Iskandar-nāmah - The Sikandar Nama,e Bara

Again the nightingale (Nizámí) has entered the garden (of sweet speech);
The Parí (Nizámí) has come before the luminous lamp (of sweet speech).

My (poetic) fancy makes the Parí-form (presents the beauteous form);
Makes me (from melting thought) like the Parí-form (the unexampled form).

Enchantment-utterers ('azá,im khwánán) at the time of summoning jinn or Parí, kindle at night a lamp, and then utter their enchantments.

The garden may signify—Niẓámí's heart.

My poetic fancy presents the Parí-form (in appearing and disappearing);

Makes me like the Parí-form (unexampled in ever-changing subtleties of verse).

From this mine (the dusty body), dark, of Ahriman nature,—
Behold the jewel (lustrous words) which with this luminosity I bring.

A thousand praises be on the wise ones (the skilful poets),
Who bring the luminous gold (lustrous speech) from the dark mine (the dusty body)!

The representer of the detail of this history
Represented to the lord of the marches in this fashion,

Saying:—When the world-king, the sage of Rúm (Balínás)
Ordered that he should make wax (an image out) of the (black) stone,

By its own beauteousness, that desired image
Became adorned like a turquoise picture.

The delineator (Balínás) made it of such beauty
That he fastened the silk (of shame and envy) upon the painting (of beauty) of the Turkáns (the lovely women of Khifchák).

When the form-displayer (Balínás) set up the form (of the tilism),
From before the form the king made void the place (departed):

Scattered treasure wherever he went;
Endured toil in the hope of (gaining) case (for the world):

The dark mine may signify—an inkstand.

The second line hints at—his making the stone heart of the people of Khifcháḳ soft like wax.

The first line may be:—

That image with its own beauteousness desired (by Sikandar).

Went some stages in each week;
Remained some night-watches (of seven hours) at every stage.

When the stage (Sikandar's camp) came near to the enemy,
The lions (Sikandar's warriors) made sharp their claws for rage.

A spacious place it was,—near to water;
There, at the time of sleep he alighted.

In that place abounding with birds, all—from the king to the men of the army—
Rested from the toil of the road.

He arrayed a camp like the stars;
In it, a court up-raised to the sphere.

Made the world peacock-like with (variegated) standards;
Placed the door of the royal pavilion towards Russia.

To the Russian (Kintál), the news went that:—“The holder of Rúm
“Has brought the army to this land and clime.

“An army (the greatness of) which makes lame the foot of reflection;
“When it strikes the mountain it makes the mountain sweat:

“Warriors, swordsmen, countless,
“For man-biting (slaying), like the wriggling (raging) snake:

“Noose-casters, who, like the savage lion,
“Bring down the heads of elephants:

The spy speaks from couplet 17 to 25.

“Kih” is contracted for koh, a mountain.

“Slaves of Chín, who in contest (such is their skill)
“Cause a hundred wooden arrows to leap from (the split of) a (split) hair.

“Sikandar? No; this is a savage dragon;
“This is for the world a calamity of the tyrant!

“Moving with him not an army (but) a mountain;
“Beneath which earth has become powerless:

“Of elephants,—two hundred elephants, steel-clad,
“That bring earth's blood into tumult.

“(His camp),—a plain full of elephants and those of elephant-body (warriors),
“All army-harassing and army-shattering.”

When Kintál the Russian, who was chief,
Became informed that the sphere was intent upon this work,

He raised an army from the seven Russias,
In the manner of the bride arrayed with the seven (decorations):

From Purtás, and Álán, and Khwárazm,—the multitude
Raised a torrent like the river and the mountain:

From the Ísú land (of Russia) up to the Khifchák desert,
(And) traversed the land with sword and armour:

All the army immersed (clad) in iron,
The helmet of iron placed on the head:

The seven decorations are—hiná,a, henna; samah, a herb; gulgúna, cosmetic; safeda, white lead; áb, water; zarak, gold leaf; gháliya, a perfume of musk, ambergris, camphor, and oil of ban nuts; surma, collyrium.

The second line may be:—

Raised a torrent like the mountain-stream (whose water is all stone and wave mountain-high).

All, shield within shield, face-turned (to one another);
Not a place open (among them) for a single hair:

All bold like the roaring lion,—the warriors,
From each one a great elephant turned (in flight):

Every moment shouting and cry-uttering,
From the noise of which (courage-exciting) the old man becomes young:

An army,—not to such an extent that the army-understander (the military man)
Might cause computation to arrive at its limit.

When the general reckoned what was before him,
Its number was more than nine hundred thousand.

At the end of the far road they alighted,
A space of two farsangs distant from the king's (Sikan-dar's) army.

To the army Kintál of Russia thus spoke,
Saying:—“To man - overthrowers, what fear of the maiden?

“The army like this, luxurious, toil-unseen,
“All end to end, káraváns of treasure,—

“How may they hold the foot (be firm) against the Russians?
“Delicate ones like these and warriors in name, not in nature:

“The surcingle all bejewelled; the bridle golden;
“The tray crystal, but the cup amber (jewel):

“All their occupation—drinking and fire-worshipping;
“Not wandering a single night (in the battle-field) fighting:

“Zír” may signify—low; great; the cry of flight.

“At night-time (engaged) in exciting sweet perfume;
“In the morning-time, in mixing wine:

“To devour the liver (to reduce its size by enduring hardship) is the work of Russians;
“Wine and sweetmeats is the work of maidens.

“From the Rúmí and the Chíní contest comes not;
“Wine and sweetmeat is the work of maidens.

“God gave to us such wealth (Sikandar's army),—
“How can one close the path to that, God-given?

“If in sleep I had beheld this plunder,
“My mouth would by this lusciousness have become full of water.

“In this multitude there is none without the gold crown;
“Nor in the river find we so many jewels:

“If we bring to hand this wealth,
“We may bring defeat upon the climes of the world.

“We will seize the world and exercise sovereignty;
“Will every year exercise lordship of the cup.”

After that, he (Kintál) urged his horse of mountain-stature,
Some individuals accompanying him.

He pointed out with the finger, saying:—“Behold, from afar
“Are the delicate ones and húrís, world within world (numerous):

“The door and the court full of jewels and treasures;
“The ruby and the pearl instead of the spear and the mail-armour:

Rich persons burn aloes at night-time and raise smoke so that noxious exhalations may not reach them.

“The saddles golden—all with ruby-work;
“Horse-cloths bejewelled:

“The begemmed cap uplifted;
“The garment (like that of women) continued down to the palm (the sole) of the foot:

“The carpet all of brocade and the silk of Sha'r;
“Neither the spear in the hand, nor the arrow in the quiver:

“All musky of mole (bepatched) and anklet-wearing,
“The tip of the tress twisted above the ear:

“Head to foot, in royal jewels;
“Neither the foot the runner, nor the hand endowed with power:

“With those languid feet of strained power,
“What army can Sikandar defeat?

“If on them fall the head (the point) of a needle,
“(Wide) like a window they open the mouth (in lamentation).

“They wage war by date and the kalendar (of happy omen);
“Delay a month in calculation:

“Not of this sort, are those soldiers that, on the day of battle,
“Bring forth the dust (of destruction) from a broken clod:

“When we all at once make an attack upon the place,
“They will not keep the foot (firm) against a single assault of ours.”

The first line may be:—

The carpet all of brocade and the garment (sha'r) of silk.

The foot of a needle is its eye.

When the Russians, hardship-enduring and hard of brain,
Heard a highly artful speech of that kind,

They placed their heads (in submission) saying:—“As long as we live,
“We are head-lowered (in submission) to this treaty and covenant,—

“We will endeavour to strive like the crocodile;
“Will leave neither the perfume nor the colour of this flower-garden (Sikandar's army, rich and powerful):

“Will make an assault against the enemy of power (thy enemy);
“Will make the hard stone blood with the spear-point:

“When we draw the hand from the rein towards the dagger,
“We will draw the enemy's (Sikandar's) head within the snare (of the noose):

“Will not leave an enemy of the king (Sikandar's army);
“Will not leave that crown and throne (of Sikandar):

“When we cut off the heads, and the reckoning (on account of the number) comes not,
“We will not fear again such conflict:

“Will snatch them like straw (does) the amber;
“Will grind them all beneath the foot:

“Of these brain-strained ones of battle;
“Of the manly men,—we will not leave one.”

In couplets 68, 71,—dáshtan signifies—guzáshtan.

Brain-strained ones are those of unharassed brain; and consequently of red and white complexioned limbs. For the redness and whiteness of man's limbs depend on the freshness of his brain.

When the Russian beheld his army ardent of heart,
He considered the (hard) mountain softer (less) than his own power:

Came to the camp with the design of battle;
Took blight (hesitation) from his heart, and rust from his sword.

On this side, the king, the army-shatterer (Sikandar),
Sate in deliberation in the assembly.

All around the king,—the chiefs of the army,
Like the stars around the moon, sate—

Kadr-khán of Chín; Gor-khán of Khutan;
'Ra,is of Madá,in; Valíd of Yaman;

Zarívand (chief) of Gílán, (born) of (the country) Mázan-darán;
Nayál, the hero of the land of Khávarán:

Daválí of Abkház, and Hindí of Ray;
Kubád the Valí of Usturakh, of the kindred of Kay:

Suhayl of Khurásán, and Kúm of 'Irák,
Barísal of Arman,—in this league (of waging war):

From Greece, and Europe, and Egypt, and Syria,— (numbers),
Not to such a degree that the total may come from speaking.

The world-possessor made them free from care (fear);
Gave them hopes (courage) by his heart-ardency.

Thus he spake, saying:—“This army (of Russia), war-seeking,
“Sweated (practised) not in the contest of lions.

“Gílí” may mean—belonging to a tribe of Turkáns wearing the gilím (blanket) called gíl.

“(Only) in thieving, and treachery, and highway robbery,
“Display they manliness and man-overpoweringness:

“They have not experienced double-handed anyone's sword,
“The battle-axe and the spear—all in front and rear:

“Have fit,—neither weapons nor clothing;
“From those weaponless warfare comes not well:

“In the battle-ranks,—a few naked (unarmed) men,
“Why is it necessary to hew down from head to navel?

“When I seize my sword and move from my place,
“I fasten down the hand and the foot of (the mountain) Alburz:

“I am that world-seizer,—that Dárá, the hero,
“From me sought to take the place (Rúm); but took not even his own life (in safety).

“By the art that I exercised against Kaid,—
“How did I cast him down (in submission) at my foot.

“When I did battle with the army of Fúr (Porus),
“Fúr, through manliness, devoured camphor (became cold and died).

“When my brow fixed the knot (of the bow-string) on its eye-brow (two horns),
“The king of Chín laid down his bow-string (and submitted).

“Not mine is fear of war with the Russians;
“For the great torrent pours down water from the mountain.

“From the mountain of Khizr (Khizrán in Turkistán) to the river (Jand) of Chín
“I behold the land—all Turk on Turk.

As the mountain causes the torrent to fall, so will I cause the Russians.

“Although the Turkáns were not allied (in friendship) with the men of Rúm,
“With the men of Russia their rage even greater than with the men of Rúm:

“By the sharp darts of the Turkáns of this halting-place (Sikandar's camp)
“One can scatter the blisters (of flight) on the feet of the Russians.

“Often, the poison which brings distress to the body,—
“By another poison it is proper to obstruct.

“I have heard that from the wolf, the fox-seizer,
“The old fox escaped through the noise of dogs:—

“Two young wolves sowed the seed of malice;
“They took up the pursuit of the old fox.

“A village there was; in it large dogs,—
“All thirsty for the blood of the fox and the wolf.

“The fox, remedy-deviser, expressed a cry
“Which opened the fastening from the mouth of the dogs.

“The village-dogs took up the cry;
“For they thought the fox a wolf.

“From the noise of the dogs, which came from afar,
“The wolves were terrified and the fox escaped.

“The meditator, work-knowing, at the time of action,
“Becomes free from the enemy (the Russians) by the enemy (the Turks).

“Although—with these arms and weapons,—mine
“Is no need of anyone's aid,

“Not closed is the door of remedy to the remedy-deviser;
“Every matter is not connected with the sword.”

The chiefs of the army drew forward their heads (in obeisance),
Saying:—“We pour our blood at thy feet.

“Before this, we were not sluggish of endeavour;
“Than that (former time), we will now display tumult more furious.

“Both for the sake of manliness, also for the sake of wealth,
“We will contend with the malicious enemy.”

When the Khusrau gave much heart (encouragement) to the army,
—For it is improper that anyone should be heartless,—

He was in thought until evening-time,
Saying:—“To-morrow the sword (of war) and the cup (of peace)—which befits?”

When the luminous day was hidden by the dark night,
The night-patrol went forth and the day-watchman (the spy) slept:

The countless guards of the camp
Sate (watched) on the guard-roads (beats):

They left not the dark night guardless;
They kept guard from night till morning.

Come, cup-bearer! that quicksilver reduced to ashes (the wine of senselessness, ruddy and joyous),
Produced by cinnabar-working (mixing),

In some copies the second line is:—

(a) We will strive as long as there be the grain (of life) in the sack (of the body).

(b) We will strive as long as there be the grain (of plunder) in the sack (of the enemy).

They drink mereury táfta (made ashey, slain), and by so doing increase the appetite for food and the ruddiness of the body.

The whole of the second line means—ground down, rubbed.

Give me, that I may take it into the palace-court (of my retirement, or of my heart, the place of Divine inspiration);
May bring it to use (drink it) like ground cinnabar.

O world-experienced old villager (Nizámí)! bring (utter)
Words cherished, heart-pleasing,—

When came the Khusrau from Chín to Rús?
Where carried him this stubborn steed (the blue sky)?

What sport displayed the sphere again to him?
What sorcery displayed the world to him?

The narrator (Nizámí), the banker, the jewel-seller,
Filled the ear of speech (this tale, like a bride) with the jewel (the ear-ring of lustrous verse),

Saying:—When the army of Rúm witnessed the agitating (for plunder) on the part of the Russians,
It considered the world (ugly) like the peacock, feathers plucked out.

At the king's order they upreared the standard,
And made their abode in that spacious plain.

It (the army) took not its side to the couch (slept not);
(But) counted the stars in fortune-seeking.

When the earth folded up the carpet of black silk (the darkness of night),
The morning appeared with the sword (the effulgent rays) and the basin (the sun).

With (notwithstanding) that sword that appeared gleaming from the basin,
The sun became head-lowered (conquered) by the sword (the peak) of the mountain.

From the dark screen of the cloud (the darkness of the mountain-shadow), came forth
A mountain (a number) of swords (effulgent rays) from every sword (top) of the mountain.

Not two armies, I say; two seas of blood—
Greater in greatness than the sand of the sea.

They (the two armies) hastened to the design of bloodshedding;
Upraised together the sword and the standard:

In that place straitened (by the multitude of the two armies), spacious to the extent of two plains,
They pressed the foot like the mountain of steel.

In that battle-field, the general of the battle-field
Arrayed the army at the king's (Sikandar's) order:

“Tegh va tasht” (kingly requisites) are introduced out of respect to the Russians.

Through the sword's gleam the sun became lowered of head (abashed) and descended.

Otherwise:—

With that sword (the luminosity of day) that from the basin (the sun) appeared gleaming

The sun became lowered to the mountain-top.

The Russians occupied the mountains. When the morning appeared many swords flashed into view from the mountain-top.

With those steel-clad of diamond sword
Brought forth a cloud (of dust) to the resplendent sun:

Separately, with the horsemen of each contingent (of the Irán army),
Upreared a fortification like the mountain (in massiveness and firmness).

Daválí and the warriors of the Irán land
Displayed hot fury towards the right wing:

Kadr Khán and those of Faghfúr all together
Uplifted the standard on the left wing.

The wing—the royal slaves, with the poplar (arrow),
Ranks arrayed for slaying without mercy,

(Was) in front of the elephant (Sikandar's steed), steel-wearing;
In rear of the elephant (were) the warriors, thunder-shouting.

The king of elephant-body, possessed of a thousand hopes (born of his courage and of the bravery of his troops),
Bound his loins on the back of a white elephant (given by Kaid).

On the other side the Russians, red of face,
Illuminators, like the place of adoration (the fire) of the Magi.

The right (wing), arrayed with the men of Khazrán;
From the left, the shout of the men of Purtás excited.

In rear, the men of Alán; on the wing the tribe of Isú,
The casting of the (enemy's) head (slaying) rendered lawful (obligatory) to themselves.

Otherwise:—

Of the steel-clad ones of diamond sword,

He (the general) brought a cloud to the resplendent sun.

The second line hints at—the men of Alán freely giving their own head (life) in battle with the enemy.

In the centre, the Russian (general), the malice-seeker,
Breast-washed of love for Sikandar.

On both sides,—the army, rank-arrayed;
Earth (dust)-uplifted like the sky:

The great brazen bells came into agitation;
(And) expressed clamour like the sick Hindú:

From the sphere-splitting roaring of the (Rúmish) drum,
Contortion fell upon earth's navel:

Verily, the Turkí reed, scream brought forth,
Brought force into the Turkán's arm.

Of Arab steeds,—the (shrill) neighing, the earth-splitter,
Caused injury to reach the earth as far as the fish (beneath the earth).

A cudgel, a great mace, seven times heated (for the sake of hardness and heaviness),
Brought forth shouting from the bull of the sphere (Taurus).

The sword (of Indian steel), in lustre like silver,
Brought forth blood-drops from the silver (the polish of its surface).

The poplar-arrow of three feathers made passage through iron,
As the fowl of two feathers (wings) over the meadow.

From the spear, the surface of the dust became the canebrake;
From the iron maces, the low earth became the mountain:

The second line may mean—that the plateau of the battle-field was as lofty as the sky.

For brazen, read Russian.

The clamour of the black iron bell is likened to the lamenting of the sick black man (the Hindú).

“Bar afganda” signifies—dar uftáda, dar afganda shuda.

“Josh” may signify—halḳa.

The spear-point opened a fountain of blood from the stone (the warrior's body);
In it, a hundred forests of the arrow of the white poplar sprung:

From the screaming of the drum in the hide of the wolf,
Great became the desire for a little tumult:

The (sharp) spear-point making play at (splitting) a hair,
Making pure (washing) the enemy's face with blood:

The arrow made of white poplar,—its fruit all the red rose (blood);
The rose (the drop) of blood dropping from its thorn (the point):

The crocodiles of the swords, cuirass-cleaving,
Made the neck long for neck-slaying (striking).

Through the bringing forth of tumult of the tribe (the army) of Russia,
The headstrong steed became the obedient galloper beneath the lions (the horse-soldiers).

From the body of the mountain-seam, vapour expanded,
(Thereat) trembling fallen on the limbs of the earth.

With (in the opinion of) the meanest Russian was not worth—
There a straw—the bravery (of the men of Rúm).

The tone of a drum of wolfish hide is high.

“Namází kardan-i-rú,e” signifies—pák kardan-i-rú,e.

The restive horse becomes quiet in the presence of the lion.

This couplet is placed sometimes after couplet 38, sometimes after couplet 39.

The first line will then be:—

(a) The poplar arrow (or the crocodile of the sword) with its point ripped the mountain-seam.

(b) The poplar arrow (or the crocodile of the sword) let forth vapour from the mountain-seam.

“Filáṭús” signifies—Firáṭús, a place, the people of which are celebrated for wisdom.

Verily, the men of Rúm, standard exalted,
Cast fire into (set fire to) water with the sharp sword of Indian steel.

The throat of the (vast) atmosphere was choked (with dust). O wonder!
Constriction of the breath seized the (great) world's palate (the atmosphere).

Neither,—on the earth a foot (of power) to the runner,
Nor,—in the air a place for the flyer (the bird).

From the Russians, forth to the battle-place came
A lion (a warrior) of Purtás of brazen helmet.

He moved like a mountain on the back of the wind (the fleet steed);
Behold the wonder that the mountain stood on the wind!

He sought a warrior and swaggered;
He praised himself as one renowned,

Saying:—“Of the people of Purtás in this (their) raw hide (of the weak body),
“The back became strong by my being a (valiant) Purtásí.

“I rend panthers on the mountain summit;
“Devour crocodiles on the river-bank:

“Filáṭúsí” signifies—a dának (dáng), less in value than a diram.

“Filáṭúní” signifies—bravery. It is the agent to the verb “was not worth.”

“Filáṭúsí” and “Filáṭúní” have each two yá,es; the first yá,e mașdar, the second yá,e nisbat.

Otherwise:—

Saying:—In this (my) raw hide (of apparel) to the people of Purṭás

Is joy (in consequence of my bravery) at my being a Purṭásí.

The first line may be:—

Saying:—Of the people of Purṭás in this their raw hide (of apparel).

“Have, like lions, formed my nature for conflict;
“Have not, like foxes, cherished my tail (chosen deceit):

“Am rough with claw; am hard with force;
“Rend in attack the flank of the male wild ass.

“All raw blood is my drinking;
“All raw hide is my clothing.

“My spear enters the navel from the side;
“I utter not a lie.—Behold the field of battle!

“Comes an army from Chín and Rúm,—(it will not conquer me);
“For the fire becomes an illuminator by wax (the soft enemy).

“May God not pity (pardon) that guide (to my desire),
“Who displays in the day of blood pity for me.”

From the centre of the king's army, before that savage hawk,
One cuirass-clad went forth galloping:

For contest-making, they unfolded their claws;
For a while, in that action they exercised delay.

From the sword of the wrathful Purtásí,
The brave Rúmí came to the dust.

Another Rúmí went and also experienced the dust (of destruction);
For he found the Purtásí very skilful.

“Dumba parwarda” may signify—ease chosen, deceit practised; for dum dádan signifies—to deceive.

The hide of the wild ass is very tough.

This man of Purṭás, thirsty for blood, calls his opponent who indulges his desire for blood—a guide to his desire; and his opponent's coming to slaughter—a gift. If, then, he waver in coming to battle, the Purṭásí says:—“May God not pardon him!”

Thus, until to the number of seventy men
Of the men of Rúm came to the sword in conflict.

A prince there was, Hindí by name;
Many heads severed with the keen sword of Indian steel.

Against that rending wolf, like the raging lion
He raged, the steel sword in hand.

They, strength-essaying, made many an assault;
The fortune of neither came from its footing.

When the prince became firm in endeavour,
—The sword of Indian steel upraised to the shoulder,—

He so drove the cutting diamond (the sword)
That he cast the head of Purtás beneath the hoof (of his steed).

Of the Russian army, a lion of distraught head,
A Russian shield attached to his neck,

Came into battle, swaggering;
In regard to his opponent's blood, designing:

From Hindí he suffered such a sword-blow
That the Russian shield became independent of (apart from) him.

Immediately in anger came another Russian;
He also fell while they bring the eyes together.

Thus, until mid-day he slew several warriors;
Like the fierce panther, deer-pursuing.

The spirit of the Russians became confined;
No other warrior came to conflict (with him).

Hindí turned the rein to the place of repose,—
Head to girdle, stained with blood and sweat.

When the king beheld him thus (a warrior), he honoured him;
Prepared for him a dress of honour worthy of himself.

On both sides, the armies dismounted;
(And) established the advanced guards on the guard-place.

The next day, when this cup-bearer (the sun), morning-rising,
Scattered rubies of ruddy wine (its effulgent rays) on the dust,

The two armies, like a sea of fire raging,
Opened (strung) again the bow from the ambuscades.

Again they came to battle;
Came a-hunting for lion-overthrowing.

The (clang of the) globular bell, liver-twisting, and the clamour of camel-bells,
Took brain from the head, and colour from the face.

Verily, the brazen drum of wolfish hide
Made—not the heart; nay, the steel (sword) soft!

“Șubh-khez” may mean—early riser, or early rising. The same may be said of all compounds formed of a noun and a verbal root.

At the time of fear even the man of war becomes heartless (wanting in heart), and his weapon useless.

Through the tumult (of battle) earth's foundations (the mountains) fell;
The sky cast the shoe (ceased from motion), and the sun the nail (supporting it in the sky).

Of the people of Ílák, a head-exalter went forth;
A horseman, the hastener like a fire.

From head to foot concealed beneath iron (armour);
In hardness and iron-heartedness like the world (merciless Time).

He sought a warrior like the raging elephant;
That one who came escaped not from his píl-pá mace.

The brave ones (of Rúm) experienced faint-heartedness as regards him;
They turned the head from the lion's grasp.

After a while, a fierce black lion (of Rúm)
Came forth from the line of the centre-place,

—On a horse of Bukhára-breed; in stature, the elephant,—
Shouting and more raging than the river Nile.

To the warrior of Ílák, of Satan-face, he spake,
Saying:—“The sun (Sikandar's chosen warrior) has come forth from concealment.

“Like cup-bearers, I am—cup in hand;
“Not of wine,—of the blood of the warriors of Ílák!”

This he said, and pressed his thigh against the steed;
Uplifted the heavy steel mace.

Since the sky is called sabz-khing, the shoe and the nail are mentioned.

In battle, from much galloping, shoes and nails are cast.

From the mace of that elephant, battle-essaying,
The head of the elephant-form (the Ílákí untried in battle) came from its footing.

By the steel mace, the Ílákí became low;
With the deluge of his blood, the earth became intoxicated.

From that multitude, a horseman, more head-exalting,
Urged his mountain-like steed against that mountain-plucker.

With another wound, he became low with the earth;
Thus passed from his hand some neck-exalters.

In the end, that head-casting (the slaughtering of the enemy)
Gave to him the pride of head-exalting.

Of the steel-armoured ones (of Russia), his diamond sword
Slew many; but, alas, he also was slain.

From the former (mid-day) prayer till the other (afternoon) prayer,
Another contest-maker went not to the battle-field.

Again the blood in the liver expressed the agitation (of wrath),
God's detailed decree reproved God's general decree (saying:—Why hast thou not accomplished the appointed order?).

“Bar baná gosh zadan” signifies—tambih kardan; ṭapancha zadan; khabar-dar-sákhtan; agáh gardánídan; bedár namúdan; bar káre tahríṣ namúdan.

“Ḳaḍá” signifies—hukm-i-kullí azal; hukm-i-iláhí ki dar haḳḳ-i-'ibád dafa'tan sabt shuda ast.

“Ḳadar” signifies—hukm-i-juzí??vát; ánchi, ba tadríj ba ṭabḳ-i-án dar 'arșa,e ẓuhúr mí rasad.

From the Russian (army), came a horseman like the elephant,
With a face (ruddy) like the red-coloured (bakam) tree; eyes (black) like the (black) Nile.

He sought out an opponent from among the men of Rúm;
Kept displaying manliness; kept slaying men:

Drew a multitude in this way to blood;
Drew out the life from the body of many.

From much slaying of men, war-essaying,
The judgment of none came towards contest (with him).

When the Russians obtained such superiority over the Rúmí,
He regarded (even) the elephant low (weak) as regards his mace.

He kept circling, the Indian steel (mace) in his grasp,
Slew some of the Rúmish and Chíní army.

Assumed height of stature like the length (the shaft) of the spear;
Began spear-playing in that battle-field.

From the flank of the monarch's camp
An excellent horseman urged forth his steed:

Not a horse,—an eagle he urged;
Not a sword,—a crocodile he belted:

His silk (soft) body in a yellow quilted garment;
A cap of steel like lapis-lazuli.

He came into the battle-field like a raging 'Ifrít,
A battle-weapon, “the char-pahlú” in his grasp:

The chár-pahlú is a short spear whose point has four sides.

Brought a great assault, and to the Russian spoke,
Saying:—“This very moment, thou shalt sleep in the dust.

“I am Zarívand of Mázandarán,
“To whom battle is sport; I am Ahriman!”

When the Russian looked at him and at his form,
With yellowness (through fear) his head began to wander:

He knew that in the circling of combat with him
A warrior like that was not his man.

He gave the rein towards his own camp;
Kept going, fleeing, like the fierce wind.

The bold horseman (Zarívand) delivered his spear
Behind the back of that lion, back-turned (in flight).

The weapon scratched the back of the flying one;
The spear went forth four hands from his chest.

From the swiftness with which his steed, wind-footed, went,
He caused that transfixed body to reach its place.

To him relation and stranger hastened;
They found a slain one a cross become.

When they (the Russians) saw that that dragon of battle
Made the back-bone (“salb”) of warriors a cross (“salíbí”),

The rein (of attack) front and rear became bound;
No one of Russian Purtás moved from his place.

When the army became distressed with patience-exercising,
Like a mountain-fragment went forth a Russian,

The second line may be:—

The desire came his to flee from the anger (of his enemy).

Of the relations of Kintál, by name Gúpál,
Against whom, the champion (Zarívand), like?? Píltan (Rustam), moved proudly.

The two swordsmen strove together;
Raised the sword in every direction.

In the end the endeavour of Zarivand, the hero,
Took the striver's (Gúpál's) life in an assault.

Thus, until of the Russians, sphere-inclining (arrogant),
He brought down seventy bodies from their footing.

At that savage lion, Kintál was confounded;
For he saw the foot (the standing) of the army languid on account of that work.

He put on the cuirass; raised the helmet;—
Like a cypress whose fruit and leaf were the sword.

Like a dragon, he came to the saddle,
(And) loosed his steed against him.

When Zarívand saw that the lion (Kintál) came,
He roared like the roaring cloud.

Against each other, the sharp sword drew they,
From heat become quick rising like the sky:

Two parts, like the (forked) compass, centre-travelling,—
One slow of motion, the other quick of revolution.

Much they circled around (each other);
(And) delivered many a wound (burning) like fire.

Not superior became one to the other;
The contest passed from morning to night.

“Parrah” signifies—border, as—parrah-i-koh; parrah-i-bíní; parrah-i-ásiya; parrah-i-doláb.

Of these two, one warrior was sometimes circling about the other; sometimes standing in the centre like the point about which the leg of a compass revolves.

At length, the king of Russia (Kintál) struck a sword-blow
At that person adorned like the bride:

Brought him from the saddle of gold to the dust;
Brought forth the destruction of that furious (teeth-showing) lion.

When the slayer (Kintál) obtained his desire over his enemy,
He hastened with gladness towards his own camp.

Heart-straitened became the world-possessor (Sikandar) by that affair,
That the chief of Gílán had come to the dust.

For the arranging of his affairs (burial), he ordered
In a way that was suitable to him.

The next day, when this soldier of sultán-pomp (the sun)
Struck up his mountain-like hump (arose) from the sea of Chín (his place of rising),

Both armies inclined to blood;
They upreared the standard like (the mountain) Besitún,

The cloud (the troop of warriors) from the sea (the two armies) began to thunder;
The lion (the warrior) put forth his head from every forest (body of troops).

The (scream of the) brazen trumpet of the warriors went to the zenith;
Blood flowed, wave on wave, from every corner.

From the Rúmish army an elephant, mace-seizer,
Drew forth the sword and bound the arrow:

Sought out a man for battle-essaying;
A warrior (of Russia) went forth in a yellow khaftán.

The Rúmí let go mace from his hand,
He shattered altogether the head and foot of the Russian.

He sought another; to him, this also happened;
He (the Rúmí) knew nothing, save brain-beating.

An Alání, a horseman, by name Firanja,
Skilled as to sword (war) and as to cup (peace),

Came,—a mace raised to the shoulder,—
From seeing whom the sense of the brain departed.

This one (Firanja) displayed his mace in rage;
That one (the Rúmí) placed a mace on his shoulder.

Their maces became together a (narrow) door of two leaves,
In that door, their striving became great.

When the Alání knew that in his path
His (Rúmish) enemy remained fortuneless (the mace let fall from his hand),

He raised the mace and struck at his head;
He scattered his head (brains) from his body.

In Pahlaví, “dar” signifies—strife.

Otherwise:—

Their maces became together a strife of two maces;

In that strife their striving became great.

When two persons attempt to enter by a narrow door of two leaves, there is certainly pushing and striving.

When he drew the poll of his enemy's head in blood,—
By that head-drawing, he raised his head to the sphere.

Of the heroes of Arman a fierce lion—
In slaying, stout of heart; in manliness, bold:

By name Shirváh, lions surpassed,
In the battle-field completely proved:

A crocodile, two swords uplifted;
The head of crocodiles with the sword severed—

Urged his steed for battle with the Alání;
And kindled lightning with the flashing sword.

When Firanja beheld such pre-eminence of force (shown by the two uplifted swords),
He stitched his shield to his shoulder like the ant's wing.

On him, Shirvah struck the sharp sword, in such a way
That the bird of his life made flight from the cage (of his body).

From this side a neck-extender, loin-girt,
Whipped forth his steed like a fierce fire:

Strove and displayed acts of manliness;
—With Shirvah in lionishness how profited he?—

When he (the Russian) beheld the powerful enemy, he exalted his neck;
He also laid his neck low with one blow of his (Shirvah's) sword.

One—mountain-like, from the mountain Lákan, by name Jaram,
Came, from seeing whom the world became distressed.

His shield appeared to grow from his shoulder as does the ant's wing.

On his head,—a helmet of iron-surface,
Which repelled contest from his form.

On his body,—a coat of mail flashing
Like luminous mercury; like polished silver.

Like the raging lion he came against Shirvah;
Gave him not a moment's respite as regards the world:

Drove the sword against the lion man, in such a way
That he brought forth the dust (of destruction) from that ravening lion.

When the enemy (Shirvah) in that foot-stumble fell,—
His brain with the hoof of the noble steed, he ground.

Of many (Rúmish) heroes of those neck-extenders,
The mark he struck on ice (effaced) from cold love.

When Daválí saw such a great champion (Jaram),
Verily, not (merely) a warrior but a neck-striker (of warriors),

He writhed (with rage) and called for the habiliments of battle;
Prepared to go straight into battle:

Raised to his head the terrible iron-face,
A helmet, thick (having eye-holes) with iron of Chín:

Otherwise:—

(a) On his head a helmet made of brass and iron, That repelled contest from its form.

(b) On his head a helmet with (a terrible) iron face.

See couplet 34.

If sufta be read for sifta, the second line will then be:—

A helmet resplendent with steel of Chín.

The couplet may be:—

Raised to his head the (composite metal) brass and iron
Of a helmet thick …

A sword slung, poison-possessing;
A noose like the ringlet of lovely ones, coil-possessing:

Cast the war-housings on the steed;
Came to the saddle like the moving mountain:

Came cheerful of face towards the enemy,
As to the street comes a boy from the school.

When Jaram looked at that adorned grandeur,
He saw his own heart patient of battle with lions.

But for him was no door of returning;
He became helplessly fellow-companion with Death:

He came boldly to Daválí;
Played deceit with the lion-hand (Daválí).

From the enemy's turning, Daválí
Writhed (in rage) on himself like the leather strap.

They brought much quickness into play;
They learned not a single word of mercy.

Daválí bound his loins like the male lion;
Struck a sword-blow on the leather (sword-belt) of his waist.

Without any trouble the sword became the penetrator;
That mountain (Jaram), steel (-armour) weighing (on his body) became two halves.

He had a brother like the raging elephant;
The brother bound his loins for malice.

Before striking with the sword or the spear, warriors used to boast of their own courage and to utter the names of their ancestors.

If davál (a sword, in the language of Abkház) be read for Daválí, the first line will be:—

A sword girt to his loins like the male lion,

He struck …

When from Daválí, he tasted the wound of (struck upon) the leather (of his sword-belt),
He drew his chattels towards the chattels of his brother (expired).

In this way, that mountain of steel back-bone (Daválí)
Shattered many a (Russian) warrior, army-shattering.

Was a Russian,—his name, Jawdara,
To whom the male lion was a fawn;

Fierce, strong, strength-essaying;
Alone, enemy-binding; and territory-subduing;

Much blood to his neck adhering;
Much blood of those neck-exalting, spilling,—

Tightened the knot on the leather (sword-belt) of his waist;
Moved his horse for battle with Daválí.

They discharged against each other the sharp sword,
So that, for the foot, the door was closed against flight.

Against each other, often passed their blows;
Effective they became not on account of their skilfulness.

The Russian raised the sword, the penetrator;
He struck, remorselessly, at that mountain of steel (Daválí).

It (Jawdara's sword) came from the steel-helmet to the poll of the head;
The shattered body became drowned in a river of blood.

Observe that—

Rús, Turk, and Jinn may be applied to one person, but Rúm and Hind never.

Through that langour of limbs, the wound-experiencer (Daválí)
Made theft of the reins and returned to his place:

Alighted from his horse, and bound up his head.
The king's heart, at that head-shattering, broke.

He ordered the sage that even on the road,—
He should put an electuary on that wound-place:

Should cherish him, so that at leisure
Daválí might rest from his woundedness.

When night brought over its head the silken cloth of collyrium hue (lay in the ambush of darkness),
The head of the moon (its beloved) came (captive) to the musky noose (of its darkness),

The two lines of the army kept watch;
They allowed not a fly to pass around the royal tent.

“'Inán duzdí kardan” signifies—to return.

“Nosh-dárú” is nearly the same as tiryáḳ.

“Kahl” signifies—the sky.

“Kuhl” and “surmah” signify—collyrium.

When the sun struck forth its head from the corner of the Nile (the sky),
The sphere washed its coat of the blue (black) colour (of dark night).

The lions (the warriors) again displayed force;
The whole plain became a burial-place on account of the wild asses (the slain warriors).

The large bell, together with the small globular bell, came into tumult;
The blood (of men) boiled at the trumpet's breath.

From the clamour of the (Rúmish) brazen trumpet, and the sound of the drum,
From the red rose (the ruddy cheek),—the yellow colour of juniper appeared.

At that moment, Jawdara hastened to the battle-field;
For, in himself, he found not a particle of weakness (through wounds).

Again Hindí, like the black lion (the fiercest of all lions),
Hurled his khutlan steed to the battle-place:

Displayed much dexterity with Jawdara,
—The work of the effective wound passed not.—

Cast a frown at last on his eyebrow;
Cast Jawdara's head on the top of his saddle:

Accomplished his own desire as to overthrowing him;
Consigned him to the hoof of his own steed:

Circled boldly, and sought the foe;
(And) made the place void of many a foe.

Was a renowned one,—name, Tartús;
Name mentioned for prowess among the Russians:

In contending, like a (deadly) red dragon;
His striving, all for destruction,—

The second line may be:—

Blood (slaughter) raged at the trumpet's breath.

See canto lviii. couplet 62.

“Sara” may signify—karí.

“Ráh-anjám” signifies—a steed by which the road of journeying finds an end; a steed that stays to the end of his journey.

Towards Hindí, he came like a torrent in flood,
Which brings tumult from mountain to valley.

In those hostile encounters,
They displayed much bravery.

At last, the Russian (Tartús) made an assault,
Such that he brought forth the dust (of destruction) from that warrior, Hindí:

Emptied the limbs of his blood,
When he poured (out) the wine (blood),—he struck the cup (the body of Hindí) on the stone (trampled on the body).

Took off the helmet from his head (to display his face to Sikandar's army), and said:—“I am
“A lion; for thus I overthrow the prey.

“That one who expresses against me the fold of the eyebrow (the angry frown),—
“Best, that he should put on the shroud instead of the mail armour.

“Me, whom my mother calls Tartús
“The Russian, in the Russian tongue, calls Rustam.

“I will not go back to my place from the battle-field
“Unless (until) I bring down an army from its footing.”

By the slaying of Hindí, and the wound inflicted by the Russian, the king
Writhed on himself (in anger) like the ringlet of the bride.

He was intent on that he might turn his own rein towards battle;
Delay again occurred in regard to his intention.

In Russia, when a warrior overthrew his enemy, he took off his helmet and glorified himself.

This delay was through prudence.

Left and right, he glanced (to see)—of the army
Who would go, revenge-seeking, from the revengeful one (Tartús):

Moved his steed, a hastener,
With steel clothing, a great gleamer, like lightning.

An auspicious horseman—like the roaring lion;
Powerful, and dextrous of rein, and bold:

His limbs so immersed in steel
That, save his palate to the extent required for breath, nothing (was) visible;

In caracoling, arrogance-displaying;
With the sword, play-exhibiting like lightning (the leaper):

From those dextrous deeds of skill which he displayed
Against him, the enemy's (Tartús') power become languid,—

Hurled his steed like the wind against that Russian (Tartús);
Extended his arm for sword-proving:

Struck, in such a way that, from his neck-striking sword
The enemy's head fell into his skirt.

Another (Russian) horseman, more lion of heart than that one,
Came for contest like the male lion.

He also became cast down of head by another wound;
Thus, until several heads were plucked off.

More than forty Russians of mountain-back,
That fighting lion slew with ease.

This horseman was the damsel given by the Kháḳán to Sikandar, and is the agent to the verb “hurled” in couplet 29.

In every direction in which he urged the dark bay steed,
He made his iron (sword) red with the blood of the stone (the hard Russian body).

In every attack, which he provoked on every side (or in every way),
He overthrew a multitude of Russians.

Where his (spear and arrow) point became a hastener for blood,—
Through fear, none came before him.

He prepared a fiery assault;
Loosed the rein against the skilful horsemen.

In that assault which that deliberate mountain (the auspicious horseman) made,
He overthrew a hundred, and slew a hundred, and wounded a hundred.

At his prowess the king was astounded;
At that hand (grasping) and sword (striking) was praise-utterer.

He thus made combats;
Kept pouring the fire (of the sword) upon those thorns (the injurious Russians):

So long as the sky overhead became not musk-rubbing (dark),
He returned not to his place from the battle-field.

When the sun went within the veil of the mountain,
The head of the luminous day (the sun) descended to sleep.

The second line may be:—

He made his iron (hoof) red …

Reading kísh for nísh, the first line will be:—

When his temperament became …

In some copies, the second line is:—

Gave the rein to his steed obedient to the rein.

The warrior (couplet 25) made assault deliberately, not hastily.

Dark night (the earth's shadow)—like a black dragon,
Brought forth its head from the fish (beneath the earth) to the moon (in the heavens):

Darkened the road for night-travellers;
Swallowed the moon, as the dragon (swallows creatures).

From assaulting in that assault, the (auspicious) horseman
Rested and came at night-making (to his camp):

Became so concealed in the darkness of night,
That none in the world recognized him.

From the courage of that bold horseman—the king
Entertained the idea that that lion-heart was (verily) the lion (of the forest).

At his prowess, the king was astounded;
At that hand and sword—was praise-utterer,

(And) spoke, in thought, saying:—“That expert horseman
“Who this day did such battle,—

“Alas! if his face I had beheld,
“To him I would have given two hundred unopened stores.

“He displayed strong armedness and slew a nation;
“Made his back strong like my arm.

“A man, he was not;—the roaring lion, he was:
“A hundred praises be on that lion!”

When the moon comes within the shadow of Draco, it becomes black or eclipsed.

“Shab sákhtan” signifies—shab básh shudan.

This is couplet 39 repeated.

The next day, when this vault of azure hue
Brought forth the gleaming ruby (the sun) from the stone (the mountain Káf or the darkness of night),

An Alání, a horseman, like the roaring lion,
Came forth,—a black dragon (a black steed) beneath him.

In his hand a mace fit for seventy men,
That would shatter the brain within the head of the mountain Alburz.

He kept seeking the warrior-foe; circled alone;
(And) brought forth the dust of destruction from the warriors of the world:

Caucasus. The appellation is neither Sanscrit nor Grecian; it must be Persian. The real name should be Kasus or Kas.

In Persian, Koh signifies—a mountain; in Sanscrit, Koh Kas would become Kasgar,—not to be confounded with Kashgar, east of Samar-ḳand. The true Sanscrit name is Khasagiri, the mountain of the K'hasas, an ancient tribe who inhabited this range from the east of India to the confines of Persia, and probably as far as the Euxine and the Mediterranean Sea.

The name of K'hasagiri is confined to a few spots. In Sanscrit the range is called—Himáchal (the snowy mountain), hence Himálaya (the abode of snow). The Greeks derived Imaus from Hima; and called the western part of the range Taurus, the etymology of which is obscure.

The Barahmans (Barhamans, Brahmans) say that Tokháristán is corrupted from Tushára-sthán (in the Puránas); and Túrán from Tushárán. Hence, Taurus may be derived from Tushára, snow.— “Asiatic Researches,” vol. vi. p. 445.

In some copies the first line is:—

In his hand a mace of seventy “mans.”

Of the army of Rúm, and of Írán, and of Khurásán,
Many—he overthrew in that contest.

Verily the Russian-overthrower, the bold (auspicious) horseman,
Came forth from the ranks (of Sikandar's army) like the male lion:

Fixed a bow-string of raw hide to the bow;
Brought to the aim an arrow perfect in every respect.

By the power of his hand, bow-seizing,
The Alání fell by a single arrow of his.

Like the weaver's shuttle of Hind (filled) with colour,
His interior stuffed with the poplar arrow.

Again a Russian of cat-eye,—
Rage gathered like lions in his eye-brow,

Weapon-essaying (in his house) learned,
Much the armour patch-stitched,—

“Khávarí” signifies—Khurásání, since Khurásán is to the east of Persia.

See canto lxi. couplet 25.

“Tír-i-tám” signifies—tír-i-tamám, a perfect arrow.

The second line may be:—

(a) Brought to the aim an arrow, large of point.

(b) Brought to the aim a small arrow. (In the language of Ṭús).

(c) Brought to the aim an arrow inscribed with his name.

In this case read nám for tám.

“Máshura” (minsaj) is a reed on which weavers wind coloured threads; it is used by the jugglers of India.

The second line may mean:—

(a) With his blows in battle he had rent much armour, which rents his adversaries had patched.

(b) Much stitched armour he had rent.

For sword-exercise they used to put a suit of armour on a figure of moist earth, and to strike at it. When the armour was rent, they patched it again and again, and renewed the practice of cutting at it. Thus had this Russian exercised himself.

Came, with sword-play like lightning,
From head to foot immersed in steel,

The accepter of the tumult of battle,—
On the bay steed a suit of housing cast.

Although he had a heart like the hard stone
He was unproved in the dangers of war:

Had (only) in solitude (in his house) practised this trade (of sword-play),
Had not trembled at the enemy's sword (in battle).

When that lion-heart (the auspicious horseman) cast forth his breath (in the warning note of battle),
He saw a weak prey (and) recognized him:

Considered the war-weapons on him more than (necessary for) battle;
His housings and raiment better than the horse and the man:

With a sword-blow, he plucked out his life from his body;
Drew (passed) the flash (of the sword) within the veil of the housings.

For battle, prepared another warrior;
From him, he loosed his life with another arrow.

“Dam bar andákhtan” signifies—mánda kardan va dam girifta sákhtan.

Lion-hearted ones give notice of attack before attacking.

The weight of unnecessary weapons is a loss to the warrior.

If ba chil be read for ba jul, the second line will be:—

(a) Notwithstanding the forty (the numerous) coverings, he drew him within the veil (of the shroud).

(b) Notwithstanding the (garment) “chihil-táh” (worn beneath his armour), he drew him within the veil (of the shroud).

If ajal burḳa'ash rú,e andar kashíd” be read in the second line, it will be:—

(c) Death drew the veil (of the shroud) on his face.

With every arrow which sped from his arm,
A warrior came to his side (fell).

That excellent horseman, with ten wooden arrows,
Cleared the battle-field of ten warriors.

Again, secretly, from the spectators,
He came to the place of the sitters (Sikandar's womenfolk).

Thus some days that warlike horseman
Fought openly in disguise.

Again, to none (of the Russians) was power,
That he might impel forth his steed against him.

They (the Russians) reached such a state that, from fear of (his) sword,
Dispersion came upon them, as the (dispersion of the) cloud (from the sword of the sun).

They exercised a little patience (delay) for reputation sake;
Aroused an idea for artifice.

“Shast” signifies—the fixing the notch of the arrow (súfár) on the bow-string.

“Dígar yáragí” is not one compound word meaning dígar bár.

Thus, until one day when this old sphere
Produced the jewel (the luminous sun) from the river of pitch (black night).

The battle-field became again arrayed;
The war-cry from the limits (of the two armies) raised:

From the camp of the (ruddy) Russians the sound of the camel-bell
Ascended, from front and rear, to the bright red star, Hyades-following.

The centre-holders (officers) of Russia drew up the ranks;
And from that centre arrayed like the bride,

One clad in an old hide came to the battle,
As the crocodile rises from the deep sea:

On foot, in the fashion of a mountain-fragment;
His bulk greater than five hundred horsemen:

A violent one, such that when he made ardent his grasp for battle,
He made the (hard) diamond soft (like dough) by squeezing:

Like an 'Ifrít for blood come;
Forth from hell's vestibule come (so black was he),

A chain about his foot bound;
Long and strong, conformable to his stature.

In that chain that lion-like demon
Made the world full of noise and full of clang.

In every direction, in which he used to leap (to the extent of) an arrow-range,
The earth, by his powerfulness (in leaping), used to become a pit.

His weapons, only iron (the horn on his forehead)—head-curved,
By which he used to draw down the mountain.

The description of the demon-man extends from couplet 5 to 19.

The second line may be:—

Long and strong even to his height (the shoulder where it was attached).

In every direction, with that iron, man-drawing,
He employed his hand for man-slaying.

From the stiffness which was of his raw hide garment (skin),
The undressed grained hide of his limbs became (the harder) rough skin (like the crocodile's or like the surface of a file).

When he used to gather resolution as to contest,
The steel sword used not to display efficiency against him:

Came—a dragon-fragment like that,
An angel (the handsome Rúmí)-slayer, a man-devourer!

That one whom he chanced to see, he used to seize like an ant;
Used to pluck off his head with the force of one hand:

Used to show no other inclination for other work;
Used to pluck from the body,—sometimes the foot, sometimes the hand.

By the force of his hand,—of the king's camp
He shattered the foot and the flank of many individuals.

A solitary horseman,—powerful and active,
Perfect in the matter of battle,—

Came that he might display neck-exalting,
Might play with that fiery spear (the demon-man).

When that raging crocodile (the demon-man) saw him from afar,
It was at once to seize, at once to slay.

Another renowned one came boldly;
That fighting lion brought him also low.

“Khil'at-i-khám” signifies—a garment of raw hide worn by desert-dwellers.

In this way, with severe wounds,
He slew several of those renowned.

From the many hearts (of the slain) which that rending lion shattered,
The (living) heart of the lion-men of the army broke.

The master of wisdom (Sikandar) was astonied,
Saying:—“He is neither man, nor animal, non-rapacious nor rapacious.”

When the black night shouted against the day,
The sun, world-illuminating, became head-lowered.

In astonishment at the work of that Ahriman, the king
Urged words hidden in the assembly,

Saying:—“This man-slayer,—what a calamity (of Time or of heaven) he is!
“Since a nation is helpless as regards combat with him.

“Not a weapon, in the grip of his hand,—
“All those weapon-possessing become low by him.

“On that I am (decided), that he is not man-born;
“Or, if he be, he is not of this prosperous soil (of Russia).

“He is of the desert place, of desert nature;
“In form, man-like; not of man-descent.”

An intelligent one, who knew that land (the natal place of the demon),
Raised with majesty the standard of reply (stood up),

Saying:—“Since the king, justice-administrator, has given the order,
“I will show to him the state of that animal.

“Near to the Darkness (where is the water of life) is a mountain,
“To which the road is like a hair for fineness.

“In it,—such man-forms,
“In composition, of dust; in form, of iron.

“No one truly knows their origin;
“How, from the first, was their birth and being.

“All are ruddy of face and blue of eye;
“They fear not the time of rage of ilons:

“Are so strong and firm of step (in battle)
“That one individual is sufficient for an army.

“In conflict, whether it be the male or the female,
“He excites the Resurrection Day in the world.

“In every contest (with the sword, the arrow, the spear, the mace) which occurs, they are perfect and true;
“Save thus (standing firm), they have not prepared a belief.

“Of these, none has seen one (quite) dead;
“But (half) living; and that half living seldom,

“Each one has a few sheep,
“From which sheep they prepare their own goods.

“Their market is in new cheese and (animals bearing) wool;
“Save these, are no goods in their estimation.

The Darkness (Zulmáṭ) is a land where the sun's rays reach not.

They do not quickly die; they enjoy long life; those half dead are few.

The first line may be:—

The wealth of each one is in sheep.

“No one has a treasury;
“They recognize only the black sable (which they cherish).

“The sable, which is exceedingly black,
“Springs from no place save this place.

“From the forehead of each one, of man or of woman,
“Is a horn, springing out like (that of) the rhinoceros.

“If their nature be not endowed with the horn,
“In form, whether they or the hideous Russians,—what difference?

“That one to whom the desire of sleep comes,
“Goes, like the flying eagle to a tree:

“Presses his horn into a lofty bough;
“Sleeps like a demon—in that demon-bond.

“When thou beholdest him suspended to a bough,
“Thou seest a great dragon suspended.

“He sleeps night and day through senselessness;
“For sleep is the foundation of unwiseness.

“When the Russian shepherds pass by him,
“At that sleeping demon, they look:

“With caution towards that evil spirit
“Come; assemble secretly;

“Bring ropes, and bind him;
“(And) make his noose of chain of iron.

“When the ligature becomes strongly bound on him,
“Him, they drag with fifty men from the tree.

Observe the agent in the singular; the verb in the plural.

“Pínú” signifies—jughrát.

“When that bound one becomes acquainted with the matter,
“He shouts a shouting, thunder-like.

“If he be able to break that bond,
“He slays each one with one back-hander.

“If he be secure in that bondage,
“They convey him with caution to Russia:

“About him, they put a strong chain ligature;
“And through him, gather water and bread:

“Take him to every street and every house (as a show);
“Take a grain (of food) by that their non-rapacious beast.

“And if fighting occur,—without their aid
“Their battle is (done) by that raging elephant.

“They drag him, like the dragon, by the chain;
“They cannot loose his neck from the bond.

“When such a fire becomes battle-seeking,
“In any, remains neither the colour nor the perfume of life.”

The world-possessor at the work of that foot-stumble (the difficulty with the Russians),—
At that tale, remained distraught of brain.

To the possessor of news (the informer) he spoke, saying:— “There is no wonder;
“Every wooden arrow is not from one forest.

“If my fortune concord,
“His head will sport on the spear-point.”

The second line means:—

(a) All the beasts of this mountain-land are not like this beast.

(b) All warriors are not the same. Some are bold; some not.

(c) Time is not always the same.

When the whiteness (of the dawn) struck forth its head (appeared) from the east,
The blackness of night lowered its head to the west.

The monarch of the west (Sikandar) arrayed the army
In thought of that man-drawing demon.

Towards the right flank, the army of Rúm and of Barbarí,
Like Gog (numerous) at the wall of Sikandar.

To the left flank, those of narrow eye of Chín,
Earth distressed at their multitude.

In the centre, the king of Rúm, like the savage lion,
Beneath him, a grey khatlan steed, like the moving mountain.

In another direction, the men of Alán, and Purtás, and Russia,
Enraged like the stubborn war-horse.

The kettle-drum became consonant with the globular bell;
Like the trumpet of the Resurrection Day, they blew the reed.

From the scratching of the drum, stone-splitting,
The Símurgh, in the mountains of Káf, shed his feathers.

From the clamour of the trumpet of ox-tail (form)
There went up (even) from the brazen jar (the drum)— 'ala-llah (a cry of fear)!

“Par afgandan” may signify—to fly away and to become invisible.

On both sides, the army remained in hesitation,
Saying:—“Whom will fortune assist?”

That one of Ahriman-face, like the malignant,
Came like fighting elephants to the fight:

Trampled again some;
No one went before him, battle-displaying.

From the rear of the king's centre, one armour-clad (the auspicious horseman)
Came, like a lion, to the combat-place.

From the fiery (flashing) sword, drawn forth like water,
By which the sun's fountain became obscured,

The king, from the army-centre, knew that that lion-man
Was indeed that one who had displayed the former prowess.

He became anxious regarding his affair,
When he viewed his combat with the dragon.

Regret came his that such a hero
Should become shattered before such an evil spirit (like live coal).

Such a horseman,—skilful, quick of stirrup,
Who recklessly cast his finger (the living body) on the fire (the demon-man),

Angel-like, around that one of demon-face,—
Circled, like the heavens about the world.

The first combat which he planned,—
He rained the arrow on that malignant heart.

“Sipar kardan” signifies—to trample upon

See canto lxi. couplet 49.

When fear of the arrow came not to the malignant one,
The striker became angry with his own arrow.

A spear of steel of diamond-hue
He raised, and struck upon the bold crocodile,

In such a way, that if he had struck that spear on a male camel,
It would have leaped forth whole from the other side.

Through the excessiveness with which he contracted his body,
The steel-spear became shattered on that hard one.

That male lion hurled another spear
Against that one fit to be slain; it also was ineffective.

He broke a third spear, even so, against him:
—One cannot close up water with a brick.—

When he knew that that demon, of iron-nature,
Regarded not (cared not for) the war-weapons of the arrow and of the spear,

He drew forth the crocodile (the sword), world-consuming;
Came towards the snorting dragon:

Struck him on the shoulder-blade-place, and brought him down from his place.
That tyrant came, even so, from his footing.

From beneath the dust he arose again;
Grappled, with vehemence, with his opponent (the auspicious horseman):

Seized (closed) in violent passion his path to fortune (victory over him);
Seized him firmly with that curved iron:

Brought him down, like the fierce lion, from his saddle;
His helmet fell down from his head.

A spring (a blooming face) appeared beneath the helmet,
Much more beautiful and tender than the tulip-leaf.

He wished to pluck off his head, for it appeared soft to him;
When he beheld such a countenance shame came to him.

He beheld two ringlets trailing on his skirt;
He made his ringlets a rope about his neck:

Like the Hindú thief, he took him from the treasury (Sikandar's army);
Snatched him from the army of Rúm; consigned him to the army of Russia.

When that angel became captive to the demon,
A shout (of joy) arose from the demons of the army of Russia.

He again hastened for prey-making;
For he obtained, from the first, a valuable prey.

At that misfortune, the king, the army-shatterer,
Writhed on himself like the snake.

He ordered that a huge black elephant
They should bring to rage within that battle-place.

The elephant-driver shouted at this huge elephant,
Urged him, like the river Nile, against that Ahriman.

When the dragon beheld that enraged elephant,
He opened his hand in anger:

Knew that that elephant, battle-essaying,
Would bring him, by his strong trunk, from his place.

He seized his trunk so firmly
That his land and soil (standing ground) became his prison (so that he could not move):

Shouted, and plucked his trunk from its place;
The lofty mountain-like elephant fell.

In terror of that terrible sport, the king
Feared lest the army should fall on destruction (be dispirited).

In that wrathfulness he spoke to the sage,
Saying:—“Fortune wishes to conceal her face from me.

“Adverse fortune has discovered me also;
“Otherwise why should I have sought this difficult business?

“When celestial calamity descends
“It turns the head of delicate (wealthy) ones from delicacy (the delights of wealth).

“Little are the strife and the contention of kings;
“Once in the year (seldom) is the strife of the lion (after prey).

“From assaulting no rest is mine;
“In this work I shall finish life.”

The sage (Balínás) gave him comfort, saying:—“O monarch!
“Exercise patience in this strife.

“Verily, thou mayst win victory,
“Since thou possessest deliberation, and the sword is thine.

They say that in the whole year the lion suffers not from headache; and that the strife of the lion (with other lions) is once in the year.

“If (though) the remedy be (concealed) in the hard stone,
“It becomes evident by deliberation and the sword.

“When lofty fortune displays friendship for thee,
“Thou mayst bring into bonds the head of a calamity (a demon-man) like this.

“Although a single hair of the king's limbs,—
“To me, more precious than a hundred crowns,

“Yet in the stars, such is the mystery,
“That when the world-king becomes contest-maker,

“By kingly fortune, and fortune's strength,
“That very vigorous one may come to the dust.

“Save this, is nothing; for this form of hard hide
“Has neither the sluggish foot (in battle) nor the soft limb (vulnerable).

“One only is he, notwithstanding that he is of brazen body;
“If he be of iron, one can pluck him from his place.

“Against him, it is not proper to urge the wound with the sword;
“For the cloud becomes not distressed by iron.

“But thou mayst bring his head into the noose;
“Thou mayst bring him to bondage in the curl of the noose.

“If it be impossible to slay him with the sword,
“—Because he possesses the firm foot and the hard hide.—

“When thou bringest him captive beneath the chain (the noose),
“At him, strike either the sword or the arrow.”

At the glad tidings of the man, star-understanding, the king
Accepted for himself (as necessary) thanks to God.

When he considered his own victory from God,
He brought his foot to that grey khutlan steed,

Which the king of the men of Chín had given to him;
Which had been born in a stable (a pasture place) of the men of Chín, full of fresh fodder.

He called for a noose and a valuable sword;
Made the rein straight for the enemy:

Against that demon, came the river of majesty (Sikandar),
Like the black cloud that comes up from the mountain.

That crocodile shook in his place;
For the king's fortune took down (overpowered) his grasp (of power).

A noose, enemy-enslaving,—the monarch
Cast like the collar of time (with true aim).

It fell upon the enemy's neck;
The sky gave the ground-kiss to the monarch!

When the noose came upon the enemy's neck,
The Khusrau, the demon-binder, hastened.

He drew his head within the curl of the noose;
Dragging, dragged him even so towards the army.

That lion, prey (man)- consuming, wallowed,
Like the fawn under the panther's claws.

When in that overthrow that savage wild ass
Became broken, by falling and rising (while being dragged).

See canto lxiii. couplet 6.

From the camp of the victorious king
A (joyous) shout came forth to the lofty sphere.

In that joyousness the kettle-drum so went (was so struck)
That the sky came to dancing on the earth.

When the king saw that that demon-like form
Had come, by fortune's power, to his grasp,

He appointed him for the (black) day of the other enemies;
Consigned him to the dungeon of Ahrimans.

The heart of the Russians, at such powerfulness
Over that enemy (the demon-man) enemy-overthrowing,— broke.

The king of Russia became like wax, the melter;
The monarch of Rúm entered upon joyousness:

Prepared an entertainment of musicians;
Opened the door of joyousness in the world:

Listened to the harp's wail;
Placed water of rose-colour (ruddy wine) in his hand.

Made mention of his own victorious fortune;
Drank wine, pleasant-tasting, joyfully.

When night fixed the blue lock (of its darkness) upon the treasure (of day),
(And) the balance of camphor (the whiteness of day) became musk-essaying (dark),

Otherwise:—

When night fixed the blue lock on the treasure (the sun),
(And) the balance of camphor (day) became dark.

The second line may be:—

(And) the balance of camphor (Libra) became musk (darkness)-proving (by its own luminosity).

Verily, the king drank musk-scented wine;
Verily, the musician preserved the true note.

Sometimes he drank the pierced ruby (drops of ruddy wine) in the goblet:
Sometimes placed the ear upon (listened to) the unpierced ruby (the song void of defect).

Scattered sorrow with every (exhilarating) draught of wine he drank;
Gave much treasure to the asker:

Entered upon long stories;
Asked the mystery of every past event.

Of that swordsman, the man skilful in horsemanship (the auspicious horseman),
He urged speech beyond limit in that assembly,

Saying:—“To-day that deceitful opponent (the demon), him (the auspicious horseman),
“Whether he slaughtered, or bound, I know not.

“If he remain (alive) in the bondage of those highwaymen (the Russians),
“We will bring him forth by the spear-wound.

“And if he have departed (in death), we will not pass by (forget) that departed one;
“Verily, best that we drink wine to his memory.”

When his (Sikandar's) brain by drinking wine became ardent,
His heart became soft as to the prisoners.

He ordered that that tougueless captive (the demon)
Should come to the music-place of the lord of the marches.

“La'l-i-sufta” signifies—sharáb-i-khúb.

“La'l-i-ná-suftá” signifies—zan-i-bikr.

By the king's order,—that captive to bonds
Came, like the lofty mountain, to the music-place;

By the king's power,—his whole body shattered
And withered. In that assembly,

With lamentation, he bewailed of that woundedness,
An intercessor,—no other than tongue-tiedness (pity-exciting).

When the tongue-tied man bitterly bewailed,
The monarch's heart compassionated him.

From that powerful body, violence??experienced,
He ordered that they should take off the fetters.

That king, the noble man, released him:
—No one injured a noble man.—

Caused him to sit with respect, and gave him victuals;
Displayed towards him every favour:

Associated with his nature (caused him to drink) some (cups of) wine;
Made his real nature conspicuous with wine.

When intoxication came to that one of distraught fortune,
He rolled like the shadow at the foot of the throne.

Although, from hard-heartedness, he agreed with none,
He recognized his own cherisher (Sikandar):

Ran out thence, hurriedly,
Went in such a way (so fast) that no one saw his dust.

At that circumstance, the Khusrau remained astounded;
He sought the trace of that matter from the chiefs,

Saying:—“When that fettered one became joyous with wine!
“Why went he far from us when he became free?”

In respect to that searching (question), the great ones of the empire
Fell into consideration about that matter (of the demon-man's departure).

One said:—“He is a desert one. O wonder!
“When they cut his bonds he took the desert.”

Another said:—“When wine worked upon him
“He bound his load towards his own house.”

The king—to whatever passed, open or hidden (reply),
Listened, but said nothing.

He remained in that reflection, saying:—“This screen of blue colour (the sky),
“What night-play brings it forth from the screen?”

When the king's heart became acquainted with this matter,
He became wish-seeker from his own cup-bearer.

Again, he held delay to be approved;
For he had in his eye the plunder of the enemy.

When some time passed that intoxicated elephant came,
The waist-place (the girdle) of a beautiful maiden in his hand.

He placed her with reverence before the Khusrau;
Gave the ground-kiss according to usage of adoration.

When in this way he produced a prey from the road,
He again went forth from the king's assembly.

The king was amazed when he witnessed this matter (the return both of the demon-man and of the damsel);
He looked at the jewel in the snake's head (the damsel), not at the snake (the demon).

From shame of the king that delicate doll,
Like the doll, drew the sleeve (as a veil) over her head.

When in the tent the king beheld that moon,
The tent he made void of men:

Obtained power as regards that beloved one of (sitting in) the tent;
Shattered the veil-armour (the sleeve) of her face.

What saw he? He saw a calamity (a lovely one) beyond imagination;
Not a calamity (of the heart),—a sun of splendour.

One of Parí-form, saucy and wanton,—come;
Parí-like, at night, to his hand,—come:

The dweller of Paradise, face turned from the dweller of hell (the demon-man);
From Málik (the demon-man) to Rizván (Sikandar) path found.

Like a cypress with freshness adorned;
And from her the ruddy rose borrowed:

With every arrow of the glance which she used to cast,
She used to make a prey of spiritualities.

Her lip,—what a lip! the distraction of markets!
In it, candy and sugar (sweet speech) in ass-loads.

In her (white) bosom, the spectacle of the jasmine;
The pink lobe of her ear—the spectacle of the ruddy rose.

When the Khusran looked at that face like the (luminous) moon,
In her appearance he beheld an idol-house (of great beauty).

“Dast dar chíze áwardan” may signify—chíze mass kardan.

If máh be read for Turk, the first line may be:—

Obtained power as regards that moon (the damsel), halo surrounded.

By incantation they make a Parí appear at night.

Málik is the chief angel of hell; Riḍván, the gardener of Paradise.

A prey—a damsel of sugar-laughter—he gained;
In whose market (of beauty) he found himself a slave.

—The damsel, whose master was slave!
Behold to what a degree hearts were in her skirt!—

He knew that that damsel of Chíní adornment
Was the token to him of the Khákán of Chín.

On account of the prowess which on her part he had beheld,—
He had approved of her in the field of combat.

He was astonished how she fell out from the screen (the haram);
More astonished,—how she fell again into his hand.

He inquired, saying:—“Unfold thy circumstances;
“Seek out my heart by this recital.”

The beautiful attendant (the damsel), the caresser (of her lord),
Offered a prayer, reverence-displaying, for the king:

Prayed for the crown-possessor of the world,
Saying:—“Be not thy crown hidden from the world!

“Thou art that world-seizer, the territory-subduer,
“For, thee God created for justice and religion.

“Most clear, like the day, is thy pomp;
“More befriendly is thy heart than fortune.

“By thee, the liberation (of wretched ones from the vicissitudes of Time) on the day of hope;
“From thee, the splendour of the luminous sun (of justice).

The first line may be:—

A virgin prey of sugar-laughter he gained.

It is said that the luminosity of the sun is due to the acts of just kings.

“Other kings, army-shattering,—
“One became crowned (king through ancestry); the other, the sword-striker (king through bravery).

“At this time thou art that sun;
“For thou art both the sword-seizer and also the crown-possessor.

“When thou art in the assembly, thou art the world-Khusrau;
“When thou essayest battle,—thou art the world-champion.

“One dusky like me possesses not that power
“That she may bring forth breath with the water of life (Sikandar).

“To whom, the boldness that here she should display great lamentation (for wrong done)?
“For if she be Zuhra (of enchanting speech),—she will melt with shame (of thee).

“The earthenware (the tale of my distressed state) which is mine,—is unfit to be pierced (uttered).
“When thou saidst—Speak, a little (of that long tale) is fit to be uttered.

“I am that (humble) one, ear-pierced, whom the Khákán of Chín
“Made the favourite of his (ear-) unpierced ones (the ladies).

“He sent me to the king's court, and spoke,
“Saying:—This casket (the damsel) has in secret pearls (of skill).

“Perhaps the king considered that speech unsuitable;
“Through anger he looked not at me:

“Ná suftagán” may signify—doshízagán.

“Made me silent behind the screen (of the haram);
“Forgot altogether recollection of me.

“I grieved at the king's alienation;
“Came from sorrowing to the battle:

“First, displayed in the battle-field
“Those dextrous qualities by the king's fortune.

“The second time, when I expressed a shout against the steed,
“I confounded an army of Russia.

“The third day, when fortune assisted not,
“I became in conflict captive to the enemy.

“Not the enemy,—a crocodile, to rage hastened;
“Through the anger of God, a form fashioned.

“That crocodile, the tyrant, slew me not;
“He took me, even so, towards the army (of Russia):

“Consigned me to the Russians, the tyrants,
“Saying:—Keep closed the door of this treasure.

“Flew again towards the battle;
“Prepared for conflict in elephant-overthrowing.

“When the fortune of the monarch of elephant body
“Cast him down like an elephant in that multitude,

“At the king's victoriousness in that battle-field,
“My head, by the king's power (of arm), ascended (in joy) to the sky.

“When I saw that thy snare (noose) was dragging the rapacious beast,
“That thy noose was dragging to itself the calamity (the demon-man),

“Sákhta” stands for—sakhta shuda.

“In a great measure, I became not free from fear of him (the demon-man),
“When I saw the dragon yet unslain.

“In a little measure, my heart became triumphant
“That a demon of that form had entered thy noose.

“Of all Russia the heart became full of sorrow;
“Their red rose (ruddy, joyous complexion) became yellow (sad) safflower.

“For me,—watch-keeper became an army,
“All discordant (of tongue), unpleasant of speech.

“He, like the night-demon, prepared the path of evil;
“Began to take men from the road.

“Demon-like, rope bound on the hand and the foot,
“For me, they (the Russians) made a place in a house.

“When less than a half of the night passed
“There came to my ear—há hú! in the desert,

“A cloud like darkness (the demon) entered;
“(And) rained stones on those stony ones (the Russian guards).

“The guards who kept night-watch (over me),—
“All left the place in fear of him.

“I saw only the head which he plucked from the herd (of Russians);
“He continued plucking and casting against another.

“With the many skulls of heads which he had plucked off;
“With those skulls, he had heaped a mountain.

“He came; took me up from my place;
“Took the path to the army of the king of the country:

“Caused me to reach the foot of the king's throne;
“Caused me to reach from the profundity of the fish to the (sublimity of the) moon.

“Until now, I have been like treasure in prison;
“Now, I will make pastime with joy.

“Best that woman, whose foot bears decoration (the gold anklet),
“Consider not the woman whose place is in the prison.

“My prosperous heart displays to me, in such a way,
“That in a dream I behold this desire of my heart (the sitting before Sikandar).”

When the one of Parí face unfolded her tale,
The king's face expanded with joy like the rose.

He gave a kiss on her sweet jewel-casket (mouth);
Uttered (sparkling) words like the (jewelled) ring in her ear,

Saying:—“O fresh rose leaf, dust unseen!
“With the love of God (who gave thee release) a (lovely) form in the veil (of chastity).

“By (God's) love for thee my resolve has become stronger;
“For thou art the ornament of the assembly and the ornament of the contest.

“In the contest-place I beheld thee soul-spoiling;
“Saw thee strong of arm and skilful of rein:

“In the music-place also I consider thee beautiful;
“In these two qualities thou hast not a rival.

“I am thy companion; arise; play the stringed instrument;
“Cause my heart to become fresh by the sound of melody.”

The one of Parí-face arose and played the harp;
The bow (the harp) of white poplar, and the arrow (the plectrum) of white poplar.

Of fresh songs she uttered a song;
The song of new order from the heart of the Pahlaví nation,

Pahlaví is a term applied to all the varying forms of the mediæval Persian language, from the time when the grammatical inflexions of ancient Persian were dropped till the period when the modern alphabet was invented, and the language became corrupted into Modern Persian by the adoption of numerous Arabic words and phrases.

Practically, Pahlaví begins with the inscriptions on rocks and coins of Ardashír Bábágan (A.D. 226-240), and ends with religious writings of the priests (A.D. 881). Any fragments of Pahlaví composition of later date than A.D. 1000 must be considered as modern imitations of a dead language.

The word Pahlaví is properly connected with the Parthva of the cuneiform inscriptions, the land of the Parthians (known to the Greeks and to the Romans), and of the Pahlavás of Sanskrit writers.

Strictly—mediæval Persian language is only called Pahlaví when it is written in one of the characters used before the invention of the Modern Persian alphabet, and in the peculiarly enigmatical mode (adopted in Pahlaví) whenever it is transcribed, either in Avesta characters or in those of the Modern Persian alphabet. Freed from this peculiarity, it is called Pázand.

The peculiar mode of writing Pahlaví was first explained by Haug in his “Essays on the Pahlaví Language,” 1870, pp. 33-37.

As we write Xmas for Christmas, so in Pahlaví logograms were used called Huzváris (an abstract noun from zuvárídan, to grow old); and these were the last remnants of older writings.

Pázand (Ávestá paiti zanti, re-explanation) is a term applied not only to the purely Persian words in Pahlaví texts, but also to transliterations of the said texts, either in Ávestá or in Modern Persian, in which all the Huzváris words are replaced by Pázand equivalents. These Pázand texts retain the exact idiom and construction of the Pahlaví original and represent the mode in which it was read.

The difficulty of Pahlaví texts lies in the Pázand, and is occasioned by the ambiguity of some of the Pahlaví letters. The meaning of nearly every Huzváris logogram (in its proper Pázand equivalent) was recorded in an old glossary preserved by the Pársís.

Pahlaví literature reached its zenith in A.D. 566, when it included the whole of the literature of Persia; its destruction began in A.D. 636-651; and its death-blow came with the subsequent adoption of the Modern Persian alphabet.

The oldest Pahlaví manuscript (A.D. 800) extant consists of several fragments of papyrus recently found in a grave in the Fayum district in Egypt, and now in the Royal Museum, Berlin. Next come four manuscripts on Indian paper, all by the same hand (A.D. 1323-1324)—two copies of the Yasra and two of the Vendidád, containing the Ávestá, with its Zand (Pahlaví translation and commentary); of these, two are in Kopenhagen, one in London, and one in Bombay.

The last remnants of Pahlaví are contained in the few manuscripts preserved by the Pársís in Western India, and by their brethren in Persia.—“Pahlaví Texts,” translated by E. W. West, 1880.

See canto xiii. couplet 18.

Saying:—“O king! O sovereign! O world-helper!
“O lover of the wise! O cherisher of wisdom!

“Be thy verdant head far from the chastisement (of being slain)!
“Be thy luminous heart the fountain of light!

“Be thou young in fortune, victorious in judgment!
“Powerful, and wise, and territory-conqueror!

“Thy life,—loin-girt with repose!
“The coat of thy body,—far from stain (of sin)!

“Of good and bad, wherever thou turnest thy face,
“May God be thy shelter, and wisdom thy ally!

“Be it so that the star may be to thy desire;
“All countries of the world be under thy command!”

Then she began her own mystery (desire);
Expressed (sang) her ardour of love on her own harp,

Saying:—“Into the garden (of youth) came a beautiful tree (a damsel);
“It kindled like the luminous lamp.

“In the garden (the bloom of youth) was a rose unblossomed;
“Verily, the narcissus half asleep in the parterre.

“Nargis” here signifies—parda,e bikárat; and “gul” signifies— ghuncha,e bikárat.

“The red wine (of joy) in the cup (the unblossomed rose) was untasted;
“An unpierced (unblemished) pearl was hand-untouched.

“In the hope that after the pursuit of prey (kisses), the king
“Would bring joy from the hunting-place (the lip and the mouth) to the (unblossomed) rose;

“That the pale spring (the fair Sikandar) would pluck a red rose (my ruddy complexion):
“Would behold sometimes the tulip (laughter and the rosy lip); sometimes the musk-willow (the black mole and the tress).

“Perhaps the king has no leisure for the garden (my roseate person),
“That he turns not his glance towards the resplendent lamp (my luminous state),

“Otherwise a spring, with this joyousness,—
“Why should it fall for nothing to the ground?

“I am fearful of the antumn wind (the toughness through age of the once tender body),
“Lest it should scatter such a spring (of joy) to the dust.”

The monarch, who heard the voice (of song) of the heart-ravisher,
Heaved from his heart the sigh of those whose hearts have gone.

“Durr-i-ná suftá” signifies—zan-i-bikr, bákirat.

Otherwise:—

(The king) would pluck the red rose (the inside of the unblossomed rose) and the pale spring (the outside of the unblossomed rose);
Would behold sometimes the tulip (the red mark on the damsel's body from embracing her); sometimes the musk-willow (the black mark from tightly holding her).

The first line may be:—

The monarch, who heard the heart-ravishing voice.

Her pleasant voice and the wail of the harp,
With her face of rose colour, gave him tidings

That—“A face like that, an agreeable voice like this;
“A desire (of union) like this (prohibitors none)—be it-not unlawful to thee!”

When the king's heart became acquainted with that matter (the damsel's desire),
Of that desire he became desirer.

Again he considered delay (till leisure occurred) proper;
For he kept in his eye the plunder of the enemy (the Russians).

On the part of the cup-bearer, he was contented with wine fit to be given;
For he put the road-provision (the damsel brought from the far road) for the halting-place.

He made full a golden cup with wine,
And drank it to the memory of the cheek of that Parí-born.

Another cup, ruby-drinking (full of red wine),
Having given to that sweet lip, he said:—“Drink!”

The moon (the damsel) took (it), kissed (its lip), and put it to her lip (to drink);
She took the cup with a kiss, and returned it with (another) kiss.

The monarch—with one hand drawing the wine-cup;
With the other hand drawing the tress of the heart-ravisher—

Would sometimes kiss the lip of the cup;
Would sometimes bite (kiss) the lip of the heart's-ease.

In that way (of wine-drinking with friends) which way is heart-alluring,—
Bitter wine with sweetmeats (kisses) is pleasing.

This describes the custom of respect.

When they poured sweet wine into the mouth,
They sweetly embraced (on one couch) in sweet sleep.

In that wish-place (Sikandar's tent), void of the prohibitor,
They desired naught save kissing.

Come, cup-bearer!—that coloured (grape-) juice (the purified wine of senselessness),
Whose colour the old villager gave with (red) blood.

Give me, so that when it comes to my grasp,—perhaps
Its water and colour may give me the water (the lustre) and the hue (of youth).

The wine was bitter, not sweet; but, inasmuch as it was drunk by way of mirth, it is called sweet.

In some copies bá dúr-básh occurs. The first line will then be:—

In that tent, possessed of the hinderer (the perplexing thought of the design of the battle of the next day).

When the army of the morning brought forth the standard,
The world drew the pen upon (effaced) the word night

From the sun's effulgence,—earth's brain (earthy ones,— creatures possessed of soul)
Came from sleep (awoke) to the phrenzy of madness.

The bird of the morning-time (the cock) uttered the crow,
Like the phrenzied at light, or the epileptic at the demon.

The Persians call the epileptic boy—dev-kulúkh, the demon's clod.

In tumult, the king raised his head from sleep;
He made the pure heart free from thought (not of God):

Came to the prayer-place; made supplication;
Essayed the tongue in thanks:

In that contest (with the Russians),—from his own aid-giver (God)
Desired sometimes power (victory); sometimes (inward) aid (without which man's power is useless).

When for a while he rolled on the surface of the dust,
He bound his loins and opened the skirt of his armour (to bestride his steed).

His throne, they placed on the elephant's back;
Two miles around him they drew the sword.

In that spacious battle-field, the river of majesty,—
Out of the wave of the army, he raised a citadel (lofty and firm) like the mountain.

According to the regulation of former days, the army,—
The commander, world-illuminating (Sikandar), arrayed.

Left and right, around that citadel,
With steel they bound the dust on the road.

On the other side, the Russian, head-exalting,
Arrayed the army according to regulation and order.

The Russian bells went sounding;
The brain from anger's flame went boiling.

From the flashing of the sword-point and the lighting of the spear,
The head went from the (true) path, and the hand from the rein.

At the time of battle an elephant furnished with a throne used to accompany the king.

The twanging of the bow passed into the brain of the mountain;
Against every crowd,—the arrow whizzing-making.

From the steeliness (the hardness and the heaviness) of the mace of the neck-slayers,
The brains poured forth from the mouth.

At the tyranny (the heavy beating) of the mace of the elephant-overthrowers (of both armies),
(Even) the (merciless) sky (kept) casting its garment in the jar of indigo (in mourning).

Terror at the damascene (on the surface of the uplifted swords), like the wings of the ant,
Emptied power from the wings of the eagles.

From the inverted small cup (below the spear-head) the spear-head (imbrued with blood)
Poured down upon its tassel (the tail of the mountain-ox)— the cup of blood:

With blood (red) like cornelian, the hoof of the wind-fleet steeds,
Immersed in blood up to the saddle-cloth:

“Fasháfash” signifies—the noise of arrows cast one after the other.

Otherwise:—

From the inverted small cup (man's head),—the spear-head
Poured down the cup of blood on the tassel (man's hair).

The tassel (parcham) is placed below the ball of the spear (ṭásak) of the spear-head (sar-i-neza). When the spear is lowered to thrust, the tassel hanging over the ṭásak gives the appearance of a cup brimming over with blood.

Hence:—

The spear-head from the inverted cup,—
The cup of blood poured down by (means of) the tassel.

Couplet 18 describes repeated blows of the sword; couplet 19 those of the spear.

The spear (-point, driven) on the (boss of the) shield (was like) the kindled constellation;
The shield (pressed) within shield,—the army stitched together:

From the many iron javelins that went to the destruction (of warriors),
The blood (of the javelin-wound) and the dust (of the earth) established a tomb (brick-made) over those slain:

The point-brandishing of the sword, the neck-traverser,
Produced the tulip-bed (the bloody heads of men) from the stream of blood;

Like the needle, the spear stitched the chest (of man);
(And) learned severing from the forked arrow:

From every hand (the warriors of both armies),—a dagger in haste (for blood-shedding),
Like the dragon, head brought forth from sleep.

From the many slain round about the road
The battle-field became (strait) like the market of the place of assembling (the judgment place).

In every direction the Rúmí, hate-displayer,
Brought forth the Resurrection Day from the Russians.

The armies of (ruddy) Rúm and (yellow) Russia commingled;
In ruddiness and whiteness like the face of a bride.

In that battle, Sikandar, like the raging elephant,
A warrior's war-weapon in his hand.

In some copies the first line is:—

Spear within spear (uplifted)—the constellation kindled.

In some copies the couplet is:—

From the needle, the spear-point stitched (or stitching);
From the forked arrow, shearing—learned.

The steel-clad elephant—how is he?
The roar from the raging lion—how issues it?

Resembled that elephant, and that lion—the king,
Who closed the path against the elephant and the male lion.

Every sword-possessor, with whom he met,—
He loosed, with one sword (blow), his head from his body.

His umbrella (the emblem of majesty), black-clad like the raiment of the house of 'Abbás,
Cast the stone (of fracture) on the goblet of the men of Purtás (and shattered them).

By the force of his (sword-) arm and the (sword-) blow (while standing in) the stirrup,
He cast, left and right, countless heads.

In place, both his foot and also his army,—
When will his star (the standard of victory) ascend from the mountain (the lofty army)?

The balance of the sun (the astrolabe) of the sage (Balínás) towards the sun.
For horoscope-taking, like the (swift-moving) moon in quickness.

When fortune appeared in victoriousness,
(And) Time made the king's sword the key (of victory),

“Báz khurdan” signifies—sáz kardan; muḳábil shudan.

“Riḳab afgandan” signifies—rawán kardan, as Niẓámí says:—“Riḳáb afshánd sue ḳișr-i-Shírín.”

The first line may be:—

By the force of his (sword-) arm and the blow of the stirrup (supporting the spurred heel against the horse's flanks).

“Rikábí” (or zer-rikábí) signifies—a sword fastened to the horse's flank.

“Zakhm-i-rikáb” may signify—hurling blows with force. Because at the time of delivering a sword-blow the warrior places his feet firmly in the stirrups.

He said to the king:—“Strike! for aid is thine:
“In this strife power is thine.”

The Khusrau, like the river Nile moved;
He cast the enemy's head at the elephant's foot:

Against the Russian (Kintál) he made an assault,
Like the savage dragon, mouth-opened.

The king's victory brought forth its hand (appeared);
Defeat came to Kintál, the Russian.

When he broke them (the Russian warriors) by breaking them small,
He took them in one assault from his own place.

By the curl of the noose, the king of elephant-form
Brought Kintál into bonds.

Flight fell upon the enemy;
Time gave sovereignty to the king of the world (Sikandar);

(And) from the many cast heads of the Russians
Made a field of red wood (bakam) with the slain.

They poured many a stream of blood from the Russian;
They took, and slew, and grappled.

If kísh be read for kushta, and gashtí for kishtí, the second line will be:—

The red wood (bakam) used (through fear) to be void of its (ruddy) nature, (saying:—Let not the Rúmí spill my blood as he spills that of the Russian).

If kish (signifying—arrow-casting) be read for kushtá, the second line will be:—

(Time) made a field of red wood (baḳam) with arrow-casting.

If the second line be:—

Niḳm kíshí az kísh pardákhta,

it will read:—

(Sikandar) emptied vengeance-seeking from their nature (or religion).

The steel-clad elephant,—how
Became it captive,—the swordsmen a-shouting?

The rest became slain by the sword and the arrow;
Of slaying calamity (the Russians, calamity-exciting), was no help.

A few escaped without chattels and means;
Those flying went back towards Russia.

Not so much treasure reached the Khusrau
That a computation of it may appear.

Of silver and gold, and beaver, and ruby, and pearl,
Many trays, each a camel-load, became full.

When the king became successful over the enemy,
He became, from the prosperity of his work, like the painting.

He alighted from the grey khutlán steed of stately gait,
For whatever was his purpose he saw complete.

In thanks to God he rubbed his face in the dust,
Saying:—“From God came victory. Dust was he!”

When he uttered praise of his own Ruler (God),
Verily, he gave treasures to the Darvesh:

Beheld the world a place void of the enemy;
Turned his pleasure to ease and music.

Come, cup-bearer! that cup jewel-scattering (bring);
Scatter a jewel (the wine of senselessness) on my composition (body).

The text being erroneous, this couplet should be:—

Of the lions of Purṭás and of the Russian land,
A hundred thousand swordsmen became captive.

The text being erroneous, the second line should be:—

Ox-hides, (each) a camel-load, became full.

By it my soul (rust-eaten with carelessness) may, perhaps, become fresh (and lustrous);
For the rust (blight) of the jewel departs by the (rubbing of the) jewel.

When Sikandar (son) of Faylikús became free
As to the booty of Purtás and the plunder of Russia,—

In that quarter he sought out an abiding place
That might keep the dweller vigorous:

Its tree,—more delighting than the Túbá (tree of Paradise);
Its grass,—more sharp of tongue (blade) than the lily.

In it, limpid waters running,—
Pleasant-tasting like wine,—if it be lawful wine (of Paradise, not of earth):

In its vicinity, forests of white poplar,
Branch with branch tightly intertwined:

Its trees (in amplitude) greater than fifty arsh,
Obtained nutriment from water and air.

When a place of this sort came to his hand,
To him, in that happy place abiding came.

“Nishistan” signifies—búdan; mándan.

The arsh=the distance from the finger-tip to the elbow.

On it, he spread a carpet of Rúm;
He continued to sport with those of fresh face.

When the kings sate at the king's banquet,
The circle of the banquet-place became adorned.

The king ordered that the treasure-bearers
Should give an idea of the computation of the booty.

Regarding that treasure which was stuffed mountain on mountain,
From Russia and Purtás and other confederations,—

The secretaries should exercise inquiry;
Should bring it into reckoning less or more.

To the monarch's door, the booty-draggers
Drew plunder beyond computation.

They opened the fastened treasuries,
From (seeing) which ease of hearts arises.

The wealth in the treasury was not to that degree (little)
That its reckoning was clear:

Gold of the mine (pure), and silver reduced by mercury (pure),
Which gave want of splendour to the moon's splendour:

Emeralds in ass-loads; enamel in “mans”;
Leaves (shields) of gold and war-garments of hard hide:

The silver reduced by mercury is purer than the silver of the mine, and is very brilliant.

“Zabarjad” may signify—the best kinds of emerald, very green, lustrous, and easily shattered; and mína—the inferior kinds of emerald.

An ass-load=700 lbs.

700 lbs of grain was, in 1829, worth 1 tumán=20 shillings.—Malcolm's “History of Persia,” vol. ii. p. 356.

In his “Notices of Persian Poets,” 1846, p. 371, Sir Gore Ouseley says:—1 tumán=£2 10s.

Of fine linen, weighing a miskál (a piece), house-woven,
Like the mountain of Káf, mountain heaped on mountain,

Garments, gold-woven, unstitched;
Shields like the resplendent constellation.

The fur of the glossy beaver in ass-loads;
The black sable fur also beyond computation:

Of the fur of the ermine not so many (few) loads tied up,
That it is possible to narrate—how much:

The gleaming fur of the red fox;
Verily, colts of horses, shoe-unseen (newly-born):

Garments of the soft belly-skin, bed-chamber illuminating;
(In colour) like the (black) mole of night fallen on the face of (the bright) day:

Besides these articles, much treasure,
From the reckoning of which the mind comes to sorrow.

When the king glanced at that furry stuff (of various kinds),
He beheld the spring (the glory) of Iram in the banquet-place;

Recognized each article to the extent of its value;
Knew what (garment) it was proper to make with every kind of article:

If tegh-dár (signifying—having a long line) be read in place of ábdár, the first line will be better.

“Band” signifies—a load that a man can carry a stage on his back.

“Washḳ” signifies—a beast having fur of white colour with black spots like the fox in Turkistán.

The first line may be:—

The belly-skin of the washḳ …

The second line means—the piebald steed of time (represented by)— dark night and bright day.

Observe that khud in the first line is used as ash.

Beheld, far from reflection, a great mass heaped up
Of the (skin of the) heads of the ermine and the boneless heads of the sable,

Old become, and from them the hair fallen;
From the most suitable place suspended (so that the stench might be wafted away).

When for a while he looked at those skins,
That heaped up skin,—he knew not for what it was.

He asked, saying:—“These old hides,
“From their intrinsic and innate quality,—for what decoration (of garment) are they fit?”

To him, a Russian gave a delightful reply,
Saying:—“All this brain (wealth previously mentioned) is produced from this skin.

“Look not with contempt at this dry skin,
“Which is the most resplendent (current) coin of this territory.

“In my opinion, this ignoble hide
“Is more precious than much soft hair (delicate fur).

“Everything furry which here appears
“It is possible to purchase with this hairless hide.

“If the silver (the coin) of every country,—in impress
“Changes (like changing Time) in every coinage (on the accession of a new sovereign),

“No coin is ours save this hair (the hairless hide of the ermine and of the sable);
“Of this hair, (the currency to the extent of) a single hair becomes not less.”

“Lafch” (lafcha; nafkh) signifies—the skin of the head and the flesh without bones.

At that fear (of the king of Russia), surprise came to the king (Sikandar, and he said):—
“How became this multitude (the Russians) slave to the order (as to the currency of hides, at the bidding of) the Russian king?”

To the sage he spoke, saying:—“In royalty,
“Governing makes the king's hand strong.

“Behold to what extent governing produces reverence
“When it makes hide like this better than silver (inasmuch as it never becomes dull in the market)!

“In this territory, of whatever I have seen,
“This (governing) is best; and of this I have approved.

“If this jewel (of Kintál's governing) had not been this people's
“None would have bound his loins (in obedience) to a person's (a chief's) order.

“None (of the chiefs of Russia) has kingly qualities;
“With this one quality only (of governing on Kintál's part), they (the chiefs) are king (through the awe inspired by him).”

When the king became possessed of plunder through his superiority (in battle),
He reckoned thanks for treasure gain.

To the world-creator a full thanks (-giving),
He offered; then asked for the cup.

Through the pleasant music and the wine, pleasant-tasting,
He came into motion like the spring-cloud.

To the chiefs of the army who endured toil (in battle with the Russians),
He gave dínárs and treasure in ass-loads.

He made them rich by gold-casting
By preparing a dress of honour anew every moment.

Of the army there remained not even a camel-leader,
On whom was not a long piece of brocade.

He summoned the man, tongue-bound,
The desert one of broken bonds (who had broken Sikandar's bonds).

The desert one, mountain-wandering, entered;
He performed, like other persons, obeisance to the king.

At the head and feet of that animal,—the king
Gazed much for warning's sake (for he possessed not man's qualities) and shook his head (in sorrow).

Of the decoration of jewel, and gold, and silver,—
A magnificent present he gave to that animal.

He accepted them not, for the reason that of treasure and requisitions
Is no need to the desert ones.

He cast a sheep's head before the king,
(And) showed to him:—for me, a sheep (for milk and flesh) is necessary.

The king—of those sheep (with milk) fit for fattening (one's self);
And of those (without milk) that were fit for eating,—

Ordered them to give to him without counting;
The desert one took, and offered him thanks:

Placed the herd numerous beyond limit before him;
Came with joy to his own dwelling (a mountain near the land of Darkness).

In that place abounding with birds, pleasant and heart-opening;
To the king it appeared pleasant, because it was a delightful place.

He drank pure wine to the sound of music;
The sky caused blessing every moment to reach him.

When he became greatly intoxicated with wine, pleasant-tasting,
The rose (of his cheek), with water of rose-colour (wine), brought forth sweat.

He called the king of the Russians to him;
Established a place more worthy of him:

Cast the iron (fetter) from his feet and hands;
Prepared a dress of honour of gold-woven stuff:

Placed in his ear the ring as a mark of servitude;
Forgot as regards him the passed malice:

The other fettered ones (the chiefs of Russia) from the tyranny of bonds
He adorned with dresses of honour and rendered estimable:

He ordered that they (the Russians attending on Kintál) should bring Núshába;
Alone he drank not such pure wine.

At the king's order, a Russian (a noble) hastened
He caused the moon (Núshába) to reach the sun (Sikandar);

Verily, the dolls (the lovely women, her attendants) tyranny-experienced (through captivity);
(And) verily, the approved decoration (of garment) and the gold (of adornment as before).

He adorned Núshába like the spring,
With bejewelled clothing:

Gave to her much treasure from the plunder of Russia;
Arrayed her again like the bride:

Drank wine some nights with her in pleasure;
When the time of joyousness became full (ended),

Over her, he gave power to Daválí;
On it (that power), Daválí's leathern belt was knotted.

When he gave them the jewelled decoration
He gave them the repose of wife and of husband:

Sent them without injury to Burda'
That they might loftily uprear that town (the capital of Burda').

For the edifices in that place of ruin (through the attacks of the Russians),
He gave them much treasure besides road-requisites.

When he made this arrangement with suitableness,
He favoured, one by one, the chiefs of the army (of Daválí and of Núshába).

The king of Russia also, with collar and crown,
He released, and imposed tribute upon him.

When the Russian brought his chattels to his own city
He again became joyous with the crown and the throne:

Turned not after that his head from his justice;
Drank wine every year to his memory.

Night and day, in that place abounding in birds, the Khusrau
Enjoyed sometimes pleasure, sometimes hunting.

Beneath the straight cypress, and the willow, and the poplar,
He drank red wine to the sound of the harp:

Enjoyed happiness when he beheld his heart happy;
Increased heart-happiness by that state of heart-happiness (through wine and music).

Youth, and royalty, and lofty fortune,—
Why may not the wise man's heart be happy?

Come, cup-bearer! (the promise of union with God),—that water, the fire of fancy (the ruddy wine of senselessness),
Cast upon this amber-like (yellow) earthernware (my body weak and withered with old age and from not beholding God's majesty):

A water, pleasant-tasting,—by which, from this obscure dust (my body),
It is possible to wash sorrow entirely away.

A luminous night more resplendent than the day,
A moon more effulgent than a sun:

From the freshness of the glittering (moon-like) dome (of the sky),
The tablet (tilled land) of the children of dust (vegetation) emerald become.

The freshness of the earth is said to be due to the moon's rays.

On that tablet of beauty (the tilled land), the star (the luminous moon) with silver (its effulgent beams),
Wrote many a word of hope (of full harvest) and of fear (of scanty harvest).

The scribe who recognized those words (of hope and of fear),
Made not his lodging in this cave (of the earth) with the ghúl (the toil of the world).

To suffer toil in the world's business,—what advantage?
Since it is impossible by endeavour to increase one's daily food.

Not worth care is the world; incline to joy (contented with what thou hast);
Not for care,—have they made this mansion.

For the sake of joyousness and gladsomeness—is the world;
Not for injustice (-doing to one's self) and toil-enduring.

Let us not strive in this place of hardship (for the world devours its own hard-striver),
But draw up our chattels from this bottomless pit (and remain void of attachment):

Let us place with (for the sake of) joy joy-bringing wine (the goods of delight and ease);
And give with joy that established for joyousness (to the needy).

Since yesterday has departed and to-morrow will appear,
It is necessary to purchase with joy this one night (the present moment).

The second line may refer to—the diagram in which (from the effects of the seven planets) the good and the bad circumstances of life are depicted.

“Lauh-i-zeba” may signify—falak; lauh-i-ṭiflán-i-khák (meta. the earth).

See couplet 33.

Thus best,—that we enjoy the spectacle to-night;
And do to-morrow's work when to-morrow arrives.

One cannot by force suffer grief uncome;
For one cannot go to the grave before death.

Exercise not thought in (enjoying) wine (the goods of delight) save joy (of the present moment);
The market (splendour) of every trade is apparent.

Why is it necessary to preserve tyranny over thyself (by putting off the joy of to-day till to-morrow);
To keep thyself in grief every (all the) year?

Why do we writhe in this world of twisting and turning?
For that to be is nothing, and that been nothing.

Let us fly (void of attachment) from this march-place of departure,
Before that we fall at the elephant's foot (at the end of life in toil):

Let us enjoy whatever after us they (our descendants) enjoy of us;
Take whatever they take from us in plunder.

If thou desire to take,—take such property (of good deeds)
As other forerunners took.

If thou fear the highwayman or the tribute-demander (the Sultan),
Who plunders whatever he sees on the road,—

Give first to the darvesh whatever thou hast;
For no one seeks the store-place of the (poor) darvesh.

Seest thou not that the tribute-takers of one-tenth
Bring the tribute to the vestibule of the darvesh?

“Dah yak sitán” signifies—báj va khiráj gíranda.

How sensible was that man, dínár-estimating,
Who made the desolate spot the abode of his treasure.

Since the world has the date of one day's space,
Why keepest thou concealed the treasure of a hundred years?

Come, so that we may sit and display joyousness;
May make a single night in the world like Kay Kubád.

May this one night take justice from fortune;
May bring to mind nothing of yesterday or of to-morrow:

May not ask of those things from which is no profit;
For reflection of this sort (regarding the increase of ease) is not happy.

As to whatever power is man's
May strive so long as the breath issues happily (not unhappily through excess of strife).

For the remedy (the cause of ease) of our own heart we may pleasantly strive,
Not to such a degree that we make the body of the food of the fire (of avarice).

The breath, which is the capital of life,
To give with bitterness (to respire bitter breath, to acquire great riches)—is not happiness.

Express this breath in such a way that thou mayst give it justice (in remembering God),
For the wind takes it if thou give it to the wind (of bitterness in acquiring more wealth than necessary).

In the second line, wairána may signify—fuḳará, the poor, or a desolate place.

In the acquiring of the predestined (muḳaddar) daily food, we may strive to the limit (ḳádr) of our power (maḳdúr); but not to such a degree that we make our body food for hell.

Sacrifice the diram (expend but little); prepare for heart-happiness;
For it is cheap to purchase the (joy of the) heart for nothing.

Be not fierce and of bad temper,—for the sake of (gathering) dirams;
It is necessary that thou shouldest be. Say to the diram:—“Be not!”

Be not a hard-striver as to world-reckoning;
For every hard striver is a hard die-er.

Reckon a breath (pass life) in lightly abandoning (the world at death and not grieving at shattered hopes);
For the man lightly abandoning lightly lives.

An auspicious night and a precious hour,—
In it, the gladsomeness (through lightly abandoning the world) was heart-pleasing.

The jeweller (historian) makes representation of this sort,
Of the matter relating to the Sikandrian ruby,—

That Sikandar, in perfect love, that night
Filled the cup to the memory of the lip of his love (the damsel of Chín):

Drank the cup to the sweet lip (of the lovely one):
Put the ring into the ear of the cup with his lip (placed on it to drink).

“Sakht-mír” is one whose soul, through love of wealth, departs with pain from the world.

“Yaḳút-i-iskandarí” signifies—the ruby that Sikandar brought from the darkness; or the tale of Sikandar.

Sitting in the manner of the young cypress,
Scattering sometimes the tulip, sometimes the arghaván;

A line of ambergris (the beard) raised on the rose (Sikandar's cheek);
On that rose, rose-water (the lustre and radiance of joy) scattered by the world,—

Both pleased was his heart through the victory over the enemy;
And also prosperous was his house through his wealth (the plunder of Russia).

He summoned the mistress, the heart's ease,
The Parí-form of tender limb;

(And) made the tent void of strangers,
Of singers and minstrels belonging to the tent.

The idol (the lovely woman), the parting of the head and the tresses adorned,
An object desired with a hundred desires:

The lip,—more heart-clinging than the pomegranate-grain;
The tongue,—more sugar-scattering than rose-conserve:

To the branches of the flowerless cypress they fasten bouquets of flowers.

Tulip-scattering may signify—Sikandar's giving the cup to the cupbearer stained with wine; or casting the dregs on the ground.

“Arghaván-scattering” may signify—drinking the ruddy wine.

Of Ahasuerus (Artaxerxes Longimanus, Ardashír Daráz-dast, B.C. 465) it is stated in the Book of Esther:—

He appoints officers in all the provinces of his kingdom, that they may gather together all the fair virgins into Sushan the palace.

It takes an entire year to fit these damsels for presentation to the king—six months with oil of myrrh and six months with sweet odours.

The couplet may be:—

Of strangers,—void made the tent,
The tent-singers and the minstrels.

A mouth and an eye,—within limit both narrow:
One (the eye) struck the heart (with amorous glance); the other the harp (in singing):

The (long, coloured) hood of the tress, amber-scattering (black and odorous),
Trailing, rope-like, on the skirt-border:

The adorner of the assembly and the banquet-place (by her beauty);
The player of the harp at the king's banquet.

At the king's order, she tuned the harp,
Opened the door of the lip of the jewel-casket (the mouth),

Saying:—“To-night, through gladsomeness, there is freshness for the world;
“All joyousness is from the Khusrau's fortune.

“Pleasant is time at the season of the rose (Sikandar's victory over the Russians);
“The world laughs when the spring laughs (blossoms).

“When the effulgent sun (of victory) ascends to the zenith
“The light strikes up the wave from the luminous world.

“When the morning breeze comes to embroidery (grass-producing),
“The earth produces Rúmish, and the atmosphere Shustarí.

The narrow eye is not considered beautiful. The damsel, through modesty, looked at Sikandar with half-closed (tang) eyes.

See canto xxxii. couplet 63; lii. 31.

“'Iṭf-i-dámán” signifies—firávez-i-dámán.

The gísú-posh is a bag three yards long, having at one end a hood which they place on the head. They cast the tresses into the hood and pass the end of the bag under the arm under the left shoulder-blade.

Rúmish embroidery signifies—green silken cloth of Rúm.

Shustarí embroidery signifies—white silken cloth of Shustar.

“When the red rose establishes a pavilion (blossoms) in the garden,
“It illumines a hundred lamps with every rose-bud (of its own).

“When Sikandar brings victory to his grasp,
“Not beautiful is the mirror (the goods of ease) under the rust.

“When Kay Khusrau (Sikandar) becomes seizer of the cup (of ease) with wine (the victory over the Russians),
“Why is the cup empty on the throne?

“If the king be more lofty than Jamshíd,
“My face is more adorned than Khurshed (Jamshíd's mistress).

“If the king be Firídún of golden shoe,
“For his victory, I am the standard of Kávah.

“If the king be a Kay Kubád of lofty diadem,
“Mine is the diadem of musk and amber (the fragrant tress);

“If the king be Ká,us of turquoise crown,
“For him it is necessary to ask from me for the ivory throne (the lily bosom):

“If the king be demon-binding like Sulaimán,
“For me, some are in the world (distraught) like the demon.

“The king seized the world's throne,—O wonder!
“I captivated him (Sikandar) who captured the world.

“Killa” signifies—a small mosquito tent.

From the perfume and blossoming of one rose other roses begin to blossom.

In the second line, the cup means the one in the fortress of Sarír. Canto 42.

“Although the king's noose, world-seizing,
“Has fallen on the neck of the sun and the moon (so easy to him is world-seizing).

“For him I make a noose of my tresses;—
“I fear not; I cast it on his neck.

“If his be a noose, moon-seizing,
“Mine is a noose king-seizing.

“If he cast an arrow by the power of his army,
“Mine is a glance, arrow-casting.

“If he have the dagger for blood-shedding,
“I know how to excite (draw) blood by a glance.

“If he resolve upon sword-playing,
“My tongue sports with (fascinates) the sword (of the king).

“If he bring a heavy mace of gold on his shoulder,
“My two locks about the ear are two maces.

“If on his steed be a (golden) collar,
“Behold me, in whose full throat are ten collars!

“If he have caskets full of rubies,
“Mine is a casket (the mouth) full of ruby (the lips) and pearl (the teeth).

“If his ruby be now of the mine,
“Mine is the lip like the red ruby.

“If he be star-recognizer of the sphere,
“For me,—the stars of the sphere keep watch.

“If his be the standard above his head,
“Mine are a hundred standards outside the door.

Outside my door a hundred persons, standard-bearing, are standing to purchase my beauty.

“If through pre-excellence he became sovereign of the world,
“By soul-cherishing I am sovereign of the lovely ones!

“When I cast up my veil from my face
“I purchase the world for a single hair of mine.

“When I draw a perfumed tress across the moon (my face)
“I draw the moon with the tress to the earth.

“When I bring the sugar-lump (sweet speech) into the cornelian (the ruddy lip);
“(And) produce the finest wine (weighed and subtle speech) from the pistachio-nut (the small mouth).

“My wine (weighed and subtle speech) brings (pure, crystal) water to dancing (in envy);
“My cornelian (the ruddy lip) gives ease (even) to sleep (naturally full of ease).

“Desirest thou a collar from the moon (my resplendent face)? Behold my ample throat!
“Askest thou for relish from the ruddy nut? Behold my lips!

“In this sugar (the sweet lip), you my say is sweet laughter;
“Look at this sweetness (of the ruddy lip) that is of Samarkand (candy-producing).

“Namak” here signifies—lazzat.

“Finduḳ” is a fruit of red colour and round kernel.

The second line may (with a slight alteration) be:—

In it (the sugar of the sweet lip) behold the kiss—how it is of Samarḳand.

“Samar” signifies—afsána, a night-tale; or (simply) talk.

“Samarḳand” signifies—a well-known city, ḳand (candy)-producing; the sweet lip, sweetly-talking; or the night-tale of sugar (the sweet right-tale).

“If alchemy make the stone gold,
“My fragrance (from the musky tress) makes amber of (the dry) dust (the clay used for head-washing).

“(The intrinsic quality) of Canopus, Yaman-illuminating, as regards the fragrant leather of Yaman,
“Is just as my fragrant hair with the morning breeze:

“With one (amorous) glance I make roast meat of the wounded heart;
“With another glance I make plunder of his life:

“On this side (with the first glance) I make a prey and favour him;
“On that side (with a second glance) I cast him into the sea (of love, and trample on him).

“(Him) I fascinate by remedy (union), and consume with pain (separation);
“She am I who do this; save me, none did this!

“If from the far road the priest (the ascetic muslin) behold me,
“He performs adoration (to my fire-like cheek) as the fire-priest before the light.

“And if there be an austere recluse of (nature like) the hard stone,
“I bring him to dancing (restless with love) with one note of the harp.

In the Bústán, chap. iii. couplet 96, Sa'dí says:—

One had a mistress in Samarḳand;
Thou wouldst have said:—In place of sweet talk (samar) she had sugar (ḳand).

It is possible that ◌ should be written ◌, in which Samar ◌ is a king's name, and ◌ means (in the language of the Turkáns) a city.

“I practise silver-working (the fascinating of men), because I am silvern of body;
“But I shatter not the lock (of chastity) of the treasure (the body).

“Of the door (of chastity) of our garden (the body), which became hidden (behind the screen of neglect),
“No one save the gardener (Sikandar) knows the key.

“Although I have many fresh dates (charms),
“No one sees me save the dry thorn.

“I am rose-water (head-ache dispelling); but I give head-pain;
“To my salt (favour)-desirer (i.e. lover), I give his own liver (to devour).

“Perhaps black night beheld the loveliness of my face
“That it became my slave like my (black) hole.

“Perhaps the new moon, which does the act of a new moon (empties its form),
Makes its mansion empty in hope of me.

“When my tress enters upon wantonness,
“It brings the foot of the mountain - partridge (the vigorous youth) into the snare.

“If the veil display the lobe of my roseate ear,
“The mouth of the red rose becomes full of water (in envy of its colour).

“When I prepare from the tress the ligature for the chin,
“I bring the noose (the tress) to the suspended water (the sky).

“Ganjína” (couplet 89) and “bágh” (couplet 90) each signifies— halḳa,e miyána yá mahall-i-bikárat.

I cast him into pain and torment; for he obtains no joy from me and passes his time in vexation far from me.

The second line may be:—

I bring the noose (the tress) to the suspended water (the chin with the full throat).

“When I reveal the grace of my limbs,
“I render defective the brain (the smooth white kernel) of the almond.

“When I display the wrist of my soft (white) arm,
“I fold up in shame the leaf of the water-lily.

“Sugar is the taster of my sweetness;
“The moon is the ring-in-the-ear (the slave) of my ear.

“My (small round) mouth, pledged to Jupiter (the Kází of the sky, ring-wearing),
“Won the bet from him. Behold the seal-ring (my pouting mouth).

“Luscious be the wine which I drink with the rose (Sikandar);
“Remembrance (sense) be mine, and forgetfulness (complete intoxication) to the rose (so that I may take my heart's desire).

“A little of the sorcery of my eyes reached Babylon,
“From which issue these magic arts.

If ko dárad be read for az o ainak, the second line will be:—

Won the bet (from Jupiter) who has the seal-ring.

This couplet should properly be at the end of the last. The renderings are:—

(a) Rapturous be the wine (union) which I drink with the rose (my tender body);

Be remembrance to me (my soul) and forgetfulness to the rose (my body).

Note.—The remembering of delight is the work of the soul, not of the dusty body that forgets.

(b) Luscious be the wine which, with the rose (in spring-time), I drink (from the king's hand);

Remembrance be mine and forgetfulness to the rose (that it may tell none that I enjoyed such pleasure).

The second line may be:—

May (shall) remembrance (of rapture) be mine; and forgetfulness to the rose (Sikandar) !—(Nay, Sikandar will not forget me).

Babylon (Báb-il, the gate of God) was famous for magic arts. See canto v. couplet 25; Revelations, chap. xvii. 5; xviii. 2, 10, 21; and Smith's Dictionary of the Bible.

“From my curling ringlet there passed into Chín perfume,
“From which (in envy) the musk of the deer in the desert became dry.

“When I bring the amorous glance into my intoxicated (wanton) eye,
“I bring to my hand (to sense) a hundred (lovers of mine, hearts) gone from the hand.

“When I make the tress a curl on the shoulder-side,
“Come, that thou mayst see (a hundred lovers of mine) heart gone from sense.

“To the heart whose head I turn towards the path (of love to me),
“I show the (dimple or pit of the) chin, so that I may cast him into the pit (whence he may not turn aside).

“By (showing) a single hair of mine, I give the collar and the crown (of sovereignty) to the lover;
“By (giving) a particle of perfume from my tress, I take tribute from (the beauties of) Khallakh:

“Place the wax-seal with the sovereignty of Chín;
“Strike five drums for the plunder of Rúm (far distant from Chín).

“Am a liver-piece (a cherished one) of the men of Chín by my mole;
“Am the lamp of the heart of the men of Rúm by the omen (of beholding my beauteous face):

The second line may be:—

(Of women of the world) I bring to my hand a hundred (lovers' hearts) gone from the hand (and make them desirous of my own beauty).

By (showing) a single hair (of mine), I give the collar (with the fold of my tress) and the crown (with the poll of my head).

“Give the rose-conserve (to the lover) when I become sleepy;
“Strike the red heavy stick (on him) when I display the keen glance (of punishment).

“My lip befits (gives ruddiness to) the ruby;
“My (beauteous) form sports with the sun (and makes it distraught with love).

“The fire-worshipper of the monastery calls me the silvern idol (heart-pleasing);
“He considers me the idol-house of the garden of Íram.

“When my pomegranate-breast became upreared,
“The heart of the pomegranate of the garden became shed (in envy).

“Of my pomegranate (breast), which is the orange (of delight) of the ‘Nau-roz,’
“To whom—share and power? To whom,—is such daily food?

“The auspicious tree am I, who am the friend of my own fruit;
“I am the rose, fruit-producing, although I am in the skin (in bud).

“Nár-rekhtan” may possibly have the same meaning as—nár afshándan, which signifies—excessive weeping and shedding bloody tears.

“Dil rekhtan” signifies – losing the heart (in love).

The orange of the Nau-roz, kings and nobles pass round for good luck.

“Bar dost” signifies—dost dáranda,e bár-i-khud, (meta.) a woman's bosom.

The first line may be:—

(a) The auspicious tree am I, who am the friend of the fruit (the bosom).

(b) The auspicious tree am I, who am the fruit of friendship.

(c) The auspicious tree am I; for mine are two fruits (breasts).

The second line may be:—

Bring forth (pluck) my rose (of pleasure); for I am in bud.

“I and red water (wine) and the king's fresh head (are enough);
“Say to the world:—Wash (down) thyself with black water (the salt sea).

“On that I am intent, that I may employ song;
“May draw him (Sikandar), like my harp, into my bosom:

“May sometimes give a kiss to his intoxicated eye;
“May sometimes give my tress into his hand:

“May make my own life his place (of love) in such a way
“That I may not turn my head from (the order of) his foot.

“For the sake of that sun (Sikandar), I so (soundly) sleep
“That I raise my head from sleep on the Judgment Day (not before).

“If there be a water (of life) which gives life,
“Or a Darkness (ease of the world) which gives youth,—

“Conjunction with me renders life long;
“I give youth when I enter upon amorousness.

“Sikandar goes to the water of life,—a mistake!
“I here! where goes Sikandar?

“If for him,—the road to the Darkness (where is the water of life) be necessary
“To him,—my (dark) tress-tip shows the path.

“And if he seek colour (lustre) from the (guiding) ruby on that account, that
“He may verily bring the water of life to his grasp,—

“(Behold) my life, in which is flashing ruby;
“In which is many a fountain of the water of life.

See canto lxix, couplets 12-15.

“O world-Khusrau! how long exaltest thou thy neck?
“Be not fiery as to this water of life.

“I am of Parí-face, and like the Parí (adorned) beneath the veil;
“When thou art heart-attached (to me) shut not the door (of thy heart) on the Parí.

“With thee, let not mine be the closing of the door!
“Be the tress-curling or the skirt waving, but let there not be separating!

“Enough—evoking this hard stone (against me) from (thy) heart;
“Not associating with tender hearts.

‘O love!—I towards thee exercise not tyranny;
“I am thy beloved;—nay, thy slave!

“With this heavenly nature,—I am thy earth (prostrate before thee);
“Am from Chín (producing saucy disloyal ones); yet am thy sorrow-plucker.

“My rose (person) is not a rose shade-cherished;
“For shade is unfit for the sun.

“Fruit (a person) like me,—only in the shade of the house—O leave not!
“For fruit, shade-ripened, is unpleasant.

The being dusty (humble) is best, so that thou mayst remain long.

The second line may be:—

Be—the twisting together (in perfect love); but let there not be the shattering (of the heart).

The second line may be:—

(By my sauciness to others of the house) I am (apparently) from Chín (producing saucy, disloyal ones); but am (yet) thy sorrow-plucker.

The rose, shade-cherished, withers on once being touched.

The second line hints at her warrior-like qualities.

“Thou thyself (art) my fragrant herb-seizer,
“For the house, no help is of the fragrant herb.

“Let go the hawk (Sikandar) for the hunting of this partridge;
“Fear the eagles (callosities that through age come to women) making prey (of beauty).

“When the date shall have ripened on the date-tree,
“If thou take it not firmly (to pluck and eat), it reaches rottenness (and is worthless).

“Thou mayst not obtain a greater liver-devourer (a (tormentor of lovers) than me;
“A liver-devourer! nay, a sugar-lump (one of sweet gait)!

“How many hearts that have become blood through my devouring the blood (of their livers)!
“How much blood that has remained on my neck.

“(In sale) I became opposed to (was put in competition with) sugar-lumps;
“Than for them,—the markets were brisker for me.

“I am pleasant and heart-alluring in voice and face;
“That (the voice), indeed pleasant; this (the face), indeed beautiful. I am exceedingly lovely!

“When I become the cup-bearer, wine (from my hand) is not unlawful;
“When I become the minstrel I scatter sweetness (of song) from the palate.

The second line may be:—

Fear the eagles (the vicissitudes of Time) making prey (of pleasure).

“Shakar-khwára” signifies—a lover who, in grief of his beloved, devours his own liver.

“Jigar-khwára” signifies—a lovely one who devours the liver of her lover and casts him into torment; or the sorrow-bearer of the grief-stricken one.

“Shakar-para” signifies—a mistress of sweet gait; shakar-púra; shakar ķalam (a kind of halwá, or sweetmeat).

“When happy, I place my hand on the stringed instrument of melody,
“I make (the hearer) intoxicated with love, and then become the (slayer) of the intoxicated.

“Thus at a distance I display heart-allurements;
“In the embrace I display soul-cherishments:

“To the eye (of beholders), I give with (on showing) the eye-brow heart-happiness;
“When they draw me into the embrace I display heart-ravishingness:

“I and the harp's lament, and the drinking of wine,—
“Of me,—how may lovers be patient? How?

“A (youthful) monarch like thee is my lover,
“My occupation,—what is it save joyousness (one with the other)?”

When the heart-entangling harper, with the harp, struck up
Such a song from sugar of jujube colour (lips ruddy and sweet).

The king,—through love of that sweet and graceful one— came
Like a white falcon to that young partridge (the damsel).

“Mast kush” signifies—ifráṭ-i-mastí, excess of intoxication of love, in which the state of being dead comes to one.

“Dost khúsh” signifies—dast mál va isti'mál-i-nawákhtan va guftan,

If shikebandagí be read for shikeband kay, the second line may be:—

Of me,—the patience of lovers, how?

Otherwise:—

When with the hand she struck up a heart-entangling harp,
(She sang) such a song (in praise of joy and union) from the sugar of jujube colour (the lip ruddy and sweet).

If jurra be read for chúza, the second line may be:—

Like a male white falcon to that bold partridge (the damsel, valiant in battle).

If jurra,e chang be read for chúza,e chang, the second line may be:—

Like a male white falcon to that one bold with the harp.

A spring-pheasant (the damsel) entered upon amorous glancing;
The orange (the rounded breast) issued from the golden cradle (the decorated busk).

The pavilion empty, and the heart-possessor (mistress) intoxicated (with love),—
The heart's rein passed altogether from the hand.

A night of privacy and a beauteous one like that!
From her,—how can one draw the rein?

The lion (Sikandar) cast the young deer (the damsel);
Boldly he came for the plunder of her place.

The eagle (Sikandar) came for the prey of the (white) pelican (the damsel);
The sun went to the entertainment of the moon:

Awhile he tasted her sugar-like lip;
Awhile he sipped her like the sugar-cane:

Took that lily-bosom into his embrace;
Took off the seal from the door of the treasure:

Beheld a wine (of delight) untasted, bright, pleasant-tasting;
A garden, door-closed, full of the apple (the chin) and the pomegranate (the round, firm breast):

A cornelian—on its own seal—injury not done;
A seal-ring,—by the diamond uninjured:

The second line may be:—

She came forth from the litter of golden orange (bosses);

but it is inappropriate.

The first line may be:—

Such a night! such a privacy! such a beauteous one!

“Almás” signifies—álat-i-mard.

“Muhr” signifies—muhr-i-bikárat.

A rose unplucked, the thorn up-plucked,
Save by the gardener (Sikandar), one unseen of man.

From the increasing of that ardency of fire,
The blood desired to flow forth from the rager (the diamond).

They evoked sugar with the sweet tongue (the diamond);
Mixed it together like milk and sugar:

Two lofty cypresses together crept;
Candy fell into (and sweetened) the oil of the almond (the lustrous limbs of the damsel).

The two lovers became two jewels of coral;
(And) dashed the two particles of one kind together.

When the ruby pierced the unpierced gem,
The gem indeed rested, and the ruby indeed slept.

At that fountain of life, Sikandar
Enjoyed much happiness and joyousness:

Gave thus some nights his heart to happiness,
And took not forth his chattels from that stage.

“Khár” signifies—dast-andází.

“Khún” signifies—máda,e áb-i-mání.

“Shakar” signifies—áb-i-maní.

“Zabán” signifies—álat-i-mard.

“Ḳand” signifies—áb-i-sapíd.

The second line alludes to a rule of grammar, by which, when two letters become joined, the contracting of them into one (ildighám) is permissible.

In some copies the second line is:—

(a) Both bent together like ◌ and ◌—(that is ◌).
(b) Became both like the twisting, intertwining snake.

“Marhala” may mean—Sikandar's tent void of strangers, or the halting-place in Russia. See canto lxvi. couplets 2 and 79.

Come, cup-bearer! that cup of gleaming wine (of senselessness),
Take in the hand to the melody of reed and flute.

Wine which, by the decision of wine-bibbers (those perfectly senseless on beholding God's majesty),
Remedies the work of the helpless ones (those desirous of that cup).

The reed and flute signify—the causes of senselessness, or the abandoning of the work of the world.