Iskandar-nāmah - The Sikandar Nama,e Bara

In the name of the great God, the justice-dispenser,
Who gave us a share of all His knowledge:

The Lord, the victual-giver, the hand-seizer,
For the protection-seeker is no help of His door:

The enkindler of the gleaming constellation;
The illuminator of man from the dark dust:

Powerful and wise in every existence;
The sin-forgiver of much fit to be forgiven (much sin).

From Him, every moment, comes strength to the soul;
Another form of decoration (of genius) to the wise:

Before this one,—He brings distress, in such a way
That he beholds not (even) a loaf of bread in his store.

Into that one's hand,—He casts the mountain of treasure,—
The mountain-weigher (God) gives things unweighed.

Neither committed sin that one who suffered sorrow;
Nor strove that one who found treasure.

Whatever He pleases, He does; over Him is no command:
For life-giving and slaying are to Him—one.

It is not possible to turn one's head from His order;
Save Him,—how can one find a ruler?

The blessing of God be on that slave
Who to every castaway (powerless one) is as a castaway (a (humble one).

What profit is there (in being humble) when this tribe (of castaways) truth not recognizing,
Measures praise (kindness) with curse (baseness)?

In the place where the enemy is bloody,
To exhibit gentleness is weakness.

That savage lion (Rustam) expressed a true saying,
Namely:—“With inferiors, be not inferior.”

O child!—thou, immature and crude of judgment,
Strike not the fist on the lion (Dárá), war-tried.

In strife with me, thy ally, where?
Thy army, where? and thy army-holder, where?

Thou art like the (powerless) scorpion; (yet) thou adoptest snakishness (maliciousness),
Since thou seekest battle with the dragon (the bloody Dárá).

“Afrín” signifies—nekoi kardan.

“Nafrín” signifies—badí rasánídan.

Displaying humility to inferiors, although deserving of God's mercy, is not profitable. For this tribe of inferiors take goodness (the mark of humility) for badness.

Whoever shows kindness, they say:—This is an enemy conquered before us—now let us slay him.

“Khúní” may signify—lá,iḳ-i-kushtan.

The sages have said:—Exercise not such excess in humbleness as may appear abjectness and despicableness in men's eyes; for excess of humility (a token of pride) they have forbidden.

Displaying humility to that dependant who, at the time of humility, is ill-wishing and bloody is not good.

The savage lion may signify—'Alí Murtaḍạ.

This may be rendered:—

Since thou art the scorpion, snake-nature adopting (on thy part is like this—)

That thou shouldst seek contest with the dragon.

If thou abandon this nature of the snakes,—(well);
If not—I and the sword, (both) like the dragon, (are ready).

With the sharp sword, I will give thee such punishment,
That thou shalt seek either death or flight from me.

By the flashing fire, by the book, Usta, and (its explanation), Zand;
By the shining sun, by the high heavens;

By God, whose enemy is Ahriman;
By Zardusht, who is the enemy of Ahriman—

(I swear) that I will leave trace neither of Rúm, nor of the people of Rúm;
I will become fire-scatterer on (destroy) the head of both.

From the dust of the army I bring into Rúm,—
I will make the fountain of the resplendent sun dark to thee.

From the man of Rúm (Sikandar) and his army,—what issues?
With the hoof of war-steeds I will take his country.

I have assumed—thou bringest all the iron (steel-clad warriors, sword-possessing) from Rúm.
In our fire-place, whether iron or wax, what matter?

If thou bring armour and helmet in ass-loads,
Where are thy means of (resisting) a single willow-leaf arrow of mine.

When Nímrúd threw Abraham into the fire he recited the Usta (Avastá abastá). See Sale's “Ḳurán,” chapter xxi.

“Mándan” here signifies—guzáshtan.

Perhaps the arrows of my warriors of Yaghmá,
Thou hast not experienced that thou art fierce for strife with me.

Where is thy head (thou hast it not), which thou mayst present to Dárá?
If thou display humility before Dárá,—well.

O ruler of the men of Rum! for thee it is necessary
That thou shouldst, slave-like, bind thy loins in service:

Shouldst break the bow, shouldst shred the feathers from the arrow;
Shouldst fold up the chain-armour in a silken cloth.

Otherwise I will give thy ear such a twist,
That thou mayst know that thou art nothing, and less than nothing!

Beware of my anger—liver-raging;
Be not safe on account of my carelessness (in not seizing thee before).

Beware! Look not (with contempt) at the sleeping hare (Dárá);
For just so much as it sleeps it runs at the time of action.

“Sar-bakhsh” signifies—hișșa,e kalán.

“Dárá” is here used in the sense of—waḍ'-i-maẓhar-i-mauḍa'-i-miḍmar, establishing the stage of the occurrence of battle.

The first line may be:—

Where is thy resource (of war) that especially thou makest war with Dárá?

“Khwáb-i-khar-gosh” signifies — khwáb-i-ghaflat; khwáb-i-girán; khwáb-i-az fareb.

It describes great carelessness that makes man like the sleeping hare, void of fear of the enemy.

When the hare, through fear, creeps into its form, it causes its ears to fall down over its closed eyes, and says:—“None can behold me!”

Behold how the lion of the sphere (the sun) seized the world,
As it seized the hare (the constellation of Cancer) together with the moon of the sphere.

O one of raw nature! with thee I can
Display ripeness of judgment; (and) become peace-seeker.

But (in regard to peace-making) this proverb is true:— that the king,—
If at the time of contempt (weakness before the enemy) he fall into the well (and die)—it is well.

Give the tribute; take away from us malice;
Draw not the pen upon (efface not) the ancient usage (of tribute sending).

It is not proper, every year, to stitch fur garments (to live at ease);
It is proper, once, to sell silk and cotton (to suffer hard. ship).

Make not a breach in our ancient Kayán family;
Thou art in the breach (of destruction); exercise not boldness.

“Shír-i-gardún” signifies—the constellation of Leo, the sun's mansion.

“Khar-gosh,” in the Rúmish tongue, signifies—the constellation of Cancer, the moon's mansion.

The couplet means:—

Even so will I seize thee and thy house (the country of Rúm).

The couplet may be rendered:—

Behold how seized the world—the lion of the sphere (the sun),

That chose (the sleep of) carelessness with (as regards) the moon of the sphere.

In the day the sun allows no interference (on the part of the moon or the stars) with its splendour. It is said—“to seize the world.”

At night the sun allows the moon and the stars to shine. It is then said—“to be careless regarding them.”

If the whole year one stitches fur garments and sells silk and cotton thread,—one will, in the hot season, suffer. Don't act in this way.

Otherwise:—

Make not a breach in thy ancient family;

Thou art in the place (of despicableness); exercise not boldness.

Bring me not to that (point of rage),—that I should move from (my) place;
The gnat's wing has no standing (power) with the elephant's foot.

Be happy in the country (of Rúm), God-given;
Make not the scratching (of avarice) with (us) lions of iron claw.

A crow heard (from the birds) about the proud gait of the partridge;
He forgot his own (manner of) walking (and learned not the gait).

Prepare the assembly (of council of thy chiefs); for the stars (of thy fortune) have descended (to adversity);
The angel (of death) has opened the door (of calamity) of the sky (over thy head).

I know not—the crown of Kay Khusrau,
From whose head it will take freshness (of renown).

For whom Time will display concordance;
With whose life the star (of Fortune) will sport.

On account of the dust of injury which thou castest against the sky (myself),
Thou castest destruction upon thy own head and eyes.

I am chief; other chiefs—my hand and foot:
Why is it necessary to shatter thy own head?

If talásh be read for tarásh, we have:—

With iron claw seek not lions.

Since thou hast made a design against me, lofty as the sky,—thou hast cast dust upon the sky; an act that is the cause of ruin to thy own head and eyes.

Thou (Sikandar) art a limb of the limbs of this kingdom of which I am supreme. Hence, it may be said that thou breakest thy own head.

Thou strikest the blow at thy own limbs;
Thou rudely aimest the axe at thy own foot.

Youthful pride brings thee to that (indeed)
That thy neck will be scratched with my sword.

My opposition made low not only thee;
Many the warriors that it has shattered.

Of the monarchs of Persia—me befits
The throne of Kay Ká,us, and the crown of Jamshíd.

In hardship (the rain of sword and arrow)-enduring, I am hard as iron;
Since I am of the back-bone of the kings of brazen body (Bahman and Isfandiyár).

How may that old wolf (Dárá) fear the rain (of calamity),
When he puts on the fur coat (of adversity) in place of the silk (of prosperity)?

From the holder (of fortune), one cannot take fortune;
It is not possible to buy diadem and throne.

If (when) Isfandiyár (of brazen body) took his chattels from the world (died)
He entrusted his written pedigree to (King) Bahman:

“Tesha bar pá,e khud zadan” is a proverb uttered when a person strenuously desires his own ill.

“Gurg-i-pír” is the old wolf experienced in the adversity of Time.

“Gurg-i-bárán dída” signifies—one who has experienced “the wolf of rain,” the heat and cold, the smiles and frowns of fortune.

It is said—that wolves greatly fear rain; indeed, to such a degree that they consider the falling of a single drop of rain upon the body the cause of destruction. In the rainy season they get themselves into the caves of mountains.

Dárá here alludes to himself, who had witnessed many great battles.

Of Gushtasp (Darius Hytaspis) Isfandiyár (Xerxes, B.C. 486) was the son, and Bahman (Artaxerxes Longimanus, B.C. 465) the grandson.

The empire fell not to a stranger.

And if (when) Bahman passed from sovereignty (died),
World-sovereignty fell to me,—

Save me,—who, at the time of battle, has
The heart (courage) of Bahman, and the strength of Isfan-diyár?

The arm of Bahman comes to me,
Who am Isfandiyár of brazen body!

I am one of distinguished race; others, inferior (without lineage);
Who can bring disaster to the descent of the Kayán kings?

Thou art mistaken in the estimate of thyself;
For thou hast not measured (essayed) the arm of Bah-man (that I possess).

I am the lord of territory by (right of) my own lineage;
Be not rebellious towards thy own lord.

Be now penitent, since when the work (of battle) passes (from the hand),
Penitence is at that time of no avail.

Display not insolence, though thou art bold;
Place not rudely thy foot in the lion's jaw:

Abandon harshness; incline to gentleness;
Take (move) me not from my place, that thou mayst remain in thy place.

(In return) for severity (on thy part),—I will take thy country in rapine;
For entreaty,—I will give thee another country.

From being possessed of majesty,—I am that ponderous mountain;
For I possess an unknown tardiness in motion.

“Kám-i-shír” may signify—a swelling sea in which a ship founders.

“Áhista” signifies—what one is not acquainted with; good; much. They say:—Fulán kas áhista gurekht.

If the array of the army become my enemy,
If it be the mountain of iron,—I will shatter it.

Move me not, so that thy land may move not;
This, verily, I say to the; this, verily, I repeat.

When the reader of the letter of the monarch (Dárá)
Finished the letter, picture-like (with varied phrases and dread significations),

Sikandar ordered that he (the secretary) should use despatch;
Should write an answer suitable to that written.

The secretary, the pen-striker, took up the pen;
He illumined the whole of the letter with the treasure and jewels (of eloquence):

Wrote an answer so precious
That the lofty sky kissed his hands (in thanks).

When the letter, heart-cherishing, was sealed,—
He gave it to the arriver (Dárá's messenger) that he might take it back.

(Dárá's) secretary came and opened the letter;
He opened a hundred treasures of jewels (of subtleties) as to each point.

From beginning to end he read out the letter;
Adorned, speech within speech, like pearls.

Come, cup-bearer!—for the repelling of headache (carelessness of God),
Bring the remedy for the heart of the sorrowful.

In moving the mountain the earth trembles.

“Dar giriftan.” See canto xxxviii. couplet 19.

Observe the force of—rasánanda.

By that wine, by which I show gladness,
I will renew youth, although I am old.

In some copies:—

Give me the wine (of senselessness), that I may display intoxication;

That with that water (wine) I may practise fire-worshipping (evoke love to God).

The name of the pure world-possessor (God, is) the superscription (of this letter);
The up-lifter (producer) of that sprouting from the dust;

The giver of loftiness to the lofty sky;
The opener of the eye of the wise:

The world-creator, but independent of the world;
The remedy-deviser, at the time of helplessness.—

He adorned earth's surface with man;
He made it (the earth) loin-girt (firm) with the revolving sky.

The Lord without dependence on service (of anyone);
In him, neither collectedness nor dispersedness:

The sky, by virtue of its intrinsic qualities and by its revolution, draws the earth to itself.

Immediately before couplet 5, in some copies, the following couplet occurs:—

The scabbard of the earth with sword-water (lustre),

He illumined, like the fountain of the sun.

“Be nisbat” signifies—a lord absolutely without the existence of slaves and creatures; not like the lords of the world, who, without slaves, are not lords, just as a man without the son's existence is not a father.

A one who is unlike everyone (of created things):
Every existing thing (terrestrial or celestial) is alike from His kingdom.

By whatever thou takest reckoning,—the proof (of His existence), strong;
Free of need of whatever thou mayst use.

For me and thee,—is first necessary, capital (resource),
So that by it we may truly do a thing.

Whatever He created is not by means (material);
For comprehending it (the circumstance of creation), power is not Reason's.

Wisdom is the pupil of His instruction;
The heart is of (the number of) those bearing the mark of submission to Him.

Full of His wisdom and command has become—the world,
Conspicuous as to command, hidden as to wisdom.

In this void plain (of the earth) for their souls—
The coming from Him, and also the returning (in death) to Him.

The illumination of the heart and the eye is from Him;
Sovereignty—mine and thine,—is from Him.

Help (avoidance) of His command is none's;
He is God; we,—slaves, order-accepting.

If He make me crown-possessor in this world,
It is not wonderful, on the part of the liberality of the Omnipotent.

O world-possessor of victorious fortune! Thou, also,
Broughtest not forth the crown and throne from thy mother.

Before the descending of man's soul the earth was void.

God gave thee this superiority (in treasure and in army) that is thine;
Be not arrogant with the god-given.

Perform thanks to God,—for on the ungrateful,
The man, truth-knowing, utters not praise.

In sensibleness, or in senselessness,—be not
Forgetfulness of His command to any.

If the Lord give me aid,—
If He also give me sovereignty,—it is not wonderful.

I am able—to display arrogance;
To sport with the sword with the lion (Dárá).

With the sword, I will seize the diadem and the throne;
With this dragon (sword), I will seize the moon (Dárá).

From the history of Jamshíd the king, readest thou not,
How that (mean) dragon (the sword of the men of Zuhhák) swallowed the (great) moon (Jamshíd)?

To that man of dragon-form (Zuhhák),—Firídún,
What he also did by his dragon-power.

When the dragon of the sky meets the moon, the moon is eclipsed.

The moon may signify—Dárá; the diadem bejewelled like the moon; all the regions of the world over which the moon shines.

The dragon signifies—the sword of the men of Ḍuhhák, who, pursuing Jamshíd into the mountainous country, there slew him.

Jamshíd is likened to the moon, because he was born with a resplendent face. Thus, the name Jamshíd is compounded of—jam, a great sultan, and shaid, a shiner.

Ḍuhhák slew Bahman. Now Bahman signifies the month (máh) of January; but máh signifies—the moon, as well as month.

Ḍuhhák is likened to a dragon on account of the snakes on his shoulder.

In the first line, if azhdahá pára be read, it will signify—dragon-born.

Firídún slew Ḍuhhák.

By the holder of the sky and the earth (God),
From whom that very (sky) and this very (earth) have (their) foundations:

By that God with whom whosoever is unacquainted,
The way of wisdom is not to that unwise one.

By the path (of Islám) of our ancient forefathers (Ibráhím, Ishák),
Who were prophets of our religion:

By the books of Ibráhím, God-recognizing,
For which religion I offer thanks to God:—

(I swear) that if I obtain power over the men of Irán (fire-worshipping),
I will take the religion of Zartusht from (their) midst:

Will leave neither fire nor fire-temple;
By my hand, the fire (and fire-temple) shall be fire-consumed.

Such a pure usage and true path (the destroying the marks of infidelity)
Is our way and the usage of our forefathers.

On this musk (of usage), one cannot scatter rubbish (to conceal it);
For the pleasant smell of the musk remains not hidden.

The date from the lofty date-tree is for that one,
Who causes injury to reach the date on the date-tree.

In the garden, the long neck (superiority) is to that one,
That gives perfume and colour, heart-delighting.

Of wild asses, that ass is head-exalting
Whose is superiority in masculine qualities.

The second line may be rendered:—

From whom that one and this one (of mankind) have their power.

In some copies, kammand, a noose, occurs instead of gazand, injury.

Of lions, verily more blood-shedding is the lion,
Whose teeth and claws are sharper.

Two lions are hungry; but one leg of the wild ass;
The roast meat is for that one to whom is power.

Two elephants (are) trunk-intertwining (in strife);
Of the two, one will take away the standard (of victory).

Thou art man, and I (am) man. At battle-time,
Man appears conspicuous from man by manliness.

I turn the rein (in feebleness) from the path (of the world) at that time
When I either lay down my head (in death), or take up the crown.

Thou thoughtest,—In the world is none (but thyself);
World-possessor only thou art, and that is all.

Beneath (in the shade of) every leaf (of the trees) is the hastener (after sovereignty);
At every stage (of his desire) is the path-finder.

With a deadly snake like me, display not deceit;
Display contest, display not sorcery.

Out of my kingdom,—my fief, thou givest;
(As if) out of Yaman,—the assignment of Canopus thou should give.

It is not proper to give to the buffalo cheese-water,
In which it may find a drop of its own blood.

“Muhra-bází” signifies—híla-garí va fareb, a game in which they deceive the enemy.

“Iḳṭá'” signifies—suyur ghal, a fief; land revenue; it is equivalent to já-gír in Hindústán.

The star Canopus is supposed to appertain to Yaman, where (on account of the elevation of the land) it shines with great brilliancy. Sikandar asks:—Why givest thou Canopus (already belonging to Yaman) to Yaman?

Beyond this, express not the boast of arrogance;
For, in essence, thou art dust (man); thou art not of fire (demon).

Repose; let go violence from thy hand;
For the diamond sustains injury from time.

That cup of wine (the requisites of feasting) which thou hast in thy grasp,
Keep; and strive not with the hard stone (glass-shattering).

A world so full of the white naphtha (of calamity)—
Preserve the willow (of ease) from the deluge of the fire (of Rúm)!

In ease pass thy pleasure;
With the world-seeker's island (the small territory of Greece)—what business (thine)?

Bring down a prey weaker than me;
For fatness (softness) springs not from the lion's (Sikan-dar's) loins.

This one (Dárá, or his ancestors) gave a garden (the small territory of Greece) to an indigent one (Sikandar);
That (the indigent) one gave not back (even) a cluster of grapes (tribute) from his (Dárá's) garden.

“Arzíz” signifies—arzír; raṣáș, tin or lead.

“Rașáș-i-abyaz” signifies—white tin.

“Rașáș-i-aswad” signifies—black tin, lead.

Notwithstanding the diamond's hardness, they pierce it with tin.

It often happens that the strong one is vexed to death by the weak one.

The first line hints at Dárá's love of drinking ('ayyáshí).

Naphtha white in colour is the best. The willow when young readily burns.

Greece (a small country compared with Irán) is regarded as an island (limited in extent).

The territory about Moșul, between the Tigris and the Euphrates, is called—El Jazíra, a place in which the body finds increase of power, and of which the very dust is perfumed.

Why is it necessary to hang to a bough,
From which one cannot scatter fruit?

The king's desire will be accomplished at that time
When it is possible to establish a bridge over the ocean.

Why is it necessary to set pride in array,
To present a request out of its own place?

Like Bahman, youthfulness prevails over thee,
That a great fierce dragon (Sikandar) should injure thee.

The demon strikes at thy path (to lead thee astray) like Isfandiyár,
That thou comest to battle with Rustam (Sikandar).

When Sulaimán associates with the demon,
He loses the ring (of sovereignty) from his finger.

Fear the ill-doing of Time;
For it has ruined the work of many like thee.

That reckoning (of assaulting Sikandar) that with thyself thou castedst up
Is not so,—thou wrongly playedst the game.

Draw back the rein from (abandon) this crude desire (of subduing Sikandar),
For no one brings the Símurgh into the snare.

Thou art not more man-devouring than the Zangí;
Thou art not more man-injuring than the Barbarí (the Moor).

At the time of malice-spreading behold,—
How much blood I expelled from Zangí and Barbarí!

Rustam slew Isfandiyár (Xerxes, B.C. 486), led astray by the demon; a dragon devoured Bahman (Ardashír Daráz-dast, or Artaxerxes Longi-manus, B.C. 465).

See Sale's Ḳurán, chapter xxxvii.

See Clarke's translation of the Bustán, p. 256.

Exercise courtesy; turn back from malice-brooding;
For man is not injured by the good man.

I first bound not my loins for this malice;
Thou castedst off the cover from the snake-basket:

Preparedst an army for my blood-shedding;
Hastenedst towards me, assault-making.

For that reason that,—thou perturbest my place;
Takest from me the country of my forefathers;

For me also it is necessary—to rise;
To bind the loins, and to array the army;

To urge the army from beyond the bottomless sea (of the eastern Mediterranean),
To open (let loose) with the sword a sea of blood!

If thou be wise I am not senseless:
I am to the same degree, sensible; to the same degree, wise.

If fortune cast splendour upon thy work (of sovereignty),
I also am not far from prosperousness.

If the world gave a work to thy hand,
In this matter a great power is also mine.

For thee the crown (is) helper; for me, the sword, ally;
I am sword-striker, if thou be throne-possessor.

If thou display sword-play, I will put on the mail-armour;
If thou display peace-making, I will fasten my girdle (in attendance).

Rely not—on thy masnad and throne;
Because for every throne (-possessor), is a bier.

“Nayazárad” here signifies—azurda shavad.

The second line means—thou excitest strife.

Observe the play on—takht, a throne, and takhta, a bier.

For every kingdom, is decline; for every country, a passing away; and for every king, death.

Regard not the mountain's mass, stone-established ??
Say not:—“How may disaster reach the mountain ??

When at battle-time the earth quakes,
It brings forth with ease the dust (of destruction) the mountain.

When the time of an empire comes to an end,
The seeker's hand easily reaches it.

How is the (work of the) world not straitened—
Myself and thyself in battle come?

As to thee,—mine is no desire, save this,
That in one balance two weights are not proper.

Weigh me not with a weight equal to thyself;
For Bahman, by the dragon, came to sorrow.

If in reply thou establish my respect and honour (and peace),
I will, like the mountain, cast the stone of myself int?? water (I will keep firm as to peace).

In whatever way thou displayest hot or cold,
I am the accepter of concord (the hot), or of war cold).

“Sang-bast”—see canto xxxi. couplet 11.

Otherwise:—

When earthquake attacks the mountain, it takes with ease the (of destruction) from the mountain.

“Maní va tú,í” signifies—sarkashí va mukhálifat.

In one country two kings cannot be contained.

The word “man” may signify the hole in the scale-beam t?? which they pass the suspending cord.

In one balance two tongue-holes are not proper.

Couplet 81 relates to war; this, to peace.

“Sang dar áb afgandan” signifies—to be firm,—as the root ?? mountain Ḳáf is in the water, and thereby firmly established.

Come: what hast thou of the sword (of war), or of the cup (of peace)?
For in these two I have a perfect power.

When the world-possessor (Dárá) heard this letter,
His brain began to boil with rage.

He sent (a messenger), and sought haste for war:
In this matter, Sikandar (also) was not slothful.

He (Sikandar) collected near (to Dárá) the army for contest.
Each (army) arrayed with war-weapons.

When Dárá obtained news that that dragon (Sikandar)
Wished not to abandon the pursuit of the lion (Dárá),

He moved—the moving possessed of majesty,
Like mountain-forms from earthquake.

Army arrived opposite to army;
Time opened wide the door of rage.

The land of the island—which is Mosul,—
Is a pleasant place of ease and a delightful spot.

In that land was the battle-field of the two Khusraus,
From fear of whom the mountains were a-quaking.

If now they seek for (a relic) of these two Khusraus,
It is possible to find the warrior-bone in the soil (of Mosul).

Come, cup-bearer! take off the fastening from the wine (of senselessness);
Measure out (the wine), the measuring of the wind,—how long?

See couplet 50.

“Bád paimúdan,” wind-measuring, signifies—doing a useless act.

Make me intoxicated with the wine of the special cup (of Divine love);
I may perhaps obtain release from this tavern (of corporeal affections).

The proud moving (revolving) of the azure sphere;
Verily, the revolving of the moon and the sun around (the world).

Think not that it (the revolving) is for pastime's sake;
(That) such a pavilion (the sky) is for nothing.

In this pavilion (of the sky surrounding the earth), no thread (of the sky's revolution) is useless;
The end of the thread (of the sky's revolution, i.e. tomorrow) is not evident to us.

Neither gives one the chamberlain admittance within this screen;
Nor uplifts he this screen from earth's surface.

“Gard bar gashtan” signifies—gard á gard-i-'álim gardídan.

“Rishta” signifies—the sky's revolution, on which the seasons depend.

In “Notices of Persian Poets,” by Sir Gore Ouseley, 1846, p. 38, this passage has been mistranslated, thus:—

The graceful motion of the cerulean sphere,

With its orbits, the stars, and moon, and sun,

Think not that they have been made for idle sport,

Or that this fair curtain (the canopy of heaven) has been formed in vain.

In some copies couplets 4 and 5 are omitted.

Neither can one turn the head from this thread (of the sky's revolution);
Nor can one find the end of the thread.

Who knows what will arrive (chance) to-morrow,—
Who will become hidden from the eye (in the grave)?

Whom dead, they will place out of the house at the door?
On whose head, they will plant the crown of fortune?

The relater of the good and the bad of the dust (of the world)
Gave information of those pure (perfect) kings (Sikandar and Dárá),

Saying:—When in the morning the King of China (the sun) exercised justice,
And the bride of Paradise (morning) gave the pearl (the star) for the dínar (the sun),

The (two) armies arrived at the place of the battle-field;
Formed two circles, like the mountain Káf:

Strewed crows' feet in the path of contest;
The chiefs stirred up shouting.

Advanced guard against advanced guard in every direction in haste;
Neither ease in the heart, nor sleep in the eye.

They say that Sikandar was orthodox (mu,min) and Dárá, a Muslim; because he was of the faith of Zardusht, whom all the sages ('ulamá) have called a prophet.

See canto xxii. couplet 66; xxxii. 10; xl. 3.

“Șubh rá” signifies—dar șubh.

“Bár dádan” signifies—'adálat kardan.

“'Arús-i-'adn” may signify—the morning, because in Paradise all seasons are as the morning; night adorned with stars; the moon, whose light remains in the morning.

“'Adn” is the name of one of the eight abodes of bliss.

“Khasak” signifies—hasak, the name of the mughílán thorn (Egyptian or Arabian, different from the acacia).

From the numerousness of the army on both sides,
The hand and foot of the striver was tied down.

They sate down face to face on the battle-field,
(And) displayed tardiness as to aggression.

Perhaps a (treaty of) peace may intervene;
When it will be unnecessary for them to draw forth the swords.

When from the youthfulness (of Sikandar) and the wilfulness (of Dárá) there was:—
Indeed, on that side that pertaining to water; on this side that pertaining to fire.

Strife came forth from delay,
The malicious heart (of both armies) became intent on malice.

After that delay,—when they found the path to malice,
They turned away the head from seeking love (peace).

The voice of the drum began to roar;
The sky gave a kiss on the mouth of the drum.

The clashing of the armour of the raging elephant
Broke (through its terrifying sound) many a shoulder-bone on (of) the backs of elephants.

“Ábí va átáshí” may signify—opposition or contrariety.

Dárá's constellation was watery—Pisces; Sikandar's fiery—Leo. For this reason peace was impossible; for there is enmity between these two constellations. See canto xix. couplet 171; lxxii. 6.

The sky, from which all commotion arises, kissed the drum's mouth, saying:—Well, thou excitedst strife and performedst the obligation due to my rank.

“Á,ina” signifies—elephant-armour (bargastaván) of gold, silver, copper, and other metals, in form rounded like a spherical mirror.

This couplet may be rendered:—

From the clash of the armour of the raging elephant (the warrior),

(The hair on the body arose and appeared as) the shuttle (of the weaver) broken on the back of the elephants (warriors).

The trumpet brought forth the lion's roar;
The brain became sated of (distressed by) the breath (scream) of the ox-tail (trumpet).

From the Turkí reed such clamour issued
That it brought forth agitation (the cry of fear) from the reed (windpipe) of the warriors.

The sharp crack that arose from the whip
Went forth from this adorned valut (of the sky).

The movement (of masses of armed men) came forth from conflict's path;
Tumultuous action came upon (affected) the manly men (the warriors).

Thou wouldst have said:—“The earth is rent asunder;
“(The angel) Saráfíl has blown (the trumpet of) the Day of Judgment.”

The dust of the earth closed the path (of motion) against the air;
The rein of safety departed from the hand.

“Khar-muhra” signifies—náḳús.

“Ṭirák” signifies—the noise of breaking wood or of cracking a whip.

In the second line, dar ámad signifies—asar kard.

“Hazáhaz” signifies—tahríḳ-i-mardum bará,e jang, the motion of men for battle.

When the Almighty had determined on the creation of Ádam, He sent the augels Michá,il, Jibrá,il, and I'sráfíl to fetch seven handfuls of earth from different depths and of different colours (whence the difference of complexion); but the earth apprehensive of the consequence, and desiring them to represent her fears to God that the creatures He designed to form would rebel against Him and draw down His curse upon her,—they returned without performing God's command. Whereupon, He sent Azrá,il, who executed His commission without hesitation, for which reason God appointed him as the angel to separate the souls from the bodies—that is, the Angel of Death.

The Arabs call him—Abú Yahi,a; and the Persians—Murdád.

This tradition comes from the Talmud.

See Sale's Kurán, art. “Ádam.”

“Bar darídan” may elegantly be rendered intransitively; if transitively, its agent is—Saráfíl.

From much dust on the top of the helmet and the saddle,
The earth became sky; the sky, earth.

In the path of conflict there descended and ascended,—
The moist blood, to the fish (beneath the earth); and dust, to the moon (in the heavens).

From the hoof of steeds in that broad plain,
The earth became six, and the sky became eight.

The loud shouts (of the warriors) became liver-consumers;
The noose-rings became neck-seizers.

From the heat of the breath (of warriors half slain), a cloud was established in the air;
From the fire of the flash of the sword, the world (of warriors) burned.

From much sword-lowering (in striking) on blood and dust (the bodies of slain men),
The brain (the middle space) of the air became full of pure souls.

The army-possessor of Irán, also, early in the morning
Arrayed his army in complete order:

“Asmán” may signify—the top of the helmet and the saddle.

“Zamín” may signify—uplifted dust resting on the helmet and the saddle.

The meaning may be:—

From the dust on the helmet and the saddle such senselessness seized the warriors that in their sight no difference remained between the earth and the sky.

So much dust flew upwards that (it might be said) one layer (ṭabaḳ) of the earth went to the sky. Then the earth had six layers, and the sky (which formerly possessed seven layers), eight.

“'Aṭsa,” a sneeze that comes from the soul's motion, here signifies— clashing. When a man sneezes he lowers his head. The first line may then be rendered:—

From much sneezing (clashing) of the sword on account of the blood (of the slain) and the dust (of the battle-field).

From couplet 14 to 32 the battle is shortly described; now follows the detailed description.

“Șubh-i-bám” signifies—bám-dád.

Drew up first the ranks of the right wing;
Made with the sword the mouth of the dragon open.

Arrayed skilfully the ranks of the left wing;
—Thou wouldst have said:—“ A mountain of steel has sprung up!”—.

Established the (lofty) van-guard in the front, in such a way
That the face of the sun and moon became obscured.

Of the centre, which was like the mountain of steel,
Was the strong citadel for the shelter-seeker (Dárá).

On the other side the army-marshaller of Rúm (Sikandar)
Arrayed the army like a date-tree of wax (impression-accepting):

Gave arms and warlike stores to the asker;
Made strong (with them) the back of the asker (who sought for weapons).

Arrayed the left and the right with the helmet and the sword,
Like the decoration of the rose-bush with tears (rain) from the cloud:

Made the rear and front like the hard mountain;
Upreared the centre with the grandeur of the Pleiades.

When on both sides they had arrayed the army,
The champions sought an opponent in every direction.

In neck-striking, torment began;
Light went far from the eye of the world (darkness came).

The second line may be:—

With (out of) the sword made the dragon of open mouth.

Niẓámí and Firdausí use the word “janáh” in the sense of Muḳad-dama, the advanced-guard.

“Panáhanda” may signify—the deserter from the enemy's army; or the feeble one of his own.

From much blood that collected in the spot,
The dust became like fiery red sulphur.

By reason of the sword, on the slain one was no spot
In the pit (wound) of which was no dragon (sword).

The crocodile of the poplar (arrow) from the ambush of the bow,
Rested not a moment in one spot.

The noose a dragon, coil in coil,
In plunder of the treasure (men's heads), mouth opened.

From the shrieking of huge, raging elephants,
Distress broke upon the throats of lions (warriors).

From much sword-delivering at the neck,
No one was able to exalt his neck (for fear of its being severed).

Father with son in malice arrayed;
Pity, departed; affection, risen.

The shaft of the standard,—banner dipped in blood;
Safety,—tent pitched out of the world (departed).

From the many wounded by the arrow-point fixing (in the body),
The hand of those arrow-point drawing blistered became.

Of the uplifted swords no place was void.

For in their pits (scabbards) was no dragon (sword).

For the arrow was no rest. If it came from the enemy it was immediately taken up and cast back.

From (terror of) the shrieking of raging elephants

No cry issued from the lions (warriors).

Again:—

From the shrieking of raging elephants

The courage of the warriors arose, and they raised high the voice.

“Gira dar gulú shikastan” signifies – in the first case—uftádan-i-gulú va be áwáz mándan; in the second case—uftádan-i-gulú va áwáz buland bar áwardan.

“Tír paikán fishán” signifies—an arrow, the point of which, after striking, remains in the wound.

Conflict's fire became so hot
That sparks issued from the shoes of the horses.

From the centre of the army, Dárá, world-seeker,
Enraged like the black ravening lion,

For enemy-biting and enemy-overthrowing,
Displayed the chest and the arm of Bahman.

Wherever he kept raising his arm,
He kept hurling the enemy's head at his (the enemy's) feet.

So long as he made it not void of life he passed not by a body;
So long as he cast it not down (to the earth) he struck not at a head.

In that assaulting, from much Rúmish blood,
He spread a thousand (scarlet) Rúmish satins (bloody bodies).

And on that side, Sikandar with the sharp sword,
—The (commotion of) resurrection stirred up in the world:

Both hands brought forth with effort;
In each hand the sword (sharp) like the diamond,—

Caused the sword to pass (cleave) in such a way,
That on account of it regret of life came not to the enemy.

At battle time warriors used to take a small quantity (two handfuls) of water on their horse, so that they might not be distressed with the heat of battle, thirst-exciting.

Here begins the fighting of Dárá and Sikandar.

Before being killed by a weapon the enemy died of fear.

“Baz afgandan” signifies—to spread, used transitively and intransitively.

Sikandar had, apparently, two swords, one in each hand. See couplets 61, 71.

When his dagger (sword) used to come on the elephant's head,
He used to scatter (the brain of) his head beneath his feet.

When he used to pour anger on the river-water (the enemy's army),
He used to excite the fire (of destruction) from the river-water,

Like a lion that expresses fire with his breath (mouth);
(And) confuses (by fear) the breath of mares.

To Dárá they represented, saying:—That fierce lion (Sikandar),
—Many a fierce lion,—that he has laid low from his steed—

With him, best,—that the king should put on one side (the desire of) battle;
For from that warrior, the elephant takes the side (retreats):

Should say to the army—that, all at once
They should urge the steed in battle against him.

Dárá of true power so saw
That the army should move (together) like a river of water (continuously flowing):

Should all in a body strike at one head (Sikandar's);
Should all together strike at Sikandar.

When the lion's roar is heard mares tremble exceedingly, raise their tails, and flee.

The second line may be:—

(And) confuses the tails of mares.

“Pahlú kardan” signifies—já,e guzáshtan; pahlú duzdídan; pahlú kashídan; pahlú tahí kardan; kinára kardan.

If ba be redundant in ba yak sar, the word signifies—all.

If ba be not redundant in ba yak sar, the word signifies—on one side.

The first line will then be:—

(a) Should all, in a body, all strike

(b) Should all, in a body, strike on one side.

At the order of the order-giver (the monarch) of the crown and the throne (Dárá),
The army raged (and) strove mightily:

Pressed the rein, stirrup to stirrup (in close array);
Clung to the sword with both hands.

When Sikandar beheld the tumult of the enemy,
He considered small the power of battle on his part (alone).

He ordered that the army of Rúm also
Should not hold life dear in giving it (to the enemy):

Should close the path against the enemy;
Should bring the enemy to the dust (of destruction).

The two armies, like the ant and the locust, charged;
Made battle, world within world (in countless hosts):

With the steel sword and the poplar arrow,
Made the thoroughfare narrow (straight) for the ant:

Drew forth poison (the stinging arrow) like the great (poisonous) wasp of Gílán;
Rent the earth with the wasp-arrow.

Sikandar, in that fierce battle-place,
Pressed his foot like the root of a tree.

Against him, an elephant-overthrower hurled his steed;
He went, Ahriman-like, towards the one of elephant-body (Sikandar):

Struck on the warrior's head, a blow,
At which the moving cypress (Sikandar) trembled;

Rent the khaftán; shred the mail-armour;
—Behold the work which steel effected on the hard stone (the quilted khaftán)!—

See couplet 60.

The arm of the shining sun (Sikandar) was not severed;
But was hurt beneath the force of the blow.

To the extent of a hair the king's body escaped from injury:
He (Sikandar) struck a sword-blow and cast down the enemy's head:

Feared that fearless enemy;
Estimated from that (warrior) the heart (of courage) of the enemy (Dárá):

Became intent on that that he might turn the rein (flee) from the enemy:
Might free his breast from the (chance of the) spear-wound.

Again, hopeful of fortune,
He remained firm on his own ground.

When he beheld in the omen (of slaying the warrior) his own victoriousness,
He considered his own power superior to his enemy:

Strengthened his arm for battle;
Strove with a balance equal to his own (Dárá).

The army rested not from blood-shedding;
From wrestling, foe with foe.

The war-tried ones of the Irán army
Took up (closed) the road against the army of Rúm.

The warrior of Rúm became distressed with contending with them (the men of Irán);
Death desired to make them (the men of Rúm) captive.

Again with fortitude they remained firm;
Departed not, like the mountain of iron, from their ground.

“Ráh giriftan” signifies—tang kardan.

Held the standard for the sake of honour;
Abandoned not their booty to the enemy (the men of Irán).

When the man of Zang (night) studded jewels (stars) in the crown (firmament),
The King of China (the sun) descended from the throne of ivory (day);

(And) from the midst of the dark night the resplendent moon gleamed,
Mirror-like, luminosity-possessing,

The two armies collected together, (each) in one place,
Departed from enmity, and were wearied:

Came to the place of repose from the conflict;
Washed the wound from off the body, and dust from the face;

In thought—from the vault swiftly revolving,
What will, to-morrow, pass over our heads?

The next day, when that orange, face-washed (the sun at rising),
Brought forth, like the angels, its head from the corner (of the east).

On both sides, the army arrayed its ranks;
The lions arose for hunting.

“Az khușúmat shudan” signifies—az khușúmat raftan, an expression contrary to Persian idiom.

“Zakhm shustan” may signify—'iláj kardan, to apply a remedy. It is here thus elegantly used.

“Ráhiyán” may signify—the angels who, by God's order, issuing at the time of morning from the corner of the sky and descending to the earth,—are the watchers of the actions and the circumstances of men; or Șúfís, who issue in the morning from the corner of retirement.

From the steel of the sword and thong (bow-strmg) of the bow
The sky displayed the force of arm of many a one.

From the tumult of the army (on both sides) patience came forth (and departed),
To such a degree that the rein passed from the hand, and the foot from the stirrup.

With Dárá were two confidential officers,
In apparent friendship near, but from real friendship far.

From Dárá's tyranny, vexed to the soul;
The heart of sadness arrived.

On that, their purpose—that they might accomplish the blood-shedding of Dárá,
And display against him (Dárá) their own (secret) hate.

When, in this way, they prepared the market,
They besought safety in return for blood from Sikandar.

Saying:—“We are the only special attendants of Dárá;
“There is none more confidential than we with Dárá.

“From Dárá's tyranny we are vexed to the soul;
“We have come before thee for his blood-shedding:

“To-morrow we desire to assault him;
“To make the land (of Irán) void of his oppression.

The second line may be rendered:—

The sky displayed tumult (kashákash).

“Ikhláș” signifies—dostí ẓáhir va mujází, apparent and feigned friendship.

“Khiláș” signifies—dostí báṭiní, inward (heart) friendship.

Muhammad Gulví says:—The two officers (Máhiyár, Jánosiyár) were of Dárá's van-guard. Otherwise they could not have gone to Sikandar; they would have been with Dárá.

“Only to-night, keep with effort thy ground;
“For to-morrow the enemy (Dárá) will come from his footing.

“When to-morrow he raises his standard in the ranks of battle,
“He will suffer the sword-blow, side-cleaving.

“But on the condition that, without hand-toil (difficulty),
“Thou makest open to us the lock of the treasure;

“Makest each of us rich;
“Makest the work of both of us like gold, with gold.”

Sikandar made covenant as to that desired;
Gave his hand to the covenanters of the wealth.

Not his, was the belief that those two of unjust faith
Would commit this crime against their own lord.

But everyone brings to his hand (employs) that pearl (design),
By which he may bring defeat to his own enemy,

In that path in which injustice appeared justice,
The old story came to his memory:—

“That, doubtless, the hare of every country,
“The dog of that country can seize.”

When these traitors, lord-slaying,
Learned from the lord of knowledge (Sikandar)

The two attendants spoke thus on account of the laxity which they saw in the army of Rúm.

Otherwise:—

Sikandar made covenant as to that wealth;

Gave (his) hand desired (in making agreements) to the covenanters.

In the traditions it is said:—Al harbu khud'atun, war is fraud!

It came not at first to Sikandar's mind that these officers would prevail over Dárá. Hence, for his own consolation, he utters this proverb.

That he would give them gratification as to the treasure,
Would give assistance towards the blood-shedding of his enemy,

They abandoned the right due to favours of (obligation to) the king (Dárá),
They took up the pursuit of slaying the king.

When the thief (night) took the ruby (ruddiness) of the sun,
The (men of the) world pressed their foot (were firm) in ruby-seeking.

With theft (of the sun) they seized the moon,
Saying:—It took away that pure jewel (the setting sun).

The two armies, waist-belt drawn (tight), like two mountains,
Became wearied of battle-essaying;

Returned to their own abiding place,
And made preparation for the contest of the next day.

Come, cup-bearer! put me (with wine) far from myself (make me senseless on beholding God's Majesty),
Make the world (Nizámí's life) full of light, with the red wine (of senselesness).

The wine that leads my path to the stage (of being without sorrow):
All (worldly things) take away the heart (sense); it takes away heart-sorrow.

“Pá,e bar dáshtan” signifies—surágh giriftan.

This and the following couplets describe night. But (from couplets 110 and 111) it appears that the two officers came to Sikandar at night. Hence, the coming of day, not of night, should here be described.

Only the moon (not the stars) can steal the sun.

The seizing of the moon by men signifies—the rising of the moon.

The couplet means—the sun set, the moon arose.

“Kamar-kashída” signifies—kamar-basta.

“Mará ráh” signifies—ráh-i-man.

Although the world is a pleasant place of ease,
The hastener's shoe is in the fire (of perplexity).

This decorated garden of the world has two doors,
Bolt and fastening of both of these uplifted.

By the garden-door (of birth) enter, and fully gaze;
By the other garden-door (of death), move proudly out.

If thou be wise, associate not with a rose,
Of whose remaining behind (in the world) is no help.

That (present) moment which thou hast, prepare for gladness;
For that coming is nothing, and that past is nothing.

We have not come (into the world) for the pursuit of heart-happiness,
But for the sake of toil and laboriousness.

No one calls asses to the nuptial feast,
Save at the time when water and fuel are wanting.

“Na'l dar átash” signifies—muḍṭarib. See canto xix. couplet 11.

The striver, either after excellence or after opulence, is ever perplexed.

In some copies couplets 2, 3, and 4 occur after couplet 61 of canto xvi.

“Khú giriftan” signifies—ulfat giriftan.

From this world thou shalt depart; but that rose will not go with thee. Nay, it will stay here.

The rose may signify—any thing, or person, beloved.

The poet denies what he stated in couplet 5.

As asses are for carrying water and fuel, so the people of the world for enduring toil.

The representer (Nizámí) of the verse of this history
Uttered words according to the manner of true (truthful) ones,

Saying:—When the fire of the bright day (the sun's heat) passed away.
The vault (the sky) swiftly revolving, became full of the smoke (of the darkness of night).

Night established (got ready) the ornament of the moon;
The light (of the moon) in the (dark) shade (of night)— was a wonderful thing.

The (mounted) picket of the camp of both kings,—
Watch-keepers became till the morning-time.

By the coming and going (perambulating) of the watchman, like the ass-mill,
The night bird, from the noise of the guard, rested not.

From fear of the raging elephant, many a sleeper, who,
Distracted every moment, leaped from sleep.

From toil and pain,—of man, the body slumbered,
(From terror of the past day), the glance momently issued from sleep.

Both armies secretly prayer-uttering,
Saying:—“Would that to-night had been long.

“Perhaps its length would have made delay;
“The battle-day would have appeared with great delay.”

They call night—ẓillu-l-arḍ, earth-shade.

“Durráj” signifies—a bird that utters a cry at night. In poetry it means a night-watchman who keeps challenging so that men may be alert, and perambulating the castle-walls, calling out to prevent robbers from approaching.

The thought of the strivers (Dárá and Sikandar) was such
That they would scatter (extinguish) anger, the rager.

When the resplendent sun raises its head,
And the white (day) becomes clear from the black (night),

The two Khusraus would (in peace) bring rein within rein;
Would bring to view the path of friendship:

In peace and happiness with each other,
Would become illumined; and would not turn the head from it (peace).

When Dárá, in that matter, sought an opinion (of peace),
The heart of the councillor was sluggish in judgment.

None became the guide to peace,
They expressed to him the judgment for sword and blood,

Saying:—“Than the Rúmí, wound-endured,—the Irání,
“How is he weaker in conflict?

“Șufrá” is the bitter humour (bile) of the body, the mother of anger.

Couplets 17-20 describe what Dárá and Sikandar thought.

“'Inán dar 'inán áwardan” signifies—báham muḳábil shudan; ba yak dígar mușáfaha kardan.

From couplets 25 and 26 it appears there were two councillors.

“Ḳá,im rekhtan” signifies—'ájiz ámadan.

The particle ba prefixed to ḳá,im is redundant.

In chess, ḳá,im is the time when the two opponents are standing opposed: the conqueror is called ḳá,im andáz, the ḳá,im-caster.

When the chess-player sees his opponent playing the piece of power, he makes the king ḳá,im in a corner, and casts the piece from his hand, saying:—“the game is ḳá,im,” and thus he reveals his own weakness.

See canto xix. couplet 168.

“Nesh-khurd” signifies—nesh-khurda, as sáya-parwar stands for ??ya-parwarda.

“When, to-morrow, we press the foot in battle,
“We will not leave one of the warriors of Rúm in his place.”

By this persuading they gave patience (as to peace-seeking) to the king,—
One in boldness, the other in deceitfulness.

Those messengers (the two confidential officers) strove also in that way;
Because they had made a covenant as to his blood.

On the other side, Sikandar, remedy-devising,
How he might keep his foot (of superiority) in that contest,

Kept before (his mind) the design of those two confidential officers;
Kept, besides that, his own alertness (as a warrior).

To the warriors of Rúm, thus he spoke,
Saying:—“To-morrow, in this circle of difficult (dangerous) ground,

“We will endeavour to strive in a manly way;
“Will, by effort, make the vein of life firm.

“If we prevail, the country is ours;
“And, if we go, the country (of Rúm and Greece) is Dárá's.

“The Day of Judgment, which is hidden from our judgment,
“Will be a day,—that day is our to-morrow!” (Then fear not).

“Mándan” signifies—guḍáshtan.

“Sarhangí” signifies—chalákí. Kí is redundant in the second line.

In dreadful imaginings like these,
The two armies, with fear and perturbation, slumbered.

When the world unfolded itself in splendour,
The world began another pastime.

The handful of sparks (the stars) became changed to fire (the sun);
That silver (the constellation, scattered) like grain became the cake (collected as the sun's orb).

The two armies, mountain-like, came into motion,
From which motion the world became distressed.

The king (Dárá) of the lineage of Firídún (and) the stock of Bahman,
When he arose in the early morning,

Of the army, in the order of battle, all the weapons,
Of quiver (and) the poplar-arrow,—arrayed:

Set on foot a hundred mountains of steel (steel-clad warriors);
Made, at his feet, a place for the treasure.

When, on the right wing, the work (the battle array) became fit,
The left wing became, at the same time, like a brazen fortification.

The (lofty) van-guard carried from the air the peg (of firmness) into the earth;
The rear-guard became four pegs (very firm) in the earth.

The sport of night passed, that of day came.

In some copies, ním-laug (signifying—kurban, a bow-case) occurs instead of tír-i-khadang.

The treasure was at hand, so that Dárá could give it to him who excelled.

The world-possessor (Dárá) in the centre place (of the army) took ground,
The standard of the Kayán kings erect above his head.

Sikandar, who held the sword, world-consuming,
Kept such a sword for the sake of this day:

Stirred up strife like the cloud, the rainer,
Its hail of the arrow, its rain of the sword:

Drew the wing of the army to the sphere;
Drew the hoof of the steed to the desire of blood.

The great ones (the chiefs) in that way that he pleased,—
He ordered to go towards the right hand.

The multitude, whom he made arrow-casters,
Them, the king, arrow-caster with the left hand, held on his left.

Verily, the powerful ones of the court (the body-guard),
From whom was the king's safety,

He held with himself, within the centre of the army;
And that robust one (Sikandar) became like a mountain of steel.

From the centre of the two armies, issued the shout;
The (sound of the) Resurrection Day reached the ear of the sky.

“Partábiyán” signifies—tír-andázán, those who cast the arrow from the hand with such certainty that they are called—hukm-andáz.

Some of them are chap-andáz, left-hand throwers; some rást-andáz, right-hand throwers. The former are superior to the latter.

“Chap-andáz” may signify—kifá-andáz.

Those throwing the arrow with the left hand were opposed to those of the enemy casting with the right hand.

If sákht signify—sámán, or the weapon of the arrow-caster, it will mean—the arrow.

The couplet may then be rendered:—

The arrow-casters,—a crowd, that their arrows

Cast with the left hand, them the king (Sikandar) held on his left.

The kettle-drum roared like the angry lion;
The bold dragon (of the standard) began to dance (to flutter in the breeze).

From the screaming of the tube of the (Rúmish) trumpet,
Fever-trembling fell upon the hand and the foot.

From the clamour of the brazen bowl (the great drum), from the back of the elephant,
The scream of crocodiles (the drums) issued from the Nile (the elephant).

From the growling of the (small) drum, empty of brain,
Earthquake fell on mountain and mountain-slope:

Came with fierceness the head of the willow-leaf arrow;
To it, opened the window (joint) of the mail armour.

From much arrow-raining which raged,
The cloud cast down, from its back, its rain-cap and cape (and fled).

If that arrow-raining had now occurred,
Blood (from fear) would, instead of water, have issued from the cloud.

The throbbing of the drum of brazen bowl
Gave fear, as to life, to the hearer.

The second line may be:—

(a) The dragon (sword) of the bold one began to dance (to the drum).

(b) The bold one, like a dragon, began to dance.

Here begins the description of the battle.

“Buhran-i-sar-i-bed-barg” signifies:—ishtidád-i-sar-sám.

In cases of buhrán (fevers) they open the windows of the house so that the breeze may enter and refresh the sufferer's heart.

“Buhrán” also signifies—a hot wind that scorches all it touches.

The first line may be rendered:—

The head of the willow-leaf arrow became phrenzied.

“Barání” signifies—a cap with a great flap of felt, made in Saḳláb, that they put on at the time of rain; or, possibly, the power of raining.

The bell-strikers, according to Zang-melodies,
Brought forth blood from the heart of the hard stone.

Two streams of blood (from the two armies) came into motion;
From the wave of its water, the earth became tulip-coloured (red).

The earth (the battle-field) that was an adorned carpet (ruddy with blood),
Became (from the hoofs of horses) a dust uplifted (gone) from its place.

Curvature (by drawing) came to the eye-brow (curve) of the bow;
The arrow went hastening like the snake of the treasure.

From the sword quicksilver scattering (lustre-shedding),— the warrior
Made continuous flight like quicksilver.

From the steel (the sword) and the arrow body-cleaving,
The mass of the mountain trembled on itself (saying:—Let not injury reach me!)

From the many wounds of the steel (the sword and the mace) hard stone contesting,
Earth's bone became rent.

From (terror of) the spear-point,—the wheel-like sphere
Remained halting from the circle of its revolution.

From much hurling of the battle-axe against the mouth,
For the breath no path of issuing.

The warrirs of Rúm, during their late expedition into Zang, had learned Zang melodies. See cantos xix and xx.

The second line means—The field was so sodden with blood that no dust remained.

“Sím-áb” signifies—lam'án, lama'.

Spear within spear sprang up, like the thorn points,
Shield within shield, like the tulip-bed.

In that day of resurrection, for those who fled,
Neither the way of escape nor the path of flight.

All the horsemen, arrow-expended,
Sometimes the arrow hurled, sometimes the (empty) quiver.

In that slaughter-place of man-born ones,
The earth became the mountain from the many fallen.

Everyone became happy in saving his own life;
None remembered the slaying of any (of any being slain).

—In the battle-field no one possesses mourning (garments);
A person wears only the black quilted garment (of battle).—

The orator uttered very choice words,
When he called—the dying with the multitude the feast.

When death brings forth destruction from a single body,
A city, from lamentation, becomes sorrowful.

By the death of the whole city,—From this city (Ganja), be it far!
No one—say he be impatient,—weeps.

On account of its redness (with blood) and rounded swelling form,— the shield is likened to the tulip.

Kings used to carry a bejewelled quiver. If they had to flee they cast in the enemy's path the quiver, the taking up of which, causing delay, sometimes allowed them to escape.

To none was recollection of friends not slain.

This couplet is uttered by Niẓámí.

Muhammad Kullí Salím says:—

From fear of my dying none died;

The seasons of my life,—all were like the day of battle.

From very many bold men slain,
The road became closed to the traveller.

On that Tigris of blood (of the slaughtered, reaching to the fourth heaven), the sun,
Like the water-lily (sun-worshipping), cast his bark on the water.

In that contest, Sikandar's spear
Surpassed (in lustrousness, or in loftiness) the sun's fountain.

That spark, that Dárá's sword cast,
Cast swooning (from heat) into the heart of the hard stone.

When army commingled with army,
They stirred up the (tumult of the) resurrection from the world.

Confusion fell upon the army (of Dárá and of Sikandar);
The seeking out (desire) for the protection of the king (Dárá) fell (sank and departed).

When the army became scattered towards the battle-field,
A space (void of guards) in the narrow plain (the centre place occupied by Dárá) appeared.

Of the special attendants, none was near Dárá;
For in the heart of none was love for him.

Perhaps the sun's reflection appeared in the river of blood.

Perhaps Sikandar arose and came to the ranks before the rising of the sun.

As the couplet is rendered, ázarm signifies—nigáh-dásht. If it mean jang, the second line will be:—

The seeking out (chance) of slaying Dárá fell (chanced).

If pareshání be read for pazhohish, the second line will be:—

Dispersion fell upon the fighting of the king (Dárá and Sikandar).

That is—In the assault both kings sought their own safety and desisted from battle.

The two officers, traitors, like the raging elephant,
Opened the hand (of oppression) against that powerful one.

They struck him a wound, side-cleaving,
By which the ground became with blood like the tulip-bed.

By that severe (fatal) wound, Dárá fell (from his horse),
A day of resurrection issued from the world.

The Kayán-tree came to the dust:
The wounded body rolled (weltered) in blood.

The tender body was distressed with pain and wound.
To the wind,—what affinity with the lamp?

The two officers of distraught judgment, slayers,
Took up a position near to Sikandar,

Saying:—“We kindled the fire of destruction of the enemy;
“Spilled his blood by the king's fortune:

“Made, with a single wound, his work ruined;
“Consigned his life to the king's saddle-strap.

“Come,—so that thou mayst see and believe;
“Mayst moisten, with his blood, the hoof of thy steed.

“Since, whatever we resolved has issued from us (is accomplished),
“Do thou also, whatever thou didst say,—perform.

Arrian says:—

The satraps Bessus of Bactria, Barsaentes of the Drangœ, Brazas of the Arachosians, and Satibarzanes of Areia seized Dárá; and Barsaentes and Satibarzanes, wounding him fatally, left him on the road, where he expired (July, B.C. 330), before Sikandar, who was in hot pursuit, arrived.

The army uttered cries and fled.

This couplet is uttered by Niẓámí. The tender body of kings, tenderly nurtured, has no power of enduring pain.

“Give to us that treasure that thou hast agreed to;
“Exercise faith (loyalty) as to that matter which thou thyself hast said.”

Sikandar—when he knew that those (two), road-lost,
Were audacious in regard to the blood of the king of kings (Dárá),—

Repented of the agreement made by himself;
For protection, in regard to his own life, arose and left him.

Hopefulness (of life) dies out in a man,
When the head of one equal (in years or rank) comes to the dust (of the grave).

He sought the spot, saying:—“The Kay, territory-ruler,
“Where has he his sleeping-place of blood and sweat?”

On the road,—the two, injustice-practising,
(Were) the king's road-guide to their own crime.

When he reached Dárá's special guard,
He saw none of the moving body-guard:

He beheld the body of the lord of the marches (Dárá) in dust and blood:
The royal head reversed (low laid instead of proudly lifted).

A Sulaimán (possessed of pomp) — fell at the ant's foot;
Verily, the gnat displayed force against the elephant.

Sikandar says:—God forbid that my own attendants should act similarly towards me!

According to Arrian,—Dárá was slain in July, B.C. 330, at the age of fifty years, when Sikandar was only twenty-six years of age.

The snake (having devoured him) reposed by Bahmán's arm (in his castle);
Isfandiyár fell (by Rustam's arrow) from (the fort of) Ruyindizh.

The spring of Firídún and the rose-bed of Jamshíd
Became, by the autumn wind, the prey of grief:

The recorded lineage (the Ikbál Náma) of the empire of Kaykubád
Carried, leaf by leaf, by every wind.

Sikandar alighted from the back of his bay horse;
He came to the head-place of that powerful one.

He ordered that,—those two officers,
Two bad players out of harmony,

They (his own officers) should keep firm on their ground;
He himself, like one distraught, moved from his place:

Came opposite to the pillow-place of the wounded,
Unloosed the link of the Kayán armour:

Placed the wounded head on his thigh:
The luminous day (Sikandar) established the dark night (Dárá).—

That sleeping (powerless) body (Dárá's), eye-closed,
To it he (Sikandar) said:—“From this blood and dust arise!”

Dizh Ruyín was a fortress (said to be near Ardabíl) in Túrán, beyond the Oxus, the capital of Arjásp, Afrasiyab's grandson.

“Káj zakhma” signifies—one whose plectrum comes not truly to the note of the song.

“Khárij-áhang” signifies—one who plays a tone out of tune.

Sikandar, brilliant with gold, is likened to day or to the faith of glorious Islám; Dárá, face-obscured with sweat and dust, to night or to the darkness of infidelity.

When the sick-inquirer comes to the head of the sick man, he looks not at his sickness and feebleness; but for making him joyous, says:—

“Release me (move me not); for release (from death) remains not in me;
“Splendour remains not for my lamp (of life, body-illuminating).

“The heavens rent my loins (bones) in such a way
“That my loins (bones) became concealed in the liver.

“Notwithstanding that I am loin-rent,—like the cloud (lightning casting),
“The smell (effects) of the sword keeps issuing from my loins.

“O warrior who comest towards me, do thou
“Keep thy loins from my loins (withdraw).

“Release the head of chiefs from thy hand;
“Shatter (shake) not;—for the world indeed has shattered me.

“What hand (power) art thou, that thou exercisest violence to me;
“That thou displayest aggressiveness towards the Kayán crown?

“Keep off thy hand; for this is Dárá!
“Like the conspicuous day, this (aggressiveness) is not hidden.

O certain one! arise and move proudly forth and view the world.

The first line may be rendered:—

The eye closed (averted) as to the sleeping body (Dárá).

A couplet has been omitted in the Persian text:—

To the Khusrau (Sikandar), thus Dárá gave answer:—

“Permit that I put my head to sleep.”

“Bú,e” signifies—asar.

“Pahlú darídam” signifies—pahlu-darída,am.

The couplet means—Notwithstanding this woundedness, I can injure thee; go far from me.

Dárá supposes that Sikandar has raised his head to sever it from his body.

Since acts are chiefly done by the hand, Dárá addresses Sikandar's hand.

“When my sun became yellow of face,
“Draw upon me the veil of azure (black) colour.

“Gaze not—at the cypress in prostratedness;
“At such a monarch, in such abjectness!

“Free me from pain in this imprisoned state,
“Mention me for the pardon of God.

“I am earth's crown, summit-sitting,
“Cause me not to tremble, that the earth may not tremble.

“Release me (move me not), that the sweet sleep (of death) may take me;
“(That) the earth may take my water (body); and the sphere, my fire (soul).

“Turn not the wounded head from the throne (of the sleeping-place),
“Lest the revolving sphere (my heir) bring forth the clamour (of grief).

“Behold! my time (of death) doubtless arrives;
“Leave me one moment in the sweet sleep (of death).

“If thou wilt snatch the crown from my head,
“Desist one moment while I pass away (in death).

“When I have loosed my girdle (of sovereignty) from this country (of the world),
“Take thou from me either diadem, or head.”

“Niḳáb-i-lájaward” signifies—a black sheet that they cast over the dying one, bitterness-suffering, so that he may surrender his life with ease.

This couplet means—move me not; remove not my head nor my crown.

When they take the crown from the king's head, his head comes into motion and tumult falls upon the world.

The earth is as Dárá's head; Dárá himself, as earth's crown.

Base things, to the base; lofty, to the lofty.

Sikandar lamented saying:—O crown-possessor!
“I am Sikandar, the server (not the plunderer) of the monarch (Dárá).

“I wished—neither that thy head should be in the dust;
“Nor (that) thy form should be stained with blood.

“But (this wishing),—what profit is it, since this deed was (by destiny) to be?
“In this matter, remorse avails not.

“If the crown-worthy one (Dárá, recovered from wounds) had raised his head,
“His loin-girt one (Sikandar) would have done him service.

“Alas! I have now come to the river (of calamity),
“For up to the chest I have come into the wave of blood (of thy body).

“Why fell not (lame) the hoof of my steed?
“Why lost I not the trace (of my foot) in this path (of war with Dárá)?

“Perhaps I should neither have heard the king's lament,
“Nor have beheld the face of such a day (of death).

“By the Lord of the World (God) and the Knower of Secrets,
“(I swear) that I have need of Dárá's welfare.

“But, when the stone falls upon the glass (of welfare),
“The key of the door of remedy comes not to the hand.

“Alas! that of the lineage of Isfandiyár
“This was the only token to the country.

“Khwaham” is for—khwástam.

“Daryá” may signify—Dárá, or the blood of his body.

“Mauj-i-khún” may signify—the wave of the blood of Sikandar's grief.

If, on thy being wounded, I had quickly come,—I would have bound up thy wounds and not allowed thy blood to pour out of thy body.

“Sang ba shísha uftádan” signifies—wukú'-i-amr-i-ná-guzir; ráz bar mala,a uftádan; shikastan-i-chíze.

“How well it would have been if death had become apparent;
“If Sikandar had (this day) become locked in Dárá's arms (in death).

“(The seeking of death)—what use is it? It is not right to die by force;
“For before death one cannot go to the grave.

“A tip of the king's hair to me,
“More precious than a hundred thousand crowns.

“If I had known a remedy for this wound,
“I would have searched as long as I could.

“God forbid—that the throne of the king of kings (Dárá)
“Should remain void of the Dárá of empire!

“Why. weep I not blood over that crown and throne (the sovereignty of Dárá),
“Which casts the chattels of the possessor out at the door?

“Be not that rose-garden (the world),—whose chief
“Is in this broken state by its thorn (of injury).

“Clamour from a world, saying:—Dárá has departed!
“Not secretly, but like the open day,—he passed away.

“Since I have not the power of remedy (of restoring life),
“I lament in memory of the young cypress (Dárá).

“(O Dárá!) what plan hast thou? what is thy desire?
“Of whom hast thou hope? of whom is fear?

This is said lest it should occur to Dárá that Sikandar had come to take his crown.

Men, in avarice of property and country, slay the holder; then it may be said that the world casts the holder's chattels out at the door.

“Whatever thou wishest, say—that I may execute the order;
“May make a promise with thee for remedying.”

When Dárá heard this breath, heart-soothing,
He opened his eye in wishfulness.

He spoke to him, saying:—“O one of better fortune than myself!
“Thou art worthy of the adornment of my throne.

“What askest thou—of the soul, ready to die;
“Of a rose come into the simúm (hot wind) of autumn?

“The world mixed the draught of each one with ice (cool and pleasant),
“Save our draught, which it inscribed on ice (made evanescent).

“From being without water, the interior of my chest burns;
“(Yet) head to foot, I am immersed in a sea of blood.

“Like the lightning, that possesses haste within the cloud,
“The lip (border) void of water; but the body immersed in water.

“A cup that from the first is pierced
“Becomes not sound with wax and paste.

“The world takes plunder from every door,
“It brings this one (to wealth); it takes that one (to death).

“From it (the world's plundering), neither safe are those who are alive;
“Nor have even those escaped who have departed (in death).

“Ba” in bakhwáhish garí, is said to be redundant.

The examination on the Resurrection Day is still before them.

“Behold my day (of slaughter); pursue justice;
“Reflect thou also upon such a day.

“Since thou art the pupil (accepter) of my counsel (of justice),
“Time may not cause thee to sit for this day.

“I am greater—neither than Bahman, whom the dragon,
“For (even) the scratching of his head, allowed not time;

“Nor than Isfandiyár, the world-seizing hero,
“Who saved not his life from the eye-wound of time.

“Since from the first, the being slain occurred in our family,
“On me,—the slayer has established the lineage.

“Mayst thou be fresh of head in sovereignty!
“Since I have made void (in death) the pillow-place of verdure.

“Since thou askest, saying:—What is thy wish?
“At a time when it is proper to weep over me (in performing the funeral rites).

“(I say) I desire secretly three things:
“By the fortune of the world-king my wish may be accomplished.

“One that,—in regard to the slaying of me innocent,
“Thou be justice-seeking in this sovereignty (of Irán).

“The second that,—on the throne and crown of the Kayán kings,
“Thou bring not injury when thou art ruler.

The second line means—Time may not bring thee to the same sorrow.

Rustam slew Isfandiyár (Xerxes, B.C. 486) by a crooked arrow that passed through both his eyes.

“That thou make void thy own heart of the seed of malice,
“And render not the earth void of our (Kayán) seed.

“The third that,—in regard to my women-folk,
“Thou violate not the inviolable in my bed-chamber.

Sikandar, at the age of twenty-three years, fought and won the battle of the Issus, B.C. 333, notwithstanding that all his communications were cut off and the rear of his right wing was threatened.

On the side of the Persians, led by Dárá, there fell 10,000 horsemen and 100,000 footmen.

Plutarch says:—

After the battle, as he was sitting down to table, he was informed that among the prisoners were the mother (Sysigambis) and the wife of Darius and two unmarried daughters, and that, upon seeing the chariot and bow of Dárá, they broke into great lamentation, concluding that he was dead.

While he was commiserating their misfortunes rather than rejoicing in his own success, Sikandar sent Leonatus to assure them that Dárá was not dead; that they had nothing to fear from him; and that they would find themselves provided for in the same manner as when Dárá was in his greatest prosperity.

He allowed them to do the funeral honours to what Persians they pleased, and for that purpose furnished them out of the spoils with robes and all other decorations.

They had as many domestics and were served in all respects in as honourable a manner as before.

Though they were now captives, he considered that they were ladies, not only of high rank, but of great modesty and virtue, and took care that they should not hear an indecent word nor have the least cause to suspect any danger to their honour. Nay, as if they had been in a holy temple or in an asylum of virgins rather than in an enemy's camp, they lived unseen and unapproached, in the most sacred privacy.

It is said that the wife of Dárá was one of the most beautiful women, as Dárá was one of the tallest and handsomest men in the world, and that their daughters much resembled them.

But Sikandar no doubt thought it more glorious and worthy of a king to conquer himself than to subdue his enemies.

Indeed, his continence was such that he knew not any woman before his marriage, except Barsine, a widow by the death of her husband Memnon (in the service of Dárá), taken captive near Damascus, who was well versed in the Greek literature, of agreeable temper, and of royal extraction. Parmenio counselled him to this connection.

As for the other captives, tall and beautiful, he took no further notice of them than to say:—“What eye-sores these Persian women are!” In self-government and sobriety he passed by them as so many statues.

“Roshanak, indeed, who is my daughter,
“—With that delicacy (which is hers) is one matured with perfect love by my hand,—

“Thou mayst exalt as thy own bed-fellow;
“Because the precious jewel is beautiful.

“Turn not thy resplendent heart from Roshanak;
“For possessed of splendour the sun is best.”

Sikandar accepted from him whatever he said;
The accepter (Sikandar) arose; the speaker (Dárá) slept (in death).

Plutarch, quoting a letter, makes Sikandar say:—

“I have neither seen nor desired to see the wife of Dárá; so far from that, I have not suffered any man to speak of her beauty before me.”

According to Plutarch, after Sikandar's return from Egypt (B.C. 331), and some time before the battle of Arbela (B.C. 329), the wife of Dárá died in child-bed. Sikandar buried her with the utmost magnificence.

Quintus Curtius relates that Sikandar would not sit in the presence of Sysigambis till told to do so by her, as it was not the custom in Persia for sons to sit in the presence of their mothers.

“Dast pukht” signifies—food prepared according to one's taste by one's own hands; or a person reared and cherished with perfect love.

See canto vii. 39; viii. 2; xxii. 116.

It may mean that Dárá had kept his daughter for himself; for among fire-worshippers marriage with a daughter was permitted. Thus, King Bahman (Artaxerxes Longimanus, B.C. 465) married his own daughter Humá, of whom was born Dáráb, the father of Dárá.

Association with women, lovely and delicately reared, is the source of increase of life.

Arrian says:—

Dárá, as a warrior, was singularly remiss and injudicious. In other respects his character is blameless, either because he was just by nature, or because he had no opportunity of displaying the contrary, as his accession and the Makedonian invasion were simultaneous. It was not in his power, therefore, to oppress his subjects, as his danger was greater than theirs. His reign was one unbroken series of disasters.

First occurred the defeat of his satrap in the cavalry engagement on the Granicus (B.C. 334); then the loss of Æolia, Ionia, both Phrygias, Lydia, Karia, and the whole maritime coast as far as Cilicia; then his own defeat at Issus (B.C. 333), followed by the capture of his mother, wife, and children, and by the loss of Phœnicia and all Egypt. At Arbela (October, B.C. 331), where he lost an innumerable army of barbarians of almost every race, he was the first to begin a disgraceful flight.

To the sphere ascended blackness and blindness,
That made Baghdád (the world) void of mansions, and of its (quarter) Khirkh!

It (the sky) shed the fruit (Dárá) of the Kayán tree.
It stitched the shroud equal to Isfandiyár's armour (with which Dárá was clad).

When the sun (Dárá) severed love from the world,
The black stone (Dárá's corpse) remained; but the gem (the soul) became invisible.

Over that king of auspicious lineage,—Sikandar
Wept in the night-time, till the morning.

At him, he gazed; over himself, bewailed;
Because it was necessary for him to drink the same poison (of death).

Thenceforth, he wandered from place to place as a fugitive in his own empire, until betrayed by his own retinue, and loaded, king of kings as he was, with ignominy and chains. Finally, when fifty years of age, (July B.C. 330), he was treacherously assassinated by his most intimate connections. Such was Dárá's fortune.

He was buried with royal honours, and his children were brought up and educated in the same manner as if he had been still king.

After his death the conqueror (twenty-six years of age) married his daughter.

Kirkh is the quarter, inhabited by perfumers and by people of heart (the pious), that gives glory to Baghdád.

Even so the glory of the world is in the king of great majesty. By Dárá's death the world was bereft of majesty and glory.

By way of grief Isfandiyár's name is mentioned; for in mourning over the dead they utter the names of the ancestors of the deceased.

“Bar dokht” signifies—barábar buríd.

Thus they say:—I'n jáma bar ḳadar-i-fulání dokht (burída shud).

The second line may be—

It stitched the shroud on Isfandiyár's armour (Dárá's hard body).

When the sun shut off love (its rays) from the world,

The black stone (of night) remained, but the ruby (of the sun) became invisible.

The next day, when the morning, the piebald horseman
Appeared over this meadow (of the sky),

Sikandar ordered—that they should bring the means (of burial);
Should take Dárá's body back to the first place (the grave-place).

Of the chest of gold, and (over it) the vault, stone-built,—
They prepared his place of repose.

When they had made ready for him such a place of retirement (the tomb),
They concluded their labour regarding him.

The value of the one possessed of body is as long as
Life is in the house of the body.

When the jewel of life issues from the body (of thy bedfellow),
Thou fleest from thy own bed-fellow.

A lamp into which thou blowest a breath,
Whether on the palace-arch, or beneath the dust—what matter?

If thou be on the sphere (of exaltation), or in the pit (of degradation),
When thou art dusty, thy end,—beneath the dust (in the grave).

“Ṭawíla berún zadan” signifies—bar ámadan.

The early morning, on account of its lightness and darkness, is called the piebald horseman.

“Tanú mand” here signifies—one possessed of body, tan-dár.

From here to the end of this canto the poet speaks of departing from this world.

The virtue of a man lies in his soul; of a lamp, in its luminosity. When either virtue departs,—what matter what becomes of either?

Many the fishes that are the food of the ant,
When, from the salt sea, they fall on the salt dust (of the shore).

Of this thoroughfare (the world) the custom is in this way,
That it keeps the road for coming and going.

Time swiftly brings this one to the place (of honour);
Says to that one:—From the place of honour arise (and descend)!

Beneath this azure carpet (of the sky) display not
Joy with this amber-like stone (the yellow earth, man's heart attracting):

For with fear it will make thy face yellow, like the amber;
Will make thy garment blue (of mourning colour) like lapis lazuli.

A deer (a man) that is in the abode of lions (the world),—
By his death, the house (of his life) is desolate.

Stretch forth the wing, like the bird, for departure (from worldly affections),
Be not intoxicated with (its) wine in this resting-place (the world).

Set fire, like the lightning, to the (goods of the) world;
Let go! let go! the world from thyself.

For man escape from death is impossible.

In the end thou wilt mourn over thyself and be deserted by the world.

“Mustaráh” may signify—kanífa, a place in which one stays not long.

The meaning is plain.

Thou hast seized the world in thy grasp and chosen it. It is necessary that thou shouldst let it go.

The Samundar, like the moth, is the fire-traveller;
But this (the Samundar) is an old lame one (a slow mover); and that (the moth), a pleasant (quick) mover.

An ass ate nuts instead of barley;
The ass fell and gave up his life. The ass-owner (said to him:—) Go!

If he be the king of the country; or if the country, (peasantry) of the king,
All (the king and his peasantry) is the path of sorrow; or the sorrow of the path.

Or—Be free from the entanglement of self, and make the world free.

Or—Thou art in the entanglement of thyself; the world is by thee distressed. When thou shalt obtain freedom from thyself the world will acquire joyousness.

The Samundar (Salamander) is a creature created in fire, which consumes it not; nay, immediately on coming forth from the fire it dies.

They make kerchiefs of its skin, which, when mouldy, they cast into the fire which restores to it the original colour.

Thou art not the Samundar that thou canst remain long in this fire; thou art the moth, the quick-mover.

If “rau” signify ravanda, the second line will be:—

An ass fell and gave up his life; the ass-owner a mover (from him).

If “rau” signify raft, the couplet will be:—

An ass (a fool) ate nuts (suffered hardship) in place of barley (ease);

The ass (the fool) fell and gave up his life (ungratified); the ass-owner went (about his work).

As nuts are unfit for the ass, so is the affluence of the world for men.

“Kharbanda” (the ass-owner) may signify—man's body, in service of which is the soul (the ass).

Although a man keep himself at ease, he has at length to leave the world.

“Ranj-i-ráh” signifies—straitness of resource.

Whether king or peasant,—both are weak and in straits; none has perpetual ease in the world.

If he be king, he is the thoroughfare of grief; and if peasant, the the sorrow of the path, or the cause of trouble. Both are distressed, whether thou callest their state the path of sorrow, or the sorrow of the path.

In respect to this ancient revolving dust (the earth),— who knows
What number (of men) from (the beginning of) the grave it has in every cave (grave).

The dust is an old purse of concealed fold,
That never brings forth the sound of treasure (buried men).

The gold from the new (leathern) purse brings forth the clink (of gold);
The new pitcher with moisture (water) comes into crepitation.

This tomb (the earth) of non-rapacious and rapacious animals,—who knows
What chronicles of good and bad (on tomb-stones) it has?

What sorcery it has prepared for those endowed with wisdom?
The heads of how many arrogant ones it has cast down?

The sky is not always thy bosom-fellow;
Its painting of two colours (joy and grief) is on thy back.

Sometimes, it gives thee loftiness like the angel;
Sometimes, it gives thee captivity with the beasts of prey;

At night, it remembers thee not for a single small loaf of bread,
When in the morning it gives the great cake (the sun's orb) of the sphere.

The second line may be:—

At bottom what (calamity) it has in every cave.

When a leathern purse is new, its stiffness allows the money within to rattle; when old, its softness keeps any noise from issuing.

A new earthen pitcher, on being filled with water, emits a crepitating sound.

“Dast-bandí” signifies—giriftárí; (meta.) 'ajz va farotaní.

Dogs, wolves, and other renders, thus sit—their fore paws, one on the other, stretched forth supporting their head.

In this mill of seven fountains (the seven skies), why is it necessary
To offer so much gratitude for every little barley-grain (from the people of the world)?

Like (the prophet) Khizr, keep fasting from (avoid) such scanty food (gathered with much obligation);
When there is the water of immortality,—whether date or milk, what matter?

From these demon-men (seekers of the world) who are beasts,
Be concealed (sit retired); for they are bad companions for thee.

The trace of the wild ass (one's object) that is lost to the desert-dwellers
Happens through the mercilessness of these men.

The deer, the proud mover in the meadow,
Flees from man towards the mountain and cave.

Verily, the lion that makes his lair in the forest
Meditates on the treachery of man.

Perhaps the jewel of humanity became shattered,
That humanity died in man.

If thou consider deeply the form of ◌ “mardum”(man),
Thou wilt say that the word ◌ “murdam” (I died) is even so.

“Sipás burdan” signifies—madh va saná kardan; mamnún shudan; minnat dár búdan.

As Khizr (yet alive) fasts from the world's delights, do thou also fast; for fasting is the cause of spiritual life. When the water of immortality is attainable, such meagre food is of no use. The essence of the water of life is—that whosoever drinketh of it needeth not again either food or drink.

Compare the Bible, St. John iv. 14.

When devotion to God is thine, the date and milk are alike.

Even so the holy traveller of the path of God has chosen the corner of retirement from men.

In the eye, the cap of the pupil of the eye
Became also black (in mourning) for the dying of generosity (in man).

O Nizámí, prepare for silence;
Involve not in speech that unfit to be uttered (the complaint of man's treachery).

When thou art on the same thread as the sleeping ones (void of humanity) be silent;
Sleep (like them, careless of humanity); or put cotton in the ear (be deaf).

Learn from this azure stone (the sky),
That is red (like the lustrous mirror) with the red (of the crepuscule), and yellow with the yellow (of sunset).

When the morning obtains the key (of the night-door), the fountain of the sun
Appears, displaying one eye.

At night, when a hundred colours are fixed for use,
It (the azure stone of the sky) issues like the fresh spring with a hundred hands (stars).

From this sky of varied hue, yet concordant,—learn to be contented with time.

The sky is like the lustrous mirror, displaying another colour for every colour falling on it.

Cease from advice contrary to the disposition of the men of the time, and be silent even as the dead.

Otherwise—

When the morning obtains the key having one eye (the sun),

It (the azure stone of the sky) appears displaying one eye.

The eye of the morning (the sun shining equally on the rich and the poor, as it were with one eye) is, verily, the eye of the sky. Then the sky is true with (not different from) the morning in having one eye.

Even so look not at the goodness or the badness of men.

It is said that a key has two eyes, and that a key of one eye is a particular kind of key.

Come, cup-bearer! that coloured blood of the vine (wine),
Cast on my brain, like fire on silk.

The wine, which of itself gives me foot-stumbling,
Gives me a two kernelled brain like the (two) mornings.

Fill all my brain with that coloured blood and consume it with its heat—that is, make me completely senseless with the sight of God's majesty.

For the sensibleness of man is by the freshness of the brain; when the brain is consumed man becomes senseless.

By fire, silk is completely and quickly consumed, unlike other things that, when burned, leave ashes.

“Do maghz búdan” signifies—șubh-i-do dam bar áwardan, the dawning of the two dawns; or șubh-i-șádiḳ (the true dawn) and șubh-i-kázib (the false dawn).

The phrase “do maghzí” contradicts not couplet 221. For the meaning of the single brain is apparent human sense; of the double brain, the power and perfection that senselessness gives to holy men.

The couplet means—Give me such wine as will make me senseless, and from that senselessness make two brains of my (single) brain. That is, make my brain and sense powerful.

Regarding Dárá's death, consult “Plutarch's Lives,” translated by John and William Langhorne, 1879, p. 459, et seq.; and the “Life of Alexander the Great,” by the Ven. John Williams, 1860 (furnished with an index).

The forces engaged at the battle of Arbela were:—Sikandar's army— footmen, 40,000; horsemen, 7,000; total, 47,000. Dárá's army—footmen, 1,000,000; horsemen, 40,000; total, 1,040,000.

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

“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 Niẓámí invokes fortune (ṭáli').

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.

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.

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)!”

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

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

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

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

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

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

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,

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).

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

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

They consigned to the king's treasury.

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

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.

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?

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.

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,

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.”

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

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!

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

“Bar dar nihádan” signifies—berún kardan.

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

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:

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:

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,

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.

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.

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

See canto xx. couplet 12.

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.”

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.

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.

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,

“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),

“Raughan-zabán” signifies—charb-zabán.

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

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

Árash (the armour-bearer of Ṭahmasb, the son of Minúchihr, or Man-dauces, B.C. 730) shot (Niẓámí '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.

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.

“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 Niẓámí.

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

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.

“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.

“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.

In old age abandon government; otherwise thy state will be that of Ḍuhhák (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.

“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)?”

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

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.

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).

“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.

“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,

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).

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.

“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.

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.

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?

“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.

“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.

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.

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

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.

“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.

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?

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

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

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.

“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.

“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)?

“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.

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

“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).

“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).

“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!”

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.

“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.

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).

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.”

“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 …

“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.

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).

“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.

That is—of his noble and ignoble trade.

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.

“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:

“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?”

This couplet is uttered by Niẓámí.

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

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.

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.—

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.