Chroniclers relate that a child which had been born to Yazdejerd was short-lived like a flower, and that the tree of its existence was, within the space of a few days, annihilated by the wind of adversity. When, however, Behrâm was born, he was for some time respited from the grasp of destiny, and his father, who had conceived hopes that he would live, ordered the astrologers to cast his horoscope and to inform themselves about his fate. After completing their investigations, these scholars reported to the king that the life of his son would have a prosperous beginning and a laudable end, that he would grow up to man’s estate abroad, become valiant and bold, and be the heir and ruler of the kingdom of Ardeshir; also, that his eloquence and learning would be equal to his bravery. Yazdejerd, being pleased with this news, searched for a salubrious and pleasant locality with good water, where he might bring up his son. Various intelligent men recommended Hira, in the country of Arabia, and Yazdejerd, consenting to the proposal, sent for No’mân Bin Amrulqais, who was his viceroy in Arabia, entrusted Behrâm to his care, and advised him to select in his country a pleasant spot, distinguished by its good water and temperate air. No’mân thereon conveyed Behrâm to his own country and appointed three nurses to take care of him. Ebn Athir reports in his chronicle that, when No’mân had returned from Erân, he searched for a builder, and heard that in a certain provice of Rûm there was an elegant and quick architect, Samnâr by name, for whom he accordingly sent, employing, for the purpose of inviting him, sweet-spoken messengers, who brought him with the celerity of wind and lightning. By the command of No’mân, this architect selected a place appropriate for building, and laid at a propitious hour the foundations of two lofty castles. When the height of the walls had been raised to the stature of a man, Samnâr concealed himself, but again made his appearance some time afterwards, explaining that in the construction of so high an edifice this delay was appropriate [to give time to the walls to settle], and begged to be excused. When both the said castles were finished, one of them was named Sadir, and the other Havarnak. Ebn Qotaibah states in his chronicles of the sovereigns of Persia—which is much quoted—that the Persians called one of the castles Khordengah, that is to say, ‘dining-hall,’ and the other Seh dîr, namely ‘three cloisters,’ because it contained three domes. The kings of Arabia have utilized both expressions, and transmuted them into Havarnak and Sadir.* In some trustworthy chronicles it is recorded that Samnâr constructed these palaces in such a manner that during the space of one night and one day they appeared to be of three different colours, namely, blue in the morning, white at noon, and yellow towards the evening.* When the edifices were finished, the king bestowed dresses of honour and liberal gifts on the architect, so that the simple-minded builder was quite overwhelmed, and said: ‘Had I known that the king would treat me so exceedingly well, I would have built a more wonderful palace, so that as the sun moves in each direction, that castle would also move.’ For fear that Samnâr might erect a better castle than the Havarnak for some other king, No’mân ordered him to be precipitated from the top of it; and this story became a proverb among the Arabs.
It is related that No’mân was an idolater, and his wazir a Christian. One day in the vernal season No’mân happened to sit with his wazir on the top of the Havarnak palace, contemplating the rivers, gardens and meadows around it. He said: ‘There is no place more agreeable than this in the whole world.’ The wazir replied: ‘That is true, but it has one fault.’ No’mân queried: ‘What is it?’ The wazir replied: ‘It is not eternal, but perishable.’ No’mân asked further: ‘What is eternal?’ The wazir rejoined: ‘The gardens of paradise, which may be reached by professing the orthodox religion, and by obeying the commands of the Merciful and Clement [Creator].’ These words induced No’mân to make profession of the religion of I’sa. Accordingly, when he came down from the castle, he put on a garment of sackcloth, abdicated his kingdom, abandoned his property and family, and departed into the world in such a manner that no one knew his whereabouts. After his disappearance, his son continued the education of Behrâm and the administration of his kingdom. As soon as the royal prince was able to distinguish his right hand from his left, he collected scholars of all kinds and ordered them to teach him. In a short time Behrâm became acquainted with theoretical and practical philosophy, as well as perfectly skilled in the use of the sword and the lance. After completing the studies useful to kings, the royal prince occupied himself with the chase, with drinking and banqueting. At this stage of his education the news arrived that his father had left our perishable world, and that the grandees of Persia had by general consent elected one of the descendants of Ardeshir Bâbeg, Kesra by name, to be their king.
This report greatly agitated the mind of Behrâm, and he requested Munzar Bin No’mân to aid him in such a manner as to enable him to recover the kingdom, due to him by inheritance, from the hands of strangers. Munzar placed the finger of consent on his eyes, and immediately despatched his son No’mân with a large army to Erân.
The details of this affair may be stated as follows: When the tyranny and bloodshed of Yazdejerd had reached their last stage, the army and the people turned their faces to the Qiblah of prayer, and asked for a deliverer from his cruelty. The arrow of their request having hit the target of response, all of a sudden a steed, the like of which the world had never beheld, made its appearance in the palace of Yazdejerd. The king ordered it to be saddled and bridled; as, however, the horse allowed no one to approach, he was compelled personally to do so; but when he attempted to fix the crupper on its back, the courser kicked him so violently that he did not stop till he reached the corner of eternity.
The duration of his reign amounted to twenty-two years and five months. When the people had been delivered of his cruelty, they bestowed alms on the poor and destitute; the grandees held a consultation, and came to the conclusion that if they were to surrender the kingdom to the son of Yazdejerd, who had been educated by the Arabs, and had learnt their ways, he would act like his father. Therefore they selected, after mature deliberation, one of the descendants of Ardeshir, Khosru by name, but whom the Arabs called Kesra, brought him to Madâin, seated him on the throne, poured jewels and gold into his lap, girded their loins to obey him, and placed the royal diadem on his head.
When the death of his father, and the succession of Kesra to his throne, had reached the ears of Behrâm, he exclaimed:
Distich: ‘Smile at all the beauties; for smile you may;
Slaves of prestige, they will all you obey.’
After making the preparations necessary for a campaign, Behrâm sent Munzar, the son of No’mân, with an army of ten thousand cavalry as a vanguard in the direction of Madâin, ordering him to fight everyone who might resist him, and not to be remiss in slaying, capturing and plundering, until Behrâm himself should arrive.
No’mân marched in conformity with the orders he had received, and arriving at his destination, pitched his camp in the plain near Madâin. The Persians, disquieted by the invasion of the Arabs, marched with thirty thousand cavalry towards Madâin to encounter Behrâm and Munzar. When they had arrived, the chiefs and nobles of both armies held a meeting, in which Behrâm insisted upon his claims to the throne. After a long discussion, the agreement was arrived at by general consent, that the crown be placed between two wild lions, and that he of the two claimants should become king who would be able to take possession of it. Then two wild lions were procured, and the diadem placed between them. Behrâm said to Kesra: ‘Step forth and take the crown,’ but the latter hesitated—
Distich: A royal diadem which endangers life
Is a nice cap, but not worth this strife—
and said: ‘I am in possession, but as you covet the crown and the throne, you ought to be the first to undertake this business.’ Thereupon the lion-hearted Behrâm valiantly approached the crown, and immediately bestrode the lion which had come near him, pommelling the head of the beast with a stone which he had in his hand. Then the other lion approached Behrâm, but he caught hold of his ears, and knocked the heads of the two lions in such a way against each other that their brains protruded, and the bravery of the king of lions drove them both into the desert of non-existence. Then he placed the diadem on his own head, and the tongue of the circumstances indited the following:
Distich: The king delivered himself from the grasp of lions;
He escaped from the jaws of dragons.
After Behrâm Gûr had performed this wonderful exploit, the arrogant men of Persia and of Arabia applauded him, submitting to his commands, and the first man who congratulated him was Kesra.