1

O fortune of fresh season! where wast thou?
Bring down thy cradle to the court of the king of the time (Nasratu-d-Dín).

1

“Mihda” signifies—one who has found the true path of salvation and guides others to it; the master of Time. In couplets 1 to 13 Niámí invokes fortune (áli').

When thou descendest to the king's court (to bless him),
Bring a blessing from the king to my cradle (-place).

Fortune called thee the fortune (of the star) on that account,
That thou art the decoration of the crown and the orna­mentation of the throne.

Man's visage by thee illumined;
The world a garment like thine not stitched.

5

In the name of God! thou art of adorned form;
Of every jewel (of skill and excellence) thou art the (best) adorned jewel.

To thy hand, it is fit to entrust the rein (of volition);
From thee, is assistance; from us, endeavour (in the work of religion and of the world).

Point me out where thy (hidden) market is,
So that always I may come thy purchaser.

It so appears that of every country,
Thou hast no door save the monarch's (Nasratu-d-dín's) door.

In every place where thou art, I am loin-girt (in attendance);
I am constantly engaged in service with thee.

10

On this account, that lord of sense (Firdausí) said:—
“How excellent is the fortune (of the star) of the man, jewel-selling (the matured poet)!”

3

“Daulat” signifies—áli', the rising of the auspicious star at birth.

“Bakht” signifies—the state of man, or the effect of áli'.

They call sometimes áli', bakht; and sometimes bakht (the effects of áli'), áli'.

“Daulat” usually means—wealth, but here fortune.

“Bakht” may mean—áli' mandán va 'áḳilán, of the time.

6

To the fortunate one (áli' mand) no work is hard.

10

The fortune of the jeweller is excellent, for his business is always with men of wealth.

Yes; because such great jewels (of speech as I have),
One can bring to one's grasp only by the fortune (of the star, not by wealth).

Sikandar, who was endowed with judgment,
Was world-seizer by the power of the fortune (of the star).

If the fortune (of the star) had not come his guide,
He would not have rubbed the enemy's head beneath his foot.

The representer (the historian), wise and (star-) fortune-worshipping,
Drew the design with the compass of the fortune (of the star) in such a way,

15

That—when the head and the crown of Dárá became con­cealed (in the tomb),
The country of the world (Irán) fell to Sikandar.

New to old,—all Dárá's treasure,
Of which neither the beginning nor the end was known,

They emptied for the king's (Sikandar's) treasury;
Cast it from the river (of Dárá's treasury) into the river (of Sikandar's).

Throne and pavilion, and crown and throne,
Not to such a degree that they could reckon them:

Jewels,—not to such a degree that them, the secretary
Could bring to his fingers (in calculating), or to his mind (in recollecting).

11

“Sang bast” signifies—much; or, like the jewel of the mine. See canto xxviii. couplet 76.

17

If ba stand for dar, the first line will be:—

They consigned to the king's treasury.

18

“Sakht” (properly, sukht) comes from sukhtan.

20

Crystal trays; platters (full) of rubies,
Wore out the shoes of those drawing the rarities:

Verily, Arab steeds, with saddles of gold;
Slaves of Khatá, of golden girdle:

Royal garments beyond computation:
Camel-loads of golden articles,—more than a thousand;

Of war-weapons and spoil, was no reckoning,
For it (the war-spoil), no thanks were the accepter's (Sikandar's):

Other things that are rare,
And of which the special (royal) magazine has a share.

25

Such a treasure of silver and of pure gold,
They made royal with the seal of the world-possessor (Sikandar).

The world - possessor, by reason of that heaped - up treasure,
Became illumined like a treasury of (with) jewels.

The heart of black colour (the man of the world) kindles with the jewel;
Perhaps on this account its (the jewel's) name is—“Night-lamp.”

When it is necessary to go in the dark mine towards the treasure,
—For the treasure (of the mine) is vexed with light,—

Of that one who becomes treasure-winner,—why does the face
Kindle with joy like the sun?

23

From the abundance of the spoil, Sikandar considered thanks super­fluous.

Or—Sikandar was thankful—not for Dárá's war-weapons, of which before his victory he had a sufficiency (canto xxviii. couplet 73); but for the other booty.

30

Of dust thou art; if treasure be needful to thee, it is lawful;
For none desires dust void of the wealth (of the mine).

Man's illuminator (rejoicer) is wealth,
By which deeds are adorned.

Gold became that fruit, saffron-shedding;
Because, like saffron, it became joy-exciting.

The black men of the west, who are like the men of Zang,
Are heart-happy with the yellowness of that saffron (gold).

When Sikandar beheld all that mine of treasure,
Which fell into his hand without hand-toil,

35

To those in attendance on himself,
Verily, to the powerful (the rich) and to the darvesh (the poor),

He gave a portion of that splendid treasure;
Became the chief of the age by equity and liberality:

Sent one to the warriors of Irán,
Saying:—“From this door (court), none turns back (dis­appointed).

“Lay ye your heads in obeisance at our court;
“Put ye away (out of mind) your own destruction.

“In respect to you,—each one without obligation,
“Favours beyond obligation (of thanks) will proceed.”

30

This is uttered by Niámí. Thy agreeableness depends on wealth, as the value of the mine on treasure.

32

He who passes by saffron in the field feels such joy that involuntarily he laughs. Nay, it often happens that through excess of joy he dies!

33

Of the west, a gold-producing country,—famed is the gold; celebrated as alchemists are the men.

38

“Bar dar nihádan” signifies—berún kardan.

Sikandar says:—“I will not slay you; thus háve I promised Dárá.”

40

The chiefs of Irán assembled;
And became very joyous by that joyousness (of security of life).

They had news of the monarch's heart,—
That he is firm to his oath and covenant.

All in a body came on the road (to Sikandar's court);
They came to the king's assembly-place.

The king became pleased at that coming,
With those heroes, army-shatterers.

He made separately with each one a covenant
That he would not exercise diminution in regard to any­one's rank:

45

Opened the door of the treasure to every one (of them);
Gave much treasure, and many jewels:

Made, verily, everyone's work (the official duties formerly performed) public;
Made fortune vigilant (auspicious) for those sleepers (from whom, by Dárá's death, fortune had gone):

Gave whatever (pay) from the first (unpaid by Dárá) was theirs:
Added twofold more for them.

When the men of Irán obtained those gifts,
They turned their head from the bondage of wilfulness.

Placed at once their head in obeisance on the earth;
Exalted their cap-corner to the sky:

50

Uttered praises on the monarch,
Saying:—“The loftiest sky be thy friend!

“The summit of Jamshíd's throne be thy place!
“The throne of chiefs be the dust of thy foot!

“The old one (Dárá) departed, our new king, thou art!
“Not Khusrau;—but our Kay Khusrau, thou art!

“No one turns his neck from thy judgment;
“Our head, at the place beneath thy foot.”

When the king beheld that through the auspiciousness (of his fortune),
Obedience became enjoined to the men of Irán,

55

In that assembly-place of star-pomp,
Where a crowd assembled from seven territories,

He ordered that they should bring him the sword and the basin (of punishment);
Should bring the two blood-shedders before the throne;

The two officers, neck-exalted,
Sword-sling cast about the neck (shoulder):

Should, according to their duty, make clay with their blood;
Should make the sword-sling the rope about the neck.

First, whatever of treasure of gold he had promised,
As much as he had agreed to, he caused to be given them.

60

When he had brought before them the stipulated money,
He came forth from the obligation of his own promise.

He ordered so that they rendered them contemptible;
Placed them rope-bound on the gallows.

53

“Pá,ín gah” signifies—muntahá,e pa; khák-i-pá.

58

See canto xx. couplet 12.

61

They hanged them slain on the gallows.

“Plutarch's Lives,” by Langhorne, 1879, p. 477.

Bessus was punished as follows—Sikandar caused two straight trees to be bent, and one of his legs to be made fast to each. Then, suffering the trees to return, his body was torn asunder by the violence of the recoil.

Quintus Curtius says:—

Sikandar delivered Bessus to Oxathres, Dárá's brother, who, cutting off his ears and nose, had him fastened to a cross, where he was despatched with darts and arrows.

A proclamation went forth about the army,
To this effect:—“This is the retribution of the blood­shedder of the king!

“That one, from whose name (nature) tyranny springs,
“His end is like to this day.

“The lord of sense never bestowed pardon
“On that slave who became lord-slayer.”

65

The citizens and soldiers looking on
At the justice and equity of Sikandar,

Became praise-utterers at that way and custom,
Became the slave of the order of the world-seeker.

The world-seeker seated with the sages;
—The eye of evil ones (be) far from that (kingly) company!—

On two sides they prepared the cloth (for victuals);
The sitters all arose (and came to the table).

Sikandar, world-possessor, Dárá-shatterer,
Shone, candle-like, in the midst of that assembly.

70

Then at that time to everyone of worth
He spoke to the extent of everyone's rank.

Mirkhond, in his “History of the Early Kings of Persia,” (trans­lated by Shea, 1832), p. 396, says:—No sooner had Sikandar terminated the funeral ceremonies, than they fixed to two gibbets at the head of Dárá's tomb, opposite each other, the two false traitors, and suspended them by the neck.

67

As written, the second line expresses a prayer on the dead, which is improper.

Otherwise:—

From that company far (was) the eye of evil ones.

Sought out (Firáburz, son of Shávarán) the grandson of Zanga;
Summoned him, and washed the rust (of neglect) from the mirror (of his mind):

Inquired, saying:—“O old man, year-tried,
“Thy head casting a shadow on the back of thy foot (back-bent)!

“Many years, thou hast lived in the world;
“Thou art not ignorant of the work of the world.

“When thou sawest that Dárá became the tyrant,
“Became—a crime not with me (mine),—the enemy,

75

“Since thou possessedst the mystery of the world,
“Why keptest thou advice secret from him?

“When youthfulness brings one to anger,
“The old man who is silent has guilt.”

The hearer of the (words of) anger of the King of Rúm
Enkindled the wax (of soft speech) with an oily tongue:

Made the bow (of obeisance) with his crooked back;
The tendons of his bones became (wrinkled) like tree-bark.

He bound the arms of speech and placed (at hand) the quiver;
The bow (the bent back) drew forth the arrow of the archer Árash (faultless speech) from the quiver (of the mouth),

77

“Raughan-zabán” signifies—charb-zabán.

“Mom bar afrokhtan” signifies—sukhan-i-narm guftan.

78

“Túr” signifies—a thin bark of a tree in Kashmír which they wrap about bows.

79

Árash (the armour-bearer of ahmasb, the son of Minúchihr, or Man-dauces, B.C. 730) shot (Niámí 'Arúzí says) an arrow from Mount Mávand to the bank of the Jíhún, and thus defined the limits of Ámal (on the Oxus) and Marv,—one farsang. Daulat Sháh says that the arrow was shot from Damavand to Marv, forty days' journey. It is said that the interior of the arrow was filled with mercury, so that by the sun's rays it might go farther.

80

Uttered first praises on the world-possessor,
Saying:—“May the world-possessor be mated with his desire!

“May the Dárá of the age be of sweet disposition!
“May his share of the world's sweetness be great!

“His head, exalted with joy!
“The enemy's head, hurled at his foot!

“This world-experienced old man uttered much advice,
“It became not place-seizing in the heart of the hostile one (Dárá).

“Many an illumined candle (of lustrous words) which had no smoke (of defect),
“I displayed to Dárá; but it served no purpose.

85

“When Sikandar's fortune was the throne and the cup (of sovereignty of Irán),
“What issues from Dárá but the crude desire (of fruitless war)?

“When the sphere makes a neck lofty (in rank),
“It (the sphere) brings within the noose those neck-exalting.

“In Hindústán, an old man fell from his ass (and died);
“In Chín, for the one father-dead (the heir), the cow (the bull or the miser) brought forth (the calf of profit).

See the tale of “Shírín va Khusrau,” by Niámí.

81

“Anúsha manish” signifies—shírín aba'; farkhanda hál.

87

In the “Farang Rashídí,” this passage is quoted as a proof that zádan is used actively.

A miser is called—nar gáv.

The property of bringing forth belongs to the cow (máda-gáv), not to the bull (nar-gáv).

“Where, from the (non-arriving of the) torrent a stream (Dárá) becomes waste,
“The water in a stream of another person increases.

“The foot of thy fortune descended to the treasure;
“Grieve not at the want of fortune of thy enemy.

90

“Thou art youthful, and royal, and free from care,
“Verily, best that thou shouldst be occupied with music and wine.

“By the power of youth thou canst reach to the desire (of pleasure);
“When old age arrives it is necessary to choose retirement.

“For the elderly head, the blue vault (abandonment of the world);
“Behold what it (the vault) did to Zuhhák and Jamshíd!

“When the world-king is of lengthened years,
“Vexation takes the servant from him.

“Best, if he have knowledge of the kernel (the valuable) and of the husk (the valueless);
“Recognize bad from good; and enemy from friend.

95

“On his account trembling comes into everyone's heart,
“When they see that he is the man-recognizer:

Dárá's dying and Sikandar's gaining the country were as shown in the couplet.

They relate that in Chín a merchant kept his property from his son, who was thereby much straitened. The merchant went trafficing to Hind and there died. On hearing the unexpected news, the son seized all his property, which he little expected to obtain.

“Gáv-zádan” signifies—gaining profit unexpectedly under adverse circumstances. See canto x. couplet 17.

92

In old age abandon government; otherwise thy state will be that of uhhák (B.C. 800) and Jamshíd (B.C. 800), who, in old age, seeking ease and pleasure, were slain.

“They exercise remedy-devising to cast him down;
“Make claim of independence of him (by slaying him).

“In royalty they bring forth the drum of the new (young) king,
“Towards whom they can display flattery and pleasantry.

“Kay Khusrau and Kay Kubád, in this way,
“Remembered not (forsook) royalty in old age.

“They left the world to another king;
“Took the path to the mountain Alburz.

100

“By dressing and eating properly,
“They became safe from suffering the poison (death) of the sword.”

When the king perceived that that rememberer (of the circumstances) of Kayán kings
Possessed information of work (war) profitable and unprofitable:

Was one well acquainted with good and bad (in war);
Was war-experienced and work-versed.

He inquired, saying:—“In battle, what is that
“Which is of avail for victory?

“What plan keeps the army (firm) on its ground?
“What severity (of warfare) makes man sluggish of foot (in battle)?”

105

The war-tried, world-experienced one spoke,
Saying:—“Victory is the partner (servant) of that hero

98

In old age Kay Kubád (Dijoces, B.C. 696) went to Mount Alburz and kept performing the worship of fire; Kay Khusrau (Cyrus, B.C. 558) dwelt in a cave there. Hence none slew them.

“Nek bahr” signifies—rozí-i-halál.

100

In some copies, tang bahr, a scanty portion, occurs.

The first line means—using leaves of trees as clothing and as food.

“Who in the army is a monarch like thee;
“One heart (soldier) with thy grandeur is a great army.

“Since the order is such that this languid dust (Firáburz)
“Should, for thy sake, bring forth a proper wall (of warlike discourses,—

“I have heard from the war-experienced of former times
“That (in war) man's valour is of more value than the body's force.

“Boldness is the rule of army-leading,
“Head-lowering (abjectness in flight) lies not in head-exalting (chieftainship).

110

“At the time of army-arraying,
“It is not proper to seek aid from the army.

“Nay, desire patience from thyself; and victory from God;
“For by these two the army remains in position.

“When thou art victorious, be not intent on strife;
“Close not the path of flight to the enemy.

“And, if thou be hopeless (of victory), strive mightily;
“For no one rubbed the ear of (chastised) the manly one.

“Of omens, which thou shouldst gain as to victory, the first
“Should be—a heart free from fear of the enemy.

115

“To (his son) Firámurz, Rustam thus spoke,
“Saying:—Break not thy heart; but break the mountain Alburz!

“To Bahman, Isfandiyár thus spoke,
“Saying:—If thou break not (thyself) thou wilt break the battle-ranks,

116 117

The first shikastan may be intransitive or transitive.

“A defeat by which the blood (of grief) reached the (heart of the) hard stone;
“Also reached Dárá, by reason of his heart-breaking (on hearing my counsel).

“Dárá, heart-broken, came to the plain (of battle),
“The heart of the partridge (Sikandar) broke not, on account of that hawk (Dárá),

“Since in his (Dárá's) fortune (through injustice) there was no heart-joyousness,
“By thy action (in battle) no food was (his) save the dust (of the grave).

120

Again Sikandar questioned him,
Saying:—“O kind old man of lengthened years!

“I have heard that Rustam, the bold horseman,
“Used to urge (like the lion) his steed alone (against the enemy).

“Where he alone used to strike against the enemy,
“Flight used to occur on that battle-field.

“It comes to me strange—by one sharp sword,
“How rout should reach the army!”

In reply, the old man thus spoke,
Saying:—“The tongue is the revolver in speech.

125

“Rustam's strife was so perfect
“That he first used to overthrow the army-leaders.

“When the army-leader fell by the sword,
“The army (of the enemy), through fear, used to take flight.

124

Imperfection and perfection find a path to the tongue.

The second line may be uttered by Nizámí.

If by Firáburz, the passage means—If in my reply slip or defect occur, criticize not; for the tongue is the revolver.

126

See the “Life of Alexander the Great,” by Williams, 1860, p. 159.

“The man who, alone, would rout a great army,
“Becomes, by this plan, powerful against the enemy.

“Otherwise, in contest is no room (for the statement) that
“An army should fly from a single horseman.”

Another time he said:—“Tell me the secret,
“Why the arm (of oppression) of Bahman became long?

130

“Why did Bahman slay Firámurz?
“Why drowned he that body of Alburz (Firámurz) in blood?

“Why gave him not the sages (fire-worshippers) counsel,
“That he should keep injury far from that household (of Rustam)?”

The world - experienced man gave answer, after this manner,
Saying:—“Behold what Bahman did with that dragon (Firámurz).

“In the end, when his (Bahman's) path of conduct became perturbed,
“The dragon's mouth became his abode.

129

“Dast-darází” may signify—dast-yází; or have a literal significa­tion.

Bahman (adishír daráz-dast, Artaxerxes Longimanus, B.C. 465) had arms so long that they reached to his knee. In Sanscrit, Bah-man means —arm-possessing.

See canto vii. couplet 39; viii. 2; ix. 13; xxx. 171; xxxii. 116.

130

When Bahman heard of Rustam's death by the hand of his brother Shughdád, he made war with Firámurz (Rustam's son) in Zábúlistán (Sístán), in revenge of his father, Isfandiyár, slain by Rustam.

Seizing Firámurz, he hung him on the gallows, and put his grand­father, Zál, into bonds.

Firámurz, as his name denotes, was tall and powerful as a dragon.

131

In the opinion of fire-worshippers, retribution for the slaughtered father lies on the son of the slaughterer.

133

A dragon swallowed Bahman alive.

“When he (Bahman) struck the two-edged dagger on the warrior-tree (Firámurz),
“Crown and throne departed from the house of his fortune.

135

“Whom didst thou see, who pressed his foot in blood,
“Who, in the end, through that (innocent) blood, found not retribution?”

At that mentioning Sikandar trembled,
As the autumn leaf trembles at the cold wind (of autumn).

He became the fearer of the blood-claimants of Dárá,
For it is not possible to pass easily over this bridge (of slaying Dárá).

Yet again, he desired that that sensible one
Should loose the door (of the lip) of the casket (mouth) of jewels (of speech) from its shackle;

Should speak of the revolution of Time,
Whatever might be of use to the world-seeker.

140

After praise, the old man of vigilant fortune,
To the possessor of crown and throne, thus spoke,

Saying:—“Although the region of the world is for thee prosperous,
“Fix not firmly the hand (of arrogance) on this tender branch (of the world).

“From new (present time) to the old time,
“Who remained who may utter words to me (of past affairs)?

“Rustam and Zál and the Símurgh and Sám—where?
“Firídún and his skill, Jamshíd and his cup,—where?

136

Sikandar recollected that he was concerned in Dárá's death.

137

“Khún-khwáh” signifies—mudda'iyán, claimants (for blood).

143

Zál, being born with white hair like an old man, and being abhorrent to the eyes of Sám, his father,—was cast on a mountain-slope, where the Símurgh finding him, took him to his nest, and there cherished him for nine years.

The Símurgh is called Zál's wet nurse.

“The earth devoured; and after devouring them long time has not passed;
“Yet of devouring them its belly is not sated.

145

“They passed away (died); and we also shall pass away;
“For, like the rosary-bead, we are strung to one another.

“Strike not five drums (boast not) within these four arches (the world of four elements);
“For these nine heavens (of the sky) are not without six doors.

“Since thou hast the world,—be world-possessor!
“When enemies sleep,—be thou vigilant!

“Bring forth thy head from the world of fearfulness;
“Fear that one who fears not God.

“Abandon that road (of wickedness) which brings loss;
“The bad bow-string brings defect to (injures) the bow.

150

“Whose is inversion of the skirt,
“Of turning it back (straight) to the body,—is there no need?

“From that path (of wickedness) that proceeds in a backward direction (against God's will), do thou
“Ask of God the need of (the wish for) returning.

“Wherefore attachest thou thy heart to that country and property,
“Of which, a little is the sorrow (of this world); and much the calamity (of the next world)?

146

“Sisht dara” signifies—murdár-khána, a point in the table of the game nard, in which the table-man cannot be extricated; or 'ajz va mándagí; 'imárat-i-shish darwáza.

If the phrase means—six sides, the passage signifies—the world is the thoroughfare of everyone, the abode of none.

149

The bow-string, badly placed on the bow-horn, injures the bow.

150

“Báz-gashtan” is transitive.

“They (the sages) have guided thee with wisdom:
“For they have pronounced thy property blood.

“A neck that is bloodless is distressed,
“If its blood increases (to bloodiness) there is strangulation (apoplexy).

155

“Every property which comes into this world—
“Know,—the fierce black snake (is) sleeping over it.

“The vault of this adorned arch (of the sky)
“Has a pillar void (in the interior) for treasure.

“Since, in the recess (void of wealth) of this form (the tomb) we shall sleep (in death),
“Why is it necessary to be paired with the black snake?

“Make free the heart from the foolish entanglement (of amassing wealth);
“Thou art not the tyrant; do justice! do justice!

“If thou abandon the tyranny of Dárá (in amassing wealth),—well;
“If he were the holder (of world-treasures), thou art the Sikandar (the God-worshipper).

160

“Behold what he experienced from the world's harvest!
“Do not thou the same, so that thou experience not the same.

“Behold what thou didst (in justice) so that thou obtainedst the world,
“Do that indeed (justice) by which thou obtainedst fortune!”

155

The black snake signifies—punishment in the next world; or wealth that, in the grave having become the black snake, coils itself about its master's neck.

156

“Sitúdan” signifies—dakhma va 'imárate, a kind of pillar which they raise on the tombs (makábir) of fire-worshippers, void in the interior for holding treasure.

159

Dárá is called—muhibb-i-tamata'át-i-dunyá.

Sikandar is called—khudá-parast va ḳá,il-i-ma'ád vaákhirat.

The king, from the answer of the old man decrepit in years,
Accepted these words, auspicious in omen:

Greatly favoured him with a dress of honour;
Prepared for him much treasure and gold fit for a prince.

By his skill (in accepting counsel), the chiefs of Irán
Abandoned the scale (of their opinion) to his weight (of opinion).

165

The flatterers (men of Irán) all, at the door of the court,
Began their praises at the monarch's banquet,

Saying:—“If a lamp (Dárá) of this court (of Irán) has settled (in extinction),
“The sun (Sikandar), the illuminator, has come to our hand.

“If a night has departed,—a day has arrived;
“A rose has departed, a rose-bed kindler (the gardener) has arrived.

“A grain of gold turned its face from the seeker (became lost);
“He looked down, sought the gold, and found the treasure.”

164

“Nihádan” signifies—guzáshtan.

“Tarázú bar sang-i-kase nihádan” signifies—mutába'at va inḳiyád-i-kase kardan; tan dádan va farmán burdan.

Otherwise:—

On account of his greatuess, the chiefs of Irán

Placed (their own) scale (of wisdom) to his weight (of grandeur). Otherwise:—

By his (Firáburz') skill, the chiefs …

166

“Chirágh nishastan” signifies—chirágh khámosh (kushta) shudan.

Plutarch relates:—

After the battle of Arbela Sikandar added a province to the governor­ship of Mazœus, Dárá's chief favourite. But the youth declined, saying:—

“Sir, we had but one Dárá, and now you make many Sikandars.”

From ocean-heartedness, the king, the ocean of grandeur,
Displayed much favour in that assembly.

170

When they (the courtiers) beheld the king, peasant-cherishing,
They displayed the secret of Dárá's tyranny,

Saying:—“So long as his age was,—of noble or of ignoble (nature),
“Of his own trade, none enjoyed the fruit.

“He took away affection from the world to such a degree
“That (even) the dog returned not to his master.

“The one of bad disposition (the tale-bearer) attached to the good;
“To none,—safety as regards blood (life) or treasure.

“Making accusation of tyranny (against Dárá) from this land and clime there departed—
“Generosity to Greece, and manliness to Rúm (there protected by Sikandar's justice).

175

“The persons who were of weight with him (Dárá)
“Were those two officers,—out of such a multitude.

“When Dárá made strong the heart of those false jewels,
“Behold the world,—how it shattered his jewel (of life);

“To small (mean) ones (the two officers) he gave the crown (rank) of chiefs;
“Behold, at last, how small (shattered) he himself became!

“Ruler not long is that one of sluggish judgment,
“Who causes severity to reach the people of God.

171

That is—of his noble and ignoble trade.

173

The one of bad disposition is he who, attaching himself to the good, gives their property in plunder to the king. By Dárá's tyranny he found many an opportunity.

“He brings ruin upon the great;
“He makes the mean powerful.

180

“That one, who is the mean-cherisher, became not the Khusrau;
“Mean-spiritedness is one thing; sovereign-powerfulness is another.

“There remained,—neither compassion in this country;
“Nor ease in the city and territory.

“With feelings of hate, breasts (of men) irritated;
“(Even) from the lock of the treasuries, wardship departed:

“Ruin came upon every trade;
“Where is a thought worse than this?

“Namely,—the trader from his trade fled,
“To the work of another (trade) attracted:

185

“The husbandman performed the work of the soldier;
“The soldier began husbandry.

“—The building (prosperousness) of the world remains not long,
“When everyone abandons his own work.—

“Those of the desert (shepherds) do the work of the soldier;
“Those of kingly race perform the work of field-watching (shepherding).

“If before this the administration of justice were asleep,
“Verily, the star of the world was confounded (careless).

“Now the administrator of justice (Sikandar) is triumphant (in Irán),
“Injustice of this kind,—how long will it remain?”

186

This couplet is uttered by Niámí.

187

“Pahlavání” signifies—shahriyárí, for shahr means—pahlú.

190

The monarch trembled at this speech;
He published a proclamation in every region,

That—every trader should perform his own handiwork;
Save this,—though he practise a good (trade) he does evil:

The husbandman should fasten the yoke to the ox,
Should seek his desire (for wealth) from the ploughshare and the ox.

The soldier should take his own path, according to the regulations;
Verily, the citizen should enjoy the fruit of his own business.

None should take up (aught) save the pursuit of his own work;
Should truly bring before himself his own original handicraft.

195

He sought out the deserter from his work;
Appointed him to that work which was his at first:

Rendered the works of all conspicuous;
Made all the work suitable.

The world, from the desolation of the former time,
He brought into prosperity, in his own time.

If thou desire good from Time,—do good;
For, in the end, the portion of the bad is—poison.

By his own fortune he held the world straight (in justice):
—To possess the world is the recompense of the wise.—

200

Come, cup-bearer! of the wine (of senselessness), sweet and fresh,
Mix one draught, love-cherishing.

Give that draught, heart-ravishing, to the thirsty one;
For the thirsty one has no patience as to the draught.