The second fragment, comprising six verses, is said to have been composed by Maḥmúd when he felt the approach of death. It is well-known, but its authorship is very doubtful, and Dawlatsháh (who cites three verses of it, p. 67 of my edition) ascribes it, with at least equal probability, to Sanjar the Seljúqid. It runs thus:—
“Through fear of my conquering sword, and my mace which no
fort can withstand,
As the body is thrall to the mind, so to me was subjected the
land.
Now enthronéd in glory and power I'd dwell amid gladness at
home,
Now, stirred by ambition, in arms from country to country I'd
roam.
I deemed I was somebody great when exulting to conquer I
came,
But the prince and the peasant, alas! in their end, I have
learned, are the same!
At hazard two mouldering skulls should'st thou take from the
dust of the grave,
Can'st pretend to distinguish the skull of the king from the
skull of the slave?
With one gesture, one turn of the hand, a thousand strong
forts I laid low,
And oft with one prick of my spurs have I scattered the
ranks of the foe.
But now, when 'tis Death who attacks me, what profits my
skill with the sword?
God only endureth unchanging; dominion belongs to the
Lord!”
As regards Sulṭán Maḥmúd's character, we naturally find in
the verses of his Court-poets (save such as were disappointed of
their hopes, like Firdawsí) and in the works of State historians
nothing but the most exaggerated praise, but Ibnu'l-Athír
(under the year A.H. 421 = A.D. 1030) in his obituary notice
of this monarch says, after praising him for his intelligence,
devoutness, virtue, patronage of learned men, and strenuousness
in waging war on the unbelievers, that his one fault was
love of money and a certain lack of scruple in his methods of
obtaining it. “There was in him,” he says, “nothing which
could be blamed, save that he would seek to obtain money in
every way. Thus, to give one instance, being informed of a
certain man from Níshápúr that he was of great opulence and
copious wealth, he summoned him to Ghazna and said to him,
‘I have heard that you are a Carmathian heretic.’ ‘I am
no Carmathian,’ replied the unfortunate man; ‘but I have
wealth wherefrom what is desired [by Your Majesty] may
be taken, so that I be cleared of this name.’ So the Sulṭán
took from him some portion of his wealth, and provided him
with a document testifying to the soundness of his religious
views.” In the eyes of most Muslims, so great a champion of
the faith, one who was such a scourge to idolaters and so conspicuous
an iconoclast, is raised above all criticism; but there
is no doubt that Ibnu'l-Athír has laid his finger on a weak
spot in the Sulṭán's character, and that, besides being greedy of
wealth (which, no doubt, largely explains the persistence with
which he prosecuted his Indian campaign), he was fanatical,
cruel to Muslim heretics as well as to Hindoos (of whom he
slew an incalculable number), fickle and uncertain in temper,
and more notable as an irresistible conqueror than as a faithful
friend or a magnanimous foe. He was born on Muḥarram 10,
A.H. 350 (= November 13, A.D. 970), and died in March, A.D.
1030, at the age of sixty. His favourite Ayáz, concerning
whom so many stories are related by Persian writers, was a
historical personage, for his death is chronicled by Ibnu'l-
Having spoken of Maḥmúd, it is right that we should next
pass to 'Unṣuri, his poet-laureate, who, if less great than
Firdawsí, was highly esteemed as a poet long after the glory
had departed from the Court of Ghazna, so that Nidhámí-i-
“How many a palace did great Maḥmúd raise,
At whose tall towers the Moon did stand at gaze,
Whereof one brick remaineth not in place,
Though still re-echo 'Unṣurí's sweet lays.”
Concerning 'Unṣurí's life we know practically nothing, and even the date assigned to his death by various authorities 'Unṣurí. (mostly modern) varies between A.D. 1040 and 1050. 'Awfí, as usual, contents himself with an encomium embellished with a few word-plays. Dawlatsháh is more prodigal of words, and in the notice which he consecrates to this poet, whose full name he, in common with 'Awfí, gives as Abu'l-Qásim Ḥasan b. Aḥmad (a name vouched for also by the contemporary poet Minúchihrí in a qaṣída, of which a translation will follow shortly), writes as follows:—
“His merits and talent are plainer than the sun. He was the chief of the poets of Sulṭán Maḥmúd's time, and possessed many virtues beyond the gift of song, so that by some he is styled ‘the Sage’ (Ḥakím). It is said that four hundred eminent poets were in constant attendance on Sulṭán Maḥmúd Yamínu'd-Dawla, and that of all those Master 'Unṣurí was the chief and leader, whose disciples they acknowledged themselves. At the Sulṭán's Court he combined the functions of poet and favourite courtier, and was constantly celebrating in verse the wars and prowess of the King. In a long panegyric of some hundred and eighty couplets he has recorded in metre all the Sulṭán's wars, battles, and conquests. Finally the Sulṭán bestowed on him letters-patent investing him with the Laureateship in his dominions, and commanded that wherever, throughout his empire, there might be a poet or writer of elegance, he should submit his productions to 'Unṣurí, who, after examining its merits and defects, should submit it to the Royal Presence. So 'Unṣurí's daily receptions became the goal of all poets, and thereby there accrued to him much influence and wealth. * Firdawsí, in his epic the Sháhnáma, bestows on him an eloquent encomium, as will be set forth in its proper place; though God best knows whether it be true!”
This last saving clause applies to a great deal of Dawlatsháh's
information, which is more circumstantial than correct in
many cases. As a sample of 'Unṣurí's verse he chooses a
qaṣída of the kind known as “Question and Answer” (Su'ál u
jawáb), of which, since it serves as well as another to give an
idea of his verse, I here append a translation. The poem is in
praise of Sulṭán Maḥmúd's brother, the Amír Naṣr b. Subuk-
“To each inquiry which my wit could frame
Last night, from those fresh lips an answer came.
Said I, ‘One may not see thee save at night;’
‘When else,’ said she, ‘would'st see the Moon's clear light?’
Said I, ‘The sun doth fear thy radiant face;’
Said she, ‘When thou art here, sleep comes apace!’ *
Said I, ‘With hues of night stain not the day!’ *
Said she, ‘Stain not with blood thy cheeks, I pray!’ *
Said I, ‘This hair of thine right fragrant is!’
Said she, ‘Why not? 'tis purest ambergris!’ *
Said I, ‘Who caused thy cheeks like fire to shine?’
Said she, ‘That One who grilled * that heart of thine.’Said I, ‘Mine eyes I cannot turn from thee!’
‘Who from the miḥráb * turns in prayer?’ quoth she.
Said I, ‘Thy love torments me! Grant me grace!’
Said she, ‘In torment is the lover's place!’
Said I, ‘Where lies my way to rest and peace?’
‘Serve our young Prince,’ said she, ‘withouten cease!’ *
Said I, ‘Mír Naṣr, our Faith's support and stay?’
Said she, ‘That same, whom despot kings obey!’
Said I, ‘What share is his of wit and worth?’
‘Nay,’ she replied, ‘to him these owe their birth!’
Said I, ‘His virtues knowest thou, O Friend?’
‘Nay,’ she replied, ‘our knowledge they transcend!’
Said I, ‘Who are his messengers of war?’
Said she, ‘Anear the spear, the dart afar!’
Said I, ‘The age doth need him sore, in sooth!’
Said she, ‘Yea, more than we need life or youth!’
Said I, ‘Hast ever seen his like before?’
Said she, ‘Not even in the books of yore.’
Said I, ‘What say'st thou of his hand?’ Said she,
‘Like a mirage beside it seems the sea!’ *
Said I, ‘He hearkens to the beggars' cries;’
Said she, ‘With gold and garments he replies.’
Said I, ‘What's left for men of gentle birth?’
‘Honour,’ she answered, ‘rank, and power, and worth!’
‘What deemest thou his arrows?’ questioned I:
‘Meteors and shooting stars,’ she made reply.
Said I, ‘His sword and he who stirs its ire?’
‘This quicksilver,’ said she, ‘and that the fire!’
Said I, ‘Lies aught beyond his mandate's calls?’
Said she, ‘If aught, what into ruin falls.’
Said I, ‘How false his foes!’ She answered, ‘Yea,
More false than false Musaylima * are they!’