissed the ground and said :— " For ever live glad and of ardent soul ! " But Mimichihr bade that true-hearted man, That worshipper of God, to mount again. They went toward the palace ; Mimichihr Sat down with great rejoicing on the throne, And placed the royal crown upon his head. On this side sat Karan, on that side Sam, Both glad and well content. The chamberlain Approached with stately step and brought in Zal, Equipped with golden mace and golden crown. V. 142

The Shah marked with amaze that lofty stature And goodly face, " the abode," as thou wouldst say, " Of life and love." He said to Sam : " Safeguard

him

For my sake, never give him needless pain, But find thy happiness in him alone, For he hath royal Grace and lion's claws, The wise man's heart, the prudence of the old. Teach him our customs both in war and feast ; Bird, nest, and height he knoweth ; can he know What honour and court-usages demand ?."

250 THE SHAH NAM A OF FIRDA USI

Then Sam told all the story to the Shah About the lofty mountain and Sfmurgh, And how the precious one was lodged and nurtured Within the nest till he could feed himself; Told wherefore he had cast the child away, And said thus : " Heaven revolved above my head For many years ; the world at length was filled With strange reports of Zal and the Simurgh. Commanded by the Lord of all the world I went to Mount Alburz — no easy place — And saw a mountain-peak among the clouds ; Thou wouldst have said : ' It is a dome of flint Upon a sea ! ' The nest like some tall palace Was there, well fenced from harm on every side, With Zal and with the young of the Simurgh Within it : thou hadst said : — ' They are one brood.' His breath exhaled the very scent of love, And every thought of him rejoiced my heart. 143 Oft ran I round the Mount but path was none ;

A yearning for my lost son came to me ; My heart burned so that life was well-nigh gone. I prayed in secret to the holy Judge :— ' Resource of men, without a want Thyself ! Thy witness doth extend to every place, And heaven turneth only at Thy word. A slave am I, whose heart is full of sin Before the Master of the sun and moon ; My hope is in Thy mercy — that alone : I have no other ground of confidence. This slave of Thine — the fostered of the fowl — Brought up in misery and wretchedness, Who hath but skins to wear instead of silk And sucketh raw flesh, not his mother's breast — Restore to me ! Disclose for me a way To him and cut this present trouble short.

Sear not my soul for my defect in love ;

Oh ! pardon me this once and cheer my heart.'

When I had spoken thus, the Lord vouchsafed

To grant my prayer immediately : the bird

Flew up, and soaring to the clouds wheeled round

Above the head of me the infidel ;

Then from the mountain like a cloud in spring

Came with the form of Zal clasped to her breast,

And odours that fulfilled the world with musk.

Mine eyes were tearless, and my lips were dry ;

I feared the bird and yearned upon my son,

So_ that my wits departed clean away.

She brought him to me like the kindliest nurse,

Whereat my tongue began to utter praise,

And strange ! I did obeisance to the fowl !

She left my son and went, 'twas God's decree,

And I have brought him, lord of earth ! to thee,

And told what heretofore was mystery."

§5 How Zdl went back to Z&bulistdn

The Shah then ordered the astrologers, v. 144

The archmages and the other men of lore,

To ascertain the horoscope of Zal

And so forecast the prince's destiny : —

" What will he be on reaching man's estate ?

Ye must inform me as to this at large."

They found the horoscope of Zal and said : — " This youth will be a famous paladin, A noble, shrewd, and valiant cavalier."

The Shah rejoiced and Sam's heart ceased from care. The ruler of the earth prepared a gift Of such a sort that he was blessed by all, Of Arab steeds with golden furniture,

252 THE SHAHNAMA OF F1RDAUSI

Of Indian scimitars with golden sheaths, Of furs and gold, of jewels and brocade, Of carpets also an abundant store, Of Human slaveboys in brocade of Rum With jewelled patterns on a golden ground, Of bowls of emerald and turquoise cups, Of others of pure silver and red gold Containing saffron, musk, and camphor : these The servants brought with suits of mail and casques, Horse-armour, lances, maces, bows and arrows, A throne of turquoise and a crown of gold, A ruby signet-ring and golden girdle. Anon the monarch had a patent drawn, Like Paradise — all praise — investing Sam With Mai of Hind, Danbar, Kabulistan, All from the Indus to the sea of Chin, v. 145 And from Zabul up to the stream of Bust, Drawn strictly in accord to precedent. The patent written and the gifts prepared, They ordered out the horses for that chief Of paladins, who rising spake and said : — " 0 chosen lord of justice and of right ! Know that between the Moon and Fish no Shah Like thee e'er wore the crown ; thy goodness, prudence, Beneficence, and rede rejoice the age. In thine eyes all the world's wealth is despised : May men remember no one's name but thine." He then advanced and kissed the throne.

They bound

The kettledrums upon the elephants And started for Zabulistan. The towns And villages turned out to gaze. When Sam Approached Nimniz 'twas bruited that the prince — The lustre of the world — had come with presents, A crown of gold, grant, patent, and gold girdle.

MINIJCHIHR 253

Si'stan was decked throughout like Paradise ;

Its bricks were gold and all its soil pure musk.

They flung about dinars, musk, drachms, and saffron,

And made a holiday for all alike.

The aspiring chiefs from all sides went to Sam,

And said : " May this youth's steps prove fortunate

For thee, blithe-hearted, famous paladin ! "

And as they blessed him showered gems o'er Zal.

For each man worthy was a gift prepared,

A robe of honour suited to his station

As being eminent in rank or lore,

While emulation caused all hopes to soar.

How Sam gave the Kingdom to Zdl

Thereafter Sam set forth before his son

The various virtues that adorn a king,

And having called the fathers of the realm v.

Harangued them in set terms at large, and said : —

" Ye holy archimages, wise of heart !

Our monarch in his wisdom ordereth

That I should march upon Mazandaran

Against the Kargasars.1 I take with me

A mighty host ; my son — mine own heart's blood

And partner of my life — abideth here.

I in the days of youth and arrogance

Pronounced a monstrous sentence on the boy.

God gave to me a son : I cast him out

In ignorance, not wotting of his worth.

Him the Simurgh, that noble bird, bare off,

Him too the Maker passed not by in scorn.

1 The name of a wild tribe, " the Vulture-heads."

What I despised was precious to the fowl, Which reared him till he seemed a lofty cypress, And when the time for pardon came the Lord Of all the world — God — gave him back to me. Regard him as my representative, As mine own self xjomuiitted to your charge ; I leave to you to teach him what is good And kindle every virtue in his breast. Hold him in honour, give him sound advice, Impart good principles and lofty aims, For as the Shah cominandeth I depart With other chiefs against our enemies."

He turned to Zal and said : " Be peaceful, just, And liberal, hold Zabulistan as home And all things there as subject to thy will. Be thine to make the home more beautiful And friends more happy. Of my treasure-hoards I leave the key with thee, thy gain is weal, Thy loss is woe to me. In feast and fight Do whatsoe'er thy bright soul holdeth good."

Zal answered : " Can I live on here ? If one v. 147 Was ever born defective it was I,

And I have cause to wail. Put me not further Than ever from thee now that peace hath come. While I was neath the talons of the bird, Sucked blood and fared in dust, dwelt in a nest And had a fowl for friend, I was esteemed A fowl myself; but she that fostered me Is far away. Such is fate's fostering ! I have no portion of the rose but thorns And must submit."

Sam answered : " Be at ease. Let thy heart rest ; command whate'er thou wilt. The astrologers declare a gracious purpose Concerning thee — that here shall be thy home

With host and crown. We cannot thwart heaven's will ;

Thy portion is to spread around thee love.

Now gather to thee cavaliers and sages,

Delight in men of wisdom, list and learn

From them, be instant both in feast and bounty,

And instant too in justice and all knowledge."

He ceased. The din of tymbals rose, earth turned To iron and the air to ebony ; The Indian bells and gongs clanged at the portal As Sam the chief departed to the war V. 148

With troops equipped and eager. For two stages Ztil went to see his father lead the host. His sire then clasped him closely. Rose wild wailing ; Zal wept his heart's blood down his cheeks, but Sam Bade him return and go with happy heart Back to the throne and crown ; yet Zal returned In grief — a happy life without his father ! He sat upon the famous ivory throne, He set the shining crown upon his head, He took the armlet and the oxhead mace, The golden necklace and the golden girdle, And called the archrnages out of every province In quest of knowledge both of men and things. Astrologers and men of sanctity, Brave warriors and warlike cavaliers, Were with him night and day and counselled him In every matter, whether great or small. He profited so much that thou hadst said : — " He shineth as a star ! " In policy And understanding he had not a peer, His horsemanship was famous with the great, Folk thronged him in amazement at his beauty, And whether near or distant used to think The camphor locks of Zal as black as ink.

How Zdl visited Mihrdb of Kabul

One day Zal set forth on a royal progress V. 149 With chiefs attached to him in rede and Faith To view Kabul, Dunbar, Margh, Mai and Ind. At every stage he set him up a throne And called for wine and harp and minstrelsy. He lavished treasure and indulged in pleasure, As is the fashion in this Wayside Inn, And reached Kabul with gladness in his heart. There was a certain monarch hight Mihrab, A wealthy and successful potentate, In stature like a noble cypress-tree, With cheeks like springtide and with pheasant's tread ; He had a sage's heart, a ruler's brain, A warrior's shoulders and archmage's sense. Descended from Zahhak, he ruled Kabul, But having not the power to fight with Sam Paid yearly tribute. Hearing that Sam's son Had come, he left Kabul at dawn with treasure, With steeds caparisoned, slave-boys, dinars, Musk, rubies, spicery, brocade of gold, Silks, beaver-skins, a royal jewelled crown And golden torque with emerald ornaments. He took the chiefs and army of Kabul As escort. Tidings reached the son of Sam : — " The stately chief is coming in his state." Zal went to meet and greet him courteously With every honour due. In merry mood They came together to the turquoise throne ; A table fit for paladins was spread And all sat down with gladness to the feast.

There, while cup-bearers handed cups and wine,

Mihrab observed the son of Sain, on whom

He joyed to gaze, and whom he longed to serve.

Zal's wit and prudence made Mihrab exclaim: — V. 150

" His mother is immortal ! "

When Mihrab

Rose from the board, Zal marked his mien and limbs, And said before the chiefs : " Who girdeth him More gracefully ? Who hath such mien and carriage ? Men would pronounce him matchless in the fight."

One of the noble chieftains said to Zal : — " He hath a daughter in his house whose face Is fairer than the sun, like ivory From head to foot, with cheeks like Paradise, And as a teak in height. Two musky ringlets Fall o'er her silvern neck, the ends of them Would serve for ankle-rings. Her cheeks are like Pomegranate-blossoms, she hath cherry lips, Her silvern breasts bear two pomegranate-grains, Her eyes are twin narcissi in a garden, Their lashes blackness rapt from raven's plumes, Her brows are like two bows made at Taraz, Whipped with the purest musk. If thou wouldst seek A moon, there is her face ; if thou wouldst scent The musk, there is her hair. From head to foot She is as Paradise — all music, charm, And beauty."

This raised tumult in the heart Of Zal, and rest and reason fled from him ; He thought : " There is no doubt that this fair maid Is like the sun and moon, for since the sire Is comely still, how fair the child must be ! "

Night came; Zal sat in sad and anxious thought, v. 151 Concerned for her whom he had never seen, But when the sun's rays struck the mountain-tops

R

And made the world white crystal he gave audience,

And warriors with their golden scabbards came

To grace the portal of the paladin.

As these great men were calling for their steeds,

Mihrab, the ruler of Kabul, approached

The tent of Zal, the ruler of Zabul.

When he arrived the word was : " Clear the way."

Fresh in his beauty as a laden fruit-tree

He came to Zal, who welcomed him with joy,

Gave him the chiefest room and said : " Request

Whate'er thou wilt — throne, signet, sword or crown."

Mihrab replied: "Exalted, conquering king, Whose word is law ! But one desire have I, And that an easy one for thee to grant — That thou be pleased to visit me and make My soul bright as the sun."

Zal said : " Not so :

Thy palace is not one that I may visit, For Sam would not approve, nor would the Shah, Of us for drinking wine and getting drunk With idol-worshippers. Save this request We grant thee all and joy to see thy face."

On hearing this Mihrab did reverence, But in his heart called Zal an infidel, Then strode forth blessing much the son of Sam, Who as he went praised him as he deserved. V. 152 Now no one hitherto had noticed him,

For all had thought him an outlandish div, And since his Faith and manners were not theirs Refrained from praising him ; but when Zal spake His admiration with such warmth, the courtiers Began to praise him too, his mien, his stature, His polished manners, tact and courtesy, While as for Zal his heart went clean distraught, His wisdom fled afar and love was lord.

An Arab chief once said in this regard : — " A horse shall while I live my comrade be, The vault of circling heaven shall shelter me ; I want no bride to make me delicate, And cause the wise to mock at mine estate."

Zal, who was stricken to the heart by care, Kept brooding o'er the matter, sorely pained For fear lest scandal might result and dim His glory. Thus heaven oft revolved above, And all the while his heart was full of love.

§8 How Ruddba took Counsel with her Damsels

It came to pass that at the dawn one day

Mihrab walked stately from the audience- chamber,

And going toward his women's bower beheld

Two Suns within the hall ; one was Kiidaba,

The fair of face, the other was Sindukht,

The prudent and devoted ; both were decked

Like garths in spring — all colour, scent, and grace.

He gazed upon Kiidaba wonderingly,

Invoking blessings on her. In his eyes

She seemed a cypress neath the orbed moon, V. 153

Encrowned with ambergris, decked with brocade

And gems — a very Paradise of wealth !

Sindukht, whose smiles displayed her pearly teeth,

Between her jujube lips asked of Mihrab : —

" How did thy visit prosper ? May the hand

Of ill be far from thee ! What is he like —

Sam's hoary son ? What is he suited for —

A nest or throne ? Doth he behave as man,

And walk in chieftains' steps ? "

Mihrab replied : — " O fair-faced Cypress with the silvern breast !

Of all the warrior- paladins of earth Not one can tread his steps ; there is no portrait Inside our halls with such a bridle-hand, Or such another cavalier on horseback. He is in heart a lion and in strength An elephant : his hands are like the Nile. When he is on the throne he scattereth gold, When he is in the fray he scattereth heads. His cheek is ruddy as the cercis-bloom : Shrewd, young in years and fortune too is he, In battle like the baleful crocodile, On horseback like a dragon with sharp claws. He layeth in the fight the dust with blood And brandisheth his falchion of blue-steel. He hath this one defect — his hair is white ; Fault-finders find in him no other fault ; Yet this white hair of his becoineth him, And thou wouldst say : ' He fascinateth hearts.' " On hearing this Riidaba blushed, with cheeks Red as pomegranate-blossoms, while her heart Became fulfilled with fire for love of Zal : She could not eat or rest in peace ; a change Came in her disposition and demeanour, r For passion had usurped the place of wisdom, y. 154 How goodly were the teacher's words : "Deny

All talk of men when there are women by ; The heart of woman is the Div's abode, i If thou suggestest she will find the road."

Riidaba had five Turkman waiting-maids, Five faithful slaves, all girls of prudent minds ; To them she said : " I have a secret for you, Since all of you are in my confidence; Attend upon me, and dispel my cares ; Know then, all five of you, and understand, And luck go with you all your years, that I—

I am in love, and like a raging sea

Whose billows surge to heaven ! Mine ardent heart

Is full of love for Zal, and in my sleep

I cannot tear my thoughts from him. His love

Possesseth me, heart, mind, and wits ; I muse

Upon his features day and night ; and now

Means must be found to free me from my woe.

None knoweth of my secret but yourselves,

For ye are good and love me."

Then the slaves

Thought in amaze : " The princess doth amiss ! " Rose at her like so many Ahrimans And said : " O crown of ladies in the world ! O daughter eminent among the mighty, Admired from Hindustan to Chin, and like A shining signet in the women's bower ! No cypress in the garden equalleth Thy height ; thy cheeks outshine the Pleiades. Thy portrait hath been sent out to Kannuj, To Mai, and to the monarch of the West. Hath modesty departed from thine eyes And all consideration for thy sire That thou shouldst long to clasp upon thy bosom One whose own father hath rejected him — One fostered on a mountain by a fowl— V. 155

A spectacle for all the folk ? No mother Excepting his hath borne an aged babe. Such offspring is ignoble. Strange indeed For two such coral lips and musky hair To seek a dotard ! Why, all folk love thee ; Thy portrait is in all their palaces ; Thy stature, face, and hair are such that Sol Would come from his fourth heaven to be thy spouse ! "

Rudaba heard, her heart flared up like fire Before a blast of air. She shrieked at them,

262 THE SHAH NAM A OF FIRDA USI

With frowns that shut her eyes, exclaiming : " Bah !

Ye strive in vain : it booteth not to hear.

If to some star I lost my heart, could I

Find any satisfaction in the moon ?

Clay-eaters do not gaze upon the rose

Although the rose is better than the clay.

If vinegar will cure a body's liver,

Then honey will but make the anguish worse.

I want not Caesar or Faghfiir of Chin,

Or any of the princelings of 1 ran :

Zal, son of Sam, is tall enough for me

And lion-like in shoulder, neck, and arm ;

For whether people call him old or young

To me he giveth peace of soul and mind.

Talk not of other men, be his my heart,

Bit as it is by love of one whom I

Have never seen ! It chooseth by report.

I do not love his face and hair but him ;

'Tis for his merits that I seek his love."

The slaves, on hearing her distracted voice, And having learned her secret, cried : " Thy slaves V. 1 56 Are we and serve thee with devoted hearts.

Command us ! Naught but good will come of it." One said : " 0 Cypress-stem ! let none else know. A hundred thousand of us for thy life ! May all Creation's wisdom be thine aid ! Should there be need to study grammarye, And stitch up eyes with artifice and spell, Then will we fly like an enchanter's bird, Or run along like deer to give thee aid, So we may bring this king to thee our Moon, And lay him at thy feet."

Riidaba smiled,

Turned safflower cheeks toward the slave and said : — " If thou canst compass this thou wilt have planted

A tall tree bearing rubies day by day Which wisdom in its breast will bear away."

How Ruddbds Damsels went to see Zdl

The slaves arose and went, remediless

Themselves they sought a remedy for her.

So donning raiment of brocade of Rum,

And twisting roses in their hair, they went,

The five of them, toward the river-side,

Like jocund spring — all colour and perfume.

'Twas Farwardin, the first month of the year,

And Zal's encampment was beside the stream ;

The damsels were upon the farther bank.

Their talk was all of Zal. They gathered roses

Along the river-side. Their cheeks were like

A rosary, and roses filled their laps ;

But still they gathered roaming here and there.

When they came opposite the royal tent

Zal, spying them from his high throne, inquired : —

" Who are these flower- worshippers ?"

One said : — v. 157 " The Beauty of Kabulistan hath sent Forth from the palace of bright-soul ed Mihrab Her waiting-maidens to the rosary."

Zal's heart beat fast, and being love-distraught He walked attended by a single slave Beside the stream. Upon the further bank He saw the girls, drew himself up and bade The Turkman slave-boy bring the bow ; then looked For game and lighted on a water-fowl. The ruddy Turkman slave-boy strung the bow And laid it in the paladin's left hand, Who flushed the fowl and shot it as it rose.

Blood dyed the water. Zal said : " Go across And fetch yon crippled bird."

The gallant Turkman

Crossed in a boat. The slave-girls questioned him About the paladin : " This lion-limbed And elephantine-bodied warrior — Who is he ? Of what people is he king ? What foe could counter him ? We never saw A finer cavalier or better shot."

The pretty slave-boy bit his lip and said : — " Speak not so of the king. The son of Sam Is monarch of Nimriiz, and other kings Call him ' Dastan.' The sky revolveth not O'er cavalier like him, nor will time see His peer."

The damsels laughed and answered thus The moon-faced boy : " Say not such things because V. 158 Mihrab hath now a Moon within his palace, Who is a whole head taller than thy king, A teak in stature, ivory in hue, Crowned with a crown of musk, a thing divine. Her eyes are pensive and her eyebrows arched ; Their column is a silvern reed. Her mouth Is narrow as the heart of one forlorn, Her tresses' ends are coiled like ankle-rings, Her witching eyes are full of dreamy light, Her cheeks are tulip-like in hue, her locks Like musk ; her soul is breathing through her lips. A matchless Moon is she ! We from Kabul Approach the monarch of Zabul in state, And 'tis our policy to introduce Our lady's ruby lips to those of Zal, Which is but well and seemly, for she is Of equal rank."

On hearing this the slave-boy

Flushed ruby-like. " The Sun should wed the Moon," He said. " Whene'er the world would make a match The hearts of all concerned find room for love, And when the world would cause a severance It parteth mate from mate without a word. Love's bond is hidden but its rupture seen, And both are common. Still the bachelor Enjoyeth peace at home, and since he hath No daughter, will not hear reproachful words. Once said the male hawk to his brooding mate : — ' If hen-birds only from these eggs thou bring Thou makest of the sire a sexless thing.' "

Now when the laughing slave-boy had returned V. 159

Zal asked : " What was it that they said to thee To make thee laugh and show thy silvern teeth ? "

He told the paladin, whose heart grew young With joy. He bade the moon-faced youth : " Return And say thus to yon damsels : ' Stay awhile Among the roses ; ye perchance may take Some gems as well as blossoms from the garden, So go not till ye hear from me.' "

He took

Gold, jewelry, and drachms, with five rich pieces Of gold brocade and bade his slaves : " Convey them To yonder girls, tell none and be not seen."

They took the treasures with an ardent message And gave them to the damsels in Zal's name. Then said one damsel to the moon-faced page :— " A matter never can be kept concealed Unless it be confined to only two ; Three are no casket, four are all the world. So say to him, shrewd, trusty boy : ' If thou Hast secret things to say tell us in person.' "

Riidaba's damsels said to one another : — " The Lion hath been taken in the toils.

266 THE SHAH NAM A OF FIRDA US I

The wishes of Riidaba and of Zal

Have been fulfilled, and matters promise well."

The black-eyed youth, who brought the monarch's

gifts

And acted for him, went and told his chief In secret what those charming damsels said, v. 1 60 Zal went. Those rosy Idols of Taraz

Drew near and did obeisance. He inquired About that Cypress-stem, her mien and looks, Her speech, her wisdom, and her rede, to see If she were worthy of him. " Speak," he said, " Without attempting to prevaricate. If ye speak truth it will advantage you, But if I think that ye impose upon me An elephant shall trample you to death."

With cheeks that had become like sandarac The slave-girls kissed the ground before the chief, And one of them — the youngest of the troop, A girl of tenderness and ready speech, Spake thus to Zal : " Among the mighty none Hath e'er been born of woman in this world Who could compare with Sam in looks and stature, In purity, in courage, sense, and knowledge ; Or yet with thee, thou valiant cavalier, Of lofty bearing and of lion-limbs ! Or with Rudaba in her loveliness, A silvern Cypress, coloured and perfumed, Compact from head to foot of rose and jasmine, While over it Canopus of Yarnan Is shining. One would say : ' Her face distilleth Wine, and her locks are scents.' Insidious lassos Fall from her head, that cupola of silver, O'er cheeks of roses to the very ground. Her head is all a-twine with ambergris And musk, her person all a-shine with jewels.

Her locks and ringlets are like musky mail Where ' there is link on link ' as one might say. Thou wilt not see in Chin so fair an Idol : The moon and Pleiades bow down to her."

The chief on fire rejoined in sugared tones : — " Say, if thou knowest, how I may approach her. V. 161

I love her, heart and soul, and long to see Her face."

She answered : " We, if thou shalt bid us, Will haste back to the palace of our Cypress, And then beguile her, telling all we can About the chief of paladins, his prudence, His looks, his converse, and his ardent soul, And 'tis an honest work. We will ensnare Her musky head and bring her lips to Zal's. . The paladin, a lasso in his hand, May haply stroll toward our stately home And fling the noose around a pinnacle. The Lion will rejoice to hunt the Lamb. Then gaze thy fill on her. Our talk shall be The earnest of far more felicity."

3 10 How the Damsels returned to Ruddba

The girls departed, and Zal thought the night A year. Meanwhile they reached the palace-gate, Each with two sprays of roses, where the porter, On catching sight of them, prepared to chide, And spake with sternness, hardening his heart :— " A nice time this to be beyond the gates ! I marvel at your gadding so about."

The Idols, when they found a word to say, Flew out at him in their embarrassment : —

" This day is just like any other one : There is no foul div in the rosary. 'Tis spring. We gather roses in the garden, And spikes of hyacinth upon the ground. Moon-faced Rudaba bade, and so we went Hence after roses out of love for her ; Then wherefore speak to us in such a tone For plucking them ? "

V. 162 " But this is not the time,"

He said, " for pranks like these ; for bear in mind That Zal the chieftain now is at Kabul : The land is covered with his tents and troops. Do ye not see Mihrab at early dawn Go from his palace-gate and mount his steed ? Why, every day he goeth to and fro Now he and Zal have come to be such friends, And if he saw you carrying your roses Would have you down upon the ground forthwith. Quit not the Haram more, and would to God That nothing great or small may come of this."

They went within and told the Moon hi private :— " We ne'er saw Sun like this with ruddy cheeks And hair all white."

Riidaba's heart inflamed In expectation of beholding Zal. They laid his jewels and dinars before her, While she minutely questioned them : " How found ye The son of Sam ? Doth he deserve his fame ? "

The five, encouraged, chattered on and said : — " Zal is the finest horseman, with such mien And Grace — a lofty cypress of a man. Imperial Grace and dignity are his. What fragrance, colour, stature, limbs, he hath ! How slirn a waist and what an open chest ! His eyes are twin narcissi water-blue,

His lips like coral and his cheeks like blood.

His hand and forearm are like lion's paws.

A shrewd man he, with an archmage's heart

And royal Grace ! while as for his white hair

It is a blemish — but no cause for shame.

This chief of paladins hath downy cheeks,

Like cercis-bloom through silver habergeon,

Such as to make one cry : ' Be ever thus : v- 163

No change can make thee dearer than thou art.'

We told him he should see thee ; he was hopeful

When we departed. Now devise a scheme

To entertain him. Tell us what to tell him."

She answered : " Once ye told a different tale ! This Zal, who was the nursling of a bird, Was so white-headed and so wizened ! Now His cheek is like the cercis-bloom, and he Is tall and handsome, and a paladin ! And ye have bragged about my face to him And asked for payment for your gossiping."

She spake with smiles and blushes on her cheeks, '

As 'twere pomegranate-blooms, then bade one damsel : — " Be off with you at dawn. Take him good news, Hear what he hath to say and say to him : — ' Thy wish is granted ; be in readiness ; Come and behold thy Moon in all her charms.' "

The waiting-maid departed, gave the message, And came back to the Cypress of Taraz. "Devise some means to compass it," she said, " For God hath granted thee thy whole desire, And may the ending be a happy one ! "

Riidaba soon made ready, while her kin Suspected naught. She had her own pavilion Like jocund spring and decked with great men's

portraits. The servants draped it with brocade of Chin,

270 THE SHAH NAM A OF FIRDAUSI

Set golden trays about as ornaments, Then mingled wine with musk and ambergris And scattered emeralds and carnelians. Here were narcissus, violet, cercis-bloom And rose, there lily and the jasmine-spray. The goblets were compact of gold and turquoise, The viands saturate with clear rose-water ; V. 164 Thus from the chamber of the sun-faced one Rose fragrant odours wafting to the sun.

How Zdl went to Riiddba

At dusk they locked the gate and took the key, And then a damsel went to Zal and said : — " All is prepared, so come."

Thereat the chief,

All wooer-like, set out toward the palace. Meanwhile black-eyed and rosy-cheeked Riidaba- A cypress over which the full moon shone — Went to the roof, and, when the son of Sam The cavalier appeared, that high-born maid Unlocked her coral lips and cried to him : — " Thou art well come, 0 youth of noble birth ! The Maker's blessing be on thee, the arch Of circling heaven be underneath thy feet, And may my maid be blithe of heart and glad, For, top to toe, thou art as she described thee. To foot it thus from thy pavilion Must irk thy royal feet."

He heard the voice

And saw upon the wall a sun-cheeked damsel, Whose beauty set the roof a-gleam like gems, Whose blushes set the ground a-flush like rubies.

He thus made answer : " 0 thou inoon-faced one ! My blessing and the Grace of heaven be thine. How many nights with eyes up-turned to Spica Have I entreated Him who ruleth all, To let me privily behold thy face ! Now thou dost make me happy with thy voice, Thy tender words and gentleness. Oh ! find Some means to let me look on thee ! For why Shouldst thou be on the roof and I below ? "

The fairy-faced one heard the chieftain's words v. 165

And doffed her scarlet wimple instantly. Then from her lofty cypress-form she loosed A lasso, such as none could plait, of musk : Coil within coil it was, and snake on snake ; Strand over strand it lay upon her neck. She loosed her tresses o'er the battlements And when they straightened out they reached the

ground.

Then spake Rudaba from the wall above : — " 0 paladin ! O child of warrior-race ! Now speed thee quickly and gird up thy loins, Exert thy lion-breast and royal hands. Seize these black tresses which hang down beside me All dedicate to thee."

Zal gazed on her

In marvel at her hair and face. She heard Him kiss that musky lasso oft. He said : — " This is not well ; may no sun shine when I Shall lay a wanton hand upon my Life And put a spearpoint to this wounded heart."

He took a lasso from his servant, coiled And lightly flung it in his breathless haste. The noose caught and he mounted. Fairy-face Advanced to welcome him, she clasped his hand, And both intoxicate with love descended,

272 THE SHANHAMA OF FIRDA USI

v. 166 Hand clasped in hand, to her pavilion

Gold-arabesqued — a meeting-place for kings,

A Paradise adorned — a blaze of light.

Slave-girls attended on the Houri there,

While Zal in rapt astonishment beheld

Her face, her hair, her loveliness and grace,

Her bracelets, torque, and earrings : her brocade

And jewels were like gardens in the spring ;

Her cheeks were like twin tulips in a garth ;

Her crispy love-locks twisted curl on curl.

Zal sat in royal grace by that fair Moon,

His dagger in his belt and on his head

A ruby coronet. Rudaba looked

And looked with stolen glances at him still ;

Looked at that form, that neck, that grace, that

height,

Which used to make rocks brambles 'neath his mace, And at those cheeks whose lustre fired her soul. The more she gazed the more her heart inflamed : They kissed and clung intoxicate with love. What lion hunteth not the onager ? Thus spake the chieftain to the moon-faced maid : — " 0 silver-bosomed Cypress, musk-perfumed ! The Shah will ne'er consent, and Sam will wring His hands and storm, but still by God I swear That I will never break my troth to thee. Nay I will first hold soul and body cheap And wear a shroud. I will seek God and pray Him, With all the instancy of devotees, To wash all opposition, wrath, and vengeance

V. 167 From both their hearts, and if He hearkeneth Thou shalt become my wife before the world." Rudaba answered : " I too swear by Him — The God of Faith and right — that none but Zal Shall be my lord ; the Maker is my witness."

Their love waxed ever as the moments sped, For wisdom was afar and passion near. So fared they till the day began to break And drum-call sounded. Zal farewelled his Moon, Embracing her as warp and woof embrace. Both wept and both adjured the rising sun : — " 0 glory of the world ! one moment more ! Thou needst not rise so soon."

Then from aloft

Zal dropped his lasso and descending straight Went from the palace of his lovely mate.

§ I2

How Zdl consulted the Archimages in the Matter of Ruddba

The warriors, when bright Sol rose o'er the hills,

Went to the levee of the paladin,

And then dispersed while Zal bade call the sages.

They came — the ministers, archmages, heroes

And glorious chieftains, men both wise and ardent —

Well pleased at being summoned. Zal, all smiles

And yearning, offered first his praise to God,

Then roused the archimages to attention

By thus addressing them : " Let all our hearts

Regard with fear and hope the righteous Judge,

Who is the Lord of circling sun and moon, v. 168

And showeth souls the way of righteousness.

To give Him all the praise that we can give

We must bow down before Him night and day.

By Him the jocund world abideth fast,

By Him is justice done in heaven and earth.

He bringeth summer, spring, and autumn-tide

With fruit to fill the branches of the vines ;

s

274 THE SHAH NAM A OF FIRDA USI

Youth hath from Him its time of scent and bloom, Age hath from Him its time of saddened looks. None can transgress His will and ordinance : Without Him not an ant can walk the earth. He bringeth increase to the world by pairs, And not by one ; there is no One but God, Who hath not any partner, mate, or peer, But all His creatures hath He made in pairs. This was His scheme — earth and its good for man ; But save for pairing we had never known Its possibilities. Again, we never See youth unmated stable in the Faith, And thirdly, men though of a mighty stock Unmated lose their vigour. What can show More goodly than a chief of paladins, Whose soul is gladdened by his progeny ? He at life's close will have a New Year's Day In children who will keep his memory thus : — This is the son of Zal the son of Sam.' ?hus crown and throne are graced ; the father's time Being over fortune resteth with the son. All these apply to mine own case, and are The roses and narcissi of my garden. V. 169 My heart is lost, my wisdom fled ! Declare

The remedy for this. I have not spoken Before I suffered both in brain and wits. The palace of Mihrab — I love it all ! His land is heaven to me forwhy my heart Rejoiceth in the daughter of Sindukht. What say ye now ? Will Sam too be rejoiced ? And will Shah Minuchihr, if he shall hear, Regard it merely as a youthful error ? All — great and small — in marrying but obey The laws of Faith and custom. No wise man Will bar what honour and religion sanction.

What do the prescient archimages say ? What are the sages' views ? "

They held their peace Because Zahhak was grandsire to Mihrab, And Mimichihr detested both. None dared To answer, none had heard of antidote And bane combined. Their silence grieved the chief, Who tried another plan : " I know," said he, " That ye will blame the course that I adopt, But every one who chooseth for himself Is certain to incur no lack of blame. If ye can show me what to do, and how I may undo this coil, ye shall be treated As subjects ne'er were yet, my goodness, kindness, And uprightness shall keep you from all ill." The archimages, well disposed toward him, Considered and replied : " We are thy slaves, v. 170

And we are much amazed. But who will be The better or the worse on this account ? Although Mihrab is not of equal rank Yet is he mighty, brave, and rich, albeit Sprung from the Dragon's stock — the Arabs' king. Write thou to Sam as thy shrewd mind suggesteth, Who hast more wisdom, thoughtfulness, and wits Than we, and he may write the Shah a letter Explaining his own views, and Minuchihr Will be advised by Sam the cavalier And every obstacle will disappear."

§ '3 How Zdl ivrote to Sdm to Explain the Case

The chieftain bade a scribe to come, poured forth His heart and wrote a letter of good cheer,

And first he praised the Maker and the Judge, " The Source of joy and might, the Lord of Venus, Of Sol and Mars, of being and not being. We all of us are slaves and God is One. May He bless Sam the son of Nariman — The lord of mace, of scimitar, and helm, Whose black steed boundeth in the dust of fight, Who glutteth vultures when he maketh war, Who raiseth tempests on the battle-field, Who sheddeth gouts of blood from murky clouds, V. 171 Who handleth golden belts and diadems

And setteth kings upon their thrones of gold.

His bravery achieveth feat on feat

And they exalt his name. There liveth not,

Nor ever will, a cavalier so brave.

His thrall am I and love him heart and soul.

He saw how I was born, and ills have come

Since then upon me from the rolling sky.

My father wore luxurious furs and silks ;

Me the Simurgh bare to a mount in Ind.

Fain was I that the bird should bring me prey

And number me among its little ones.

My skin was scorched by blast, mine eyes were stopped

With dust. They used to call me son of Sam

Though he was on a throne, I in a nest,

Since God ordained and made this way for me.

None scapeth His ordainment though one fly

Among the clouds, gnaw spearheads, rend the hides

Of lions with his shouting, yea although

His teeth are anvils he is still God's slave.

A thing hath happened which I cannot tell To every one, and I am broken-hearted, Howbeit a sire, though fierce and dragon-like, Should hearken to the secrets of his child. My tears are for the daughter of Mihrab,

MINfiCHIHR 277

I am as if consumed in raging fire,

The stars are my companions in the night,

My breast is like a sea, I lose my wits

So that my people weep ; yet though sore troubled

I will not draw a breath but at thy word.

What doth the chief of paladins command ? V. 172

Oh ! free my mind from this distress and grief !

The archimages have advised me thus : —

' Let not the chieftain keep his Jewel hidden

But act with loyalty.' My sire perchance

Will second me herein that I may make

The daughter of Mihrab my lawful wife.

My father will remember that when God

Restored me to him out of Mount Alburz

He pledged his word in presence of his men : —

' I will not frustrate one wish of thy heart.'

Now this it is whereon my heart is set."

A horseman left Kabul at lightning-speed To go to Sam and took a second horse, For Zal directed : " Should one roadster founder Stay not to breathe but lightly mount the other And hurry on to Sam."

The messenger

Went, like the wind, upon a steed of steel. When he was drawing near the Kargasars, Sam, who was hunting on a range of hills, Beheld him from afar and told his comrades : — " There cometh from Kabul a messenger Upon a white steed of Zabulistan, Sent doubtlessly by Zal, so let us learn His news."

The man approaching kissed the ground, With many thanks to God. Sam welcomed him And took the letter, while the man discharged His errands. Sam undid and read the letter v. 173

278 THE SH AH NAM A OF FIRDAUSI

While coming from the mountains, paled and halted In wonder not expecting or commending Zal's conduct. " Yet," he thought, " 'tis natural : One nurtured by a bird would hanker thus."

When he returned he pondered long and deeply, And said : " If I shall say, ' This is not well, Oppose me not, incline to wisdom's ways,' Both God and man will blame my breach of faith. If I say,' Yes,' and ' Thy desire is good : Do as thou wilt,' what will their offspring be — This nursling of the fowl and that div's child ? "

He laid him down in grief but could not rest. The harder any servant's task, the more His heart is heavy and his suffering sore, The greater peace and comfort shall he know Within when God Almighty willeth so.

How Sam consulted the Archmages in the Matter of Zdl

Sam when he woke asked the astrologers : — " How will this end, for these two elements, Like fire and water, are opposed completely ? Such surely on the Judgment Day will be The warfare of Zahhak and Faridun. Consult the stars, vouchsafe me your advice, And put your pen- point to a lucky sign." V. 174 They spent the day in searching, and then came

To Sam with smiles, for opposites combined In his behalf, and an astrologer Said : " Hero of the golden belt ! we bring Good news about the daughter of Mihrab And Zal, for they will be a glorious pair, Whose son will prove a mighty Elephant,

Will gird his loins with, valour, overcome

The world, will set the Shah's throne on the clouds,

Cut from the ground the feet of evil doers

And leave them not a lurking-place on earth,

Spare no Sagsars,1 spare not Mazandaran,

But make the earth clean with his massive mace.

Through him Tiiran shall suffer greater woe,

Through him Iran shall gain unbounded weal,

Through him the aching head shall rest, and he

Shall shut the door of war, the path of mischief.

The Iranians shall have hope in him, through him

The paladin shall have good news and joy.

The charger that he urgeth in the fight

Shall trample on the face of warrior-pards.

The realm in his days shall be fortunate,

The age accept his name among the kings,

While Rum, Ind, and the country of Iran

Shall grave it on their signets."

Sam gave ear

And smiled as they congratulated him. He gave them gold and silver past all count Since peace had come in time of fear. He called The messenger, conversed with him and said : — " Speak gently unto Zal and say : ' Thy wish Hath nothing in its favour, but since I Have pledged my word I must not seek a pretext For breaking it. Lo! I shall quit the field V. 175

To-morrow for Iran to ascertain

The Shah's commands, and how God shall dispose him.'"

He gave a largess to the messenger And said to him : " Arise and tarry not."

They bound a thousand of the Kargasars And dragged them off afoot in shame and woe.

1 The name of a wild tribe, "the Dog-heads."

Toward dawn the horsemen's shouts rose o'er the

plain,

Rose too the sound of drums and clarions About the entrance of the tent-enclosure, And Sam marched to Iran by Dahistan.

The messenger returned to Zal in triumph With omens of success. When he arrived He told Sam's answer. Zal was well content And offered praises to Almighty God For this great mercy and his blissful fate. He lavished on the poor drachms and dinars And showed especial kindness to his kindred, Invoking blessings on the chieftain Sam For having sent a gentle answer back. He could not rest by day or sleep by night, He drank no wine, desired no minstrelsy ; His heart was always yearning for his bride ; He could not talk of any one beside.

§15

How SinduTM heard of the Case of Rudaba

A dame of honied speech was go-between And bore the lovers' greetings to and fro. Zal called this woman, told about his sire, Arid said to her : " Go to Rudaba. Say : y. 176 ' O Beauty kind and young ! when matters come To grievous straits we quickly find a key For their enlargement. Now the messenger Hath come from Sam rejoicing with good news. Sam hummed and hawed but in the end consented.'

Zal sent his father's letter by the woman, Who hurried with the good news to Rudaba.

That fay-faced damsel showered drachms upon her,

Placed her upon a gold-embroidered seat

And for her news gave her a change of raiment ;

Then brought an Indian turban woven so finely

That warp and woof were not distinguishable,

With patterns wrought thereon in gold and rubies,

So that the gold was hidden by the gems.

This, and a costly finger-ring to match,

As bright as Jupiter, she sent to Zal,

With many greetings, many messages.

Sindukht observed the woman in the hall

And cried : " Whence art thou ? Speak ! Dissemble

not !

Thou passest in and out from time to time Without regard to me. I much suspect thee. Wilt thou not say if thou art string or bow ? "

With face like sandarac she kissed the ground v. 177

And answered thus : " A needy woman I, Who have to get my living as I can ; I visit houses of the gentlefolk Who purchase clothes of me and jewelry. Riidaba wished to buy rich gems and trinkets ; I brought to her a gold adorned tiara And hoop of royal gems."

Sindukht said : " Show them And quench my wrath."

" I left them with Riidaba," The woman answered, " and am fetching more." " Show me the purchase-money," said Sindukht, " And set my heart at rest."

The woman answered : —

" The moon-faced lady told me she would pay To-morrow. Wait until I have the money."

Perceiving that she lied Sindukht used force, Searched up her sleeves and found her knavery.

282 THE SHAH NAM A OF FIRDAUSI

Si'ndukht discovering Riidaba's ring And costly stuffs was very wroth, and catching The woman by the tresses flung her down V. 178 Upon her face, and in a burst of rage

Haled her in shameful plight along the ground, Then let her fall, and bound and spurned and smote her. The queen returned in dudgeon to the palace, O'erwhelmed with disappointment, pain, and grief, Shut herself in and was as one bemused. She sent to call her daughter and the while Kept buffeting her face, and from her eyes — Those wet narcissi — bathed her burning cheeks ; Then to Riidaba : " 0 thou noble Moon ! Why choosest thou the ditch and not the throne ? In what respect can I have failed to teach thee Propriety in public and in private ? My pretty ! wherefore hast thou wronged me so ? Tell mother all thy secrets — who despatched This dame to thee and why. What is all this ? Who is the man for whom this splendid turban And finger-ring are meant ? In that great treasure— The Arabian crown — much good and ill was left us. It had a name. Wilt fling it to the winds ? May mother never bear a child like mine ! " Riidaba looked away and hung her head In overwhelming shame before her mother, And tears of love descending graced her cheeks. " 0 most wise mother ! " thus she made reply, " Love hunteth down my soul, but I had wrought No good or ill hadst thou not borne me first. The chieftain of Zabul is at Kabul, And love of him so fireth me, and things Have come to such a pass within my heart That, if in others' presence or alone, I weep and only live to see his face.

One hair of his is worth the world to me.

Know too that he hath seen and sat beside me, v. 179

And that we hand in hand have plighted troth.

We did but see each other — nothing more —

And lo ! a fire sprang up betwixt us twain.

A messenger was sent to mighty Sam

And he hath given his valiant son an answer.

Though vexed at first he grew amenable

And gave large presents to the messenger.

By means of her whose hair thou didst pluck out,

And whom thou didst fling down and hale along

Upon the face, I have read all his letter :

This stuff was my reply."

Smdukht was lost

In wonder, glad that Zal should wed Rudaba, But said : " This is no trifle. Zal is peerless Among the chiefs for valour, he is great, Son of the paladin of paladins, With all the virtues, and a single fault Which dwarfeth them — the Shah will be displeased And send the dust up sunward from Kabul. He wisheth not that any of our race Should e'er mount saddle."

Then, to make it seem That she had been mistaken, she released The woman and made much of her, and said : — " Act ever thus, discreet and clever dame ! Shut fast thy lips. God grant they never prove A chink for speech. Now hide this in the dust."

She saw her daughter's secret bent was such That she would listen to advice from none, And laid her down in tears and in chagrin ; Thou wouldst have said that she had burst her skin.

284 THE SHAH NAM A OF FIRDA £751

How Mihrab was made Aware of Ms Daughter's Case

v. i So Mihrab, much gratified by Zal's attentions, Returning found Sindukht upon her couch Pale and distressed ; he asked her : " What hath

happened ? Speak ! Wherefore are thy rosy lips thus faded ? "

She said : " I have been musing for a while About these goodly treasures and this wealth, These Arab steeds caparisoned, this palace So noble and its pleasure-grounds, the friends Who cheer our hearts, these servants of my lord, Our favour and our stature cypress- tall, Our fame, our knowledge, and our policy. In time our pride and glory must abate ; We yield them to the foe ; our toil is wind ; A narrow bier is ours at last. We plant A tree whose antidote is bane to us, We water it laboriously and hang Thereon our crown and wealth, but when it mounteth Sunward and giveth shade its lusty head Descendeth to the dust. With this before us

I know not where we ever shall find rest."

/v,

Mihrab replied : " Thou tellest an old tale : It is the fashion of this Wayside Inn. One is abased, another flourisheth, One corneth in, another goeth out ; Canst thou see one whom heaven hunteth not ? Fret as we will our woes remain ; we cannot ^ Contend against the All-just Judge."

She answered : — v. 181 " The wise would take a very different view

Of what I said. Now can I hide from thee A secret such as this and these grave doings ? A blessed wise archmage once told his child The parable of the tree which I adopted In hope my lord would understand the meaning."

She hung her head and bent her cypress-form, Her eyes dropped dew upon her rosy cheeks. " O full of wisdom," she went on to say, " The sky must not revolve above us thus. Know that the son of Sam hath striven to snare Rudaba and misled her ardent heart. Now 'tis for us to find a remedy. I have exhorted her without avail ; Her heart I see is troubled, her face wan."

Thereat Mihrab sprang up and seized his sword, His cheek grew livid and his body shook With rage ; his heart was full, he groaned and cried : — " Her blood shall flow for this."

Sindukht sprang too,

Clasped him about the waist, and cried : " Now hear Thy handmaid speak one word, then do what heart And wisdom counsel thee."

He shook her off

And bellowed like a maddened elephant : — " I should have cut her head off at her birth. I left her grandsire's way and let her live ; Now she hath wrought on me this devilry. The son who walketh not his father's path Is but a bastard in a brave man's eyes. Thus said the leopard grown keen- clawed for strife : ' I glory in the conflict, and I wis V. 182

My sire inherited the taste from his. Life must be risked when honour is in sight ; Why strivest thou to stay me from the fight ? ' If Sam and Mimichihr shall get a handle

Against us smoke will go up from Kabul, Seedtime and harvest cease throughout the land."

She said : " 0 marchlord ! do not speak so wildly. Sam knoweth all : be not so greatly moved. He left the Kargasars for this : all know it."

Mihrab replied : " Fair dame ! deceive me not. Could one imagine wind obeying dust ? I care not I so thou canst keep us scathless. A better son-in-law than noble Zal There cannot be as all know, great and small. Who is there from Ahwaz to Kandahar That wisheth not to be affined to Sam ? "

She said : " Great prince ! ne'er may I be enforced To use deceit with thee ; thy harm is mine ; I share thy sorrows. What I said is true And it was on my mind. I had at first Myself the same misgiving, which is why Thou sawst me lying down absorbed in grief ; But if this is to be 'tis not so strange As to occasion this anxiety. Sarv of Yaman pleased Faridun ; prince Zal Is not unmindful of that precedent. By mingling fire with water, air with earth Earth's dark face is made bright."

v. 183 She brought Sam's answer,

And said : " Rejoice ! Thou hast thy wish. When

strangers Affine with thee thy foes grow black of face."

Though vengeful still and greatly moved Mihrab Gave ear, then bade her : " Rouse and bring Rudaba."

Smdukht, in terror lest that lion-man Should lay her daughter dead upon the dust, Replied : " First promise to restore her to me Unscathed, and that Kabulistan shall still Possess this Rosary like Paradise."

The chieftain promised, but he said : " Now mark ! The Shah will meditate revenge for this."

Smdukht did reverence, bending to the ground ; Then with her lips all smiles and face that showed The dawn beneath the night went to her daughter With this good news : " The warrior-leopard's claws Have spared the wilful onager. Now hasten ! Take from thy face thine ornaments and go Before thy father, weeping bitterly."

Riidaba answered : " What are ornaments ? What are these worthless trinkets to my wealth ? My soul is wedded to the son of Sam ; Why hide what is so plain ? "

Then went she in

Before her father, like a rising sun, And overwhelmed in gold and jewelry.

Her father called on God in mute amaze. V. 184

She was a Paradise adorned and fair, Like shining Sol in jocund spring. He said : — " 0 witless one ! would virtuous folk approve That Ahriman should have a fairy-bride ? May neither crown nor finger-ring be thine. If but a serpent-charmer from Kahtan Turned Magian we should slay him with an arrow."

Whenas Riidaba heard her father's words Her heart grew full, her face like fenugreek. She let her dark eyelashes droop and veil Her melancholy eyes and scarcely breathed, Her father all the while with furious heart And full of menace roaring like a pard. With blood returning to her pallid cheeks His love-sick daughter went back to her chamber, Where with her mother who had gained the day She prayed Almighty God to be their stay.

§ 17 How Minuchihr heard of the Case of Zdl and Ruddba

News of the friendship of Mihrab and Zal And of that noble ill-matched pair of lovers Reached Minuchihr. The matter was discussed Before him by the archmages. Said the Shah : — " A dismal time will come on us hereby. Did Faridun purge this world of Zahhak That at Kabul Mihrab — his seed — might flourish ? V. 185 This love of ZaTs must not through our neglect

Restore the drooping plant to its old vigour. If from the daughter of .Mihrab, and Zal, The son of Sam, a sharp Sword should be drawn, On one side he will be an alien, And how shall antidote agree with bane ? While if he favoureth the mother's side His head will be possessed by evil projects, He will fulfil Iran with strife and travail In hope to win the crown and treasure back. What is your rede ? Strive to advise me well."

Then all the archimages blessed the Shah, They hailed him as the king of the Pure Faith, And said : " Thou art more wise than we and hast More power to act. Let wisdom be thy guide, And wisdom's quarry is the Dragon's heart."

The Shah, desirous to conclude the matter, Sent for Naudar, with lieges and great men, And bade him : •'' Go to Sam the cavalier, Ask : ' What hath been thy fortune in the war ? ' And having seen him say : ' Come hither first, And journey home from us.' "

Naudar set forth, And valiant Sam, informed of his approach

Went with the paladins to welcome him

With mighty elephants and kettledrums.

Anon they met and interchanged their greetings. V. 186

The hero Sam rejoiced to see the prince,

Who gave his father's message. Sam replied : —

" I will obey and joy to look on him."

For that day they remained the guests of Sam, The sight of whom rejoiced the company ; They spread the board, they took the cup in hand, And first they drank the health of Minuchihr, Then of Naudar, and then of Sam and all The chieftains, not forgetting any province. The livelong night was spent in revelry, But with the sunrise rose the din of tymbals ; The speedy dromedaries spread their wings l And toward the palace of Shah Minuchihr They went as bidden. When he heard thereof He had the palace of the Shcihs prepared. Then from Sari and from Amul rose din, As when a fierce sea heaveth, for the spearmen Marched in their mail with heavy darts, a host That reached from range to range, with shield on shield, Whose red and yellow blent, with tymbals, pipes, Gongs, Arab horses, elephants, and treasures. On such a fashion marched that armament With flags and kettledrums on welcome bent.

§ 18 How Sdm came to Minuchihr

Sam reached the court, alit and was received In audience by the Shah, at sight of whom He kissed the ground, and then approached the presence ;

1 Metaphorically, of course.

T

While Miniichihr, encrowned with sparkling gems, V. 187 Rose from his ivory throne and made Sam sit Beside him, showed the chieftain all observance And questioned him at large and anxiously About the Kargasars, about his troops, About the tierce divs of Mazandaran. The chief told all and said : " Live happy ever,

0 Shah ! Ne'er may foe's malice touch thy life.

1 marched upon that land of valiant divs, And such divs too, like lions in the fight, More swift than Arab horses and out-daring The warriors of Iran ! The fierce Sagsars — Pards in the fray — concerned at mine approach, Sent up the battle-cry within their cities,

And all turned out to fight — a mighty host, From mountain unto mountain naught but men, So that the bright day vanished in the dust. All eager for the fray they came upon me, Came with a reckless rush ! A panic fell Upon my troops. ' How shall I bear,' I thought, ' This anguish ? " and I saw not ; for the brunt Had fallen then on me. I roared against them, I whirled a mace that weighed three hundred mans l And urged mine iron steed. I came among them And brained them till the foe was panic-stricken. The grandson of the valiant worldlord Salm, As 'twere a wolf, was foremost of them all. The youth was named Karkwi, a lofty Cypress, V. 1 88 Descended through his mother from Zahhak. The heads of nobles were but dust to him. His army thronged like locusts or like ants And hid dale, plain, and mountain. When the dust Rose from that great host, and my troops turned pale, T reared the mace whereof one blow suflSceth

1 A Persian measure of weight varying greatly in different localities.

And led the army on. I raised a shout That made earth seem a millstone to the foe, While all my host was heartened and resolved To battle on. Karkwi, who heard my voice, And blows down-crashing from mine iron mace, Came like a monstrous elephant against me To battle, carrying a mighty lasso, And sought to catch me in its noose, but I Was ware and moved me from destruction's path. I took a royal bow and poplar arrows With points of steel, and urging on my charger To eagle's speed I showered shafts like fire And deemed his helm pegged to his anvil head Until I saw him coming mid the dust, Like some mad elephant, with Indian sword In hand. Methought, 0 Shah ! that e'en the mountains

Would cry to him for quarter ! He pressed on, And I held back to tempt him to come near ; Then, when he closed with me, reached from my grey, Seized on the girdle of that mighty man And like a lion wrenched him from his saddle ; Then like a maddened elephant I dashed him Upon the ground so that his bones were shivered. Their prince o'erthrown his soldiers fled the fight ; The vales and hills, the deserts and the mountains, v 189 Were crowded everywhere, while of the fallen Upon the field we reckoned up ten thousand Of horse and foot. Troops, citizens, and horsemen Were verily three hundred thousand strong ; But weighed against thy fortune what are foes Confronted by a servant of thy throne ? "

The Shah, on hearing what his chieftain said, Raised to the moon his glorious diadem, Bade hold a festival and saw with joy

292 THE SHAH NAM A OF FIRDA USI

The world freed from his foes. The night passed quickly In revelry and praises of the chieftain. At dawn the Shah held audience. Sam drew near And having done obeisance sought to speak About Mihrab and Zal, but was prevented By Mimichihr, who said with angry looks : — " Depart with chosen chiefs, burn Hindustan, The palace of Mihrab, and all Kabul. Let not Mihrab escape ; he is a remnant Left of the Dragon's seed, and filleth earth V. 190 With turmoil. As for his allies and kindred, Smite off their heads, and purify the world Of all the kith and kindred of Zahhak."

Sam dared not speak, so wrathful was the Shah, But kissed the throne, then gently pressed his face Against the famous signet and replied : — " My conduct shall acquit the Shah of vengeance."

Then with his host he sought his own abode On steeds that went like wind along the road.

§ 19 How Sdm went to War against Mihrdb

Mihrab and Zal had news of what had passed Between the Shah and Sam, Kabul was moved, And cries rose from the palace of Mihrab. Now when Sindukht, Mihrab, and e'en Riidaba Despaired of saving either life or goods, Zal left Kabul, exclaiming as he went With drooping mien yet resolute withal : " The Dragon grim whose breath would burn the world Must take my head off ere he touch Kabul." In great concern he hasted on his journey, With much to think about and much to say.

News reached brave Sam: "The Lion's Whelp hath

come."

The troops bestirred themselves and got in readiness The flag of Faridun. They beat the tymbals, And chief and host went out to welcome Zal With elephants whose backs were draped with banners V. 191 Of yellow, red, and violet. Zal, on seeing His father's face, alighted and approached Afoot, as did the chiefs of both the hosts, And brave Zal kissed the ground. Sam spent a while In converse with his son, who then remounted His chestnut Arab, like a hill of gold, While all the chiefs approached him in concern. " Thy father is displeased with thee," they told him ; " Make thine excuse and be not obstinate."

He said : " I fear not, for man's end is dust. My sire if sane will not unsay his words, And if at first he speaketh angrily Will after weep for shame."

They reached Sam's court

With much good cheer. He lighted and gave audience To Zal, who kissed the ground before his sire With ruffled feathers,1 offering praise while tears Fell from his eyes and washed his rosy cheeks. " Glad be the paladin's shrewd heart," he said, "And may his spirit be the slave of justice. Thy falchion scorcheth adamant, earth weepeth When thou art fighting. Where thy charger pranceth The lagging soldiers haste, and verily Where heaven hath felt the storm-blast of thy mace It dareth not array its host. All earth

Is verdant with thy justice, and the spirit V. 192

Of wisdom is a seedling of thy stock. All joy in thy just dealing; earth and time

1 Zal is regarded metaphorically as half bird. Cf. pp. 302, 304.

Receive it at thy hands. So do not I ; I have no share though thine acknowledged kinsman. I am the dust-fed nursling of a bird And know no feud with any, and no fault To give occasion to an enemy Save this, that Sam the hero is my sire And mine accomplishment beneath such birth. Or ever I was born thou didst expose me Upon the mountains, harrowing my mother, And giving to the flames a thriving child. I saw no cradle and no breast of milk, I had no memory of any kindred, For thou didst cast me out, deprive my heart Of peace and tenderness, and strive against The Maker, for who maketh white and black ? Now since the Maker hath provided for me, And looked upon me with a Master's eye, Skill, manhood, and a hero's sword are mine And one friend too, himself the crown of chiefs, The brave, wise, prudent monarch of Kabul. I sojourned at Kabul by thy command And mindful of thy counsel and thy pledge. Thou saidst : ' I ne'er will vex thee, but will bring The tree that thou hast planted into fruit,' Yet bringest this gift from Mazandaran, And hastest from the Kargasars to further The ruin of my home : such is thy justice ! V. 193 Behold, I stand before thee and expose

My body to thy wrath. Saw me asunder, But utter not a word against Kabul. Do as thou wilt ; the power is all thine own, But mischief to Kabul is done to me."

The chief attended to Zal's words, then bowed His head and answered : — " 'Tis all true, and I Have dealt with thee unjustly from the first

And given foes occasion to rejoice.

What thou hast asked me is thy heart's desire

And in thy trouble thou couldst find no rest ;

Yet be not rash, let me despatch the business.

I will indite a letter to the Shah

And send it by thy hand, my loving son !

The worldlord will not seek to do thee harm

When he shall see thy prowess and thy looks,

And I have wooed his heart and soul to justice.

If he shall aid us thou wilt be contented,

Because the lion always hath the power

To gain its ends, and everywhere alike

Can seize upon the quarry."

Thereupon Zal kissed the ground with many a benison.

§ 20

How Zdl icent on a Miot)ion to Minuchihr

Sam wrote at large and set forth every plea. V. 194

The letter opened with the praise of God,

Who is established in His seat for ever : —

" From Him are good and evil, life and death :

We all of us are slaves and God is One.

The process of the sky is over all

That He — the Lord of Saturn, Sun, and Moon —

Hath willed. His blessing be upon the Shah —

In fight an antidote-consuming bane,

In feast a moon that lighteneth the world —

Who brandisheth the mace, who stormeth cities,

Who giveth unto each his meed of joy,

Who marcheth with the flag of Faridun

To war, and slayeth haughty warrior-leopards.

The lofty mountain shattered by thy mace

Becometh dust upon thy proud steed's hoofs,

While thy pure heart and stainless Faith constrain Both wolf and sheep to water at thy cistern. A slave am I whose race is run, a slave Who hath attained to sixty years twice told. My head is strewn with camphor-dust — a crown That sun and moon have given me. I girt My warrior-loins and slaved. I fought the warlocks. None e'er saw l horseman rein his steed, fell chiefs, Or wield a mace like me. My mighty mace Eclipsed the warriors of Mazandaran. Did naught beside exalt me over all — There was a dragon haunting the Kashaf And making earth afoam. It reached from city To city and from hill to hill, the hearts Of all were filled with panic : men kept watch V. 195 Both night and day. That dragon cleared the sky Of flying fowl and earth of beast of prey. It scorched the vulture's feathers with its blast, Set earth a-blazing where its venom fell, Dragged from the water gruesome crocodiles, And swiftly flying eagles from the air. Men and four-footed beasts ceased from the land ; The whole world gave it room. So seeing that none Dared to lay hand upon it, in God's strength I banished terror from my heart, girt up My loins in His exalted name, and rode Mine elephantine steed. My saddle bore Mine ox-head mace, upon mine arm I carried My bow, and at my neck my shield. I went Forth like a savage crocodile. My hand Was keen, keen too the dragon's breath, and all Farewelled me when they saw me wield my mace. I came. The dragon seemed a lofty mountain And trailed upon the ground its hairs like lassos.

1 Reading with C.

Its tongue was like a tree-trunk charred, its jaws

Were open and were lying in my path.

Its eyes were like two cisterns full of blood.

It bellowed when it saw ine and came on

In fury, seeming all afire, O Shah !

Within. The world 'gan swim before mine eyes,

A black reek went up to the murky clouds,

Earth's surface shook beneath the bellowing,

The venom seemed to be a sea of Chin.

Then like a gallant warrior I roared

Against that dragon, as a lion roareth,

And tarried not, but fitted to my bow

A poplar arrow tipped with adamant

And shot it at the dragon's jaws, to phi

The tongue against the throat; the tongue lolled pinned;

The dragon was astound. Again I shot,

Again I pierced the mouth ; the creature writhed.

I shot a third shaft right adown its jaws ;

Its heart's blood spouted seething. When it closed

And pressed me hard I took mine ox-head mace V. 196

And in the strength of God, the Lord of all,

Urged on mine elephantine steed and smote

The dragon's head : thou wouldst have said that heaven

Rained mountains down thereon. I smashed the skull,

As it had been a mighty elephant's,

And venom poured forth like the river Nile.

So struck I that the dragon rose no more

While earth was levelled to the hills with brains.

Kashaf was flowing like a stream of gall

And all was peace. The mountain-tops were thronged

With folk who called down blessings on my head,

Because that dragon was a fearful bane.

On this account men called me ' One blow ' Sam,

And all threw jewels o'er me. I departed

With all my shining body bare of mail ;

298 THE SHAH NAM A OF FIRDAUSI

My charger's armour dropped from him in pieces ; I sickened with the venom many days. There was no harvest in those parts for years Nor aught except the ashes of burnt thorns. To tell my conflict with the divs would make The letter tedious, but in that and elsewhere I trampled underfoot the heads of chieftains, And wheresoe'er I rode my wind-foot charger I cleared that region of the rending lion. And now this many a year my saddle's back Hath been my throne, my charger been mine earth. My massive mace hath brought beneath thy sway Mazandaran and all the Kargasars ; I ne'er have asked for field or fell but sought To make thee both victorious and happy, v. 197 My neck and mace-blows are not what they were, My breast and loins are bent ; I used to throw A lasso sixty cubits long, but now Am bent by time and have resigned my duties To Zal, as worthy of my mace and girdle. Like me he will destroy thy foes and make My heart glad with his prowess. He hath come To ask the Shah to grant his secret longing, One excellent in God's sight, apart from Whom There is no excellence. We have not moved Therein as yet but wait the great king's will, For slaves must not presume. My lord the Shah, The guardian of the world, hath surely heard How once and publicly I promised Zal, When I was bringing him from Mount Alburz, Not to refuse him aught, and he hath come, Besmeared with blood and dust, and bones in bits, With his request. He said : ' 'Twere better far To hang Amul l than fall upon Kabul.' 1 Mintichihr's capital.

But when a fowl-fed outcast on the mountains

Seeth in Kabulistan so bright a Moon —

A Cypress slim crowned with a rosary —

It is no wonder if he goeth mad,

Nor ought the Shah to visit it upon him.

All pity him, his pangs of love are such !

His many undeserved afflictions borne

Evoked the promise that the Shah hath heard,

And I have sent him with a heavy heart.

When he shall come before thy lofty throne

Do that which is most consonant with greatness ;

There is not any need to teach thee wisdom.

Him and him only have I in the world

To share my sorrows or to succour me. v. 198

From Sam the son of Nariman be blessings

A thousand fold upon the king of kings

And on the lords."

When all things were prepared Zal took the letter hastily, arose, Went forth and mounted mid the blare of trumpets. A troop of warriors went with him to court At speed. Thus from Zabulistan l went he While " One blow " Sam enjoyed his rosary.

§ 2I How Mihrdb was Wroth with Sindukht

When these events 2 were bruited at Kabul Mihrab in fury called Sindukht and vented His rage against Riidaba on his wife. He said : " The only course for me, since I Must yield before the monarch of the world,

1 So C. and P. V. apparently by oversight reads Kiibulistdn.

2 I.e. the Shah's wrath and his instructions to Sam to destroy Kdbul.

Is to take thee with thy polluted child And slay you shamefully and publicly. Thereat perchance the Shah will be appeased And earth grow peaceful. Who within Kabul Would dare to strive with Sam or feel his mace ? "

Sindukht sank down before him and considered. Then having hit on an expedient, For she was shrewd and subtle, came before The sunlike king with folded arms and said : — V. 199 " Hear but one word from me, then do thy will. If thou hast wealth to purchase life bestow it, And know thou that this night is big with fate. Yet though night seeineth long 'twill pass, and

earth Be like a signet-ring of Badakhshan."

Mihrab replied : " No old wives' tales to warriors ! Say what thou know'st and use all means for life, Or else array thee in the robe of blood."

She said : " There is no need of that, great king ! But I must go to Sam to draw this sword And to appeal to him in fitting terms, For wisdom is the cook when speech is raw. To labour for our lives is my part, thine To find the presents and entrust to me Thy hoarded wealth."

" Here is the key," he said,

" One must not always grieve at spending treasure. Prepare slaves, horses, thrones, and casques to go. We yet may save our country from the flames To shine though faded now."

Sindukht replied : —

" If thou desirest life hold treasure cheap. While I avert the danger thou must use No harshness toward my child. My greatest care Here is her life ; give me a pledge for that.

I care not for myself ; all my concern And travail are for her."

She took his pledge,

Then boldly faced the danger, clad herself All in brocade of gold with pearls and jewels About her head, and from the treasury took Three hundred thousand pieces as a largess. They brought forth thirty steeds of Arab stock V. 200

Or Persian with their silvern equipage ; And sixty slaves with golden torques, each bearing A golden goblet brimmed with camphor, musk, Gold, turquoises, and jewels of all kinds; One hundred female camels with red hair, One hundred baggage-mules; a crown of jewels Fit for a king, with armlets, torques, and earrings ; A throne of gold like heaven, all inlaid With divers sorts of gems, the width thereof Was twenty royal cubits and the height The stature of a noble horseman ; lastly Four mighty Indian elephants to bring Bales full of wearing-stuffs and carpeting.

§ 22

How Sam comforted Sindukht

The treasures having been despatched she mounted

In warrior-guise, swift as a lightning-flash,

Assumed a Human helm and rode a steed

As swift as wind, approached Sam's court unknown

And bade the officers announce her thus : —

" An envoy from Kabul hath come to seek

The mighty chief, the hero of Zabul,

Charged with a message from Mihrab to Sam, The winner of the world."

The chamberlain

Went to tell Sam, who granted audience. Sindukht dismounted, hasted to the chief V. 201 And kissed the ground, with praises of the Shah And of the chief of paladins. The largess, The slaves, the horses, and the elephants Stretched from the gate two miles. She offered all To Sam, who sat there dazed, like one bemused, With folded arms and drooping head. He thought : — " Come female envoys from so rich a country ? If I accept the Shah will be displeased ; If I decline then Zal will be chagrined And flap his wings about like the Simurgh."

He raised his head and said : " As for these goods, These slaves and elephants caparisoned, Go give them to Zal's treasurer as presents Sent by the Beauty of Kabulistan."

Then fairy-faced Sindukht essayed to speak, Rejoicing that her offerings were accepted And all had ended well. Three of her handmaids, With idol-faces, tall as cypresses And fair as jasmine, bearing each a goblet Which brimmed with pearls and rubies, poured them

out

In one promiscuous shower before the chieftain. This done and strangers gone she said to Sam : — " Thy counsel maketh old folk young. Thou teachest V. 202 The mighty wisdom, who through thee illume The world. Thou hast sealed up the hand of ill And opened with thy mace the way of God.

Mihrab, if any, was to blame, and he Is weeping blood. What have our people done That thou must raze Kabul ? They only live

To do thy hest — slaves of the very dust Upon thy feet. Fear Him who hath created Both mind and might, bright Venus and the Sun. He would not countenance such acts from thee : Gird not thy loins for bloodshed."

Sam replied : —

" Come tell me what I ask and palter not. Art thou the slave or consort of Mihrab, Whose daughter Zal hath seen ? Tell me that I May judge her worthiness, her mind and temper, Her face, hair, stature, looks, and understanding — Whatever thou hast noted tell me all."

Sindukht replied to him : " O paladin, The chief of paladins, the warriors' stay ! First swear an oath whereat the land shall quake That thou wilt never injure me or mine. I have a palace, wealth, and mighty kindred. First reassure me and I will reply

In hope to win thy favour, and will send V. 203

Our hoarded treasures to Zabul."

Sam grasped

Her hand and took the oath, on hearing which, And marking that his speech and pledge were frank, She kissed the ground, then rose and told him all : " My race is from Zahhak, O paladin ! Spouse to Mihrab, that ardent warrior, Am I, and mother of rnoon-faced Riidaba, Of her o'er whom Zal poureth out his soul. We and our kin before all-holy God Bless all night long the Shah, and thee, and Zal. I come to know thy will, and how thou holdest Us in Kabul. If we be bad by race And sinners all unfit for rule, behold ! I stand before thee sorrowing. Slay thou Who should be slain and bind who should be bound,

But as for all the guiltless of Kabul Burn not their hearts nor turn their days to darkness."

The paladin on hearing saw in her A woman of counsel and of ardent soul, With cheeks like spring, in height a cypress-tree, With reed-like waist and pheasant's gait. He said : — " My pledge shall hold although it cost my life. Live safely and rejoicing at Kabul With all thy kindred. I assent that Zal Shall wed Riidaba. Though our race is other *-Than yours, yet ye deserve the crown and throne ; The world so waggeth and no shame to us ; We cannot strive against the Almighty Maker, Who doth whate'er.He willeth in such wise That we are ever crying out : ' Ah me ! ' V. 204 One is exalted and another humbled,

And while one fareth well another quaketh.

The heart of one is furnished by his increase,

Another's minished by his poverty,

But after all the end of both is dust —

The element that slayeth every race.

I will exert myself on thy behalf

Because of thine appeal and bitter cry,

And have already written to the Shah

A letter with the plaint of one in pain,

And Zal hath gone with it. Hath gone ! nay rather

Hath flown ! He saw no saddle when he mounted,

And then his roadster's hoofs saw not the ground !

The Shah will smile and give a gracious answer,

For this bird's fosterling is out of heart ;

He standeth in the mire made by his tears,

And if his sweetheart is as fond as he is

Their skins will never hold them. Prithee now

Let me behold the Dragon's child, just once,

On thine own terms. The sight may weigh with

me If both her looks and locks commend themselves."

She answered : " If the paladin will gladden His slave, let him vouchsafe to visit her : Her head will reach high heaven. If to Kabul We bring a king like thee, we will present Our lives as offerings."

She saw his smiles

And that all hate was rooted from his heart As he replied : " Be not concerned ; this matter Will shortly turn out to thy wish."

Sindukht

Then asking leave withdrew, and went away In full content, her cheeks like gems for joy. She sent a lusty courier like wind V. 205

To tell Mihrab : " Be easy in thy mind, Rejoice and make thee ready for a guest. I follow quickly."

Next day, when the sun Shot up and heads awoke from drowsiness, Saluted as the Moon of noble dames, Sindukht proceeded to the court of Sam, Did him obeisance, spake with him at large, And asked permission to go home rejoicing To tell Mihrab about the new-made league, And get all ready to receive their guest. Sam said : " Depart and tell him everything."

They chose choice gifts for her and for Mihrab, And for Riidaba too — that lovesome maid. Sam gave Sindukht withal all that was his Within Kabul of palaces and gardens, Of tilth, milch cattle, carpets and apparel, Then took her hand, re-swore his oath and said : —

" Be happy at Kabul, and fear no foe."

U

With favouring stars the pale Moon's face again Grew bright, and she went homeward with her train.

§ 23

How Zdl came to Minfichihr with Sam's Letter

Now hearken how Zal fared with Minuchihr — V. 206 That favourite of fortune. News arrived : — " Zal, son of Sam the cavalier, hath come." The nobles went to welcome him. On reaching The court he had an audience and did homage, Remaining with his face upon the ground. The kind Shah's heart was won ; he bade to purge Zal's face of dust and sprinkle him with musk, And, when the well-beloved approached the throne, Inquired : " How didst thou fare mid wind and dust On thy hard journey, child of paladins ? "

Zal answered : " Through thy Grace 'twas more

than well ; " Thou turnest every trouble to delight."

The Shah then took Sam's letter, read and smiled. " Thou hast increased an ancient grief of mine," He said, " yet for thy father's touching letter, Which ancient Sam hath written in his trouble, Although the matter hath much grieved my heart, I am resolved to think of it no more, And will perform and carry out thy wish, Since that is all to thee ; but tarry here While I deliberate on thine affairs."

The cooks brought in a service all of gold Whereat the king of kings sat down with Zal, And ordered all the chieftains to partake The feast. The eating done, they served the wine Within another throne-room, and that over

Zal mounted on his charger with gold trappings,

And so departing passed the livelong night

With much to think and talk about. At dawn

He came with girded loins to Miniichihr

Of glorious Grace, who gave him salutation V. 207

And praised him privily when he had gone.

The Shah commanded that the archimages, The nobles, wise men, and astrologers, Should meet at his high throne and read the stars. They met and laboured for three days and then Announced : " We have perused the circling sky, And this is what the stars prognosticate : — ' No stagnant pool is here. There will arise From Sam's son and the daughter of Mihrab A hero full of prowess and fair fame. His life will be prolonged for centuries ; He will have strength, renown, and Grace, pluck, brains, And thews, and not a peer in fight or feast. Where'er his charger's coat shall run with sweat The liver of his foemen shall run dry. The eagle will not soar above his helm ; Naught will he reck of chiefs and men of name. He will be tall in stature, great in might, Will take the lion with his twisted lasso, Will roast whole onagers upon the fire, Will make the air weep with his scimitar, Will be the belted servant of the Shahs And shelter of the horsemen of Iran.' "

Then said the exalted Shah : " Beware that ye Disclose to none what ye have told to me."

1 Beading with C.

3o8 THE SHAHNAMA OF FIRDA USI

§ 24 How the Archmages questioned Zdl

V. 208 The Shah called Zal to prove him by hard questions. The shrewd archmages and the men of lore Sat in full conclave, and examined him On many matters veiled in mystery. One asked that man of insight, wit, and knowledge : — " What are the dozen cypresses erect

In all their bravery and loveliness, Each one of them with thirty boughs bedeckt —

In Persia never more and never less ? " The second said : " O noble youth ! explain — What are those two steeds moving rapidly :

As crystal bright is this one of the twain And that one sable as a pitchy sea ;

They gallop at their utmost speed and strain

Each one to catch the other, but in vain ? " The third said thus : " What are the thirty men

Who ride before their king in order meet And seem but twenty-nine to thee, but when Thou countest them their number is complete ? " The fourth inquired : " What is the meadow-land,

Where streams abound and herbage groweth strong, To which a fierce man cometh, in whose hand

There is a scythe, a sharp one and a long : He cutteth all the grass both green and dry, And if thou criest heareth not thy cry ? " " What are those cypresses — a lofty pair —

Like reeds above a sea whose waters heave," Another asked, " and what bird nesteth there

On this at morning, and on that at eve ? The bird departeth and the leaves turn pale, The bird arriveth and they musk exhale.

MINtlCHIHR 309

In all their verdure both are never seen V. 209

Together, but one sere, the other green."

The sixth said : " On a mountain I descried

A city that was strongly fortified.

The citizens, those men exceeding wise,

Preferred thereto a thornbrake on the waste ;

And there as monarchs or as subjects placed A town with buildings lifted to the skies. The memory of the city now hath gone, 'Tis not accounted of by any one ; But some day suddenly the earth will quake,

The country vanish from the sight of men, Remembrance of the city will awake,

And long regret possess the citizen. Now look behind the veil, explore the words,

And if thou canst the secret sense unfold, Declare it here in presence of the lords, .

And make the purest musk from grimy mould."

,*

§ 25 How Z&l ansicered the Archmages

Zal for a while remained absorbed in thought, Then shook his plumage, spread his wings, and

answered: — " First as to those twelve cypresses which rear

Themselves, with thirty boughs upon each tree : They are the twelve new moons of every year,

Like new-made monarchs, throned in majesty. Upon the thirtieth day its course is done For each ; thus our revolving periods run. Thou speakest of two chargers, black and white,

Which like Azargashasp go flashing by : These too are periods, and in their flight

Pursue each other unremittingly.

The two that pass along are night and day,

The pulses of the sky are reckoned so ;

They never catch each other as they go, But follow as a hound pursueih prey. V. 210 Again, thou askest of the thirty men

That ride before their king in order meet, And seem to thee as twenty-nine, but when

Thou countest them their number is complete. They are the phases of the moon ; one night A phase from time to time eludeth sight.

Unsheathe we now the hidden sense expressed By two tall cypresses, a bird and nest. The darker limb of heaven is opposed

With Aries to Libra in the height ; Thence till the reign of Pisces hath been closed

The ascendant limb is that of gloom and night. Each lofty cypress-tree denoteth one

Of these two limbs which cause our smiles and tears, The bird which flieth 'twixt them is the sun —

Occasion to the world of hopes and fears.1 Again, the city built upon the mount Is our long home, the scene of our account.

This Wayside Inn is meant by Thornbrake town, At once our pleasure, treasure, pain and woe : It reckoneth each breath drawn here below

And both exalteth us and casteth down.

1 Putting aside modern astronomical notions the idea seems somewhat as follows: the sky, as represented by the Signs of the Zodiac, is divided into a lighter and a darker portion or "limb" ; the lighter, Spring and Summer, being represented by the Signs from Aries to Virgo ; and the darker, Autumn and Winter, by those from Libra to Pisces. The "limbs" are alternately more or less in evidence, while the sun is continually journeying from one " limb " to the other. The double alternation of light and darkness is thus accounted for ; that of the lighter and darker seasons of the year by the movements of the sky, and that of day and night by the movement of the sun. The former rules man's destiny, the latter chiefly influences his daily life.

A storm ariseth, earth's foundations quake,

Extorting from the world a bitter cry ; We leave our toils behind us in the brake

And seek the city that is built on high. Where we have toiled another hath the gain, But not for ever : he will not remain. Twas always so ; to look for change is vain. If our provision be an honoured name

Our souls will be on that account held dear, But if we do the deeds of greed and shame V. 211

That will, when we have breathed our last, appear.

Albeit we have raised to Saturn here Our mansion we shall have a shroud instead, No more. The dust and bricks close o'er our head And all is consternation, awe, and fear. As for the meadow-land, and him whose keen

Scythe is a terror both to green and dry, Who cutteth all alike, both dry and green,

And if thou criest heareth not thy cry — Time is the mower ; we are like the swath ;

The grandsire and the grandson are the same

To him, not making young or old his aim, But chasing each that cometh in his path. The use and process of the world are so :

No mother's son is born unless for death, By this door we arrive, by that we go,

And time meanwhile accounteth every breath."

How Zdl displayed his Accomplishment before Minuchihr

When Zal had thus expounded all the riddles The company both wondered and rejoiced, While Minuchihr, glad-hearted, cried : " Well done ! " He had forthwith a banquet-hall prepared,

312 THE SHAH NAM A OF FIRDAUSI

As 'twere the moon at full, and there they quaffed Wine till the night fell, and the revellers' heads Became bemused. Then at the portal rose Shouts for the steeds, and glorious in their cups The warriors grasped hands and went their ways.

Now when the sunshine struck the mountain-tops v 212 And when the chiefs awoke, Zal, ready-girt And lion-like, approached the royal presence For leave to hie him home, and thus he said : — " My gracious lord ! I long to see Sam's face. Since I have kissed the footings of thy throne Of ivory thy Grace and crown illume My heart."

The Shah said : " Youthful warrior ! Thou must bestow upon us still one day. Thou yearnest for the daughter of Mihrab And not for Sam."

He bade to carry gongs

With Indian bells and clarions to the ground, And all the warriors went forth rejoicing With lances, maces, and artillery. They took their bows and poplar shafts and let A mark stand for the foe. They wheeled and showed Their horsemanship with mace, sword, shaft, and lance, While from a height the Shah, seen or unseen By them, observed their skill, but never saw Or heard of horsemanship like Zal's. There stood Upon the ground an ancient tree. Zal took His bow, urged on his steed, and raised his name By striking that tall tree and piercing it Full in the centre with the royal shaft. Then certain of the javelin-men took bucklers And exercised with double-headed darts. Zal bade his Turkman slave bring shields of hide, Drew himself up and urged his steed along,

Then dropped his bow, took his own javelin

And made new sport. He struck and pierced three shields

And flung them to one side in high disdain.

The Shah said to the chiefs : " What mighty man V. 213

Will challenge him to prove his weight in combat ?

He hath knocked dust out of two-headed darts

And arrows."

Then the warriors donned their mail With wrathful hearts and curses on their tongues. They pricked forth to the combat bearing spears With heads of tempered steel. Zal urged his steed, Made the dust fly, and, when the battle joined, Selected from the rest a cavalier Of fame and high estate at whom he charged. The warrior turned and fled. Zal, leopard-like, Emerging from the dust, seized on his belt And took him from his saddle with such ease That both the Shah and army were astound, The chiefs exclaiming : " None will see his peer." The Shah said : " May he ever be thus ardent. The mother of the man that dareth him To battle will wear mourning for her son. The lionesses bear not one so brave, So brave ... he must be classed with crocodiles ! And Sam is blessed indeed to leave the world Such a memorial."

He praised the youth,

As did the famous warriors. Then they went, With girded loins and casques upon their heads, Toward the palace where the Shah prepared A robe of honour that astonished all The chieftains, with a precious crown and throne Of gold, with armlets, torques, and golden girdles, Rich robes, slaves, steeds, and other things of worth, And gave the whole to Zal, who kissed the earth.

§ 27 Mintichihr's Ansiver to Sdm's Letter

V. 214 The Shah then wrote a very gracious letter To Sam : " Renowned and valiant paladin, In all emprise victorious like a lion, And peerless in the sight of turning heaven For feast, for fight, for counsel and for favour ! That glorious son of thine — brave Zal — at whom The lion is aghast in battle-tide, The brave accomplished warrior and horseman Of lasting fame, hath come, and I, on learning Thy wishes and his longings, granted him All his desires, and count upon his having A long and glorious life. Should leopard-hunters Have other issue than the strong-clawed lion ? "

Exalted o'er the rest and in high favour Zal sent to Sam to say : " I left the Shah With all that I could wish — a royal robe Of honour, crowns, torques, armlets, and a throne Of ivory, and am coming with all speed, My loving, glorious sire ! "

Sam gladdened so

That his hoar head grew young. He hurried off A horseman to Kabul to tell Mihrab

V. 215 The kindness of the Shah which had produced Such joy, and added : " After Zal's return We will set out to pay thee our respects."

The messenger sped forth. Mihrab on hearing So joyed to make Kabul's Sun his affine That through his joy the dead returned to life And aged heads grew young. They summoned minstrels, And one had said that all poured out their souls.

With smiling lips and joyful heart he called

High-born Sindukht and beaming said to her : —

" My consort, whose advice is prosperous !

Thy counsel hath illumed our gloomy dwelling.

Thou hast laid hand upon a sprout whereto

The monarchs of the world will do obeisance.

Since thou hast ordered matters from the first

Thine be it also to accomplish them.

My treasury is all at thy disposal

For what is needed — throne, or crown, or wealth."

Sindukht on this withdrew and gave her daughter The news, and joyful hopes of seeing Zal. She said : " Thy choice of partner is most fit, And men and women, howsoever strict, Will see good cause to let their strictures cease. Thou hast sped quickly to thy heart's desire."

Riidaba answered : " Consort of the king ! Thou meritest the praise of every one. I make the dust upon thy feet my pillow, And order my religion by thy teaching. May eyes of Ahrimans be far from thee, And be thy heart and soul the house of feasting."

Sindukht on hearing this bedecked the palace, Arrayed the hall like jocund Paradise, v. 216

Mixed wine and musk and ambergris and spread Gold-broidered carpets, some inwoven with emeralds And others patterned out in lustrous pearls ; Each several pearl was like a water-drop. She placed a golden throne within the hall, So do they use in Chin. The tracery Was all of gems with carvings interspersed, The feet were jewelled : 'twas a royal throne And very splendid. She arrayed Riidaba Like Paradise, wrote on her many a charm And seated her, allowing none to enter

Within that chamber arabesqued with gold.1

Kabulistan was dight in festal trim,

All colour, scent, and wealth. They housed the backs

Of the elephants with rich brocade of Rum

And seated on them minstrels wearing crowns.

All was prepared for welcoming the guests

And all the slaves were summoned to strew musk

And spicery, to put down furs and silks,

To fling down gold and musk, and sprinkle round

Wine and rose-water on the dusty ground.

§ 28 How Zdl came to Sdm

Zal sped like bird on wing or ship at sea And all that heard of his approach went out To welcome him with joy. The palace rang With shouts : " Zal hath succeeded and returned.

Sam met him joyfully and held him close v. 217 Embraced. When Zal had disengaged himself He kissed the ground and told his news. Anon Sam, seated on his splendid throne with Zal, Blithe-hearted and in great content, began To tell about the matter of Sindukht, And kept his countenance : " A woman named Sindukht brought me a message from Kabul, And made me promise not to be her foe. I granted all that she was pleased to ask — First that the future monarch of Zabul Shall have the Beauty of Kabul to wife, And next that we will go and be her guests To heal all sores. Now she hath sent to say : —

1 Where she had once entertained Ztll.

' All things are ready, scented and adorned.' What answer shall we send high-born Mihrab ? "

Then Zal blushed ruby-red from head to foot With sudden joy, and said : " O paladin ! If it seem good to thee send on the troops And let us follow and discuss the matter."

Sam smiled at Zal, aware of his desire, For he could talk of nothing but Rudaba, And got no sleep at nights for thinking of her.

Sam bade to sound the gongs and Indian bells And have prepared the royal tent-enclosure. He sent a cameleer, a valiant man, To advertise the lion-like Mihrab : — " The chieftain is upon his way with Zal And elephants and troops escorting them."

He went with speed and told Mihrab, who joyed ; v. 218 His cheeks grew ruddy as the cercis-bloom. He sounded trumpets, mounted kettledrums, And furnished forth his army like the eye Of chanticleer. Huge elephants and minstrels Made earth a Paradise from end to end. What with the many flags of painted silk Of divers colours, sound of pipes and harps, The blast of trumpets and the din of gongs, One would have said : " It is a festival, The Resurrection or the Last Great Day." Thus went Mihrab till he encountered Sam, He then dismounted and approached on foot. That paladin of paladins embraced him And asked if all were well. Mihrab began To compliment both Sam and Zal, then like The ii6w moon rising o'er the mountain-tops He mounted his fleet steed and set a crown Of gold and jewels on the head of Zal. Conversing of the past they reached Kabul.

3i8 THE SHAHNAMA OF FIRDAUSI

What with the clang of Indian bells, the sounds Of lyre and harp and pipe, one would have said : — " The roofs and doors make music. Times are changed ! " The horses' manes and forelocks ran with saffron And musk. Then with three hundred female slaves With girded loins, each with a cup of gold Which brimmed with musk and gems, Sindukht approached,

And all blessed Sam and showered forth the jewels. Each person present on that happy day v. 219 Had treasure to the full. Sam smiled and asked : — " How long wilt thou conceal Rudaba thus ? "

Sindukht replied : " If thou wouldst see the Sun What is my fee ? "

Sam answered : " What thou wilt : My treasures, crown, throne, country — all are thine."

They sought the chamber arabesqued with gold, Where all was jocund Spring, and Sam, entranced, Struck dumb, and dazzled, viewed the moon-faced maid. At last he said to Zal : " Thou lucky youth ! God greatly helped thee when this glorious Sun Set her affections on thy face. Thy Choice Is choice indeed ! "

By Sam's desire Mihrab Approached to execute the legal contract. They placed the happy couple on one throne And scattered emeralds and carnelians. Her coronet was wrought of gold and his Of royal gems. Mihrab produced and read The inventory of his daughter's dowry Till one had cried : " 'Tis more than ear can hear." Sam was confounded when he realised The treasures, and invoked the name of God. Then hall and city revelled for a week, The palace was a Paradise in raptures,

And neither Zal nor coral-lipped Riidaba v- 22°

Slept for a sennight either day or night ;

Then going to the palace from the hall

They spent three weeks in joy, while all the nobles

With armlets on stood ranked outside. One month

Elapsed and Sam departed to Si'stan.

Zal spent a happy week in getting ready

Steeds, howdahs, litters ; for Riidaba's use

A curtained couch. Sindukht, Mihrab, and all

Their kin set off first for Si'stan, glad-hearted,

With minds at ease and lips all praise to God,

Who giveth good, and there arrived triumphant,

Illuminating earth with joy and laughter.

Sam had a feast prepared. Three days were spent

In revelling, then while Sindukht remained

Mihrab returned attended to Kabul,

While Sam gave up the realm to Zal and led

His army westward 'gainst the Kargasars,

With flaunting flag and favouring auguries.

" I go," said he, " because those fields are mine,

Though not men's hearts and eyes. I have the patent

From Minuchihr. ' Have and enjoy,' he said.

I fear me that the miscreants will rebel, V. 221

The divs above all of Mazandaran.

I give to thee, O Zal ! this state, this realm,

And glorious crown."

Sam of the single blow Departed, leaving Zal upon the throne, A happy husband holding festivals, And when Riidaba sat beside her spouse He placed a crown of gold upon her brows.

320 THE SHAH NAM A OF FIRDAUSI

§ 29 The Story of the Birth of Rustam

Ere long the noble Cypress was in bearing, Delightsome Spring grew sere, her heart was sad, She wept blood for the burden that she bore. Gone was her cercis-bloom, her cheeks were saffron. Sindukht said unto her : " Life of thy mother ! Why hast thou grown so wan ? "

Riidaba answered : — " By night and day I cry for help. I lie Sleepless and withered like a living corpse. My time hath come but not deliverance."

Until that came she lacked both rest and sleep. One would have said : " Her skin is stuffed with stones Or iron." Now one day she swooned, and shrieks Rose from the halls of Zal. Sindukht bewailed, v. 222 Plucked out her raven tresses musk-perfumed

And tore her face. Then one announced to Zal : — " The leaves have withered on thy lofty Cypress," And he with tearful cheeks and stricken heart Approached the couch whereon Riidaba lay. The female slaves were tearing out their hair Unveiled with tearful faces. Then occurred A thought to Zal which eased him of his anguish — The plume of the Simurgh.1 He smiling told Sindukht, then brought a censer, kindled fire And burnt some of the plume. The air grew dark And that imperious bird swooped down — a Cloud Whose drops were pearls . . . pearls, say I, rather peace. Zal did obeisance long and praised her much. She thus addressed him : " Wherefore is this grief, This moisture in the mighty Lion's eye ?

1 Of. pp. 235, 246.

From this moon-faced and silver-bosomed Cypress

Will come a noble babe. The mighty lion

Will kiss the dust upon his feet. No cloud

Will dare to pass above him. When he shouteth

The pard will split its skin and gnaw its paws.

The warriors that see his whizzing mace,

His chest, his arms and neck, will hear his voice

With quaking hearts, steel-eaters though they be

And gallant fighters ; for this child will prove

In counsels and in rede a weighty Sam,

In height a cypress-tree, in wrath a lion,

In strength an elephant, and fillip bricks

Two miles. His birth will not be natural, V. 223

So willeth He who giveth good. Bring thou

A blue-steel dagger, seek a cunning man,

Bemuse the lady first with wine to ease

Her pain and fear, then let him ply his craft

And take the Lion from its lair by piercing

Her waist while all unconscious, thus imbruing

Her side in blood, and then stitch up the gash.

Put trouble, care, and fear aside, and bruise

With milk and musk a herb that I will show thee

And dry them in the shade. Dress and anoint

Rudaba's wound and watch her come to life.

Rub o'er the wound my plume, its gracious shade

Will prove a blessing. Let this gladden thee.

Then go before the Lord who hath bestowed

This royal Tree which ever blossometh

Good fortune. Be not troubled for this matter,

Because thy fertile Bough will yield thee fruit."

She spake, and plucking from her wing a plume Dropped it and flew aloft. Zal picked it up And did, 0 marvel ! as the bird had said, While every one looked on amazedly With wounded spirit and with bloodshot eyes.

Smdukht wept tears of blood in torrents, asking : — " How shall the infant come forth through the side ? "

There came an archimage, one deft of hand, Who made the moon-faced dame bemused with wine,

V. 224 Then pierced her side while she was all unconscious, And having turned the infant's head aright Delivered her uninjured. None had seen A thing so strange. The babe was like a lion, A hero tall and fair to look upon. Both men and women wondered at him, none Had heard of such an elephantine child. A day and night the mother lay asleep, Bemused, unconscious. They the while sewed up The wound and eased the anguish with the dressing. When she awoke and whispered to Sindukht They showered gold and jewels over her And praised the Almighty. Then they brought the babe To her, extolling him as heavenly.

The first day thou hadst called him twelve months old — A very heap of lilies mixed with tulips. The lofty Cypress smiled upon the babe, Perceived in him the Grace of king of kings, And, " I am magnified," she said, " and grief Is over."

So they named the infant " Rustam." l They made of silk a herolet the size Of that unsuckled Lion, stuffing it With sable's hair and limning Sol and Venus Upon the cheeks, with dragons on the arms, And on the hands a lion's claws. Beneath The arm there was a spear, mace in one hand And bridle in the other. They set the puppet

V. 225 Upon a chestnut horse with great attendance.

1 The word in the Persian may also mean " Je suis delivree " (Mohl), or " I bear fruit," lit., " There is fruit to me."

This done they sent on first a cameleer

Apace, showered drachms on those who were in charge,

And took the puppet mace in hand to Sam.

In all the country round they held high revel, The desert was supplied with pipe and wine. Inside Kabul Mihrab enjoyed the tidings And showered dinars upon the mendicants, While in Zabul the revellers sat together Without distinction as to high and low, But mixed like warp and woof.

They brought the puppet To Sam the cavalier, who looked thereon, Grew glad and well content. That hero's hair Stood up on end. " This silken thing," said he, " Is just like me. If he is half this size His head will touch the sky, his skirt the ground."

He called the messenger and poured drachms o'er

him

Until the heap was level with his head. The drums beat in the court for joy, Sam decked The champaign like the eye of chanticleer Aikd bade adorn the land of the Sagsars

And all Mazandaran. He had wine brought, V. 226

C; lied minstrels and showered drachms on mendicants.

A week passed and the famous chieftain wrote A letter like the meads of Paradise To Zal. He offered praises first to God That matters had turned out so happily, Praised Zal the lord of mace and scimitar, Then coming to the effigy of silk, Which had a hero's neck and Grace of kings, Enjoined: " So cherish him that not a breath May hurt him. I have prayed by day and night In secret to Almighty God to show me A son born of thy seed and of my type.

Now that the backs of both of us are straightened We only need to pray that we may live."

Came like a rushing wind the messenger To Zal of ardent and exulting heart, Told him of Sam's delight and gave the letter. As soon as Zal had heard those pleasant words, Which caused the clear-brained hero added joy, He raised his neck to touch the azure sky. Thus went the world with Zal and showed its purpose.

Ten nurses suckled Rustam, for from milk Are strength and constitution. Being weaned He lived on bread and flesh. He ate as much As five, and people turned from such repasts. V. 227 When Rustam had attained the height of eight 1 And grown a noble Cypress or bright Star — A Star whereat the world was all agaze — Thou wouldst have said : " 'Tis valiant Sam indeed In stature, wisdom, countenance, and rede."

§ 30 How Sam came to see Rustam

Sam heard : " The son of Zal is like a lion, None ever saw a child so fierce and stalwart." His heart was stirred in him, and he resolved Himself to see the boy. He left in charge The captain of the host and went with escort, Drawn by his love, toward Zabulistan. Then earth grew ebon, for Zal heard the news, Bound on the drums and went with brave Mihrab To welcome Sam. When Zal had dropped the ball Shouts of departure rose on every side.

1 Firdausi does not specify the measure. Mohl translates " huit palmes,"

The mass of men stretched out from hill to hill,

With buckler after buckler red and yellow.

Then trumpeted the elephant and neighed

The Arab steed, five miles that din resounded.

They had one mighty elephant caparisoned

And furnished with a golden throne, whereon

The son of Zal sat with his cypress-form,

And what a neck and shoulders ! crowned and girt,

With bow and shafts in hand, and shield before him.

Sam saw and ranked his troops upon each side. V. 228

Mihrab and Sam dismounted, and the elders

Fell prostrate, calling blessings down on Sam,

Whose face bloomed like a rose. With gladdened heart

He smiled to see the child so strongly built —

A lion's whelp upon an elephant.

He had them brought just as they were, surveyed

The boy thus crowned and throned, and blessed him,

saying :— " Live long and happily, thou matchless Lion."

Then Rustam kissed Sam's throne and, wonderful To tell ! saluted him in this new fashion : — " Great paladin ! rejoice. I am thine offshoot : Be thou my root. The slave of Sam am I, But am not one for banquet, dream, and ease, I would have steed and saddle, mail and helm, Despatch my compliments by bolt and arrow, And by God's bidding trample on foes' heads. My face is like to thine, so be my courage."

He lighted. Sam the chieftain grasped his hand And kissed his head and eyes. Meanwhile the tymbals And elephants were still. Then full of glee And talk they all betook them to the palace V. 229

And revelled merrily on golden seats, Thus resting for a month with harp and song. Upon the throne there sat victorious Sam,

An eagle's feather drooping from his crown,

Flanked by his son and Rustam mace in hand,

On whom the grandsire gazed amazedly,

Invoked o'er him the name of God and thought : —

" With such a neck and arms, such thews and shoulders,

Such reed-like waist, such ample chest and breast,

Such thighs like those of mighty dromedaries,

Such lion's heart and lion-tiger might,

Such goodly features, neck, and Grace, he hath

No peer on earth," then said to Zal : " Although

Thou question back a hundred generations,

No one would know of babe delivered thus.

How could they do the thing successfully ?

A thousand times may that Simurgh be blest

To whom God showed the way. Now let us revel

And put to flight with wine the soul of care,

For this world is a caravanserai,

Old guests depart and new ones take their places."

They put the wine about and grew bemused, They drank the chieftain's health, then that of Zal. Mihrab kept quaffing till he thought himself The one man of the world. " I do not care For Zal or Sam," he said, '•' Shah, crown, or Grace. I, Rustam, and my steed Shabdiz, and sword . . . No cloud will dare to overshadow us. I will revive the customs of Zahhak, And make the dust beneath my feet pure musk. V. 230 And now to find him arms."

He spake in jest, And Zal and Sam were merry at his words.

Sam, when the month was o'er, one day at dawn Returned to his own throne. He said to Zal : — " My son ! be just and loyal to the Shahs, Preferring wisdom over wealth, refraining Thy hands from evil all thy years, and seeking

God's way from day to day. Know that in public And private also 'tis the one thing needful Because the world will not abide with any. Observe my rede and walk in righteous ways. My heart forebodeth that my time hath come."

He bade his children both farewell and said :— " Forget not mine advice."

Then in the palace

The bells rang out, and on the elephants The clarions blared, as with his gentle tongue And kindly heart Sam journeyed toward the west. His children bore him company three stages With minds instructed and with tearful cheeks, Then Sam went on while Zal marched to Si'stan And there in lion Rustam's company V. 231

Spent day and night in bout and revelry.

How Rustam slew the White Elephant

It came to pass that as they spent a day

In revel in a garden with their friends,

While harp-strings ran the gamut of sweet sounds

And all the chiefs were one in merriment,

They quaffed red wine from crystal cups until

Their heads were dazed, and then Zal bade his son : —

" My child of sun-like Grace ! make ready robes

Of honour for thy warriors, and steeds

For those of high degree."

So Rustam gave

Gold, many Arab steeds caparisoned And other gifts, and all went richer home. Zal, as his wont was, sought the bower, while Rustam Reeled to his chamber, laid him down and slept.

Shouts rose outside his door : " The chiefs white

elephant

Hath broken loose, and folk are in its danger ! " He heard, and urged by hardihood ran forth, Snatched up Sam's mace and made toward the street. The keepers of the gate opposed him, saying : — "We fear the chieftain, 'tis a darksome night, V. 232 The elephant is loose ! Who can approve Thy going forth ? "

Wroth at the speaker's words The matchless Rustam smote him on the nape : His head rolled from him. Rustam turned toward The others but they fled the paladin, Who boldly went up to the gate and smashed The chains and bolts with blows that well befitted One of such noble name, went forth like wind With shouldered mace excitedly, approached The mighty beast and roared out like the sea. He looked and saw a Mountain bellowing, The ground beneath it like a boiling pot, Saw his own nobles fleeing in dismay, Like sheep that spy a wolf, roared like a lion And went courageously against the beast, Which seeing him charged at him like a mountain And reared its trunk to strike, but Rustam dealt it A mace-blow on the head ; the mountain-form Stooped ; Mount Bistiin shook to its core and tumbled At one blow vile and strengthless. Thus it fell, That bellowing elephant, while matchless Rustam Went lightly to his place again and slept.

Now when the sun ascended from the east, Bright as the cheeks of those who ravish hearts, Zal heard of Rustam's deeds, how he had knocked The dust out of the roaring elephant, Had with a single mace-blow broken its neck

And cast its body to the ground. He cried : —

" Woe for that mighty elephant, which used

To bellow like the dark blue sea ! How often

Hath that strong beast charged and o'erthrown a host, V. 233

Yet conquer howsoe'er it might in battle

My son hath bested it ! "

He summoned Rustam,

Kissed him upon his head and hands and neck, And said : " O lion's whelp ! thy claws have grown And thou art brave indeed ! Youth as thou art Thou hast no peer in stature, Grace, and valour ; So ere thy spreading fame shall thwart thine action Take vengeance for the blood of Nariman. Speed forth to Mount Sipand where thou wilt see A cloud-capt stronghold four leagues square, whereover The eagle hath not soared. 'Tis full of herbage And water, gold and money, men and beasts. Both trees and husbandmen abound there ; none Hath seen a place like that. The All-Provider Hath furnished workmen of all sorts, and fruit-trees. There is but one approach ; 'tis through a gate As high as heaven, and Nariman, who bore The ball from all the chiefs, approached the stronghold By order of Shah Faridiin and held The road. The siege went on both night and day With stratagems and spells above a year, Until the foe hurled down a rock and earth Possessed the paladin no more. The host Retreated to the Shah. When Sam was told : — v. 234

' The valiant Lion hath had fight enough,' He wailed with growing grief, and having mourned A week in anguish called the host together. He marched against that hold with troops that covered The waste and desert, and for months and years Beleaguered it in vain. None issued forth

And none went in, but though the gate was shut

So long the foe lacked not a stalk of hay,

And Sam forewent his vengeance in despair.

Now is the time, my son ! for artifice.

Go with a caravan in merry pin,

So that the watchmen may not find thee out,

And when thou occupiest Mount Sipand

Destroy those evil-doers, root and stem.

Since thou art yet unknown thou mayst succeed."

Then Rustam answered : " I will do thy bidding And soon provide a physic for the ache."

Said Zal to him : " My prudent son ! give ear. Don camel-drivers' clothes and from the plain Fetch camels to make up a caravan. Disguise thyself and carry naught but salt, For that is precious there. The folk know nothing Of greater value. Though the castle towereth Above its gate they have no salt to eat, So all will run to greet thee when they see Loads of it coming unexpectedly."

S 32 How Rustam went to Mount Sipand

Then Rustam made him ready for the fray, v. 235 Concealed his mace within a load of salt

And took some wise and valiant men withal.

He hid the arms within the camels' loads

And merry at the artifice sped on

To Mount Sipand. When he arrived the watchman

Saw him and hastened to the castellan.

" A caravan," he said, " with many drivers

Hath come, and if my lord doth ask their business,

To me it seemeth that they carry salt."

The chief sent one in haste to learn their loading, Who went like dust to Rustam and inquired : — " O master of the caravan ! inform me What merchandise is hidden in thy packs, That I may go and tell the castellan And take his orders."

Rustam answered him : — " Go to the noble castellan and say : 4 They carry salt.' "

The messenger returned And said : " They carry salt alone, my lord ! "

The chief rose, glad and smiling, bade his men Unbar the gate and let the strangers in. So battle-loving Rustam with his folk Approached the gate whence people hurried out To welcome him. He kissed the ground before The chieftain, paid him many compliments, Gave him much salt and spake fair words all round. v. 236 The chieftain said to Rustam : " Live for ever. Be as the sun and as the shining moon. I both accept and thank thee, worthy youth ! "

Young Rustam entered the bazar and took His caravan. The people flocked about him ; One gave a robe, another gold and silver, And chaffered with him unsuspectingly. At night brave Rustam and his warriors, Armed for the fray, made for the castellan, Who strove against them, but the Matchless one Struck him a mace-blow on the head, and buried His head and crown in dust. The tidings spread, The people hastened to oppose the foe, Night gloomed, blades flashed, and earth was like the

ruby.

What with the mellay and the waves of blood One would have said : " A sunset sky hath fallen."

The peerless Rustam with his lasso, mace, And sword destroyed the gallant foe ; and when The sun unveiled itself, and held the world From earth to Pleiades, of all the garrison Not one remained alive that was not wounded. The brave Iranians entered every nook And slaughtered all they found. The matchless Rustam Saw in the citadel where room was scant A building of hard stone with iron doors, And having with his mace-blows shattered them v. 237 He entered and beheld a lofty vault Full of dinars. Astonied at the sight He bit his lip ; then to his chiefs he said : — " Who ever would have thought of such a thing ? Good sooth no gold remaineth in the mines, Or any pearl or jewel in the sea ; They lie out-spread within this treasury."

§ 33 How Rustam wrote a Letter announcing his Victory to Zdl

Then Rustam wrote his sire a full report

Of what had passed : " First blessing be on Him,

Who is the Lord of serpent, ant, and sun,

Of Venus, Mars, and Sol, and heaven above.

May He bless Zal, the hero of Zabul,

The peerless paladin, the warriors' shelter,

The Iranians' stay, who setteth up on high

The flag of Kawa, who enthroneth Shahs,

Who taketh thrones, him whose commandment reacheth

To sun and moon.

I came to Mount Sipand By thy behest, and what a mount was there ! 'Twas like the sky. When I had reached its foot

MINtiCHIHR 333

There came a greeting from the castellan,

And though I did according to his bidding

All things turned out as I would have them be.

At night-time with my famous men of war V. 238

I gave scant respite to the garrison,

Who have been slain or maimed or have escaped

By throwing all their fighting-gear away.

There are in sooth five hundred thousand loads

Of silver ingots and of standard gold.

Of raiment, tapestries, and movables

No one could tell the total though he counted

For days and months. What would the paladin ?

May his steps prosper, may his mind be bright."

The messenger came like a blast and gave The letter to the paladin. That chieftain Read and exclaimed : " Praise to those noble ones." Thou wouldst have said: "The news will make him

young."

He wrote a full reply, first praising God And then proceeding thus : " I have perused That tale of triumph and poured out my soul In joy. Such fights become thee well, my son ! Who though a boy hast played the man, illumed The soul of Nariman and burned his foes. To carry off the spoil I have sent camels By thousands. Having read this mount with speed ; Thine absence grieveth me. Pack all the best, Then fire the hold in vengeance."

Rustam read

The letter well content, then chose the choicest V. 239

Among the signet-rings, swords, casques, and belts, As well as pearls and jewels fit for kings, And figured pieces of brocade of Chin, And sent them to his sire. The caravan Set forth while he set fire to Mount Sipand,

• Whose reek rose skyward, then he turned away Light-hearted and went home like rushing wind. When Zal had heard : " The world-illuming chieftain Hath come," the folk prepared to welcome him And decorated all the streets and quarters. Arose the din of brazen clarions, Of cymbals, trumpets, and of Indian bells As eager Rustam fared toward Zal's palace And coming bowed to earth before his mother, Who blessed his face and kissed his chest and shoulders, While Zal the chief embraced his son and bade A scattering of largess to be made.

§ 34 The Letter of Zal to Sam

The famous chief sent the good news to Sam, With many gifts to him and every one. Whenas the letter came to Sam his cheeks Bloomed like a rose in his exceeding joy. He made a feast like jocund spring, bestowed V. 240 Upon the messenger a robe and steed,

And talked of Rustam much. He wrote to Zal " It is not wonderful that lions' whelps Prove brave. A clever archimage may take One ere it suck and bring it up with men, Yet will he fear it when its teeth have grown, For though it never saw its mother's dugs 'Twill throw back to the instincts of its sire. No wonder then that Rustam should inherit Zal's prowess, and that Lions seek his aid In times of enterprise."

He sealed the letter And gave it to the messenger, who went

To Zal therewith clad in his robe of honour. The paladin rejoiced at what that youth Of tender years had done, and all the world From earth to Aries had hopes in him.

Now will I speak once more of Minuchihr, The kindly Shah, who when his end drew near Gave to his son these counsels : lend thine ear.

§ 35 Minuchihr's last Counsels to his Son

Now Minuchihr, twice sixty years being sped,

Prepared to pass, because the astrologers

Informed him that the royal Grace would fade : —

" Thy time for passing to the other world V. 241

Hath come, God grant thee a good place with Him.

Consider what behoveth to be done

And let not death surprise thee, so make ready

For yielding up thy body to the clay."

When he had heard the wise men's words he changed The fashion of his court, told the archmages And chiefs the secrets of his heart, then gave Naudar much counsel, saying thus : " This throne Is but a jest, a breath, no lasting thing To set the heart upon. In six score years Now passed I girt my loins for stress and travail And used to find much pleasure and content In labour at the bidding of the Shah. I girt me with the Grace of Faridun, And by his counsels every loss proved gain. I took on Salm and on the brutal Tiir 1 Due vengeance for my grandsire — great Iraj —

1 Reading with C.

I cleansed the world of its iniquities And built me many a city, many a fortress ; Yet thou mightst say that I had never seen The world, such am I ! and my tale of years Is blank. A tree whose leaves and fruit are bitter, Should it not rather die than still live on ? Now after I have borne such pain and travail I leave the throne of kingship and the treasure To thee. As Faridun once gave to me, So give I thee, the crown worn by the Shahs. V. 242 Hard are the enterprises that confront thee,

Thou must be sometimes wolf and sometimes sheep. The offspring of Pashang will be thy bane, And from Tiiran will be thy straitening. When any question shall arise, my son ! Seek aid from Zal and Sam and this new Tree Now burgeoning, sprung from the root of Zal. He will tread down Tiiran and take upon him To avenge thee."

While he spake he wept. Naudar Bewailed him bitterly, and thus the Shah, Free from disease, unvexed by any pains, Closed with a last cold sigh his eyes and faded. So passed that famous Shah, well graced in all, Whose tale is left as his memorial.

VIII

HE REIGNED FOR SEVEN YEARS

ARGUMENT

Naudar rules oppressively and the people revolt, but Sam succeeds in restoring order. Pashang, the king of Turan, however, takes the opportunity of the death of Minuchihr to send an army to invade Iran under the command of his son Afrasiyab. The Iranians are defeated, and Naudar, with many of his chiefs, is taken prisoner. Afrasiyab kills Naudar and assumes the crown of Iran. Ighriras, the brother of Afrasiyab, traitorously releases the Iranian prisoners, the Iranians under Karan and Zal obtain independent successes over the Turanians, and Afrasiyab puts his brother Ighriras to death.

NOTE

In this reign the connection between the Shahnama and the VTedas temporarily seems to be severed, and we are unable to trace the names of the principal heroes further back than the Zandavasta, where most of them are to be found. The story of the reign is one of disaster for Iran ; and the ancient feud, originating in the murder of Iraj, receives a new impetus through the execution of Ighriras by his brother Afrasiyab. We are accordingly here introduced to the royal line of Tiiran, of which we have heard nothing since the slaying of Tiir by Minuchihr, and to its collateral branch, the heroic family of Wi'sa, which plays such an important part in this and future reigns, and corresponds on the Turanian side to the family of Sam on the Iranian.1 The most important personality is that of Afrasiyab —

1 We learn from the Bundahish that Wisa and Pashang, Afrdsiydb's father, were brothers. WPT, i. 135.

337 Y

the protagonist of the Turanian race, and the arch-enemy of Iran, through the reigns of successive Shahs. He is the second in the trinity of evil spirits which, according to Zoroastrian belief, was created by Ahriman to vex the Iranian race, the first being Zahhak, and the third apparently Alexander the Great.1 In the part of the extant Zandavasta known as the Zamyad Yast, which has been termed "an abridged Shahnama,"2 Afrasiyab, or Frangrasyan, as he is there called, is described as making several attempts to seize the kingly Glory or Grace which was the peculiar possession of the Shahs, and which Zahhak himself sought in vain. Afrasiyab, however, is recorded to have been once successful, not, as one might suppose, on the occasion in the present reign, but in that of Kai Kaus, when the latter was taken prisoner by the king of Hamavaran.3 In the Bundahish we find indications that Afrasiyab was originally, like Zahhak, a water-stealing fiend ; but he cannot be traced further back than the Zandavasta, and his depredations are confined to stealing away the rivers of Iran.4 It is recognised in the Zandavasta that there are good men in all countries, in those of the elder sons of Faridun — Turan and Rum — as well as in that of his youngest-born — Iran.5 We have an instance of this in the case of Ighriras — the brother of Afrasiyab — who being originally a good spirit or demi-god is naturally supposed to favour the Iranians at the cost of his own countrymen, and is held up as a sort of martyr in the poem. In the Zandavasta the murder of Ighriras is looked upon as one of the motives for vengeance on Afrasiyab,6 while in the Bundahish we read : " When Frasiyav made Manus/Hhar, with the Iranians, captive in the mountainrange of Padashkhvar, and scattered ruin and want among them, Aghrerad begged a favour of God, and he obtained the benefit that the army and champions of the Iranians were saved by him from that distress. Frasiyav slew Aghrerarf for that fault."7 The story in the Shahnama is told not of Miniichihr but of Naudar. The mountain-range is that to the south of the Caspian.

1 DZA, i. xlviii. 2 Id. ii. 286.

3 The reign of Kai Ka"us will appear in Vol. II. of this translation, where see Part II.

4 WPT, i. 82, 84. 5 DZA, ii. 226. 6 DZA, ii. 114. 7 WPT, i. 135.

How Naudar succeeded to the Throne

The mourning over, Shah Naudar exalted v. 243

His royal crown o'er Saturn and gave audience

Upon the throne of Mimichihr, bestowing

Drachms and dinars upon the troops. The nobles

Did reverence with their faces in the dust,

And said : " We are the bondslaves of the Shah,

Our eyes and hearts are full of love for thee."

But matters changed, the monarch proved unjust, Laments went up on all sides, and men's heads Were whitened by the Shah. He blotted out The customs of his sire and grew severe To chief and archimage, spurned gracious ways And was enslaved to pelf. The peasants rose, V. 244

Bold spirits claimed the realm, and tumults followed. The unjust Shah in terror wrote to Sam, Then at Sagsar within Mazandaran, And first invoked the Maker of the world, The Lord of Venus, Mars, and Sol, who made Both ant and elephant : " Naught is beyond His power, or too minute for His regard. Now may the Master of the sun and moon Have mercy on the soul of Mimichihr, The Shah, through whom the glorious crown grew

bright,

My predecessor on so great a throne ; And may as many blessings light on Sam, The hero, as the clouds shed drops of rain ; May that redoubted glorious chief be sound In heart and mind, and sorrowless in soul. The paladin of earth should know, I ween,

All matters close or open. Miniichihr,