Iskandar-nāmah - The Sikandar Nama,e Bara

For (making) the (great) feast of Firídún and the (great) Nau-roz of Jamshíd,
When joy abolished the name of sorrow from the world.

Jamshíd (B.C. 800) instituted the nau-roz; and Firídún (Arbaces, B.C. 748) the feast (jashan).

The Jamshíd-i-nau-roz is known as—'ídd-i-sulṭání; 'ídd-i-ḳadím; 'ídd-i-Jamshíd; 'ídd-i-bahár; 'ídd-i-nau-roz.

The day of the new year (observed by Muslims, Pársís, and Armenians) is the day on which the sun enters Aries (the first house). The Jews, with a view to preserving a difference, observe New Year's Day ten days later.

The “Burhán-i-Ḳáṭi',” “Farhang-i-Jahángírí,” “Anjuman-i-Ará,” and others, are of opinion that the New Year began on Ormuzd-roz, the first day of Furvurdin (March).

From the first to the sixth day was called—Nau-roz-i-kúchak; from the seventh to the twelfth day was called—Nau-roz-i-buzurg.

The feast of Firídún in the month Mihrgán (September) was of two kinds:—

(a) Mihrgán-i-khașșa (or buzurg) on the day Mihr (◌), or the sixteenth day of the month Mihr (◌), when the sun is in Libra. Since the name of the day agrees with that of the month, the Persians call that day an 'ídd, and the feast itself mihra (◌), or finally in the plural, mihrgán (◌).

(b) Mihrgán-i-'ámma (or khurd) is the twenty-first day of the month Mihr. On which day Firídún captured Ḍuhhák.

From Mihrgán-i-khașșa to Mihrgán-i-'ámma (a period of sixty days) the Persians enjoy themselves.

For further information, see Richardson's Dictionary, mihr under the máh; Malcolm's “History of Persia,” vol. i. p. 11; ii. 404.

The world-possessor (Sikandar) sate on his own throne;
Head-lowered the kings sate around him;

The attendants (cup-bearers and musicians) with wine, and music, and wine-cup;
The equipage of the assembly completely arranged:

Pleasant wine and Núshába like sugar,
Around her, brides closely crowded.

With all his virility, Sikandar, (son) of Faylikús,
Glanced not at these many brides.

One reason, that he was indeed continent:
The other—one cannot hunt (women) in the sacred enclosure (of the ka'ba).

One by one, all the army, from shame of him,
Wandered not a moment from his manner (of regarding the damsels).

Núshába was, like Shakar, a name of Shírín, the mistress of Khusrau Parvíz (A.D. 591).

The air, cold; but the court of the sun (Sikandar), warm (with hospitality);
The earth, withered (frozen, flowerless); but the pillow-place of Jamshíd (Sikandar), soft (joyous) and luxurious).

From the well (the mansion) of Aquarius, the sun went forth,
For fish-seizing, towards the fountain (the mansion) of Pisces.

The purse (the pool) of the mountain and the hard ground (on the mountain-slope) diram on diram (wave on wave),
Knotted with ice like the (scaly) back of the fish:

The cold, the breath-seizer (of man), like the wolf's eye (with which sorcerers render men speechless);
(Through cold), the work of the fur-stitchers become great:

The thighs of the deer and the buttocks of the wild ass
Displayed force (crowded for warmth) against the flanks of lions:

Snow falling from the cloud
Scattered the salt (of envy) on the liver (the heart) of the water.

Otherwise:—

The air, cold; but the court of the sun (the fourth heaven), warm;

The earth, frozen (hard); but the pillow-place of Jamshíd (Sikandar), soft.

The house of Aquarius is the second house of autumn; and the house of Pisces, the third.

The first line may be:—

The bellows (at the time of use) its own breath-seizer, like the eye of the wolf (the sun of the deceitful sky).

In winter the sun has little warmth.

From the severity of the cold none discerned foe from friend. Hence, the deer and the ass lay down with the lion.

If bar áwarda be read for dar áwarda, the second line will be:—

Became superior (greater in leanness) to the (lean) flanks of lions.

According to ancient writers and Richardson's Persian Dictionary:—

“Kabáb-i-tar” signifies—snow.

“Áhú,e tar” signifies—a black and white cloud.

“Namak dar jigar rekhtan” signifies—to torment.

In the second line, rekhta may be used intransitively.

Otherwise, reading nar for tar:—

(a) The juicy (soft) roast meat of the deer's thigh Scattered salt (of envy) in the liver (heart) of the (soft) water.

Remembering that the male deer is not so lean as the female, we have:—

(b) Of the thigh of the (lean) male deer, the wet (lean) roast meat (Was only) salt strewn in the liver (heart) of the water.

(c) Of the thigh of the (lean) male deer, the wet (lean) roast meat Strewed the salt (of envy) in the liver (heart) of the water.

From the raining (snowing) of the cloud, snow-bearing,
The jessamine (the snow-flake)—from the hands (the leaves) of the plane-tree sprung.

The violet,—the sharp head of the bud unformed;
The sky,—like the (falling) spring leaf, snow shedding.

From the fertilizing (early spring) wind, the rose-tree,—
Belly filled with young (shoots) fit for escaping:

The lip of the water-pool,—mouth unopened (frozen, or empty from want of rain),
So that the smell of milk (water) might come to the lip of verdure (yet a child):

The leaf of the plane-tree is like the hand of man. It is said that (from the ardent nature of the tree) snow-flakes quickly melt and fall from the leaves.

The second line gives the cause of the first.

The spring-leaf comes forth in spring, and then falls to the ground.

The violet that blossoms in early spring has a sharp-pointed bud.

“Bád-i-ábistání” signifies—a wind at the end of winter in the month Isfandár (?) which possesses a potentiality of producing.

If, in the second line, ámad be read for áyad, the couplet will be:—

The lip of the water-pool (at the time of snowing) mouth opened (to ask for beauty from verdure);

For the smell of milk (indicative of infancy) came (belonged) to the lip of verdure.

Note.—It is foolish to ask a child for help.

Of the nightingales, the drum (voice) rent (silenced) by the (autumn) wind;
From the strangers (the crows, kites), the rose (was) face-concealed:

The nightingale of the assembly, became the wine-flagon,
Like the mountain - partridge,—loud chuckling in the throat:

From the cheek of the wine-bibbers, the (reflected) ruddy colour of the wine
Brought forth the sweat (of envy) of the rose in every corner (of the assembly):

In excuse for (the insufficiency of the fire of) yesternight, the monarch ordered
That they should kindle the fire in the banquet-place.

With decoration, and gold, and ornament,—was prepared
The heart-fascinating assembly like the garden of Iram.

In it (the assembly), a fire kindled like the rose;
With envy of that rose-garden (the assembly),—the rose, scorched.

Otherwise:—

The nightingales, drum rent (disgraced) by the zephyr (blowing unseasonably in the autumn);

The rose, face-concealed from strangers (crows, kites, and wintry winds).

The zephyr, blowing in season, brings forth the rose-bud, the joy of the nightingale; but when it blows unseasonably the expectant nightingale is disappointed, for the rose blossoms not.

Otherwise:—

From the cheek of the wine-bibbers, the (reflected) colour of the wine (such, that you may say)

The rose brought forth sweat (rose-water) in every corner of the assembly.

“Bar árástan” may be used transitively.

The (small) thorn—by reason of the fire (kindled in it), like (red, burnished) gold, you may say the rose (is) in its hand;
Not like the (fuel-) thorn (saturated with musk and ambergris) of Zardusht the fire-worshipper:

In the black (dead) coal, the fire of red colour
Fell, like the reflection of the (ruddy) jewel on the (hard, black) stone.

On the fire, that cemented heap of black (dead fuel)
Was like the black snake over the mine of the treasure (the stove).

From the mercilessness of the old fire-worshipper (the fire-kindler),—given,
The black country of Ethiopia (the heap of black coal) to the plunder of Russia (red fire):

From Hindústán (the country of magic) a barley-caster (a magician), come;
With every barley-grain (live fuel) that he cast,—a harvest (a heap of dead fuel) consumed;

At kings' banquets they feed the fire with small thorns, not with thick billets that cause smoke. The thorn was kindled for warmth, not for worship.

According to the Zhand (the commentary of the Pázhand), fire-worshippers fashion branches of gold; affix roses of gold to their points; plant these branches, which they call the húm (a tree like the tamarisk), in the ground; and set fire to the golden branches and roses. This form of fire-worshipping is much approved. See Pahlaví texts, translated by E. W. West, 1880.

“Zugál” signifies—ankisht; fahm. Properly charcoal, it is here rendered—coal.

“Jau-zan” (barley-caster) is a kind of sorcerer, who colours with saffron a grain of barley, or of wheat, and breathes on it an enchantment.

When he wishes to enchant a person, he casts the grain at him and obtains his desire. When he wishes to burn his harvest, he breathes another kind of enchantment, casts the grain at him, and consumes his harvest.

Otherwise:—

From Hindústán (the black stove) a barley-caster (a magician or a fire-kindler) was come:

With every barley-grain (spark of fire) that he cast,—a harvest (of dead coal), consumed.

“Hindústán” may signify—the magazine of dead black coal.

A fire-worshipper (a fire-kindler) planted the red tree (of fire) in the barley-place (fire-place);
Reaped violet (blue ashes) at the time of harvest (when the fire-expired).

A black one (the fire-kindler) took musk (dead coal) to Mazandarán (the kindled red fire);
(And) exchanged it for a mass of pure gold (fire).

A man of Sikláb (a heap of dead coal) went to Chín (red fire);
(And) exchanged a black fur garment (a piece of dead coal) for a red garment (a piece of live coal).

From casting the Hindú (dead coal into the stove), the house (the stove) became full of blood (red);
All its ebony (dead coal) became the red willow (red fire).

Fire-worshippers, at the time of worshipping fire, cast barley on the fire-stove.

The fire-kindler was either one made black with the heat of the fire, or a black native of India.

The men of Mazandarán are here supposed to be of red colour.

The men of Chín and Má Chín are said to be of red colour.

The first line may be:—

The man of Saḳláb (a piece of live fuel) suddenly went to Chín (the fire-stove).

If az parṭás be read for ba parṭás, the couplet will be:—

A man of Siḳláb (red fire) suddenly went to Chín (the stove);

Took off a black garment (a piece of dead fuel) from (the back of) a man of Parṭás (a piece of live fuel).

“Siḳláb” may signify—a province in Turkistán.

“Purṭás” may signify—a city in the confines of Russia.

The first line may be:—

Through a Hindú magician (dead black coal) the house (the stove) became full of blood (red fire).

A (black mu,azzin) Bilál (a piece of dead coal) brought forth the pleasant sound (of kindling fire);
He, in Abyssinia (the dead coal in its blackness) called Rúm (fire).

At his (Bilál's) voice, a Zangí of pitch colour (another piece of dead coal)
Let loose courage (showed heat of ignition) from the heart; and blood (red fire) from the eye.

A (black-clad, ink-stained) secretary (a heap of dead coal), reeds (long flames) sprung from his (its) back;
In his finger, pens (long dead coals) with which he wrote (fiery red letters).

Seated—the generous one (the kindled coal), the red satin-seller (the fire-kindler);
Formed of a mean (white) ash, the old coif-wearing woman

Twisted yarn (pieces of consumed coal) for (making) a coarse grey woollen stuff;
(But) received (from the generous one) a piece of red satin (a kindled coal).

“Rúm” may signify—the kindled side of a piece of coal.

“Habsh” may signify—the unkindled side of a piece of coal.

The second line will then be:—

He in Habsh (the unkindled coal) called Rúm (the kindled coal), saying:—Come to me that I may burn!

Bilál, an Abyssinian, was the mu,azzin at the masjid of Muhammad at Madína.

The reed (ḳalam) has a red (fiery) leaf.

The back of a brazier is that part turned towards the earth; the face that on which the fire is laid.

The first line may be:—

(a) A secretary (a brazier), handles springing from its back.

(b) A secretary (a brazier), supports springing from its back.

“Khákistar” may signify—a fine veil of ash that comes over a piece of kindled coal when it falls from the brazier. The kindled fuel, in gathering together its own grey woollen stuff, had woven ropes out of the fine black lines that appeared on it from the fine veil of ash. When men poke a fire that is low, these black lines depart and the fuel becomes fiery red.

As couplets 36 and 37 stand, the agent to the verb twisted is the old coif-wearing woman; but the agent may be the “generous one,” thus:—

Seated—the generous one (the kindled coal), red satin (live coal of which fire is the red satin)-selling,

—The old woman (fire of ancient origin), wearing armour formed of a (fine veil of) ash,—

Twisted yarn (fine black lines) for the sake of making a coarse grey woollen stuff;

(But), in place of the woollen stuff, gained a piece of red satin (kindled fuel).

Couplet 36 may be:—

(a) Seated—the generous one (the stove), red satin (fire-flame)-selling, Wearing armour formed of a (thin veil of) ash of the old woman (the brazier).

(b) Seated—the generous one (the stove), red satin (fire)-selling, Wearing armour formed of a mean ash of the old woman (the feeble fire in the winter-season).

Couplet 37 may be:—

(The generous one) wove rope (twisting, whirling smoke) for the sake of (making) a grey woollen garment;

But, in place of the grey woollen garment, gained a piece of red satin (kindled fuel).

A satin-seller requires a piece of coarse woollen stuff to sit on.

When into the stove the man-alchemist (the fire-kindler)
Cast iron (dead fuel),—he brought forth (red) gold (live fuel).

Through the alchemy of the alchemist,—the fire-spark made gold (made red)
Cast gold (delight) from every side (of the stove) upon the skirt (of the people of the assembly).

Vapour (smoke) over the fiery flame,
Like a blue silk garment over the red rose (of fire):

The alchemist, casting iron into his crucible, brings forth gold.

Just so, the gold of the benefactor falls into the skirt of the poor.

A piece of earthenware (a stove) decorated with the (red) rose (of fire),
With the redness (of kindled fuel) sprung from the forests.

Not (simply) fire,—(nay) the rose of the garden of Jamshíd it was;
The cake-cooker (by reason of its great heat) of the sun's tray:

(It was) the illuminator (the displayer) of the jewel (essence of man)—good or bad;
The friend of the fire-worshipper, and the companion of the fire-priest:

A blossomed rose,—its food (fuel) the thorn-bush;
In appearance, fresh; in origin, ancient:

The song-singer of those void of capital (the poor);
The message-bringer (the informer) of the (cooking of the) neighbour's pots.

“Rihání” may signify—redness; for rihán sometimes means ruddy wine.

Otherwise:—

A piece of earthen stuff (a heap of dead coal) decorated with the red rose (of fire);

With a red rose (small fuel) sprung from the forests.

If na rihání be read for ba rihání, the second line will be:—

Not a rose sprung from the forests (nay, a rose of fire that appears in the earthen stove at Sikandar's feast).

The sun is called—ṭabbákh-i-falak, the cook of the sky.

The good people sat with dignity near the fire; the bad and the lustful were in play and pastime.

In the “Nineteenth Century,” March, 1881, Monier-Williams says:—

Pársís call—the religious instructor, Herbad; the priest-class, Mubed; and the people, Behadín (or Behdín). The priest-class is divided into Dastúr and Mubed (corrupted from Maga pati, Magian lord).

Surábjí Kavasjí Khambata, in the “Indian Antiquary,” July, 1878, says:—

Herbad is a generic term for Dastúr and Mubed; Herbad is one who has passed the Návar ceremony; Ustá is a non-herbad.

By the smell of the food and the light and sound of the fire (food-cooking) in the houses of their neighbours,—the poor become hopeful of food.

The murmuring sound that its instrument (the live fuel of the fire) expressed,
Its sound,—better than the (sound of reading the) Zhand of Zartusht.

With this luminosity,—the fire, Zhand (the infidel)-consuming,
The world-illuminating king enkindled,

Like the red rose leaf on the cypress-branch (the fiery flame on the heap of dead coal);
On it (the fiery flame), sometimes the (roasting) wood-cock, sometimes the pheasant.

Of red coral (lambent flame) a plane-tree uplifted;
On it, the (roasting) partridge like the ring-dove lamenting.

If the plane-tree (the lambent flame) bring the duck's foot to its top,—
On it, the duck's breast expresses a very sorrowful lament.

Jerdon's “Book of Birds,” vol. ii. says:—

The whistling teal, spread throughout India and Burma, breeds in the drier patches of grass on the ground, and occasionally in the hollows of trees (p. 780).

I have seen a pair of the white-bodied goose-teal fly off a tree on which they had a nest (p. 788).

Allan Hume's rough draft of Indian Birds, part 31, 1875, says:—

The black-backed goose generally builds its nest in a mango grove near a swamp, placing it either in some large hole in the bank, or in a depression between three or four great arms, where the main stem divides, at a height of six to ten feet.

The “History of British Birds,” by W. Yarrell, 1856, vol. iii. p. 271, says:—

The wild duck has taken possession of a hawk's nest in a large oak; one deposited her eggs in the principal fork of an elm tree, and brought her young safely down; another deposited her eggs in the old nest of a crow, thirty feet from the ground. She presumably carried her young in her bill, a mode of conveyance frequently adopted by the eider duck. Young ducks cannot fly for eight or ten weeks.

See also “A History of the Birds of Europe,” by R. Sharpe and H. Dresser, April, 1873, part xvii. p. 7.

The duck's body is fit for the water-pool;
When thou bringest it to the fire (to roast), it brings forth a lament.

In that garden (of fire), the (roasting) birds came into tumult;
From each one a different note (of roasting) issued.

The guitar-player (the roasting bird) brought forth the sound of music,—
Music of new order, fresher than a hundred benedictions.

Livers (of animals fit for food) salted in (their own) blood;
In envy (at their extreme saltiness), the liver (the heart) of the salt writhed.

The sugar-lump, (talking) in secret (of its sweetness) to the point of the teeth (of its devourer),
Made long the teeth (of desire) of the sugar-devourer (Sikandar):

Juicy roast meat, perfumed, dry (well cooked);
Spoon-meats fed (prepared) with musk (fragrant) smell.

Of pickles whatever is nice;
The orange, and the quince, and the pomegranate, and also the citron:

A singer,—in music like Venus;
A flagon,—gleaming like Jupiter.

“Shakar pára” (where pára may be replaced by—para, parak, púra, purak, ḳalam) signifies—a sweetmeat made of sugar and ground almonds and pistachio nuts, somewhat like the Turkish “lumps of delight.”

“Ba ráz búdan” hints at the low sound emitted in eating the sugar-lump.

“Bú,e afzár” may signify—dárú,e garm, lawábil; or any condiments, such as clove (ḳaranfil), cinnamon (dár-chíní), and cummin seed (zírah).

With a rose-coloured draught, most heart-fascinating,
Time assuaged the head-ache of the people of the world (the large assembly).

The friends were all quite mature (joyful),
Save the wine, which in the midst was immature (pure).

All the musical instruments of notes expressing bass (brain-soothing),
Save the wine, whose note was treble (brain-exciting).

Through intoxication, Sikandar became half asleep;
The harp moving like water (in the swiftness of its notes) in the hand of the harper.

Wine and (roast) fowl and odoriferous herbs (agreeable fire) and the sound of the harp;
A mistress (Núshába), eyes closed in the tight embrace.

—That one, to whom this (pleasurable) end is attainable,
If his be not (the rank of) Jamshíd, 'tis that of Sikandar!—

The agent to the verb (assuaged) may be the word “flagon” in couplet 58.

“Guláb-i-gulgún” may signify—a perfumed red wine; or the red-coloured rose-water (of Sipahán and of 'Adn). Both are used for assuaging headache after a carouse.

The second line should be:—

The stringed instrument that gives a note soft like water is—the ribáb.

“Tang-chashm” is an epithet applied to a lovely woman, who, through pride of loveliness, looks at none, as is the habit of the Húrís; or to one who is modest and keeps her glance on him lawful to her (the husband).

It is said in couplet 5 that Sikandar looked not at Núshába, and here that he held her in his embrace. There are three explanations:—

(a) It is possible that Sikandar took her in his embrace; and, as she was not married, it was lawful for him so to do in marriage.

(b) Núshába, from womanly modesty, remained seated closely in her corner, and looked at none.

(c) A mistress (Núshába), eyes closed (in modesty), near (almost)—in his embrace!

Further, it is possible that the mistress was one other than Núshába.

In memory of the (half-intoxicated) king (Sikandar), those Jupiter-forms (the damsels)
Drew (drank) large cups of wine, like Zuhra (the singer and drinker).

When a half of the resplendent day passed (in enjoyment),
(And) the sky travelled a half of the road of the earth,

The king ordered that the keepers of the treasure
Should draw for the guest's (Núshába's) sake the (reward due to) foot-toil:

Should bring ass-loads of gold and jewels;
Camel-loads of silken stuffs of great value, and satin:

A damsel or two of the race of Abyssinia,—
In appearance pleasing, in stature tall:

Many bladders of musk, and handsome brocades,
From which sense and brain become increased:

Emerald seal-rings with water (lustre) and colour,
The pearl, and the ruby, and the turquoise,—without computing and weighing:

A golden crown, emerald begemmed;
With royal pearls bestudded:

A piece of silk crowned with cornelians and pearls;
Every selvage beperfumed with musk and camphor:

A camel-litter and camel with housings of gold;
Of camel-litter bearers (camel-leaders) a crowd golden-belted.

“Pá,e ranj” signifies—pá,e muzhd, a reward for foot-toil; or peshkash-i-mihmán, the present given to a guest in return for—tasdí' kashídan, trouble-enduring; ḳadam ranja farmúdan, the troubling of the foot (in travelling to visit).

They sprinkle camphor-dust on the hems and selvages of garments, that they may be soft and fragrant.

Such beautiful ornaments, jewel-scattering,—
To Núshába the jewel-bearers gave.

Núshába put on the king's dress of honour (given by) the king,
As the gleaming moon,—the dress of honour (of luminosity) of the sun.

Separately for each Parí-form,
He ordered them to prepare a jewelled dress.

According to each one's worth, he gave something (a dress of honour);
Clothed them; gave them also something (valuable) to take away.

The Parí-faced one (Núshába), with those Parí-forms (the damsels),
Became heavy with much treasure and jewels.

They kissed the ground in thanks to the king;
Took the way (to their house) with heart-joyfulness:

Came jewel-possessing from that mine (Sikandar's court);
Returned like Kárún's treasure to their place.

“Poshídan” here signifies—poshánídan.

Kárún (Korah), the son of Yeshar (or Izhar), the uncle of Moses, was the most beautiful and opulent of the Israelites. He had a large palace, overlaid with gold, with doors of massive gold. One day, when Moses declared to the people that adulterers should be stoned, he asked:— “What if he should be found guilty of the same crime?”

Moses replied that he would suffer the same punishment. Thereupon Kárún produced a harlot, who charged him publicly. Moses adjuring her to speak the truth, she at length confessed that she had been suborned by Kárún.

God then directed Moses to command the earth what he pleased and it should obey him. Whereupon he said:—“O earth, swallow them up!” Immediately the earth opened and swallowed Kárún, his confederates, his palace, and all his riches.

As Kárún sank into the ground, he cried out four times:—“O Moses, have mercy on me!” But Moses kept saying:—“O earth, swallow them up!”

God then said to Moses:—“Thou hadst no mercy on Kárún, though he asked pardon of thee four times; but I would have had compassion on him if he had asked pardon of Me but once.”

Come, cup-bearer! that milk of vermilion colour (the ruddy wine of senselessness),
Whose reflection brings blood (red colour and vigour) to mercury (the palsied one),

Give me; for I am like mercury (palsied) at beholding God's majesty;
I am in perturbation like the torn finger-nail (bound up with thread).

If the second line be—ba símáb khurdan chú khún gashta,am, the reading will be:—

By suffering restlessness I am become like blood (poured out).

If the second line be—ba símáb khún nákhun rashta,am—the reading will be:—

With blood flowing like mercury (restlessly) I have tinged the finger-nail.

The explanation is—that in old age the hand and foot tremble, and from palsy the blood descends into the finger-tips and colours them.

The rendering of the last two couplets may be:—

Come, cup-bearer! that milk of vermilion colour (ruddy wine), Whose reflection brings blood (ruddiness) to mercury (the crystal cup),

Give me; for (from the draught of old age) I am become like mercury (powerless and restless);

With blood flowing restlessly like mercury I have (through the palsy of old age) tinged my finger-nail.

SIKANDAR'S JOURNEYING TO THE GATE OF GATES (DARBAND, ON THE CASPIAN); CONCEALING THE TREASURES IN THE GROUND; AND PREPARING ENCHANTMENTS OVER THEM.

O resolution (power of speech) rising (betimes) in the morning! I am on that intent
That I may make the treasure of (my own) speech scattered (in the world):

May bring to hand the jewel (of verse) by golden speech;
May bring the head of inferiors (the godless and the mean) beneath the stone of contempt.

To whom the force and boldness,—that he should bring to his grasp;
Should render subject,—(me) the holder of the faith?

Gold is for the sake of ornament (of reputation);
When thou confinest it (in the treasury), it is a fetter of gold.

The power of speech of poets is most ardent in the morning.

The being religious is the cause of Divine bounty and of much talent (of verse).

Dárá,e dín (the holder of the faith) is an epithet applied to Sikandar.

See canto xxii. couplet 66; xxix. 8; xxxii. 10.

In some copies, after couplet 3, the following couplets occur:—

O resolution! rising in the morning, I am on that intent,

That I may make the wave of my own speech treasure-scattering:

May bring to my grasp the jewel (of wealth) by my golden speech;

May bring (through envy) the worshippers (those in need) of gold beneath the stone of contempt.

How may gold (the value of a mere barley-corn) bring to its grasp that powerfulness and boldness,

That it should overpower me—the holder of the faith (of Islám)?

The rich should give to the pious poets; for their giving is the cause of fame.

When his gold is beneath the dust, the rich man
Is day and night fearful of thieves.

The empty-handed one who thinks of (acquiring) gold,—
Him, the desire of (acquiring) treasure makes rich (fearless of the trouble of the future).

When through gold the lust for gold (is) greater,—
The richer, that one who is the poorer.

The world is that world which is the darvesh's;
For it is both for himself and also for his relations.

Night and day, fearless he enjoys (the world);
Neither fear of the watchman, nor watch for the thief.

The abundant treasury is abundant grief;
Little grief, to that one whose is little wealth.

The representer of the chaplet (history), jewel-scattering (the Sikandar-Náma),
Gave (news) of that mine, jewel-scattering (Sikandar) in such a way,

That, when the chief (Sikandar), endowed with the sense of Jamshíd,
Drank awhile wine to the memory of Núshába,

With the perfume of ruddy wine, heart-elevating,
He passed some days with the kings (of the provinces):

Sate one day in resolution of work (world-travelling);
Prepared a carpet (an assembly) like the new spring:

With that assembly he upreared such a citadel,
That in that (lofty) mansion (the citadel) the stars became invisible:

The second line may be:—

For it is both for himself and also for himself.

Summoned the great ones of the army;
Caused each one,—courteousness-displaying—to sit down.

The office-holders of the Time assembled;
They took a share of the king's wisdom.

The king—of the tale of his own wishes,
In every way employed words,

Saying:—“Last night, came to my heart desire such
“That, save it, I can utter naught to you.

“O ye princes! by the power of judgment
“I will behold the world, limit to limit.

“I was ready before this (to go) towards Rúm;
“From that, the heavens gave my rein a turn.

“I am resolved that up to the totality of land and clime
“I will wander; will go after that to Rúm:

“Will dwell in the inhabited and uninhabited spot;
“Will bring the whole world to my grasp:

“Will exercise power over the people of Sinjáb;
“Will impress my effigy on the silver (coin) of the people of Sakláb:

“In every land and territory which is about the earth
“Will see who (what man) is happy of heart.

“May perhaps from that happiness obtain a portion,
“For with iron, iron is effective.

“The first moving from this marching-place (the camp),—
“I desire to pitch my tent on the mountain Alburz:

Sinjáb and Saḳláb are said to be to the north of Burda'.

The second line may be:—

Will subdue the pale-faced people of Saḳláb.

“And will enter the desert by that auspicious mountain;
“Will make my return from the desert to the sea:

“Will behold the sea, Khazrán (the Caspian);
“(And) over it scatter jewels with a draught of wine.

“When I bring the cavalcade to the sea-shore,
“I will for a week hunt bird and fish:

“Will see how my desire comes,
“Where Time comes my guide.

“In regard to this matter,—each one, what say ye?
“For fortune turns not her head from the true.”

Together, the army (nobles and others) kissed the ground,
Saying:—“Our resolution is the king's resolution.

“Where he may place his foot, we will place our head;
“We place the crown (of honour) on our head, by (obeying) the king's order.

“If he make our place water or fire,—
“From his order, our judgment turns not.

“If he cast us from the mountain to the dust (of the plain),—
“We will fall; and have no fear in the heart.

“On the king's part,—to take up the road of (travelling) the world;
“On our part,—not to abandon the king's service.”

From their words, the king became tranquil of heart;
Towards them, he displayed much courtesy:

Travelled with deliberation;
Loosed the door of obstruction from the treasury:

Made the arrogant ones rich with treasure;
From jewel-dragging the army was distressed.

When the world-possessor saw that, from the treasure of gold,
The head of those treasure-bearing became heavy,

Respecting it (the treasure), the man of wisdom displayed foresightedness;
For he reflected awhile on the evil eye (of the envious, or of Time).

From much treasure and jewels, which he had in loads,
Wherever he went he had a difficult road.

To mountain and plain, with toil and labour,
His army drew the treasure in carts.

When it came into the heart of the world-seeker
That he might bring the clay-formed ball (of the earth) into the circle (of measurement):

Might become the estimator of earth's mile and stage;
Might cause his computation to reach to sea and land:

Might know the earth from low and high;
Its length, how mnch; its width, how great:

Might be acquainted with all justice and injustice;
Might bring to the true path (of Islám) him, who goes from the path:

Might wash down injustice from time;
Might release from blood (the slaughter of tyranny) the noble (guiltless) man:

Might establish a fortress in every place of danger (the ambuscade of robbers);
Might perform a work for the sake of the end (the Judgment Day):

Míl=one-third of a farsang.

He became thoughtful of the distance of that road;
For the long road has toil and danger.

It is not fit that his labour should be lost;
(That) his treasure should become the enemy's means of support.

He saw the army with plunder of great weight;
When he beheld the great treasure, he feared.

One reason—that those satiated strive not mightily;
For they fear the enemy may take property from them.

The other—that whoever comes to battle with one sated (of wealth).
Strikes the two-handed sword (strives mightily) in hope of (that) wealth.

Of the learned ones, the shelter (the master) of divine philosophy,
A hundred and thirteen were with him on the road:

All assembly-making (society-versed) and star-understanding,
Master of calculation for the deliberation of every matter.

Of this number, in the monarch's presence,
The learned Balínás was chosen.

From him, he used to seek remedy in every matter;
For from him, remedy-devising used to spring.

Of the difficulty of the path and such treasure,
He urged words with such a practised one.

The first line may be:—

The other (reason) that when one not sated (of wealth) comes to battle with one sated.

Science ('ilm) is of three kinds—iláhí, divine; ṭabí'íy, natural; riyázíy, mathematical.

From the one foreseeing, the answer came to him to this effect,
That the king should conceal the treasures in the soil:

As evidence,—in every treasure-holder,
Everyone should make a tilism, the token of himself.

So that when they come from the long road to that land,
They may bring forth the light (of their own treasure) in every dark pit.

As to their own treasure, the evidence that they should use
(Is this, that) they adduce the former token (the tilism).

The king considered this judgment world-adorning;
Beheld the safety of the army in this opinion:

Made a place for the treasure within the earth;
Set up a tilism over that treasure:

Ordered so that—whoever had treasure
Secreted it; because from carrying it was trouble.

Each one dispersed in that mountain and plain,
Concealed his treasure with clay, and himself returned.

Each one separately over his own property
Set up a form of his own form (body).

The night-playing (deceitfulness) of Time was such that
It became the teacher of another path to the king.

Otherwise:—

When they bring evidence as regards their treasure,

They should adduce the former token (and take away their treasure).

The second line may be:—

From the carrying of which was trouble, secreted it.

“Bází,e shab” (night-playing) is more powerful than bází,e roz (day-playing).

The second line may be:—

That the king's teacher (the king's heart) became of another kind.

By another unbeaten path, Sikandar came back to Rúm;
His treasure remained within that land and clime.

Assuredly, from much goods and chattels, to his army
No need of that hidden treasure came.

On account of much open treasure which they obtained (during the march),
Towards the hidden treasure they hastened not.

When in the house (the land) of Rúm they made a place,
They withdrew their feet from the work of the world:

Upreared a monastery made of stone;
Made it the devotion-place for all.

The copy of the Ganj-Náma (the treasure-roll) that was, —all
Quickly gave to the keeper of the monastery:

So that everyone who is God-worshipping
Might obtain a treasure from those rolls.

Yet, within that monastery of ancient years,
Are many Ganj-Námas; thence (by their aid), they bring treasure and property.

Those persons—who by way of service (to God),
Do the service of that idol-house (the decorated abode of worship),—

Give to them (the God-worshippers) one of those Ganj-Námas,
Whether much or little (wealth) be (written in it).

Ganj-Náma usually means—a book of maxims and sage counsel. The Sikandar-Náma bears the title of Panj-Ganj (the five treasures), as one of the five books forming the Khamsah, by Niẓámí. Here it means —the treasure-roll describing the treasure, its position and the nature of the ṭilisms set over it.

They (the God-worshippers of Rúm) come and shatter that treasure-holder;
And from that treasure pluck up the (reward of) their own foot-toil.

Perhaps (verily), fortune gave me (the reward of) foot-toil (in service to God),
That my foot has in this way descended to the treasure.

Come, cup-bearer! that wine that brings pleasure,
Gives youth, brings back life,—

Give me; for I have lost both these (youth and life);
I have contented myself with the torrent of blood (the wine) of the jar (of senselessness).

See canto iv. couplet 77.

The second line may be:—

I have contented myself with the bloody tears (life in the state of old age) of the jar (the body).

SIKANDAR'S TAKING THE FORTRESS OF DIZH, BELONGING TO ROBBERS, THROUGH THE PRAYER OF A DEVOTEE DWELL-ING IN A CAVE.

Who beats the door of good fame (by good deeds),— that one
Boasts of (does) service (to everyone) in this circle of the sky.

He (the good doer) cherishes his own name for goodness (by continually doing good deeds), in such a way,
That by it his own end (in the next world) may obtain good.

His body flies to the robe of the (holy) shaikhs,
For that is armour (hardly rent), not the shirt (easily rent).

O man, goodness-approving! if thou wish
To bring forth a name for lofty goodness,

Put on only one garment (steeped) in good fame;
Sell the other garments (of adornment) for goodness.

Seest thou not that, of the musky silk (enwrapping his musk),
No help is the musk-sellers?

Better than good fame (by the continual exercise of goodness) is no other fame;
Bad, that one whose end is not good.

The historian of this fancy (the history) of new order (strange),
Month and year (continually), used to express breath of (describe) those of good disposition.

Sikandar, who displayed that goodness (justice and liberality),
Made much profit (of religion and of the world) by that goodness.

Used to keep his glance wholly towards the good folk (whom he employed);
Would not permit the bad to (approach) himself:

Than (on) territory-conquerors and princes,
Would glance oftener upon the fallen (the abject).

Wherever he used to find a recluse in a state of retirement,
He quickly hastened to his place of retirement.

The second line may be:—

(Clothed) in goodness, sell the other garments (of adornment).

The clothes of the musk-seller become black with his black perfume.

They put musk in pieces of silk so that its perfume may remain. Then they continue using those particular pieces; for if they put the musk into fresh pieces of silk it would lose its strength of perfume.

Wherever he prepared an assembly (an army),
He used to ask aid of them (those of retirement) by blessing (prayer).

Verily, he was victorious in battle on that account,
That he separated (distinguished) the turquoise (the good man) from the stone (the bad man).

The army which came with him for battle,
Was distressed at this custom which he had.

They represented, saying:—“O ruler of Time!
“For thy instructor, fortune (is) thy teacher.

“Through the army, victory and conquest are thine;
“Thou cherishest the recluse; this is another affair (that is improper).

“With the sword, it is possible to subdue the world;
“From good men (holy men),—what profit callest thou to mind?

“Since as to superiority the (devotee's) blessing is the war-weapon,
“Order—that we may shatter whatever (war-weapons) we have.

“After this, when we strike at our opponents,
“We will beat the door of (seek for) the blessing of good men.”

For these hard words the world-possessor
Preserved an answer by fortune's power.

Inconsiderate (hasty) speech comes not good;
It is proper to reply in its own time.

When he urged the army towards the mountain Alburz,
He appointed a governor to every territory.

Custom. See couplets 11, 12, and 13.

To the mountain-pass of difficult thoroughfares,
He took his chattels like lions (forcibly and quickly) out of Shirván.

In that journeying of which he was desirous
His path was on the highway to Darband.

Near that decorated town,
Was a mountain-fortress; in it, much wealth.

A fortress it was, equal in battle (by reason of its loftiness) to the sky;
No man (of the ancient kings) had wandered about its skirt (with a view to its conquest).

In that fortress, the path (to Darband) held some persons
Who permitted no one to that path.

When they pitched the king's royal pavilion,
The guards of the fortress pitched the tent (of battle) above (on the fortress).

Closed the door of the fortress in the king's face;
Glanced not at his sword and army:

Hastened not to the king's court;
Turned their head from the service of the court.

If the ruler, Time-seizer, called them,
They became not agreeable to (his) going (to Darband):

And if he rolled up the book of (laid aside) sovereignty,
They gave him no path into that mountain and plain (of Darband).

Verily, that wise king saw the remedy,
By which he might uplift that obstruction (to his moving to Darband) from that place of obstruction.

Darband. See Canto xiii., couplets 25, 47, 49; xxxvi., 25.

A commentator states that—bálá zadan signifies—bar andákhtan va nașb kardan na dádan.

He said to the army—so that a hundred thousand
Should come about (encircle) this fortress:

Should with large rough stones and machine-hurled stones destroy it;
Should drown it in a blood-torrent.

Forty days the army raged;
They threw not down a clod from that fortress.

On account of its range (farness and loftiness), the arrow cast its wing (in helplessness);
Not a noose caused its leather strap to reach that place.

The workers of the stone-hurling machine, like demons of stubborn nature,
Ashamed at that fortress (adorned) like a bride.

Neither the small stone-hurler round about it, path-finder;
Nor of the revolution of the large stone-hurler,—fear.

When they wearied as to that assaulting,
And of that walnut-casting on the dome (the doing of fruitless work).

The king, work-knowing, established a new assembly;
Summoned the chiefs, and expanded his eye-brows (all frown gone, his face beaming with encouragement).

“What words say ye,” he said, “in respect to this mountain-fortress,
“Which through thought (as regards its conquest) has brought trouble upon us?”

Those country-conquerors, neck-exalting,
Sate, and offered prayer for the king,

“Khar” signifies—kalán, large.

“Ghaḍab” signifies—in Arabic, a large stone; in Persian, manjaníḳ, falákhan, a catapult.

Saying:—“So long as we slaves have bound the loins (in thy service),
“We have not sate (in ease) a single day in this matter.

“Forty days it is that, foodless, sleepless,
“We have (vainly) striven with the cloud and sun.

“Against the head of the sun and cloud, thou knowest that
“It is impossible to strike the spear, or the arrow, or the sword.

“We devised like demons many a device;
“We accomplished not (the destruction) of this demon of the house (the fortress).

“Assuredly, best that we turn (back) from this difficult path;
“And travel the ascent and urge battle.”

When the monarch knew that those chiefs
Were dejected and despondent as to that (fortress):

—When the sun's eye plunged the needle (its rays) into the collyrium (night),
(And) the jewel (the sun) descended to the river of indigo (the darkness of night),

On the river-bank (in the darkness), with treasure and jewels,—the king
Drew up an assembly like the new spring.

When the assembly became a circle (gathered), he asked
Of those head-exalting, army-shattering,

Saying:—“In this retired spot, who of those retirement-practising (God-worshipping) is there
“Who wept in mourning for (the death of lustful) desires?”

Dev-i-khána. See Canto xxiv., couplet 2.

The assembly in couplet 41 was held in the day-time; this at night-time.

Darvísh, said to be derived from “dar,” a door=beggar from door to door

One spoke, saying:—“O king, knowledge-worshipper!
“In a certain cave is a God-worshipper.

“To none, shows he his face on any pretext;
“With a handful of grass he practises independence (of the world).”

The monarch immediately arose;
Became rein-turner from his companions;

Made some of his confidential ones his fellow-travellers;
Sought the trace, and came to the good man.

The road, on account of the night, was like the day of the (weak) enemy (dark through fear);—
An attendant and (with) a wax candle moving in front.

When from the far road he came near to the cave,—
Within the cave, the light from that candle fell.

When the worshipper beheld the ray of light,
He ran out of the darkness of the cave:

He beheld an angel-form, like the sun,
For approaching to welcome him, head brought forth from sleep.

The world-experienced one (the travelled recluse) hastened to the world-possessor;
Recognized him by the splendour of world-possessing (displayed in his visage):

Said to him:—“Thou art a person of excellent form;
“Mine, the idea such that thou art Sikandar!”

The king with kindness gave him his hand;
Went inside (the cave) and sate on his knees (with reverence) before him.

“Rá” after “iḳbál” is equivalent to—bará,e.

Inquired of him, saying:—“Who is thy acquaintance (helper)?
“Of the world, what apparel wearest thou, and what is thy food?

“O wise recluse! How knewest thou,
“(Living) in this narrow cave, that I was Sikandar?”

The recluse uttered benedictions, saying:—“Be heart-joyful!
“Be free from the fetter of (inclination to) tyranny!

“Risen be thy star in fortune!
“Adorned, thy fortune with victory!

“If I well recognized the king,—(it is well);
“Everyone at night recognizes the moon.

Not alone hast thou in the hand a mirror world-displaying;
“In my heart also, is a mirror of purity,

“Which for a hundred years (my) austerity has polished;
“At last it can display a form.

“Again, what the lord of sense inquires,
“Saying:—How is the devotee in this narrow place?

“By thy power I am joyful and body-sound;
“Stronger than what I was at first.

“Of the love or of the hate of any—no recollection is mine;
“Of slaves, none is free like me.

“As to the world, I beheld no fidelity;
“No one asks for aid from an unfaithful one.

See canto xxiii.

“When I estimated the limit of my own work (of life),
“I regarded this corner indeed fit for myself (as a place of safety).

“I cut the account with every acquaintance (of the world);
“My acquaintance is the Teacher (God) only.

“I have no desire for much eating,
“For repletion gives twisting (torment) to the bowels.

“Grass, I wear; and grass also is my food.
“By this alchemy, I make the (worthless) stone (of my existence) gold (pure).

“Years it is, since of singers
“Of those comers (potentates), I beheld none save thee.

“What is the cause that to-night, in this corner of the cave,
“The monarch with (notwithstanding) his happy starred-ness took the trouble to come?

“And then a person (of grandeur) like thyself;—in this my cave (a place of insecurity)!
“Yes; I perform the work of guarding for the guarding of the king.”

The world-possessor said:—“O old man, world-experienced!
“Of this coming, I had no help.

“God made iron (prayer and power) in two halves;
“Gave to us two (the king and the recluse) these two halves:

People of purity can turn stone into gold. Some grasses are elixirs.

The second line may be:—

The monarch, by reason of his happy starredness, took the trouble to come.

“Fashioned a key (of prayer) and a sword (of punishment) in this way;
“The key thine, He left the sword to me.

“By way of aid, at midnight (when prayer is answered)— do thou
“Move a key (of prayer) in this matter (of justice).

“Perhaps by thy key and by my sword,
“The work (of the travelling) of this multitude (of road-travellers) may be solved.

“On the shoulder of this mountain-top is a fortress,
“In it, are some bands of robbers.

“All day and night they attack káraváns;
“Attack lives through bad nature.

“In this search I am intent that I may subdue it (the fortress);
“May adorn it with justice and knowledge.

“If thou also by prayer render great aid,
“Fortune will in this way display great vigilance.

“Of the robber, the path may become void;
“The victuals of the moving (open) road, prepared.”

When the man, God-recognizing, became informed
That robbers were keeping guard in that fortress,

He let go a stone-hurling engine formed of the breath (of prayer),
Which opened the door of (reached) the fortress of the sky. (Why then speak of the fortress of the earth?)

On that (fortress), the stone lump (of calamity) of the engine (of prayer) struck in such a way,
That the mountain (the fortress) became drowned in the water of the river.

The first line may be:—

(a) On that (fortress) he struck the stone-lump (of calamity) of the engine (of prayer) in such a way.

(b) On that great mountain fortress he struck the engine of prayer.

For koha signifies—a mountain-fortress.

To the king, he said:—“Arise, go to thy place;
“For that mountain has come from its base.”

When the monarch came towards his own assembly,
The members of the assembly ran to him (in the ceremonial of welcome).

They again arranged the assembly;
Sate with music, and asked for wine.

One came, saying:—“The fortress-keeper of this fortress
“Is standing at the door in the hope of admittance.”

The king ordered that they should bring him quickly;
He came to the king and made obeisance.

When beyond limit he had uttered benedictions on the king,
He cast down before him the key of the gate of the fortress:

Declared saying:—“To-night, by the king's power,
“Ruin came to this fortress.

“Two strong bastions of this stone-built fortress
“Brake quickly in pieces, by the constellation of the sky.

“Through God's anger a hurling engine arrived;
“The fortress suddenly fell, and it (the engine) rent (men) asunder.

“If thy stone-hurler had destroyed it,—(’tis impossible);
“How would the sun (the fortress) have been rent by an atom (the weak engine)?

“Its destruction I know is not through this army;
“For this engine of destruction is from another fortress (—from God).

“Koh-páya” signifies—koh-sar; koh, a fortress of mountain strength.

The second line may be:—

Time, (by aid) from the constellation of the sky, shattered.

“When the command of the celestial fortress is thine,
“Thou knowest,—other sovereignty is thine.”

The king glanced at the army leaders,
Saying:—“What mark of prayer is better than this?

“Forty days it is, that men of action
“Strove with the sword against this fortress,—

“With so many sword-points, diamond-like,
“(And) pierced not a single stone of this hard stone.

“With a single sigh, which a foodless one heaved,
“An angle (a salient of a bastion) poured down from its face.

“In respect to this, what appears to you?”
—Let not the land be without good men!—

The chiefs of the army, with apology
For such disputing, became penitent.

At the king's assembly they gave the ground-kiss,
Saying:—“Let not the throne and crown be void of thee!

“May thy arm be powerful in the country!
“May the silver of the balance be lasting!

“Such means thou knowest how to understand;
“For for thee God made His own shadow.

“Since we also became acquainted with this screen (the (effect of prayer),
“We have come to the road (of prayer) though (before this) we went from the road.”

The king sent so that they hastened to the fortress;
And emptied the fort of those robbers.

The next day, when the king took that fortress,
To the fortress they opened the path to the monarch.

All the people of that fortress became subject,
Though before this they were enemies.

Gold, and jewels, and other rarities,
They supported on the head in service for the king.

When the king became disengaged from their business,
The king rewarded all his own army:

Gave them (the robbers) lands on feudal tenure instead of the fortress;
Sent them towards the land given by himself:

In that stone-built fortress, sky-scraping,
Established many buildings and many places (ramparts):

Made its ruined state altogether prosperous;
Made the fortress of injustice the house of justice.

Those dwelling in the vicinity of that mountainous country (fortress)
Made an accusation of tyranny at the time of the king's court,

Saying:—“From fear of Khifchák, of savage nature,
“We cannot sow a seed-grain in this land.

“For from this direction (of Khifchák) they ever attack,
“(And) bring ruin on this field and water (cultivation).

“In this way losses reach us;
“Such a loss that calamity (of starvation) reaches souls.

“If the king exercise a little compassion,
“He may cause ease to reach that land.

“In this guard-place (the path of approach of the men of Khifchák) where are breaches (mountain-passes),
“Buildings, he may establish, so that it may become stone-built.

See canto lvi.

“Perhaps from the calamity of those desert ones,
“The work of the people of Khazrán may reach ease.”

The king ordered that—the mountain-passes,
The people of Khazrán should altogether close.

With steel and tin, and with hard stone,—
Should throw up a barrier in that narrow path.

Of hard stone-fashioners—their occupation fortifying,
Who knew how to establish a fortress on the mountain,

He sent a multitude in a mass,
For closing the pass of that mountain (from the men of Khifchák).

When he finished rendering sound the breaches (the mountain-passes),
He raised the standard with the intention of moving.

From the beating of the small drum and of the great drum, —became
(Black) ebony, the (white) poplar within those forests (of Alburz).

The king led the steed towards the desert;
Gave the rein to the road and pursued his stage (in haste):

Urged his steed like the planet (the moon, the quick mover) of the sphere;
Caused happiness to reach every castle to which he came.

When the (black) ringlet (darkness) of night from the perfumed curl
Shed the lily of the valley (the stars) on the arch of the water-lily (the sky),

“Ihkám” signifies—muhkam sákhtan.

See canto lvi.

Otherwise:—

(White) poplar (yellow with fear), the (black) ebony within those forests.

Women during the day put a lily in the ringlet above the ear; at night-time they take it out and put it on a shelf.

The king and the army from the labour of road-rubbing
Reached ease for awhile.

Some of the guards (guides) of the road (of Alburz),
The king appointed for the sake of relating night-tales.

From them, news of that mountain (Alburz) and plain,
He asked, and became acquainted with past events.

After that time, of every depth and height (mountain and plain)
They unfolded the secret into the king's ear:

Declared, saying:—“Here (on Alburz) is a beauteous fortress,
“From which the fierce south wind is far.

“One stone of enamel (all of one kind) of Paradise nature,
“With decoration and happiness, Paradise-like.

“Its name is Sarír-i-Sar-afráz (the throne, head-exalting);
“In it, the throne of (Kay) Khusrau and his cup.

“When the Kay Khusrau (Cyrus) disengaged the chattels (of his body) from the world,—
“In that place, he put the cup and the throne.

“Chose, verily, the tomb house (formed) of a cave,
“Into which cave, one cannot crawl on account of the fire.

“In that ante-chamber (of the fortress) also, of his seed
“Is one king-born, king over all.

Road-rubbing may mean:—

(a) That they travelled the road and were wearied.

(b) That they rendered the road good and smooth, and were wearied.

The south wind is the plague-bearer.

“Mína” signifies—glass, or its transparency (shifáfí).

“He performs the service of the place of that king (Kay Khusrau);
“Guards that cup and that throne.”

The lord of the world, the king, world-travelling,
Kindled (with joy) when he heard this tale.

Wherever he used to take a fortress of happy order,
Whether from a powerful one, or from a helpless one— what matter?

If it had been open, if hidden,—
The crown-possessor of the world would have gone to that fortress:

Would have alighted for looking within that fortress;
Blessing would have come from him to that fortress-holder.

For seeing the unseen, he was desirous;
Wherever he went he was ardent and active.

That night, when Sikandar heard the description of that fortress,
Desire of seeing the fortress appeared.

Perhaps from the ancient cup of Kay Khusrau,
He might give freshness to the assembly of the kingdom.

All night, in this thought and reflection, he was
Saying:—“How can one open the gate of this fortress?”

Come, cup-bearer! make my heart fresh with the wine (of senselessness);
In this respect, exercise patience (carelessness) within limit (only to a small degree).

(Because) my heart has found the lamp oil-less (dark from carelessness);
Give splendour to my lamp (the heart) with wine.

SIKANDAR'S JOURNEYING TO THE FORTRESS OF SARIR, IN PILGRIMAGE TO THE TOMB OF KAY KHUSRAU; AND HIS LOOKING INTO THE CUP, WORLD-DISPLAYING.

When the white day from the night of crow colour
Issued like camphor (white) from the boundaries of Ethiopia (the darkness of night):

A gleaming day, pure, like Paradise,
(Joyous, like) the treasure of Kárún brought forth from the dust:

Gate (mountain-pass) and plain illumined like the garden;
From it,—the eye of the ill-seeing one stitched up:

The air, pure of dust; and the world, of pain;
The sky, washed as to its own face like lapis-lazuli:

In retirement the autumn-wind, loin-girt,
The spring-breeze, blowing from every quarter:

All the mountain, a rose-bed; all the plain, a garden;
The eye of the world, bright with the golden lamp (of the sun):

Time (the season), in the fashion of the garden of Paradise (neither hot nor cold);
The earth, with the rose and verdure of heavenly nature.

With victorious judgment, the king of good fortune
Came down from his throne to his steed:

Struck the summit of his crown on the roof of the sphere;
Exalted the standard; illumined his face:

“Takht-raván” signifies—a horse-litter.

“Takht-ravanda” signifies—a steed.

Made the earth wearied (ground into dust and softened) with the prancing of the steed;
Cast tumult into the summit of the ponderous mountain:

Urged the army thence to the throne of (the fortress) Sarír,
So that the throne-seizer (himself) might behold that throne.

Sarírí (the governor of Sarír) obtained news that that crown-possessor
Desired to pass by that throne-place (of his):

Was acquainted with the judgment of the order-giver (Sikandar),
That the world-king was victorious and prosperous:

(That) he slew none of the lineage of Kay;
Strengthened the back of all the true ones (those approaching in friendship):

Caused the head of chiefs (land-owners) to reach the crown;
Gave up much money derived from taxes and took not (land-) tribute.

From joy, two stages he ran alongside of him;
For farsangs, he spread a carpet of satin:

Of victuals which were in his power
To an extent to which none knew the limit:

Of every kind of fur garment that was fresh like the rose,
Valuables beyond degree there were:

(Garments of) the black sable, the fox of red sword (back);
Even the ermine and the beaver,—without stint.

See canto xli. couplet 152.

Like the spring-leaf, panther belly-skins,
On them, a hundred thousand violets (patches) strewn.

Slaves, neck-upreared,—
All, each one, contest-prepared.

Handsome attendants, horse-riders, quick-movers,
In appearance, fresh; in motion, swift.

A beautiful and decorated present like this,
With it, also much treasure,—he despatched.

(All this) he entrusted (uncomputed) to the attendants of the court;
For he who should compute it was helpless (so great was the task).

He entered the court of the world-king;
Made his stature double (in bowing), like those versed in affairs.

The world-possessor arose; and (thus) made him revered;
Made him honoured by the condition of his sitting (higher than the nobles).

When from his own fortune he gave him perfect salutation,
He asked him of the tale of the throne and the cup.

Saying:—“The cup, world-viewing; and the throne of the Kayán kings—
“How is it,—they are void of the pomp of those of auspicious foot (ancient kings)?”

Sarírí, the king, returned him a sad answer,
Saying:—“O last of kings, neck-exalting!

“Kayumars, a servant of the tribe!
“Fírídún, an order-bearer of thy kingdom!

“Be the (falling) star the arrow of thy bow!
“Be the sphere world-seizing (the sky)—thy noose!

“The key that Kay Khusrau saw by the cup,
“That key is in the mirror (force) of thy hand.

“Save this is no spark of difference—for fame and name,
“Thou seest from the mirror; and Kay Khusrau, from the cup.

“When kings of vigilant fortune have departed,
“Ever be thine the crown and the throne (of the kings of Persia)!

“By thy throne,—be the world's splendour!
“From thy head,—be not far the crown's shadow!

“To the king of the horizons, what was the purpose,
“That he has made fresh (by visiting) the painting of this old arch (the fortress)?

“That he urged the foot of the steed towards this land;
“(And) caused our land and soil (in honour) to reach the celestial sphere?”

The world-Khusrau spoke to him saying:—O renowned one,
The token of Kay Khusrau and of this throne!

“When the throne of Kay Ká,us and of Kay Kubád became my throne,
“Verily, I drank wine from the cup (wine the invention) of Jamshíd.

“For seeing this cup and decorated throne,
“I have a heart risen from its place (agitated).

The first line may be:—

(a) May the arrow of thy bow be the star (Mercury, the secretary of the sky, whose house is Sagittarius)!

(b) May the arrow of thy bow be the star (that ever looks not without penetrating)!

The falling star ever reaches its mark (demons).

“Besides that, I will also see how the king (Kay Khusrau) sleeps (in death);
“How he prepared his resting-place in that (fiery) cave.

“I am the inquirer of the mystery (of the concealment) of Kay Khusrau;
“Sit here; while I go there.

“I will weep over that auspicious throne of his;
“Will express a kiss on the lip of his cup:

“Will behold that throne of Khusrau-shelter;
“(Will note) what lamentation it makes with me as to the king's death.

“And will hear from that kingless cup
“A blessing—that I may go higher than this cup (of the sky).

“The mirror of my soul has become rust-eaten (careless);
“I will, by (the counsel of) that cup, wipe dust from the mirror (of my heart):

“Will by that look (example-seizing) make my heart fearful;
“Will make all work (of cherishing the body) easy to myself (by abandoning it).”

From the speech of the lord of the crown, Sarírí
Became order-accepter as regards that his tale (of desire) of beholding:

Sent secretly to his fortress-holder,
That he should, beyond limit, bring victuals:

Should bind his loins (in service) and display dexterity;
Should show, with a hundred kindnesses, respect to the guest:

That is—that throne, the shelter of (all) Khusraus; or that throne, the shelter of Kay Khusrau.

Should order,—that the guards of the throne
Should be attentive to the monarch of victorious fortune:

Should give him access to the treasure and (with) the throne;
Should give him, when he desires, wine, pleasant-tasting:

Should place him on the throne of Kay Khusrau;
Should sprinkle on his head fresh sprinkling (gold and jewels):

Should pour wine into that turquoise cup;
Should bring it to him in joyousness (saying—auspicious be this cup to thee)!

With whatever (food) may be pleasant to his teeth,
Should not turn the neck from his command.

When he finished the confidential matter with the faithful ones,
To the king he said:—“Prepare thy resolution of going.

“According to the king's order, I will sit here;
“When the king returns from the road I will resolve on travelling the road (into the fortress).”

The monarch turned to that house (the fortress);
He took the learned one (Balínás) belonging to his house,

Four or five persons of his confidential attendants,
Like the gold which issues from purification (from the crucible).

He travelled the earth towards the throne-house (the fortress);
Passed, in ascending, beyond the sky:

“Pazíra” signifies—kabúl kunanda; ikbál kunanda.

Ascended in such a way that he rested not at all,
On that twisting sphere (the fortress, rampart behind rampart) with a hundred convolutions and turns:

Beheld a fortress fellow-twister (such was its power!) with the sky;
In conflict, its name mentioned by none.

The brides of the fortress mixed sharbat;
In that sharbat, scattered sugar from the lip:

Placed for him the royal tray of gold;
And those eatables, indeed, which were fit for him.

The Parí-faced ones like the moon belonging to the place,
All arranged themselves around the king,

(Who was) amazed at that majesty and grandeur (of theirs);
For the forehead of the master of fortune is heart-enchanting.

When the king ate of that food and tasted the sharbat,
He turned his head towards the throne of Kay Khusrau.

Head-lowered and crown uplifted (in respect),
He came to the pillow (head) of that throne-place.

A voice from the door of the fortress came into agitation,
Saying:—“The sleeping (dead) Kay Khusrau has come to sense (life)!”

The order of the order-passer (Sarírí) was thus,
That that crown-possessor (Sikandar) should sit on the throne.

The chief of crown-possessors ascended the throne,
Simurgh-like on the branch of the golden (decorated) tree.

“Kuláh bar kashída” may signify—kuláh bar áwarda, the crown taken off in respect; kuláh buland karda, the crown made lofty (raised); kuláh bar yak taraf niháda, the crown laid on one side.

The guard of that throne of golden column
Poured forth jewels (speech) from the mine of speech (the mouth,

Saying:—“The king's victoriousness (the sitting) on the throne of the king (Kay Khusrau)
“Appears by the auspiciousness of the fortune of his path.

“Verily, the bejewelled cup, ruby-studded (containing ruby wine),
“Is the key (of fortune) to the lock of much treasure.

“By this throne and this cup, (both) fortune-worshipping (full of fortune and decoration),
“Many a cup and throne,—which thou mayst acquire.”

Another guard spoke, saying:—“O monarch!
“Countries so many have not beheld a king like thee.

“When thou hastenedest to (sit on) the throne of Kay Khusrau,
“Thou exaltedest thy head above the throne of Kay Khusrau!”

Another eloquent speaker opened tongue,
Saying:—“How long (wilt thou remember)—Kay Khusrau and Kay Kubád? (Behold Sikandar, both!)

“When the king's arm became strong by this throne (erected by himself),
“He may act the part of a Kay Kubád and of a Kay Khusrau.

“In that place before the throne,—every omen of the Khusrau,
“Fortune brought forth in victoriousness.

Otherwise:—

The omen of the Khusrau (Sikandar's sitting on the throne)—all the guards in that place before the throne.

Brought forth victoriousness in victoriousness.

“When the king (Sikandar) gave (by his person) beauty to that throne,
“He gave back life to the dead Kay Khusrau!”

On that throne he sate one moment,—not longer;
Kissed (it in reverence) and descended from the throne.

Scattered on that throne a treasure of jewels,
At which the treasurer of the house (of Kay Khusrau) remained confounded:

Directed that they should place a chair of gold (for his sitting);
Should properly place that auspicious cup (on another chair in front).

When they had placed the chair, the Khusrau sate;
They opened the hand (sought) for the cup world-displaying.

Since the cup-bearer so regarded the message of Sarírí,
He illuminated that cup with wine.

To the Khusrau, he with judgment and sense brought it,
Saying:—“To the memory of Kay Khusrau drink this wine!

“Drink! Be the auspicious star thy friend!
“Be thy hand ever capable of (taking) this cup (full of wine)!”

When the king beheld that cup he arose on his feet (in reverence);
Drank that one cup and desired not more:

On that cup a cord of jewels from his own arm,
He gave (to the cup-bearer), and sate down and placed it before him.

After drinking, the wine-drinker puts something according with his dignity either into the cup or into the cup-bearer's hands.

Looked at that kingless throne;
Wept a moment over that wineless cup,—

Now for its winelessness, now for its kinglessness.
Expressed a few words as to that royal cup and throne,

Saying:—“Be not the golden throne without the cro?? wearer!
“Be not the cup world-displaying,—when wine is not!”

By wine, is brilliancy to the cup;
By the king, greatness to the auspicious throne.

When the king departed (from this world), say:—“?? the throne altogether shatter!”
When the wine (of life) is poured out, say:—“Let ?? cup fall to the earth!”

Need of this throne to the king's (that king living, ?? dead),
Who on heaven's throne sleeps not in comfort.

That (dead) one, who takes his chattels to heaven,
Reckons such a throne (of earth) as the prison.

For many a bird which they (the fowlers) make lost (ta?? from the meadow,
They make the cage of ivory and the snare of silk.

When (free) it puts on the collar and the crown of t?? (leaf of the) bough of the garden,
Recollection remains to it neither of a silken (snare) nor ?? an ivory (cage).

We are in search of the crown (of pleasure) and the helm?? (of contention), for this reason,
That we are heart-free from the sudden assault of death.

The spring meadow uplifted the bough, for the reason
That it experienced not the sword of the autumn-wind (?? death).

The wild asses (men) of the desert (the world) have made round (fat) the buttocks;
Perhaps the lion (death) passed by (went not to) that ass-place.

The deer (men) are excited in playing;
Perhaps the terrible lions (the causes of death) are sleeping.

Verily, the navel of the (fat) deer holds musk;
Perhaps the claws and teeth of the leopards (the causes of death) are shattered.

In this carelessness (of death) we pass our day,—
While to us, they (fate and destiny) apply fire, chattel (the body)-burning.

Why do we make such a useless throne,
On which another becomes the place-taker?

For another, shall I make a place warm?
Of such a place, shame be ours!

To set up such a throne,—what profit?
Since our place is the plank of the grave (takhta), not the throne (takht).

Not the throne of gold is this which is our place;
Nay, it is a clog of iron about our feet (inasmuch as we regret to leave it at death).

Since one cannot perpetually sit on the throne,
It is proper before this (the coming of death) to shatter the throne.

Since in the (world-displaying) cup of Kay Khusrau (through his dying) lustrousness remains not,
It is unnecessary to pour wine (lustrous, like glass) into thy own wine-cup.

To the second line add:—

Nay, shatter it; for by thy death it also will become void of lustre.

Come, cup-bearer! that Kay Khusraví cup (of senselessness),
Whose splendour (of wine) gives freshness to the eyes (of holy men),

Make brimful of that wine, pleasant-tasting,
Take before the Kay Khusrau of the time (Nasratu-d-Dín).

If nishándan be read for fishándan, the second line will be:—

It is not proper to place (to invert) the flagon (with a view to pouring wine) into another (cup).

O king! O monarch! O world-ruler!
O thou of sky-exaltation, Jupiter (the auspicious) in semblance!

Where,—the banquet of Kay Khusrau and his chattels (of pomp)?
(Where),—Sikandar, who ascended his throne?

When that constellation (Sikandar) moved from his own mansion (expired),
Thou art the pomp-possessor of those Khusraus!

Thine is world-possessing and order-giving;
By thy soul (I swear)—if thou place thy heart on the world.

The second line agrees not with couplet 6. It may be:—

Up to the end (only of thy life)—if thou place thy heart on the world.

Although the world is in the die (impress) of thy name,
Although the earth is happy in thy repose,—

Place not thy heart on this heart-ravishing world of revolution;
For the sky accords not with friends.

Behold the world! towards its own friends (the rich),
What unkindness (breach of faith) it brings:

By (giving) a throne which it (the world) adorned,
What sport it showed to those throne-seizers:

By (giving) a cup (of wealth), with which it made joyous one intoxicated,
What tyranny it showed those former cup-holders.

Thou art like Kay Khusrau of seven climes,
Thou art Sikandar, the territory-seizer!

In the mirror and the cup (the way and fashion) of both of those kings,
Thus best,—that by both (the mirror and the cup) thou shouldst see a path (to God).

For every matter for which to-day thou exercisest judgment,
To-morrow (the Judgment Day) thou wilt achieve the reward.

That crown-bestower art thou, who of that crown-possessor (thy father)
Becamest the token of the throne of chiefs.

Display thou gladness, although the joyous drinkers (thy ancestors) have departed;
Thou art possessed of crown, although crown-possessors have departed.

The poet deters Nașratu-d-Dín from seeking the ease of the world, and persuades him to prepare himself for the next world.

In this variegated garden (of the world) like the partridge and the pheasant,—
In the parterre, will remain neither the rose nor the cypress.

If king Ikhtisás (thy father) were the straight cypress,
Thou art the green token in this rose-garden.

If he (Ikhtisás) kept me (Nizámí) prosperous by fortune,
(And) caused me to reach from the earth to the lofty sphere,—

Higher and better than that thou keptest me;
Leftest not shut the door of the garden (of bounty).

The sky, while it is the earth-ortrayer (beautifier with vegetation),
May it not close the door of happiness against thee!

Of the beneficent ones (the kings, thy ancestors), the lords of (my) time,—for me
Thou art left remaining. Mayst thou remain!

What said I? and in what am I engaged?—(the tale of Sikandar).
Where was my steed (of speech)? where galloped I?

When Sikandar beheld that throne and that cup,
He saw not a throne fit for ease (for death occurred to him).

A throne (on earth) that is apart from him (the dead Kay Khusrau) of heaven,
Is the prison-placer of the life (of the beholder embittered by the thought of death).

He summoned the learned Balínás;
Placed him near to the cup, world-displaying:

Desired thought from him, as to the usage of the cup,
That he may seek out fully its mystery.

The tale of Sikandar is here resumed.

When the sage glanced into the hollow cup,
He read, letter by letter, its inscriptions.

Within the cup, at that place where was the (turquoise) studding,
Some (seven) lines were continuously written.

Much, they regarded that inscription;
They recognized it not;—a secret calculation, it was.

The first line may be:—

When the sage deeply looked into the cup.

The seven lines were:—

When the cup was filled up to the line named, it was given to:—

It is supposed that this cup was used to measure out wine to the drinkers.

Sir W. Ouseley, in his “Travels in the East,” vol. ii. p. 399, says:—

Jamshíd's magic cup at Istakhr could hold two “mans.”

In the “Indian Antiquary,” January, 1874, is an account of an Arabic talismanic medicine cup; and in that of February, 1874, of an Arabic talismanic cup.

Sir W. Ouseley, in his “Travels in the East,” 1819, vol. ii. p. 380, says:—

The “man” of Tabríz in general use=7 1/4 lbs.

The “Burhán-i-Ḳaṭi'” says:—

The monarch and the sage, his instructor,
Took record of the numbers of the lines.

In the end (after viewing the fortress of Sarír), when the king from that land and clime
Inclined towards the clime of Rúm,

The rounded astrolabe, which the sage (Balínás) made,
He prepared, according to the rules of that royal cup.

When the world-king found the path to that cup,
He found ease, for a while, in that throne-place.

So the sage (Balínás) he spoke, saying:—“On the throne of the king (Kay Khusrau),
“I desire that none should make his place of ease.”

Over that throne the sage established a tilism,
So that whoever should sit on that throne,

If he should choose a little delay,
The throne of ruby hue would cast him off.

I have heard that that long lasting (casting off) motion
Remains yet in place in that throne.

When the king renewed the custom of Kay Khusrau (by sitting on the throne and drinking the cup),
Like Kay Khusrau (who sought the cave) he resolved to go to the gate (of the fortress of Sarír):

Balínás. See canto xxxii. couplet 81; Kitáb Balínás, Bibliotheque Orientale; “Notices et Extraits des Manuscrits de la Bibliotheque Nationale,” p. 107, by M. De Sacy; “Historia Dynastiarum” (Arabic text of), by Gregory Abú-l-Faraje, published with a Latin version, by Pococke, 1663, p. 119; “The Life of Apollonius Tyanensis,” by Gottfr. Olearius (Leps. 1709, folio, pp. 112, 130, 147, etc.); Gibbon's “Roman Empire,” chap. ii. note 63.

◌ (astrolabe) is said to be derived from ◌ or ◌, a line or a scale, and ◌, the sun.

Went forth from seeing the throne and the cup;
Took his way towards Kay Khusrau's cave (in the mountain outside of the fortress)—

The guard of the fortress endured great grief (from there being no road),
So that he might take the king towards that cave.

When the king went near to that narrow cave,
The feet of the wind-footed steeds came against the stone (of obstruction, and fell).

Because (the custom of) travelling was taken up from that road,
Choked with the thorn and with the bramble.

The displayer of the cave spoke to the king,
Saying:—“Behold Kay Khusrau sleeps in this cave!

“It is a road—with lightning scorched;
“Loin on loin stitched (full of turns) on account of its windings.

“In rapine, take not the treasure (the secret) of such a cave;
“On such a work (as entering the cave), reflect awhile.

“Suppose—its road travelled with the nail and with the tooth (with great difficulty);
“Suppose—a sleeping (dead) one (thyself) like Kay Khusrau:

“To seek the cause of the concealed mysteries,
“Makes long the seeker's work—(nay, causes destruction).

The second line may be:—

Filled with many large stones.

Otherwise:—

Suppose—its road swept with the nail and with the tooth;

Suppose—(a great one) like Kay Khusrau sleeping there.

“From this cave it is proper to turn the rein;
“In this cave, one may find the dragon.”

From his speech Sikandar turned his face;
Hastened on foot towards the Khusrau's cave,

The guide (the guard) moving in front, and the sage in rear;
Two slaves with him, and no other person.

By degrees, by those difficult passages,
He brought the chattels (of his person) within the fore-part of the cave.

When the treasure (the view of the interior) of the cave came to his hand,
The man, God-worshipping (Sikandar) became affrighted.

He beheld an old fissure (an interior cave) in the middle of the rock;
Towards that breach, a road narrow and fine.

The monarch went with difficulty into that cave;
Perhaps he may find a sign of his friend of the cave (Kay Khusrau).

When a moment passed that fire appeared,
Which was the threatener of burning of whoever arrived there.

To the sage he said:—“Whence are these sparks?
“Whence in this narrow cave is this vapour?”

Some say that the God-worshipping man is the sage.

Sir W. Ouseley, in his “Travels in the East,” 1819, vol. ii. p. 459, says:—

The cave of Iskandriya is in a dependency of Ázarbíjan, a hundred feet above the village of Iskandriya, at the mountain Shibib. It is said to have been made by Aristotle for a treasury. The vapour appears to be carbonic acid gas.

In the Memoir of Sir Gore Ouseley prefixed to his “Notices of Persian Poets,” 1846, p. xcvii., is given a description of a remarkable cave at Murdí on the road between Tehrán and Tabríz.

The sage glanced into the narrow cave,
(To see) why fire issued from the hard rock.

Within it (the second cave), he beheld a deep burning pit,—
From which pit, a strange light burned.

None was acquainted with that splendour,
Since towards it no path was the searcher's.

He sought much the path to (the cause of) that light;
For him, the luminous path (of the cause) became not true.

The bold man bound a cord to his waist;
Went down below into that fiery pit:

Sought the trace of that gleaming fire—
How it gives light from that pit.

Scattered,—nay the fire was collected:
When he looked within,—it was a sulphur mine (the appearance without the reality of fire)!

He signalled so that he drew him from the pit;
He came and uttered prayer for the king's life,

Saying:—“It is necessary to make haste with despatch;
“For fire, not water, comes from this pit.

“Within it (the pit), the mine of sulphur is enkindled;
“Its borders are consumed with its sulphur.”

He explained—he who (Kay Khusrau) sleeps in this pit
Concealed the alchemy (of his body) in the sulphur of that (mine).

The monarch invoked a blessing on that cave;
Went forth and sprinkled perfume on the fire (the sulphur-mine).

Kay Khusrau being an infidel, it was not proper to ask pardon from God for him. Sikandar did so through kindness.

When he came forth from the cave and sought the path,
No path became true for him.

I heard that a cloud from the deep ocean
Came to the zenith and poured down snow.

With that snow, headship-holding (prevailing) in the world,
From the road (to the cave) to the slope (the mountain-top) filled.

In that snow, Sikandar remained head-revolving;
He shed drops (tears), blood-like, from his eye-lids.

The dwellers of that fortress learned the news;
Hastened towards the fissure of (the narrow path to) the cave:

Beat the road with sticks and blows;
Swept away the snow by art.

By that remedy-devising, the king from the cave-corner
Came forth and went to the mountainous country (where was the fortress of Sarír).

When this fresh peacock (spangled sky of night), splendour displaying,
Snatched the white bone (day) from the Humá (the sun),

The auspicious-maker of the crown-place of the throne (of Kay Khusrau)
Descended from the throne-place of the fortress of Sarír.

Returned towards his own tent;
His lofty star again became concordant.

It is said that the peacock snatches bones from the Humá.

The second line may be:—

Snatched the white bone (the sun) from the Humá (the sky of day of one colour).

Rested from that journeying and burning;
(From) experiencing fear at it, (and from) the toil of journeying.

That body which experienced all burning and toiling
Found the ease of sleep at the pillow-place.

He slept when ease appeared;
He reposed until the true dawn appeared.

When the second morning struck its head against the heavens,
(And) the crepuscule struck the glass of ruddy wine on the dust (disappeared):

(And) this azure basin (of the firmament) adorned
Earth's soil with yellow herbs (the yellow effulgence of the morning sun),—

The king ordered them to prepare a banquet;
To call for wine, and the musician, and sweetmeats, and the tray (of food):

He invited the king, Sarírí, to the feast;
Made him sit in the best of places:

Took red wine in the hand with him;
Thus,—until from the wine of that day they became intoxicated.

The hand of the lord of the marches (Sikandar) came to munificence;
He opened the door of treasure to the host (Sarírí):

Made him rich by giving the collar and the crown;
Gave him both the crown of gold and also the throne of ivory:

The Persian text of the second line is incorrect.

“Mezbán”=mihmán-bán.

A coat of silk bestudded with jewels;
Like the Pleiades,—with jewel-bearing, precious.

A cup of turquoise, a great orange displaying (round in form and beautiful),
Which was the receptacle of half an orange:

A wine-goblet (capable of holding half an orange) of ruby, encrusted with gold,
Better than the pomegranate-grain (in beauteousness),— like the fresh pomegranate (in ruddiness)!

A chess-board of ruby and of emerald;
A set of pieces of cornelian, red and yellow:

A large table of gleaming crystal,
(Lustrous) like the fresh wild rose on the summit of the verdant bough;

A swift steed, the halter bejewelled;
All the saddle and furniture (rein and chest-band) begemmed:

A hundred camels, strong of back, rubbed of leg,
Sweated (through fatness) beneath heavy loads:

Of small packages which were on the loads,
The jewels were in “mans”; the gold (was) in ass-loads:

Special garments for each one (with Sarírí);
Many silken garments of Báwul of the gold-drawer;

With many curiosities, and dresses of honour, and rarities,
The throne (the kingdom) of Sarírí became adorned.

For that wealth, Sarírí kissed the king's hand;
(And) went towards his own drum-place.

Báwul (Bábul) is near Kúfa in 'Iráḳ.

The monarch beat the drum (of departure) and urged the army;
Caused his standard-point to reach the sphere.

Came to the plain from that mountain;
Travelled the earth towards the deep ocean:

Hunted a week in that plain;
Resolved after a week to march.

Come, cup-bearer! bring that golden cup,
Which remains a token of Firídún and Jamshíd (people of God).

Give pure wine to the lover of pure (wine);
By intoxication one can effect this sleep (of senselessness).

O heart! in this sport-exciting how long?
For the sake of every kind of delicious food a condiment mixing!

At thy door, was reared the tree of desire;
Twist its head that it may not twist thy head (in the day of want).

Otherwise:—

O heart! how long with this sport-exciting (of Time),

With both hands a colour setting up (on the cheeks, as is the custom of women)?

The second line may be:—

On every hand a deceit (to capture men) concocting.

Cut down the head of the tree at thy door, lest it cause trouble to thy head and turban,

Pure wine not drunk (carnal pleasures unenjoyed)—thou displayest the intoxication (of lust);
And if thou drinkest wine (enjoyest carnal pleasures),— thou doest the act of the idol-worshipper.

Since, without saffron (delicious viands), thou hast become affected with laughter (contemning the victuals given thee by God),
Eat (seek) not saffron that thou be not destroyed (on account of ingratitude to God, deprived of victuals).

Like kings, contract not the habit for pleasant tasting victuals;
Be afraid of the day of helplessness (the Judgment Day).

From (the hardship of) this fiery house (the sky and the earth) the hard-striver (for injury),
That one took (saved) his life who was hardship endurer.

From the hardship (of the sky and earth) one can with hardship (-enduring, or little eating) take one's chattels;
With sulphur and naphtha (soft substances, the mother of fire), no one's (fierce) fire (of desire) expired.

Of the throne years endured, the historian (Nizámí)
Draws the painting (this tale) from that blue (written record) in this way,

That—when the Khusrau (Sikandar) from Kay Khusrau's throne,
Came with swift motion towards the army,

If, in both lines, ma kun be read for kuní, the couplet will be:—

Pure wine not drunk (delicious viands unenjoyed), display not desire for it (lest in the day of want thou suffer);

And if thou drink it, display not idolatry (unthankfulness to God).

“But parastí” signifies—idol-worshipping, or being an infidel.

“Kufr” signifies—being unbelieving (an infidel); ingratitude.

One day, sitting on the throne,
He bound his chattels in thought of the march.

A footman, a hastener like the wind, entered;
Gave the ground-kiss, after the usage of footmen:

Uttered the hidden mystery (in his heart) to the world-king;
Gave him news of the known and unknown,

Saying:—“For the threshold-kiss of this court,
“I have come to the king from the throne of Istrakh (Persepolis).

“Nizhád Malik, the vice-regent of the monarch,
“Displays proof of speech like this,

“That as long as the king, over the loosening and binding (the government) that he had,
“Appointed his own vice-regent (Nizhád Malik),

“I kept the country before and after in such a way,
“That not an injury came from one to another.

“On the condition which I had in the king's treaty,
“I preserved the articles agreed to (by me).

“Praise be to God! from anything, high or low,
“No injury came to this country to the extent of a hair.

“But when the sphere began to revolve,
“It revolves with hate and love around the world.

“Time is pregnant with good and bad;
“The star is sometimes the friend, sometimes the enemy.

“A tree unsown (origin unknown) comes up from Ray;
“It lays claim (to descent) from the seed of (Kay) Ká,us and Kay (Kubád):

“A terrible 'ifrít, an injurer,
“A hastener to the destruction (of man) like the dragon:

“The shepherds who practice deer-worshipping (deer-hunting),
“All make a walking-stick of his arrow:

“Verily, the man, the delver, tool-understander,
“Considers his two-headed arrow (by reason of its great size) a great mattock:

“The neck upreared like an Ahriman,
“Great lamentation cast in every city:

“With pretension, a head and a crown uplifted;
“For (acquiring) fame, a great amount of wealth gathered:

“Has gathered together some scattered ones (rascals),
“Who bring forth the dust (of destruction even) from the water of the river.

“Has become bold by his success;
“Verily, he alone has become the ruler:

“—Gold and silver in the end depart from that slave
“Who becomes equal to his own master.—

“The people of Khurásán draw his rein (for battle with thee):
“Draw him in the midst for contest with the king (Sikandar):

The herdsmen who practise deer-tending (in place of sheep-herding),

All make a stick (for beating leaves from trees) from his arrow.

The saying is:—“If thou go alone to the judge, thou wilt return contented.”

“Ba” in ba dáwar is redundant.

The property of that slave who boasts equality with his master will go to the wind when he is summoned before the judge. For by the decree—“the property of the slave is the property of the master,” the judge will confiscate his wealth to his master.

“'Inán kashídan” signifies—itá'at kardan.

“From the boundary of Nishápúr to the dust of Balkh,
“They make him bitter in hostility to us.

“Hair bound up (ready) for the chieftainship of calamity,
“He turns his face towards the place of thy crown (thy head).

“One, a calamity like this, who has become ardent in malice,
“Consider not a small matter,—if thou consider the small.

“From small things,—many a calamity becomes great,
“When the wolf's heel (endurance-imparting) is on the courier's foot.

“If this calamity remain a long time like this,
“It will extend its hand against the work of sovereignty.

“If the king bring not his moon (his elevated form) into the cloud (of concealment),
“He will with the sword seize the throne (of Istakhr).

“When the hawk (Sikandar) looses the (foot-) strap from his nest,
“The feather and the wing of the partridge (the enemy) become broken.

“So great in strength, not mine is an army,
“By which one can make blind the evil eye (of the enemy).

“In the land (of Irán), the chiefs of the army are few;
“At the monarch's court, they are the world.

“Even so although this demon-born one employs force,
“He still is strong of hand. Be his no hand (power)!

The second line may be:—

(a) When the wolf's heel (the thorn of Mughílán) is on the foot of the arrow.

(b) When (a shred of) the wolf's heel (poison-imparting) is on the foot of the arrow.

“Save the cold boisterous wind of the king's wind-fleet steeds,
“No one can take this dust (of calamity) from the road.”

When in speech the footman displayed subtlety,
He proved truthfulness by the written words of his speech.

Of mysteries hidden (until the message was delivered) for good and bad,
That indeed was in the writing as the bringer said.

The king of lion-heart, the Khusrau, robust of body,
In that matter said to himself:—

“Here—the throne of Kay Khusrau is beneath my sway;
“There—another (the 'Ifrit), bold against my throne.

“This crown and throne (that I stole from Dárá) resemble that tale,
“Namely,—A thief took (in theft) the chattels of a thief.

“Thus it becomes proper that I should bring assault,
“For peace with the enemy is wrong.”

—Perhaps the king's army was the sky,
Since it rested not a moment in its place.—

The world-káraván,—(its) chief was the king;
In that káraván, was much baggage.

Its load fell in every corner;
Verily, work fell on its work (kept increasing).

In that work (the falling of the káraván-loads) he (Sikandar) was its only friend;
For the protection seeker, he became the grievance-redresser.

Instead of “its” one may read “his” (Sikandar's).

Of everyone whose load had fallen Sikandar was the friend in assisting him to raise it.

When fortune brings to the front (produces) a world-revolver (a traveller),
It is not possible to strike the axe on one's own foot (to desist from action).

The monarch went forth from that marching-place (near Sarír),
By the sea-shore, shore after shore.

The army took forth his (lofty) standard from the moon;
It brought forth the shaft like a mountain Besitún.

In prey-overthrowing he travelled the road;
When both the prey was good (fat) and also the hunting-scene (fresh and green).

From its great weight the ear of corn was bent down;
Of the game (on account of fatness), the fleetness had become less and the power of running.

By the many leaping torrents of that place, abounding in streams,—
The dust (of Time), scattered from the world's face.

With lightning the April cloud began to agitate,—
Thunder with harsh sound brought forth.

The vein of (growth of) vegetation became strong in the earth;
The leaves of trees began to dance (in the soft wind):

From the sweet cry of the fore-finger (the beak) of the patch-weaver (the nightingale),
The morning-wind (in ecstasy) rent the soft silken undergarment of the rose to the navel (the base of the bud).

This hunting-place was different from that near Sarír. See canto xliii. couplet 101.

Otherwise:—

The lip of the great river, with its many torrents,

Washed dust from the world's face.

The nightingale being often compared to the player of a musical instrument, its beak is compared to the fore-finger of the harper.

Proudly moving (by wind-action) on the steed of motley-coloured hoof (the rose-stem),—
The red rose,—beneath the red pomegranate:

Two first-fruits,—both the mulberry and also the mulberry-leaf,
Profit extracted from the sweetmeat (made of the fruit) and the silk (made of the worm-eaten leaf).

Earth (with vegetation) like gold; and the water (from the reflection of the blue sky) like lapis lazuli,—
Like a piece of brocade,—half blue, half gold.

The cooing of the dove,—better than the blatant noise of music,—
Brought forth melody for the field-watchers:

The barley-stalk, the swelling (of ripeness) fixed on its loin-place,—
The blessing of harvest (had) arrived to the villager:

The deer of the plain, belly made big (with food),—
Against it, sharper made the wolf's tooth.

“Zand-báf” (zand-láf; zand áf; zand-khwán; zand wáf) signifies— the nightingale whose voice is like the gentle murmur with which fire-priests chaunt the Zand.

Intoxicated ones to the sound of sorrowful music rend their garments; and in ecstasy fix their hands on the collars of others.

If shabába (a fire-kindler, or a turtle-dove) be read for sabába, the couplet will be:—

From the sweet cry of the nightingale the fire-kindler (in man's hearts),

The morning-wind (in ecstasy) rent the soft silken garment of the rose (its own garment) to the navel.

“Shabába,e zand-báf” may signify—the nightingale, the flame of whose cry makes roast meat of man's heart.

The first line may be:—

From the sweet cry of the turtle-dove (and) the nightingale.

The foot of the wild ass (from fatness) sluggish like the (feeble) power of the ox;
The deer from the plain (through fear of their fat melting) sought the path to the (cool) mountain.

The deer pure (void of young) with the newly-born fawns,—
Each fawn (through intoxication of its dam's milk), the world (Time) caused to leap.

The world-possessor, with hunting, and with music, and wine,
Moved proudly, stage by stage.

When the rose-shaped nail of one day of the new moon
Became pledged (increased) to the anklet (round form) of one week,

He (Sikandar) raised his head out of the compass of that ring,
Which they call to-day Khalkhál-i-zar (a city between Kazvín and Gílán):

Entered Gílán (the land of infidels) in the manner of a cloud,
(Fearless) in the way that the lion enters the forest!

Every fire-temple which there came to his hand,—
Them, he made cold like ice to the fire-worshipper.

The rose (in form like an anklet) lasts five or six days on the branch.

If panj be read for mekh, the first line will be:—

When the new moon, (like) a rose of five and one (six) days.

If besides,, be read after yak roza, the couplet will be:—

Like a rose of five and one (six) days and the new moon,

He became pledged to (stayed in) the city of Khalkhál one week.

Note.—The rose and the new moon remain six days in the form of a khalkhál (an anklet).

When the moon, that is on the twenty-seventh day like the rose of six days, appeared from the circle of union with the sun, or the dark period (maháḳ) passed, Sikandar entered Gílán.

At the maháḳ, kings enter not a city.

When he broke the back of the fire-priests,
And cast out the custom of Zartusht,

He went forth from Gílán, came to Ray;
Threw out his foot for enemy-overthrowing:

Inflicted punishment on the fire-worshippers;
Brought forth the dust (of destruction) altogether from that tribe.

When the enemy obtained news that that panther (Sikandar) had come,
It went, like the lame fox, to its hole (fled).

Fled wandering to Khurásán;
And declined contest with that ruler of Ray (Sikandar).

When the Khusrau knew that his malignant one
Went flying from the pomp and crown (of the Kayán kings),

He took the track of the flying boar;
Sudden assault made, took (closed) the road against hi??.

Became swifter to such a degree that he overtook him;
Turned (cast) his head with a blow from the country (of Irán and Khurásán).

When he made the enemy stuffed in the dust (of the grave),
He made the dispersed ones (people of low degree) dispersed (in death or in exile).

“Ḳá,im (ba ḳá,im) rekhtan.” See canto xxx. couplet 23.

The second line may be:—

(a) Of that ruler of Ray standing-power was spilt.

Here ba in ba ḳá,im is redundant.

(b) From that ruler of Ray (the enemy), notwithstanding his standing power,—went forth.

There, also, where he had slain the enemy,
Was a hillock near to the plain.

In thanks for the fortune of sound body,
He quickly laid a great foundation (of a city) on that hillock.

When he made it beautiful with the decoration of treasure,
He called it, in the Pahlavi tongue, Hirá (Hirrá; Hirát; Ray).

When he upreared the treasury of that city,
He led his army to the city of Nishápúr:

Found two parties of the world in that city;
Found one party his well-wisher.

Of it, the other party beat the drum of (friendship for) Dárá;
For him, expressed openly the breath of friendship:

A standard of Dárá, the king, they kept;
Beneath that standard, they considered the country.

For the king's fame, such a standard
They used to set up in the (extolling) place of his fame (the battle-field).

Sikandar pressed his foot much in blood;
(Yet) was unable to take away love for Dárá from any:

Saw, assuredly, the remedy in that matter,
That he should assist his own friends (the other party):

With skill and judgment,—out of his own camp,
Should there (in Nishápúr) set up another standard.

Of that standard the king's purpose was this,
That standard should be hostile to standard.

“Hirá” signifies—the scattering of gold.

When he (Sikandar) knew that this city, Dárá-adorning (Nishápúr),
Would not come, by effort, to Sikandar's grasp,

He made it a place of fighting until the blast of the trumpet (of the Judgment Day),
So that that city became far from concord.

Those hatred-bearing became low in the dust;
Still that hatred (of Sikandar) exists in that soil.

When he cast the army of the partridge (Sikandar-loving) against the pheasant (Dárá-loving),
He went from the country of Nishápúr towards Marv:

Extinguished the fire of the fire-priests house (the fire-temple);
Scattered the moth (the fire-worshipper) in the fire:

Came to Balkh; and the fire of Zardusht,
He quenched with the deluge (the assault) of the sword, (gleaming) like water.

In Balkh—was a fire-temple, heart-exhilarating,
In (envy) of which the mouth of the fresh rose was bitter.

In it, Parí-faced ones like the beautiful picture,
Idol (decorated) houses like joyous spring.

In it, dínárs and treasure limitless,
Placed in every corner without hand-toil.

The sun-worshipper struck his golden shoe (so rich was he) against the steed;
The name of that edifice (the fire-temple of Balkh) became “Ázr-Gushasp” (the fire-leaper).

Ázr Gushasp, at Balkh, was a fire-temple founded by Gushtasp (B.C. 519).

When the Khusrau obtained power over that treasure-receptacle (the fire-temple full of treasures),
He found the fire-worshippers intoxicated with the cup of wine of the fire-worshippers:

Made the paradise of the idol-house void of Húrs (lovely women);
Placed the worshipper far from hell (the place of fire).

Emptied that ancient treasury;
And from it gave a plaster to many a heart (resourceless and foodless).

Came around the whole of Khurásán;
Halted awhile at every city:

Cast agitation (threat) into the brain (the city) of Khurásán;
Rubbed the ear of (chastised) the people of Khurásán:

Despatched a mounted troop to every country;
For youthful fortune was his ally.

Khurásán, and Kirmán, and Ghuznín, and Ghúr,—
Each, he traversed with the hoof of the (war-) steed.

In every city to which he came near, with joy
They opened the city-gate to the king.

Although his world-seizing was full of pain,
All his road was treasure on treasure.

At every stage where he used to take rest,
On account of treasure, great used to be the load.

He used to store the land with a great treasure;
Used to leave (the land) and abandon (the treasure) in the soil.

Observe maḳám áwardan.

That gold which makes man fearful (of robbers),—
Whether in the back-bone of the fire, or in the belly of the dust,—what matter?

Creatures who put gold within the earth,
Establish over it a lock-fastening of iron.

When the wind (of death) comes, and snatches their dust,
The fixing of the iron lock over the gold,—what profit?

Come, cup-bearer! that melted gold (the red wine) of senselessness),
From which red sulphur (the elixir of gold) is made,

Give me, that from it I may devise a great remedying;
And make a great alchemising of my own copper (body).

“Kibrít-i-ahmar” signifies—red sulphur, or the philosopher's stone, which has been decorated with the senselessness (be khudí va mastí) of the people of God, to whose auspiciousness all benefits are due.

By casting the melted gold on the copper of my body, I may (by alchemy) make my body pure gold.

Urge pleasantly the steed (thy dusty body), for the plain (of life) is pleasant (for gathering good deeds for the next world);
Draw not the rein (from good deeds); the steed (the dusty body) is heart-pleasing (in so far as it moves swiftly).

From this ugly place (the sinful world),—with the best of names,
It is proper to go towards the garden of Paradise.

It is not proper to place the heart on this dust (the world),
From which the treasure of Kárún descended into the clay.

The way of escape is in humility (doing good, benefiting others);
For the sun is the collection (undiminished) by reason of (its) dispersion (the falling of its rays on the earth).

As long as the path is on a lancet (dangerous),
In it,—the more the merchants' profit.

When the road is safe from blood-devourers,
In it,—the less the merchants' profit.

In that treasure-house where they found gold,
They found the path full of dangers from the dragon.

Verily, the soft-spoken man, the sweet discourser (the historian),
Excited such softness from the surface of the work,

That—when the king came to Balkh, from Ghuznín,
He went aside from the water of the bitter sea.

From the many heads that came (in homage) to his threshold,
The wish for (the conquest of) Hindústán seized him.

On this matter he expressed an opinion to the sages,
Saying:—“The empire (of Irán and Khurásán) have expressed the kiss (of obeisance) on my foot.

“All the country of Irán—the whole is mine;
“I will give the rein (of inclining) towards Hindústán.

When the road is safe many merchants travel with rarities, but small is the profit. When the road is unsafe, few travel and great is the profit.

“When I turn my head towards Kaid, the Hindú,
“From him, I will place on one side malice and deceit.

“If he come to my service like other persons,
“To him, I will only be one causing favour to arrive (a benefactor).

“But, if with me he conceive opposition,
“I and Kaid's neck and the sharp sword (will settle the matter).

“Him, I will roll from side to side;
“He will sit in the place where I place him.

“When I bring the troop to the end of the distant road (the frontier of Hindústán),
“I will bring the sword-point on Fúr's head.

“When I snatch the crown from Fúr (Porus) and Fúrán (Kaunauj);
“I will incline the army towards the Khán-i-Khákan (the king of Chín):

Anciently, B.C. 1000, the Rájpúts, the oldest race in India, had thrones in Northern India, at Indra-prastha (Delhi), Kannauj (Kinnauj, near Cawnpúr), Ayodhva (Oude), and Patali-putra (Patna).

Kannauj was mentioned in A.D. 140, by Ptolemy, as ◌; A.D. 634, by Hwen Thsang, as being three and a half miles long, three quarters of a mile wide; A.D. 900, by Abú Zaid, as a great city in the kingdom of Gozar; A.D. 915, by Masúdí, as the capital of one of the kings of India.

In A.D. 700, Kannauj had a circuit of six hundred and sixty-seven miles, the limits lying between Khairabád and Tanda, on the Ghágra river, and Etawa and Allahabad, on the Jumna.

In A.D. 1016, Mahmúd of Ghuzní, approaching it, beheld a city (washed by the Ganges on its eastern face, entrenched and walled), that raised its head to the skies, and that in strength might justly boast to have no equal.

The modern town occupies the north end of the site (seventy to eighty feet above the level of the country) of the old city, including the whole of the citadel.

The ancient history of Rájpút India is told in two Hindú epics—the Rámayána (relating to the children of the sun) and the Mahá Bharáta (relating to the children of the moon).

“And thence I will go towards Chách (in Chín) and Tíráz (in Hindústán);
“Will traverse the earth (Hindústán) in one excursion.”

The warriors of Rúm, the chiefs of the banquet,
Went with that judgment and resolve of his.

On the day when the auspicious star was his ally,
(And) the token of fortune appeared,

Sikandar raised his head above the sphere (mounted on his steed);
Moved the troop like the brilliant sun:

Entered Hindústán from Ghúznín;
—The path, from his cavalcade, became like the rose-garden.—

Was on that intent that he might bring confusion into the brain;
Might use despatch towards Kaid, the Hindu:

Might come like the cloud (the thunderer) for the spoil of his country;
Might give his territory to the ravage of the sword.

Again, by the counsel of the sages,
He did not what comes from the foolish (he displayed no haste).

A messenger, expeditious, swift of foot,
He sent, and gave to him a message for the Hindú:

“If thou be for war, lead forth thy army;
“For, behold I have arrived like the black cloud.

“But, if thou be girt of waist in service;
“Know so much—that thou hast escaped from my sword.

“The Narcissus (Kaid) comes from sleep (carelessness) at that time,
“When on it,—the cloud, the rainer (Sikandar) sheds water (the sword).

“The rose (Kaid) brings a bouquet to the garden at that time
“When the sun's brain becomes ardent.

“I agitate,—the world through my majesty agitates!
“I move,—the plain and mountain all moves!

“The bold eagle (Sikandar's rage) sleeps not in a place,
“Where one can drop a drop of water upon him below (and deceive him).

“If there (on thy part),—a hair (the Kákul) be upreared (according to the Hindú religion or through pride) from the head,
“Here (on my part),—that head is suspended by a hair (ready to fall by the sword).

“And if your mountain be peak-possessing (lofty),
“My sword makes the mountain full of holes.

“If here I bring assault for treasure,—(it is a mistake);
“The western gold in the west is better.

“In this land and clime I seek not jewels,
“For I have in Rúm more capital than this.

“If impetuosity be mine as to lovely ones,
“The sun (the beauty of lovely ones) in Khwarazm is more resplendent.

The preserving of the kákul (the hair-lock) is by the Hindú religion enjoined, and on its preservation a person's respect depends.

If az be omitted, the first line may be:—

If there,—the tip of a hair (on thy body) be raised (through pride or wrath).

“I have come to Hind, a sword of Indian steel in hand;
“For me is necessary—fresh meat (revenue) from the raging black elephant (Hindústán, producing brave black men).

“Enjoy not the frontier-tolls of Hind without recollection of me;
“For my steel is more Indian (excellent) than thine.

“Since a head is needful to thee, turn not thy head from (paying) tribute;
“And, if not—neither the head nor the crown will remain with thee.

The sent one came to Kaid's court,
Cast down his words like the game-snare (words intertwined with words):

Spoke to him stinging words,
More burning than the fire of the Judgment Day.

When Kaid beheld such a fierce fire,—
From it, he saw escape (only) in restraint.

For he had beheld a dream as to that matter (Sikandar's coming);
Had feared the interpretation of that dream.

Moreover,—of the monarch, world-seizing,
He had news that the sky was his ally.

Of what he did in hate to King Dárá,
Of what he did from the confines of Abyssinia to Bukhárá.

To his judgment it came not—from him, to turn away his face (in flight);
From his command, to hasten towards calamity (war).

“Píl-i-mast” may signify—Hindústán elephant-producing; or a tyrant-man. See canto xlvi. couplet 30, 31.

In this fierce passion, he knew not his
Strife,—how he might keep from himself.

He opened his tongue for entreaty-making;
Uttered much praise of the king,

Saying:—“Since in the world he is wisest,
“For him world-possessing is most fit.

“Be both the foot of his throne on the moon!
“Be also the path of peace towards him!

“Save love to him, no work of mine has been;
“What is the cause that he comes in battle against me?

“If he desire treasure,—I will sacrifice it;
“If even the diadem,—I will cast it from my head.

“If he incline to my sweet life,
“I will draw it forth, seized with my teeth, for his service.

“And if he send a slave by the road,
“I will consign to him the treasure, and the throne, and the crown.

“I depart not from the duty of the servant and of the attendant;
“Sikandar (is) the lord, and I am the slave.

“If he employ favour I will employ supplication;
“He may, perhaps, again become pleased with the slave.

“But if the quarrel be of another sort,
“Such that the king inclines to malice-bearing,

It is not so disgraceful to kill one's self (couplet 55) as to be killed by order (couplet 59).

“I will choose departure from (instead of) conflict with him;
“I cast not this leathern bag (myself) beneath the foot of the elephant (Sikandar).

“When I turn my head from conflict with him,
“Futile becomes his resolution as to my blood.

“If he hold the opinion that he may hold me little (of small account),
“I bewail not when the belly-pain (arising from degradation) seizes me.

“If he bring an army, my foot is not lame;
“In another direction I will fly:—The world is not narrow.

“Yes; if he first make an alliance with me,
“On the condition that true be that treaty;

For encouraging the elephant they cast upon his feet a leathern bag filled with pebbles. He is thus also taught to kill a man by trampling on him.

See “Histoire Militaire des Elephants depuis les temps les plus reculés,” par le Chev. P. Armandí, Ancien Colonel d'Artillerie, 1843; Official Notes, by Captain H. Wilberforce Clarke, R.E., Deputy Consulting Engineer to the Government of India for Guaranteed Railways, dated— (a) 3rd April, 1879, on Elephants; (b) 16th April, 1879, on the Transporting of Elephants by Railway; (c) 2nd December, 1879, on Elephants (supplementary to that of the 3rd April), which (on proper application) may (it is believed) be seen at—the rooms of the Asiatic Society of Bengal, Calcutta; the office of the Consulting Engineer for Guaranteed Railways, Calcutta; the Royal United Service Institution, London; the Institution of Civil Engineers, London.

If the second line be read affirmatively, dabbah will become díba, and díba andákhtan (to cast the brocade) signifies—to abandon empire.

In his “Five Great Monarchies of the Ancient Eastern World,” vol. iii. p. 533, Rawlinson says:—

Elephants are said (by Ctesias) to have been used for the first time by Derbices, to whom the Indians lent elephants in their war with Cyrus the Great (B.C. 558), in which war Cyrus was slain. But probably they were used for the first time at the battle of Arbela (B.C. 331), by Darius.

“That towards me he use not treachery and robbery;
“And place the quarrel on one side from this door;—

“I will give four things, which are without a fifth;
“They are the first-fruits, higher than the stars.

“One,—to the king I will send my own daughter;
“What a daughter! The resplendent sun and moon.

“Secondly,—a drinking-cup of pure ruby,
“By which wine, by drinking, becomes not less.

“Thirdly,—a philosopher, the hidden-unfolding,
“Who is a guide to the mystery of the sky.

“Fourthly,—a clever physician, wise, dexterous,
“Who makes lamenting ones sound of body.

“I am—with this present, the right-recognizer of the king;
“If the king accept, I accept thanks (the king's acceptance, I regard an obligation to myself).”

The sent one agreed, saying:—“These four,
“If thou wilt make a present to the king,

“The king will make thee renowned in this territory;
“Will make thee precious by relationship (by marriage) with himself:

“Will exalt thy name among renowned ones;
“Will not turn his head from seeking thy desire.”

When the Hindú king saw that that pure brain (the messenger)
Assigned not foot-stumbling (error) to him in this matter (of sending the four presents),

Of the Hindú old men,—one renowned
He sent with the monarch's messenger,

On this condition, a treaty set up;
Speech mixed smooth and sweet,

Returned joyful,—the messenger (of Sikandar);
Also that messenger, the old man of Hindú descent.

They came towards the monarch's court;
Came for admission, rose-like (joyous), into that garden.

When the Hindú beheld the king's pavilion,
He saw all the tents on the tent of the moon (in the lofty sky:

Entered; swept the earth with his eye-lashes;
Uttered the message which he brought to the king.

When the first part of the message was uttered,
He urged speech of those matters (the four rarities) that were accepted:

Described those four forms to the king,
Saying:—“Such power was to none (in past times).”

Through that desire the king's heart was agitated;
The eye desired whatever it found in the ear (heard).

With the resolution that he might gain that present,
Of praise was no delay for a moment.

After that, with that Hindú, the soft-speaker,
He became peace-seeker with oath and compact.

Balínás and other chiefs,
He sent; and also Korah's (enormous) treasure (in sacks), head-secured.

A letter which made the (hard) diamond (soft) wax,
(Which) made all Hind the slave of Rúm,

The first part relates to—the matters mentioned in couplets 54-63.

He (the scribe) wrote on Sikandar's part to the bold Kaid;
From a savage dragon (Sikandar) to the roaring lion (Kaid, the master of belt and of crown).

In it, beyond computation,—art (in setting forth the kingly titles)
Which come to the scribe's use.

In respect to apology and esteem for him, many a condition
He raised with his ardent (friendly) heart.

When the letter-writer wrote this treaty,
A royal order composed of camphor (white paper) and ambergris (black ink),

Balínás, with the office-holders of Rúm,
Went from that land and clime towards Kaid.

In that expedition, when the sage of Rúm
Came opposite to the camp of Kaid,

He found the heart of the Hindú Kaid full of luminosity (void of malice);
Found (him) far from that treachery which the Hindú practises:

Made him obeisance according to the custom of kings;
For he (Kaid) was master of girdle and also master of crown:

Kissed the superscription (of the letter) and presented it;
Entrusted the key of the treasury to the Hindú (Kaid).

The bold secretary read the writing,
From awe of which the sphere fell down.

See canto xlvi. couplet 17. The reader may be either Balínás or the secretary of King Ḳaid.

In the writing (letter) of the King of Rúm, thus it was,
In a word (of hard sense) by which the hard stone became like wax (soft).

“After the name of the Holder of the sun and moon (God),
“Towards whom is no way for reflection,

“The lord of command and of those order-bearing;
“The sender of the revelation of (to) the prophets.

“—By His order, beneath the blue sphere,
“To those of good name may many blessings be!”—

Then he (Sikandar) urged speech, saying:—“O warrior!
“May thy back be strong and throne youthful!

“My judgment on that matter was, that I resolved
“I would contend with the mace with the elephant (Kaid):

“Would show a victory to the world (of Hindústán);
“For by my steel the mountain becomes shattered.

“Would set fire to Hindústán;
“Would not leave in that land a neck-extender (chief);

This couplet is uttered by Niẓámí.

“Would cast the noose over the head of the terrible elephant;
“Would bring forth from the blood the red madder-root from the (jar of) indigo:

“Would moisten with blood all its soil;
“Would put dust upon the source of all its water.

“Since thou heldest thy face towards amity,
“I turned not the rein from rectitude.

“By thy sweet words, life-cherishing,
“I was thy lord; I became thy servant (agreeable to peace).

“In seeking protection, thou levelledst the path to my heart;
“With the magic (of kind words) of the tongue thou fastenedst a knot (on my tongue so that I can utter only kind words).

“Do so, as this covenant, good-displaying,
“May it remain in place (firm) among our descendants!

“If thou send those four jewels to me,
“I will in this (thy) assembly make a treaty with thee,

“That, if seven territories be full of troops,
“A hair of thy land shall not be injured.

“I will make alliance for good or bad with thee;
“Will exercise firmness in respect to these words.”

The sent one (Balínás), when he read out the letter to Kaid,
Caused the sender's blessing to reach him.

In India, the land of magic, magicians are wont to utter incantations over a piece of thread. See Sale's Ḳurán, chap. cxiv.

The covenant refers to the giving of his daughter to Sikander. See canto xlv. couplet 67.

Of tales and fables, heart-enchanting,
He opened to him the door of incantations (flatteries).

From his magic art and sorcery
Kaid became wholly his slave.

—I have heard that there are many Hindú magicians;
I read not that anyone was a magician of (over) a Hindú.—

When for a while in his own place he urged speech,
He presented the present brought.

The heart of Kaid, the Hindú, came from its place (void of fear);
Of the world-seeker (Sikandar), he became an adorer:

Uttered many praises on the monarch,
Saying:—Be not the lofty sky without him!

He cherished the sent one (Balínás) work-knowing;
Asked respite one week, until he executed the task (of delivering the gifts).

When the week passed, and the task was done,
Disengaged from the work,—he prepared (to send the gifts):

Performed homage to the king in order-obeying;
Entrusted the (four) things agreed upon to the messenger:

Besides these four precious ornaments,
Other valuable articles, heart-pleasing,—

Of treasure, and gold, and jewels, and of the ruby, and the pearl,—
Of elephants many a back full of (laden with) treasure,

Note that the word kaid signifies—the rája Kaid, and deceit; ḳaid signifies—bonds.

Of steel of Hindústán many loads:
Of aloe (-wood) and of amber in ass-loads:

Like moving mountains, forty large elephants,
Beyond whose navel the river Nile passed not.

For the king's throne, three white elephants,
At which (in envy) the enemy's face became black.

To Balínás,—also treasure complete,
Both of musk matured (dried in the bladder of the deer) and of aloe raw (pure):

In a couch of aloe-wood, the Parí-girl,
To whom the cradle of the sky kept performing homage,—

He despatched with treasures like these;
The world (the burden-bearers) suffered toils in (delivering) each (to Sikandar).

Balínás—gold and jewellery of this kind,
Which were each better than a territory,

Took to his own world-possessor (Sikandar).
—Behold how he (Sikandar, without trouble) brought to the front (concluded) his world-sovereignty!—

When the king beheld the treasure sent,
Such a desired object, God-given (without toil),

He became so pleased with that treasure,
That the treasury of Rúm passed from his recollection.

He applied the proof to those four things;
So it was as he (Kaid) said; than that, also more.

“Parí-dukhtar” signifies:—

(a) A girl, Parí-like.

(b) The daughter of a Parí.

The second line may be:—

When he (Balínás) brought the treasure before (Sikandar),—behold the sovereignty of the world (so great was the treasure)!

When he looked into the water of the cup, world-gleaming,
He beheld the people (of the assembly) satiated with one draught (cupful) of it.

When with the philosopher he came into conversation,
He obtained information (even) of the old work (of the world).

When he expressed breath, the auspicious physician
Took sickness (agitation before examination) from the body; sense (of examination) from the heart.

When the turn came to that hidden treasure (the damsel),
One of Chín appeared from Hindústán.

He considered her more beautiful than that one,
Whose qualities the appraiser makes (considers) heart-pleasing.

He beheld—a rose, fragrant of smell, unseen of dust;
A spring-time, uninjured by the cold wind (of autumn):

A Parí-form, like the adorned rose;
A Parí and an idol sprung from the Hindús:

The mouth small, and the head round, and the eye-brow open;
A face like the red rose on the verdant bough,

In sweetness, more luscious than rose-conserve;
In softness, more tender of bosom than the rose:

The fold of her tress like the noose, whorl within whorl,
—All the Chínís (lovely women) slaves to her (tress-) fold.—

In most copies, the first line is:—

The mouth small, and the head about the eye-brow,—open.

Was musk perfumed like the deer of Chín;
She had devoured cloves in Hindústán (and perfumed her mouth).

Not a tress, but a chain of pure musk,
Let fall like a cloud on the sun (the ruddy cheek)!

On account of that fresh musk (the tress) rose-water besprinkled,
The moon (its lover, coming forth) from Virgo clung to the perfume (the tress, more resplendent than Virgo).

With that kind of beauty—her complexion, wheaten (fair);
The mole,—its size a barley-corn, black like musk.

From the wheat (her fair complexion), musk-diffusing, she displayed (black) barley (the black mole);
Not like the barley-sellers, wheat-displaying.

A moon of soldier-cheek, of Hind-nature;
From (black) Hindústán, Paradise given to the king. (What a wonder!)

Not a Hindú; but in name a soldier of Khatay;
For heart-ravishing, perfect, like the Hindú (the notorious thief):

With her Rúmish (ruddy) face and the Hindú ball (the black mole),
The king of the people of Rúm became her slave (adorer).

Otherwise:—

(The tress) in its fold was musk-perfumed like the deer (of Chín);

It had devoured cloves (perfumes) in Hindústán.

The second line may be:—

The moon (her face coming forth) from Virgo (sweat-drops like ears of corn) suspended spikenard (her perfumed tress).

The first line may be:—

(a) With that kind of beauty,—(on) her wheaten (fair) complexion.

(b) On that kind of wheaten (fair) complexion of hers.

She was not like those women whose beauty is borrowed from paint and dress.

One of sweet laughter, straight like the sugar-cane,
Witty, and pleasant, and fresh, and sweet, and joyous:

A painting,—with this beauty and heart-attraction;
With the jewel both (of the purity) of water, and also (of the splendour) of fire.

When the king beheld he came before her;
The bride, so heart-enchanting, came to him.

By the custom of Ishák (Isaac) of happy origin,
By which (religion), wisdom's eye obtained collyrium (luminosity),—

The king fastened on her the bridal ornament;
And, after that, gave way to his desire for her:

For a present to the army-holder of Hindústán (Kaid),
He arranged—a carpet like the flower-garden:

Jewels in ass-loads, and brocade, and chattels;
The tent of panther-coloured silk and the golden throne (chest):

With the crown begemmed with cornelian and ruby;
With fiery Arab horses of steel-hoof:

With cups of emerald; with trays of cornelian;
Each one of them immersed in (encrusted with) jewels:

The second line may be:—

(a) With the nature both of water (softness) and of fire (sauciness).

(b) With the jewel both of water (the pearl) and of fire (the ruby, the ruddiness of the body).

Otherwise:—

She came before him (the king).

The presents were to be presented on the carpet.

In the following couplets “of” may be substituted for “with.”

With Chinese slaves, ring (of pearl and gold) in the ear;
With Rúmish damsels, gold-woven stuff wearing,—

More than that which one may bring into conception,
He sent; and Kaid became the accepter of obligation.

The world-king, Sikandar, (son) of Faylikús,
By reason of conjunction with that bride of moon-form,

Rested; for verily she was a lovely idol;
Was all kernel and the purified part of the kernel.

* * * * *
* * * * *

A pearl unpierced; a rose unblossomed,
The Humá (Sikandar) passed over her like a nightingale.

The rose laughed with the bud, and the pearl became pierced,
—Consider the speech, how covertly it was uttered!—

The world-possessor, when he obtained his desire from the world (of Hindústán),
Found ease from empire in that motion of travelling.

He sent one of his learned ones;
Much injunction passed as to his proceeding quickly to Istarakh.

He wrote those words whose purport was
Of the conquest of the land of musky blackness (Hindú-stán),

Saying:—“In Hindústán my work was such,
“As is the object of the heart of friends.

Observe—jahán khusrau signifies—the world-king; khusrau-i-jahán, the king of the world.

“Pálúda-maghz” signifies—a substance made of white sugar, almonds, pistachio nuts, fir cones, and the cocoa-nut; or being clear-headed.

In some copies, kard occurs in place of shud.

“I disengaged myself from malice-seeking towards Kaid;
“When he became friendly I became concordant with the friend (Kaid).

“I desire to go to Kannauj towards Fúr (Fúrán, Porus);
“Be God my friend in this long journey!

“There, I will see what happens to me;
“To me, work may perhaps come according to my desire.

“Thou art our regent (at Persepolis) in every land and clime,
“From the sea of Chín to the confines of Rúm.

“Give news to the world (Irán) of our victory (over Hindústán);
“Give out joyful tidings of us.

“The soldiers, and the citizens, and the youths, and the old men,
“Who are from our country—of them without fail,

“The heart of each one make joyous (with wealth) for our sake;
“Invoke blessing, and give instruction, and exercise justice!”

A letter like this on every matter (contained in the letter to the Viceroy of Persepolis) he wrote;
(And) sent a foot-messenger to every territory:

Also the affair (of journeying) of the precious bride (Kaid's daughter),
He arranged so that she went to the Greek-land:

“Kár bar árástan” signifies—sar-i-anjám dádan-i-sámán-i-safr.

Gave her the escort of his own trusty ones (“the companions”),
Verily, made injunction (regarding her safety) beyond limit:

Behind (along with) that litter laden with decoration,
He sent some camel-loads of treasure:

Made a place within the earth for the other treasure;
Kept its mark (tilism) with the guide (the treasure-guard):

Wrote a letter to the sage minister,
Whose nature was endowed with knowledge and equity;

Gave him information of all good and bad;
Of the victory of his own well-wishers (his upright nobles).

When with a free heart the king reposed (after subduing Kaid),
He pitched the door of the court towards the people of (King) Fúr (of the city Kannauj):

Renewed the royal usage and custom, in such a way
That he made Hindústán full of renown:

On the world (Hindústán) he pressed his foot with (was firm in) justice and liberality;
By this power he took power from the world;

He drank sweet wine to the memory of Kay Khusrau,
As kings of this time drink in memory of him (Sikandar).

Come, cup-bearer! that water (ruddy) like the arghaván tree,
From which the worn-out old man becomes young,

The temperament (ṭabí'at) is produced by the mixing (imtizáj) of four humours (khilṭ); hence, they call the temperament ṭabí'at, and the mixture, sirisht.

Give me, that by it I may practise youthfulness (do as a young man);
(And) may make the yellow rose (the face yellow with age) ruddy in colour.