Iskandar-nāmah - The Sikandar Nama,e Bara

Happiness again showed her face to us;
The player of the musical instrument (the administrator of the empire) played the instrument (the gift of verse).

The representing of the matter (the tale of Sikandar) reached (to this point) by the assisting (of the king);
The orator (Nizámí) attained hopefulness (as to concluding the Sikandar-Nama).

O narrator! Make keen the brain;
Represent (to the end) this charming history.

The player of the instrument may signify—Firdausí, who has in the Sháh-Náma given in detail an account of the Kháḳán of Chín; or the kind friend (Khizr, as indicated by the words sa'ádat, happiness, and báz, again) who had previously instructed Niẓámí.

The second line will then be:—

(a) The player of the instrument (the kind friend, Khizr) played the instrument (of kindness).

(b) The player of the instrument (the grace of God) played the instrument (of my capacity).

Couplet 2 will then be:—

The representing of the matter (the tale of Sikandar) reached (to this point) by the great friend (Khizr);

To a hopeful one (Niẓámí, expectant of his arrival) he (Khizr) speech-uttering arrived.

Either Nașratu-d-Dín or Khizr utters this couplet.

Possibly Niẓámí addresses himself.

The valiant world-possessor (Sikandar), auspicious in contest,
—Give tidings—what did he to King Fúr of Fúrán?

The representer (Nizámí) of the word corresponding to the state of this tale
Displays the picture (the tale) from (behind) the screen in such a way,

That—when the king became free from the work of (subduing) Kaid,
He sometimes expressed an opinion; sometimes meditated on hunting:

Moved the army for the plunder of Fúr;
Put him altogether far from victory over himself (Sikandar).

When the king drew forth the sword from the scabbard,
The head of the enemy came to the snare (of captivity).

He gave all his country and property to plunder;
Gave the crown of his own sword to his head (severed his head).

When the (head of the) enemy was fallen beneath his foot,
His place was given to another.

And for journeying thence he exalted the standard;
For that dust (region) suited not his wind-fleet steeds.

There are three things, which in three rest (dwelling)-places
Are all three of little age and become destroyed:—

In Hindústán, the horse; in Persia, the elephant;
In Chín, the cat,—thus the proof appears.

The second line may be:—

Like these (the horse and elephant), the cat in Chín displays proof (of degeneracy).

When the world-possessor saw that that water and soil (Kannauj)
Would bring forth the destruction of the horses, the gallopers,

He went from Hindústán to the Tibat-land (musk-producing);
From Tibat he entered the boundaries of Chín.

When his diadem reached to the height of Tibat,
All his army began to laugh.

He asked, saying:—“For what is this laughter
“In a place (the world) where it is proper to weep for ourselves?”

They declared, saying:—“This soil, saffron-like,
“Makes man laughterful without cause.”

At that Paradise-like city the king was amazed,
Saying:—“Involuntarily, how produces it laughter?”

With difficulty, over waterless land and river-bed full of water, that road
He brought, stage by stage, to an end.

Beheld the path (of Tibat) dry (void) of the blood of leapers (animals of the chase);
Beheld all the plain full of musk (dropped from the musky deer).

When he saw the deer of the plain, musk-possessing,
He ordered that none should hunt the deer (so that the musk should not be lost).

From couplet 24 “the place” may mean—a place waterless, desolate, and with a difficult road.

Tibat stands for Kashmír, a Paradise-like place, in which saffron, joy-exciting, is abundant. Saffron is not found in Tibat (Thibet).

No one had hunted there.

Musk is said to be dried blood that of itself falls from the bladder of the deer. When they take out the musk, after hunting the deer, it gives, by reason of its wetness, no agreeable perfume.

In every place where the army used to hold the road-pass,
He used to take up musk in ass-loads.

When he travelled awhile in the plain of Chín,
From the desolate plain he came to cultivation.

Appeared a grazing-place like heaven,
That through joyfulness raised its head to heaven:

In that pasture-place, every day and night,
A pleasant fountain, running.

The air pleasant, and the forests vast;
The trees fruit-producing, and the branches green:

Rain-water flowing on the verdure water-drunk (succulent),
Like mercury on the face of lapis lazuli (green grasses):

The grasses newly sprung, full of rain-drops,
Like pearls studded on the verdant bough:

The foot-print of the deer set up by the fountain,
Like musk sprinkled on the (garment of) belly-skin:

The (black) hoof of the wild ass, place-scratched on the verdure,
Like musky (black) lines on the green brocade:

A country in which was no blackness;
Or if there were, it was only the back of the fish.

If “Panj-gam” be read, the first line will be:—

In that pasture-place, at every five paces.

Fine garments (soft like water) are made of the belly-skins of certain animals; on these skins they sprinkle musk.

If az be omitted, the first line will be:—

The pool set up by (the imprint of) the foot of the deer.

The back of a fish may signify—dark night bespangled with stars

When Sikandar beheld that prosperous land,
He became free from desire for Hindústán.

In the water and pasture of that halting-place,
He ordered them to let loose the beasts of burden.

One week, he obtained a share of joyousness;
(And) reposed with the warriors of the time:

The next week, he sought a suitable day,
On which the omen of the conquest (of Chín) came truly.

He ordered so that they played the drum,
And hastened from that halting-place towards Chín.

When the drum-striker became angry with the drum,
He brought forth a lament from water and dust.

When the mirror of Chín (the sun) appeared,
Sikandar led his army towards Chín.

Sate on Arab steeds of quick intelligence, they (the warriors);
All in khaftáns of rich silk (rough, like the sheep's fleece) steel-clad.

like the glittering scales of a fish; or a dark earth that rises in meadows (either mole or worm-hills) said to be like a cock's comb; or a black flower.

The second line may mean:—

The land was watered with many running streams full of fish.

“Áyína,e chíní” here signifies—the sun; but properly—a mirror used by people of contorted face.

The first line may be:—

They of quick intelligence sate on Arab steeds.

The air was without pollution (wind-raised), the road without the thorn;
And if there were,—it was the thorn of the honey-possessor (the sting of the bee).

From (eating) the sweet grasses of the mountain and pass,
The fawn considered the milk (of its dam) sugar.

When the king passed by that hunting-place (in Chín),
With the dust of that hunting-ground he became per-perfumed.

Every deer that was born with the mark of love for him (or for the land),—
Its navel, from musk-dragging, had fallen (on the earth).

The deer that held its face on the dust (in respect) for him,—
In its eyes, the world expected the antidote.

The world-seeker went like the roaring lion;
The leaper, the hunting lion, beneath him!

The second line may mean—there was abundance of the thorn, by eating which the bee makes excellent honey.

Otherwise—the dust of that soil became perfumed with the musk carried by the army. See couplet 23.

The first couplet may be:—

Every deer (beast of burden, musk-carrying) that was born with the mark (of service) to him (Sikandar),

Its navel, from dragging (the great load of) musk, had fallen (from the belly).

The deer (the beast of burden, antidote-bearing) that kept its face in the dust in respect for him,—

In its eyes, the world expected the antidote (of tears, flowing by reason of the great load on its back).

The tears of the deer (or of the ox) are called—tiriyák-i-akbar, the great antidote; and the foam of the mouth of the deer is called— tiriyák-i-aṣghar, the less antidote.

In the desert of Chín, game-overthrowing,
He made void the land of the wild ass and the deer.

The silk (garment) of the earth beneath the steed's hoof
Became the silk, pictured with ass-eyes from the many eyes of the (slain) asses.

By his forked arrow, side-cleaving,
Many a deer cast the musk from its navel (fell).

The hide of the deer, buttocks to head,
Became like the gold-mine with the gold arrow.

The king's bow—ambush made,
A deer cast down with every arrow—

With the painting of the notch of the willow-arrow
Made void of colour the plain of Chín.

For hunting wild beasts in that hunting-place,
The king passed a day until the night.

When the soldier of the citadel (the sun of the sky, or day) fell from his work (of displaying effulgence),
The bride of the world (the sun) fell into her citadel (of night).

Through desire of him (the sun),—the night, like a Hindú woman (a sorceress),
Went round about every street black barley-grain (sorcery)-casting (in the hope of bringing back the sun).

It is wrong to read:—

Of many a deer the musk-bladder was (cut) from the navel.

Through the painting of the notch of the willow-arrow (that has the order of the painter's reed),—the king's bow (the painter) made void the plain of Chín (full of colour like the shell). Because, by excess of painting, the shell loses the colour it had.

The first line may be:—

With the pricking of the point of the willow-arrow.

The monarch alighted from his steed,
Verily, his army also all at once:

And exercised judgment as to the place of ease;
Not a bird moved from its place till the day.

When the lady of Yaghmá (the morning sun), with the anklet of gold (effulgent rays),
Appeared from the pavilion of Khallakh (the eastern sky),

The world, like the Hindú in smoke (darkness)-vomiting (sorcery-evoking),
Became through the splendour (of the morning sun) like Yaghmá and Khallakh.

From the monarch's drum sound issued;
Tumult fell upon Yaghmá and Khallakh (far though they are).

The king, world-drawer (to himself), sphere-traveller,
Made his abode one month in that soil (of Chín).

They fixed the tether-ropes; set up the stables;
Scattered forage in the stables full of fresh grass.

The news went to the Khákán that the plain and the mountain
Were harassed with the hoofs (of the steeds) of those steel-clad.

Had entered from the Irán land—a torrent,
That leaves neither Chín nor the Khákán of Chín:

Yaghmá and Khallakh are two towns in Turkistán, where the women, who are very lovely, live in ease and splendour.

The sun is circular, so is the anklet.

The second line may be:—

In plunder and rapine tumult occurred.

A torrent (an army), a hastener, which over mountain and plain
Will surpass the former deluge (of Noah).

Its hail (the sword, the arrow, and the spear) makes the earth (scattered and perforated) like the Pleiades,
And destroys the crocodiles of the river (of Chín).

A black dragon (Sikandar)—that in any land
Came not, like that fierce lion from Rúm.

The people of Ethiopia,—the mark of his command is on their face;
Of the people of Zang,—the black-wearing (in mourning) is through the far-spread cry (of his bravery).

He caused rapine to reach Dárá;
Took the crown from the kings of Hind (Kaid and Fúr).

When he became free from the ravaging of the people of Fúr (of Kannauj),
He bound his loins in haste against the sons of Faghfúr.

The hail of that cloud (the army) makes the earth like the Pleiades— either because it gives the earth to the wind and causes it to reach the Pleiades; or because it makes holes in the soil, through which light appears, and thus the earth becomes like the Pleiades.

Otherwise:—

Its hail (the rush of the army) makes the earth (Chín) the Pleiades (or casts it on the hump of Taurus),

And (by drinking up the water) destroys the crocodiles of the river.

Otherwise:—

A black dragon (Sikandar's steel-clad army), that in any land,—

A fierce lion like him (Sikandar) from Rúm came not—(which land, they ravaged not).

The second line may be:—

Came not,—a fierce lion like that from Rúm.

“Faghfúr” (faghpúr) is derived from:—

(a) Fagh (fugh), an idol, and fúr (púr), a son. Because the parents, in order to have a son, have offered to idols.

(b) Fugh, a handsome youth, and fúr, a city.

If that deep river (Sikandar) should come from its place,—
In that case, the mountain would have no standing.

The Khákán feared and expressed an opinion of fear;
—For of such an enemy is room for fear.—

To every lord of the marches, he wrote a line with blood (humbly asking aid),
Saying:—“(The enemy) has kneaded dust with blood in our land.”

From the King of Khatáy to the King of Khutan
He sent, and arrayed the assembly (of vazírs and the troops of Khatáy and Khutan).

The soldiers of Sinjáb and of Farghána;
Other wise land-possessors;

From Kharkhiz, and from Chách, and from Káshghar,
He summoned many warriors of golden girdle.

When the massing of the army was ready,
The heart and soul of the Khákán became tranquil.

He brought his foot to (mounted) the mountain, the mover (the steed)
He moved, like a steel mountain, from his place.

Since the cities of Chín are full of handsome youths, they call the city (and hence the king) Faghfúr. Then Fúr signifies—primarily, the name of a town; secondarily, the name of a king.

For a description of the battle-field of Alexander and Porus, see the Journal of the Asiatic Society of Bengal, 1848, vol. xvii. part ii. p. 619; an article by Sir W. Napier in the “London and Westminster Review,” 1838; and “The Geography of Northern India,” by Gen. Cunning-ham, R.E.

The second line may be:—

Saying:—In our land dust is mixed with blood.

Farghána (Furghána) is in Transoxiana.

Kharkhez, musk-producing, is in Turkistán; its people are very handsome.

“Káshghar” may be written—kázhghar, káchghar.

His steel-clad army was in amplitude like the mountain of steel.

Two stages, less or more, near to the king,
He fastened up the picketing-ropes and pitched his camp:

Night and day, used to fear the monarch,
Saying:—“What night-play (stratagem) will he (Sikandar) use with him?”

He secretly went and sought out the spy,
That he (the spy) might truly unfold his (Sikandar's) state.

That man, secretly investigating, gave to him the news,
Saying:—“He is a king possessed of majesty and of splendour:

“Possesses excellence, and munificence, and manliness;
“Is an angel in human form,

“Wise and deliberate, and keen of sense;
“In secret, speaking; in the assembly, silent:

“Expresses breath with weight and gravity;
“Strives not with haste for anyone's blood:

“From him,—loss to tyranny; profit to justice;
“With him,—God satisfied; the people pleased:

“Of a person, he brings not to mind (aught) save goodness;
“At a person's grief, he becomes not joyful.

“I saw—neither anyone who gained superiority over him;
“Nor a manly one who died not from fear of him:

“Perhaps his arrow is from the quiver of Árash,
“That with his arrow-point the hard stone is bescratched.

For firishta, read suroshe, called hátif-i-ghaib.

See canto xxxi. couplet 79 and xxix.

“When he seizes the sword he is like lightning (the consumer);
“When he takes wine in the palm (of the hand) he becomes treasure-giver.

“When he brings the ready money of speech into proof,
“He brings all the brain (essence) of philosophy into use:

“He hears (regards) no speech which is not true;
“Takes not languidly that accepted (approved) by him.

“In every place the splendour-exciter of work,
“Save in the bed-chamber and save in the hunting-field (which are left undecorated).

“In hunting he has no delay;
“He becomes patient (he deliberates) when the time of battle arrives.

“By his knowledge and justice,—the world secure:
“He, king after king, generation after generation.

“In the plain (of battle) he is the chief of monarchs;
“(Even) in intoxication he is better than the sages.

“When a strange fancy comes to him he laughs;
“When he makes a joke his fragrant perfume issues.

“Great is his patience, and little his speech;
“Straight in the time of straightness, like the cypress.

“Punishes when he is revenge-taking;
“Pardons at the time when he gains a victory.

What he accepts he turns not from.

Sikandar spent little in decorating his bed-chamber or in stocking his hunting-ground.

Sikandar deliberated because, in haste to battle, the guiltless enemy may be slain with the guilty enemy.

The first line may be:—

When he laughs his form appears strange.

“In speech his lip expresses the wave of the deluge (is terrible);
“Expresses every opinion with philosophers.

“He does deeds with the deliberation of old men;
“Takes young men to battles:

“Takes refuge with God, in season and out of season;
“—The protection of God falls not to the bad man.—

“When he draws the noble cypress (his body) into the saddle,
“On a steed that, as regards the wind, casts the elephant (subdues the wind),

“God forbid that his steed should display restiveness!
“Though it be the lion, he would make it bloody of hide (with punishment).

“He circles (his steed) in rear and front (of the warriors) like the snake;
“Strikes fire left and right, like the (uplifted) spark.

“Kings who had the diadem-mark
“Possessed the world through army-leaders.

“Save him, there is no sword-striker in his army;
“O excellent army-arrayer and army-shatterer!

“Not of every blood-devourer (tyrant)—thinks he;
“But of the weak and helpless:

“Casts widely the carpet of his court (gives access to all; repels not the petitioner);
“Laughs within limit when he finds joy.

When the píl (the castle) comes against the asp (the knight), the latter is restrained from motion. See canto xxx. couplet 23.

Otherwise—On a steed that overpowers the wind.

On a steed that casts the elephant of the wind.

“Pil afgandan” signifies—to overpower.

“Looks—for honour to himself—at none;
“But if he glance, he favours him much.

“His treasury is for the giving of jewels;
“His stable is for the giving of steeds.

“If a person give gold to those asking;
“He gives city and territory in lieu of gold.

“The purpose which his heart brings into reckoning,
“Time in a little while grants him.”

When the Khákán obtained news of that wisdom,
He trembled at that divine grandeur.

His heart became soft towards peace with the Khusrau;
His desire of beholding him became ardent.

He closed the road against the thought of battle;
He sought a pretext for peace with the king.

To the world-king they took up the tale,
Saying:—“The soldiers of Chín have raised the standard (of war).”

The monarch expressed a proverb, saying:—“The raw game
“That comes on its own feet to the snare,—best.

“If he display opposition with me,—
“He displays not manliness but simpleness:

“Make the path easy for me and you;
“(And) make the long road (hence to Chín) short for us.

“I will bring a contraction upon his straitened (grief-stricken) eye-brow, in such a way,
“That over him the hard stone in Chín will weep.”

The second line may be:—

He displays not manliness but recklessness.

In the early dawn, when from the azure sphere
The sun caused blessing to reach the king (the sphere-traveller),

He summoned the secretary of Mercury nature (lofty in the art of writing),
Who knows how to scatter Venus (magic words) on Jupiter (white paper):

He desired a document adorned,
More resplendent than the undiminished moon;

In the framing (of the letter) speech prepared in two halves;
One half of hope and the other of fear.

The secretary, the penman, took up the pen;
He first entered upon words of praise.

“Sapída damán” belongs to the class—șahar-gáhán; șubh-gáhán; nau-bahárán; bám-dádán.

“Dánad” should probably be—tánad, contracted from tawánad.

He made mention of the world Creator,
Without recollection of whom let not the people be!

A God,—from whom hopefulness is (mine);
From whom happiness is in the heart of man:

In helplessness, the remedy of our work;
In water and in fire, our Preserver:

When He brings pardon, He shows the path to the treasure;
When He brings mercy, He relieves from sorrow:

Of the world was no preparer of its chattels;
By His command this decoration was painted:

An approved person who is at His command,
On him praise, for he is the praise-utterer (of God)!

When the reed finished the beginning of the letter (the praise of God),
It cast speech (writing) on the tongue of (that uttered by) the king,

Saying:—“From the bold-hearted Sikandar, this letter
“To the Khákán—may he be the adorer of Sikandar!

“By the order of the Possessor of the azure sphere (God),
“May blessing be from us on the life of the Khákán!

“May that Khusrau, crown-bestowing, know so much,
“How we urged the steed into this land:

“Not for battle came we from the Persian land;
“As the guest of the Khákán of Chín we came.

“With that (desire of) heart that, in the way of obedience,
“He (the Khákán) may show attention to the guest (Sikandar).

“If the lofty sun in your city
“Hastens from the east towards the west,

“Behold! that sun am I that—by the road,
“Led the army from west to east.

“I seized with the sword black (the west, Ethiopia) to white (the east, Irán);
“Gave ungrudgingly to those asking (for empire):

“Resolved to go to Chín from the confines of Abyssinia;
“Hastened to the east land from the west:

“Ba mihmán.” See canto liii. couplet 2; liv. 18, 13, 24; lxxii. 27.

“From the low (the west, or setting)-place of the lofty sun
“Caused the noose (of capture) to reach to its place of splendour (the east, or rising-place):

“Planted the musk-willow (black of wood, sweet of smell) in Hindústán;
“Will plant the white lily of the valley in Chín.

“If thou fear my cutting sword,
“Turn not thy head from my order.

“But if thou turn thy judgment and sense from my command,
“The revolving sphere will cause thy ear to turn (chastise thee).

“Bring me not to that point where this fierce lion (Sikandar)
“Comes boldly for the hunting of wild asses (the men of Chín).

“Turn the lion's foot from this garden (of Chín);
“Remind not the elephant of Hindústán (lest thy destruction be great).

“They bring down calamity upon their own head,
“Who before those intoxicated (Sikandar and his army) employ the song (of war).

“Behold, in the battle-day, from my sword,
“What a river of blood went to the desert of Zang:

“How I quenched the arrogance of Dárá;
“What I did in respect to the ignoble Fúr!

In a foreign country, when the elephant remembers his own country (India), he becomes distraught, and lays in ruin men and houses.

The intoxicated ones rise and make the singer's head void of brain.

Fúr was probably Porus, as in Pahlaví f and p are the same.

Plutarch says:—

Porus was four cubits and a palm high; and though the elephant he

“By the power of fortune, other kings—
“How I brought down headlong from crown and throne.

“If Firídún should now come to me,—
“To me he would even so become captive.

“In every land and clime which I assaulted,—
“I made the land void of the stranger.

“That one who for me displayed well-wishing,
“From me no ill-wishing was his.

“When I give anyone my protection,
“As to that covenant I become not covenant-breaker.

“When my tongue (the heart) becomes the guide to the covenant,
“From beyond the agreement and compact, I take not my head.

“In Yaghmá and Chín I bring not distress on that account,
“That I may acquire the women of Yaghmá and of Chín.

“Mine, indeed, are many pearls of the river (lovely women),
“Slaves of Chín and of Yaghmá.

rode was one of the largest, his stature and bulk were such that he appeared but proportionably mounted. This elephant, during the whole battle, gave extraordinary proofs of his sagacity and care of the king's person. As long as that prince was able to fight, he defended him with great courage and repulsed all assailants; and when he perceived him ready to sink under the multitude of darts and the wounds with which he was covered, to prevent his falling off he kneeled down in the softest manner, and with his trunk gently drew every dart out of his body.

When Porus was taken prisoner, Sikandar asked him how he desired to be treated. He answered:—“Like a king.” “And have you nothing else to request?” replied Sikandar. “No,” said he; “everything is comprehended in the word king!”

According to Persian authors, Fúr (Porus) was slain; according to Greek authors he was taken captive and re-instated.

“To descend from the sky to the earth
“Is much better than (to go) from Irán to Chín (for the path is long and difficult).

“Instead of sending food and treasure,
“Why becamest thou fury-essayer with lions?

“O soldier of Chín! What hast thou in thy brain,
“That thou openest the lamp (thyself) to the cold boisterous wind (Sikandar's army)?

“For what is—thy alighting at (my) roadside;
“Thy arraying the army like Sikandar's wall?

“If thou prepared the design of contest with us,
“Thou castedst fire upon a thorn.

“If thou came out for the sake of meeting me,
“If thou came apology-maker,—where is thy apology?

“Give information, that I may know thy reckoning,
“Whether in the snake-basket (thy brain) is the snake (of war) or the jewel of the snake's head (peace).

The second line may be:—

Thou art the thorn; thou art cast on the fire.

In this case, andákhtí is intransitive.

“Pesh iḳbál” signifies—peshwá, peshbáz, istiḳbál, istiḳbál kunanda.

The full sentence is:—

Pesh iḳbal-i-man ba istiḳbál ámadí.

See canto 1. couplet 30.

Snake-stones, said to be capable of overpowering poison, are of three kinds:—

The first is a phosphate of lime, with carbonate of lime and traces of carbon, like a calcined bone. It is small, round or oval, nearly white at the circumference, black or brown at the centre, polished, easily cut with a knife, used as a neck-ornament, emits an earthy smell when breathed on, and adheres to a moist surface.

The second is a carbonate of lime coloured with vegetable matter. It is small, oval, smooth, and shining, black externally, grey internally, and has no earthy smell nor adherent power.

The third is a bezoar (Persian, pá zuùr, pád-zahr, bád-zuhr, the

“The army have, through my waiting, come into agitation (for war with thee);
“Have, through my shortcoming (delay) come to shouting (for the plunder of thy land).

repeller of poison). It is cylindrical, slightly curved, shining, hard, brittle, dark green, emits the odour of musk, has no adherent power.

In 1662 some specimens were brought from India by three Franciscan friars, and lodged in the museum of the Grand Duke of Tuscany. Some were sent at the same time to Sir Robert Moray by Philiberti Vernati.

In the “Philosophical Transactions,” 1665, Thevenot says:—

In East India and in China is found in the head of a hairy serpent a stone that heals the bitings of the same serpent, that else would kill in twenty-four hours. The stone is round, white in the centre, blue or greenish about the edges. Being applied to the wound, it adheres until it has sucked the poison. Washing it in milk restores it to its natural condition.

Solimis, in his chapter on Ethiopia, Philostratus, Pliny—all speak of it.

The gem is evidently the carbuncle, and probably the snake-stone of modern travellers.

In Sanscrit (in the Characa Susruta) it is often mentioned as Serpa-maní (the snake-gem) and garamani (poison-stone).

The author of the “Ikhtiyár Badá,í” calls the stone—bád-zuhr, and says:—It is found in the head of the asai (viper); the author of the “Tuhfatu-l-Muminín” calls it—hájaru-l-hayyat, or már-muhra; the Arabs call it—hajaru-s-samm.

Ibn Talmíz, or Haybátu-'lláh (a Christian physician at the court of 'Abasside Khalífa Muttaki, in the tenth century), and the author of the medical work, “Al Mughní” (the Satisfier), say—that Aristotle spoke of the bezoar stone being brought from India and China.

According to our medical writers, the bezoar was introduced to the knowledge of Europe by Arabic writers.

Oriental writers speak of two kinds of bezoar:—

(a) The mineral procured (according to Talmíz) from India and China; (according to Abú Hinduya) from the mountain Zaravand, in Kirmán.

(b) The organs found (according to the Tuhfatu-l-Muminín) in the stomach of animals of the goat kind; it is called—hajaru-t-tís.

See the Khwașșu-l-Ihjár and the Ikhtiyárát-i-badá,í.

Fontána (quoting Redí and Valisnieri, the Italian naturalists) says that the snake-stone has no ethcacy in curing the bite of vipers.

Snake-stones have been considered to be specimens of Serpentine, the origin of which term has not been satisfactorily determined.—“Asiatic Researches, vol. xiii. p. 317; xiv. 182; xvi. 382.

In the life of Apollonius Tyanœus (Persian, Balínás), B.C. 3-A.D. 98,

“My lions (warriors) have beheld the deer (the sluggish army) of Chín;
“Fat deer like these, seldom have they seen.

are some marvellous stories of huge Indian serpents, which the Indians destroy as follows:—

They spread a silken robe, inwoven with golden letters, before the entrance of the serpent's cave, and those letters, being magical, bring on sleep, so that the eyes of the scrpent (although exceedingly hard, sounding like brass when it moves) are overcome. Then with powerful incantations they so allure it as to be able to cast over it the magical robe, which induces sound sleep.

Rushing on it, the Indians cut off its head with an iron axe, and take out certain stones found therein; for the heads of the mountain-serpents are said to contain small stones, very beautiful, and endowed with a peculiar lustre and wonderful virtues. Such a stone was in the ring that Gyges is said to have possessed that conferred invisibility.

Bábú Ráj Chandra Sandal, of Banáras, says:—

In Bengal it is a belief that the cobra bears a diamond, learned men imagining that, as it lives a long life, time matures its carbon to a diamond.

In his Manual of Kurg, p. 166, the Rev. G. Richter says:—

The cobra lives a thousand years. After passing the meridian of its life, its body shrinks and brightens till it gleams like silver and measures three feet at the age of six hundred years; still later, it shines like gold and is only a foot in length; at last it shrinks to the size of a finger; the same day it flies in the air, dies, and sinks to the ground, where it disappears.

The spot is called náka, and is marked by a stone enclosure. Should anyone unawares set foot on it, he will be attacked by an incurable disease and rot away by degrees.

When the stone is taken from the reptile's head, he is no longer venomous. The stone is dark of colour, shining, the shape of a horsebean, sometimes pale and semi-transparent, made of sandarach, or false amber. Though adhering for a time to bites, it has no curative properties.

The American Indian tribes believe that in the mountains is a secret valley, inhabited by the chiefs of the rattlesnake tribe, which grow to the size of large trees and bear on their foreheads brilliant gems. They are called—“the kind old kings,” “the bright old inhabitants,”—as the cobra is—“the good snake.”

In Peru is an animal called the carbunculo, that appears only at night. When pursued, a valve opens in its forehead and a brilliant object (a gem?) becomes visible, dispelling the darkness, and dazzling pursuers.

In Cyprus and the adjacent isles and coasts false precious stones, said

“My lions have severed the chain;
“My bold ones are resolute as to blood.

“The arrow-feather and the sharp spear-point (of my army)
“Rend the quiver in pieces through clamour (for flight).

“The eye of the spear-point is (expectant) on the path of this enemy;
“If there,—(with thee be) one ‘man,’ our mace is a hundred ‘mans.’

“When my soldier-slaves take aim
“With a single arrow, defeat comes to an army.

“If he were the Khusrau Shist Mírán,
“Even he would be the butt of these aim-takers.

“When my smoke (the army) passed over a tribe (a kingdom),
“If it were (adorned as) the painting of Chín, it became the desert-smoke (dispersed).

“When I abandon friendship and peace,
“Me,—God forbid I should through fear drink a drop of water (delay).

to have been taken out of the head of the kouphí, are fabricated by Jews; they are worn as amulets to protect the wearers from the bite of venomous animals.

Shakespeare (“As You Like It,” Act II., Scene I.) says:—

(The toad) ugly and venomous,

Wears yet a precious jewel in his head.

The “Indian Antiquary,” February, 1875.

“Ham-amáj” signifies—ham-nishín.

Hence the couplet may be:—

If he were the Khusrau of sixty amírs,

He would even be the fellow-sitter with these aim-takers (slaves of mine).

Shist Mírán was a famous warrior under Afrásiyáb, the King of Túrán.

With a slight alteration, the second line will be:—

If I drink water (delay) on account of anyone,—be not water (honour) mine!

“My spear devours the dragon, just as
“The deluge of fire consumes grass.

“If in conflict with me be the deep ocean,—
“From the ocean, I will with the sword bring forth the dust (of destruction).

“When my arrow makes passage through the brave (the warriors),
“Of the flanks of lions it makes the butt.

“And if the mountain be (in conflict with me) I will cause it to move;
“I will clothe (conceal) it with the rust of iron (the darkness of my war-weapons).

“I shatter the elephant in wrestling;
“Am the king of elephant-body (robust); nay—the elephant-overthrower!

“To devour the buttocks of the wild ass or the haunch of the deer (such are the men of Chín),
“Has no weight with the rending lion (Sikandar).

“When the royal white falcon and the sea-hawk set to work,
“They give the prey of birds to the fishes.

“Ye are the fishes, footless, handless;
“In my mouth (is) the dragon like the crocodile.

The second line may be:—

(Its) iron (hardness) I will clothe with rust (the devourer of iron).

If faroshánam be read for bi poshánam:—

I will put it away (destroy it) with the rust of iron.

As the leavings of falcons, after much preying on birds, fall into the river,—so will your corpses, O men of Chín!

Otherwise—From fear of me ye will flee from the plain and be drowned in the river, as fall birds from fear of the falcon.

The second line may be:—

My dragon (body)—as regards the mouth (is) the crocodile (ready to devour you).

“Even so the dogs that gnaw the bone
“(Easily) devour bread with teeth like the sword.

“Since thou art malice-bearing, I will display revenge-taking;
“Be friendly;—I will display friendliness.

“In every place where my power presses its foot (is firm),
“Victory is mine and superiority.

“If to thee,—the jewel (peace) be needful; or if the crocodile (war),
“From my sea both may come to thy grasp.

“Perhaps thou beheldest not my uplifted sword,—
“On it, a crocodile and a (jewel-) lustre diffused?

“I am that treasure and that crocodile-form;
“For in my cup is the poison (of the crocodile of war) and the antidote (of the treasure of peace).

“Near (with) thee,—that treasure (peace) and that dragon (war);
“Give me tidings—which thing fetches the price (or is bought by thee).

“If thou come, I will bring thy body within silk (the dress of honour);
“But if not, I will bring thy head within bonds.

“I have displayed to thee savageness and gentleness;
“With these two I have tried thee.

“If thou (by journeying) make thy foot dusty at my door,
“I will pass like the sun (splendour-giving) over the soil of Chín.

“But if not, I will by way of revenge cast
“All the dust of Chín into the sea of Chín.

“When thou readest this letter thou shouldst not make delay;
“Show me the sign of peace or of war.

“Thou shouldst not exercise carelessness; for the fierce river
“Is in tumult, like the cloud, torrent-shedding.”

A man, tongue-knowing, man-understanding,
Who possessed fear of none,—he summoned;

And sent, so that he took the precious letter;
And gave it with Sikandar's seal to the Khákán.

When the Khákán read the king's order,
He wished to fall from the summit of his place.

Fear came into his heart through that awe;
For he was intelligent of temperament and the recognizer of the intelligent.

A fancy of two forms closed the path against him (the Khákán),
Namely:—Shall I strike at the king (in battle); or shall I go to the king?

—The having two forms (of thought) brings torment to thought;
Brings the head of the remedier to the sleep (of grief).—

Come, cup-bearer! that wine (of senselessness) like rosewater
Sprinkle on me, that I may come from the sleep (of carelessness of God).

The first line may be:—

A fancy of two forms; to it he (the Kháḳán) closed the path.

O guard (door keeper)! Advance the nostrils (close the door; admit no callers);
Go thou also (hence); reflect on thyself.

Separate me from the vexation of the heart (the talk of callers);
Leave me for reflection on myself.

I have no desire for conversation with any;
Conversation with myself is enough for me:

If a purchaser (a seeker of verse) come from the far road,
That he may become fellow-sitter with the mine of jewels (Nizámí);

May behold the treasure (the verse) of Nizámí;
May make joyousness in the feast of speech,

Say:—“The master of the house (Nizámí) is not at home;
“And if he be, he is not in need of the stranger.”

O happy-footed guard! I uttered a mistake,
For enmity to travellers is strange.

Shut not our door in anyone's face;
For the shutting of the door is improper.

“Munákhir dar pesh kardan” signifies—the bringing together the door of two folds.

The nostrils (munákhir) are likened to the two folds of a door; because the additional piece of wood (or the fixing of one plank on another), they call the nose of the door. Thus, both planks are nostrils.

In carpentry we often speak of a “nosing.”

Since speech has called us the river (of eloquence),
It is proper to open our door (continuously) like the river.

Open the house-door and sprinkle water;
In a great waste, pitch a great tent (for hospitality) like the moon (light-giving).

Permit—that the searchers come,
(And) look at the king of speakers (Nizámí).

For to-morrow, when I bring my face within the veil (of the shroud),
I shall hasten from (my native city) Ganja (this world) to (the forest country of) Gílán (the next world).

Many a one who comes my purchaser
Finds no path towards the seeing of me,

Save the (word-) painting, from the reed of a painter (Nizámí),
(Which) he views written in every book (of mine).

Behold! speech, how far from it I have fallen:
Where was the steed (of speech)? where have I urged?

The representer of adorned treasure (the tale of the Khákán)
Gave of this wealth (history) a jewel (of speech) like this,

Saying:—When the heir (the Khákán of Chín) of the country of Afrásíyáb (Túrán)
Raised his head like the sun from Chín,

He learned that, to that land and clime (of Chín), there came
A dragon, a snorter like that from Rúm.

No one has seen closed the door of a river from which the creatures of God obtain bounty. Even so, our grace should flow.

Verily, he had read the letter of the king,
(And) had despaired at that work (of coming) of the Khusrau:

With unsullied thought and true judgment,
He sought out the end of the thread of his own work.

His judgment considered it first proper so far,
That he should write a reply to the king's mandate.

He ordered—that paper, and the reed, and requisites,
The Chíní scribe should bring before him:

Should write an answer suitable to the king;
Should observe in it the basis of speech.

From the belly of the pen the hand of the skilful scribe
Cast black musk (letters) on the silk (paper);

Cherished words, heart-alluring,
By which patience remains not in the brain of man (the striver):

An address (in humility) which should give hopefulness;
A reproach which should give help towards peace:

Fascination (words heart-entangling) which should close the path to war;
Allurement which should give softness to stone (the tumult of war):

Tongue-subtleties like sharp arrows;
One door towards humility, the other towards reproach.

The decoration of the beginning of the letter was—from the first,
In that name (of God) by which names became true.

The Musk-bladder (náfa) is taken from the belly (náf) of the deer and wrapped in silk (harír).

The Lord, friendless (without partner), yet Friend of all!
Of Himself alive, and alive-keeper of all!

The world-creator, God, the work-performer;
The powerful executor, yet the powerless-cherisher!

The drawer forth of the standard (of loftiness) of the resplendent ones of the sky (the stars);
The drawer of the pen (effacer) of the demon of dark face (the night):

The motion-giver to the compass, motion-possessing (the sky);
The rest-giver to the point place-occupying (the earth):

The conspicuous-maker of whatever becomes conspicuous;
The arriver of whatever will arrive (every existing thing).

Of the speaker, or the silent, or the intelligent, or the distraught,—
To none, is power as to His secrets.

From none, aught save adoration comes;
Absolute lordship is His only.

After praise of the world-creator,
By whom the sky and earth became conspicuous,

He urged speech in excuse to the monarch,
Saying:—“May praise be to thee from the Omnipotent!

“Já-gír” signifies—já-gírauda, place-seizer, &c.

“From every king who appears to the world,
“Creation (the world) gave to thy hand the key.

“Thou hast made thy dwelling from sea (in the west) to sea (in the east);
“Over Írán and Túrán, power is thine.

“When thou becamest disengaged from (conquering) the compass of the west,
“Thou castedst the standard (of victory) on the line of the east.

“Thou seizedst the whole world, high and low;
“Yet thy heart became not sated of foreign (land).

“Draw back the rein, for the dragon (of death) is on the path;
“The tale (of wars with kings) is long, and the night (of life) is short.

“Thou art Sikandar, the King of Irán and of Rúm;
“I am the work-orderer in this land and clime.

“Many ear-pierced (beringed) ones (slaves) like me are thine;
“Strive not with severity for the bloodshed of one like me.

“I and thou are of dust, and the dust of the earth;
“Verily, best that man be dusty (humble).

“Only as far as the dust (of the grave) is every sovereignty;
“In the dust (of the grave), none is better than another.

“When they cast the drop into the river,
“From it, they recognize not again the drop.

“In the mint of this stone-place, thy presence,
“Consider a great bounty for my country.

“With every favour,—the man, God-recognizing,
“Increases his thanks to God.

“When God increased grace to me (by thy coming),
“How is it improper to perform thanks to God?

“As long as I live I will make the resolution of thanks to God,
“For better than this the wise man has nothing.

“From some lords of mystery (understanding the secret of thy conquests) I have heard
“That, wherever thou bringest the army,

“Thou sendest some persons of the people of Rúm
“To the merchants of that land and clime (that thou hast resolved to take),

“For that reason that they may purchase whatever food they may find;
“The food which appears—hot or cold (all kinds),

“They burn and pour at once into the well;
“They preserve no reverence for wealth.

“When the store of that city becomes empty,
“Thou, like the dragon, placest thy head there.

“Thou takest that soil through its poverty,—
“Like fire which subdues wax.

“I have come to meet thee, for that reason
“That I may turn this indigence (the emptying of the stores) from my own city.

“Although by practising deceit and sorcery
“It is impossible to make Chín void of food,

“Pesh baz ámadan.” See canto xlviii. couplet 39.

“Yet concord,—better than conflict and contest;
“For this (conflict) brings the stain of sorrow; that (concord), water and colour.

“Make not ruined the bark of the people of Chín;
“For thy bark (of life) will also fall (founder) in the water.

“Be not strong of heart (fearless of retribution) though thy hand be strong,
“For God's decree is higher than sovereignty.

“It is not the part of a wise man that, through impetuous judgment,
“He should make contest with the Lord of power.

“(Perfect) like wisdom, thou art of the world the one come to work (matured),
“By thy order,—every work, good or bad.

“Who is of use to none,—that one,
“Of him the reckoner (of the renowned ones) takes no account.

“By principle (justice and liberality), world-sovereignty is thine,
“For command and divine pomp are thine.

“Of everything, the foundation (principle) should be correct;
“For injury is in defective foundations (principles).

“To make—gold from silver, cornelian from crystal,
“Is to cause fruit to ripen by force (in a hot house).

Otherwise:—

Make not ruined the wealth of the people of Chín;
For thy wealth will also fall into the water (of the torrent of vicissitudes of life).

“In the house he ripens the (unripe) market-apple;
“But it is pleasant to the teeth of none.

“Thee, God created for the sake of justice;
“Tyranny appears not from the just king.

“Assist not oppressors (thy army that has overrun the world);
“For they will one day ask thee of this administration.

“When one of good judgment makes his judgment bad,
“He practises destruction against his own prosperity.

“When the world sometimes revolves out of its (proper) motion, (which is)—
“Hot in the hot season, cold in the cold season,—

“Seek not safety (health) in that season of heat and cold,
“In which it (the world) turns its face away from its own custom (cold in the summer, hot in the winter).

“Thus, best that every season of the seasons of the year
“Should, by its own intrinsic qualities, display its nature.

“The spring should show its nature from that spring-produced;
“The summer should produce the decree of summer.

“Whatever is not by deliberation of work,—
“Against it, the revolution of Time turns (and destroys).

“Sikandar is renowned for justice;
“And if not,—each one of us is Sikandar.

“Think not that conflict comes not from me;
“I bring forth the dust (of destruction) of the mountain at the time of rising up (to battle).

The summer here means—the month Tír (June), when the sun is in Cancer, and the first month of the autumn (kharíf)-harvest.

“When they place the throne of ivory on the backs of elephants,
“They bring me tribute from Hindústán.

“I bring beneath me (as a steed) the raging lion;
“I pitch (in confusion) the vault of the lofty sky on Leo.

“But with (notwithstanding) my sovereignty and renown,
“I am not bent on seeking contest with thee.

“If thou made this inroad on that account,
“That I might, like slaves, use supplication before thee,

“I will place my head (in obeisance) on the ground at thy court;
“Not (only) I,—all the potentates of Chín.

“For every wish which thou mayst bring into conception (regarding me),
“I accept thanks (am grateful) in accepting thy order,

“In this matter (of accepting thy order) is no reproach;
“As to guest-worshipping, mine is no help.”

An answer, good and heart-cherishing as this,
They entrusted to the messenger, so that he went back.

When the kiug of lion-force read through the letter,
He became more patient as to hunting the wild ass (the Khákán).

From the assault of the king, the army-holder of Chín
Was not safe,—from morning till evening-time.

“Khar pushta” signifies—pushta,e kalán; falak-i-nuhum.

The couplet may be:—

I bring low the raging lion;
I dash (in confusion) the vault of the sky on the lion (the earth).

The second line may be:—

(a) I dash (in confusion) the ninth heaven on the seventh heaven.

(b) I pitch my litter on Leo.

(c) I place the saddle on the back of the lion (my steed).

On a day of days, when the sun
Was exceedingly resplendent over dust and water,

The army-holder of Chín, from the height of sense and judgment,
Made a project with a guide.

One world-experienced was his minister,
From his judgment the resplendent world full of splendour.

The calculation (the idea) which the Khákán used to cast up (in his mind),
He (the Khákán) used to make his own work at his (the minister's) order.

In that matter (of grief at Sikandar's coming) he sought an opinion from that one work-understanding,
Who possessed correct judgment in affairs,

Saying:—“Of this matter how hast thou the design?
“How may I give a turn to the torment (of grief) of the sphere?

“What pawn of love or of hate shall I array,
“For this frown (of grief) that has come upon the eyebrow (the country) of Chín?

“If I prepare for war,—the enemy is strong;
“On his head is the crown of Kay Khusrau.

“And if I display courtesy in (the state of) his waging war,
“I make my weakness evident to the people.

If dáram be read for dárí in the first line, and gosh-pech for pech pech in the second, the couplet will be:—

How may I arrange this sovereignty?
How may I give chastisement to (and put far this grief all-embracing as) the sphere?

“The purpose of this monarch,—I know not
“What it is—for crossing this territory.”

The auspicious vazír to the Khákán of Chín spoke,
Saying:—“Of advice no help is mine:

“I reflect on the animosity of thy judgment,
“Lest thy animosity should become thy ruler.

“Pride is thine as to treasure and army;
“Thy becoming weak (being defeated) is far from work (a thing possible to be):

“Has come,—a world-possessor strong like this;
“Against him, close not the door of friendship:

“In every place to which he came,—he took the country;
“At this business it is improper to be astonished.

“This (world-seizing), what thoughtest thou—that it is mere playing at work?
“Verily, this is the quintessence of working at work.

“Of this sort (world-seizing), is divine work;
“Hostility (with Sikandar) is striving with God (who aids Sikandar).

“It is possible—neither to strike the sword on the sun,
“Nor to make ruined the mountain Alburz.

“Meet Sikandar; if not, the lofty sky
“Will bring injury to those injuring power (God-given):

Otherwise:—

This (speech of mine), what thoughtest thou,—that it is mere pastime?
Verily, this is the subtlety (of counsel) for thy action.

The second line may be:—

Will bring injury to those inclining to power (God-given; and wishing that they too may possess this power).

“It is possible—neither to overthrow good fortune,
“Nor to exercise enmity with the prosperous (whom the sky assists).

“O one of good fortune! wrestle not with the prosperous one,
“For it is hard to overthrow the prosperous.

“When the prosperous one binds his girdle (for war with thee),—bring thy shoes (and go in his service);
“It is improper to strike a blow upon the awl.

“Be content with him for a month, more or less;
“For here the stranger remains not long.

“Strike not at first the stone on the glass-ware (abandon not peace);
“For when it breaks,—tardily it becomes sound.

“A (picture of the) rose that thou paintest on the house-pillar,—
“The picture of the rose falls away (by lapse of time); but the mark remains in its place.

“Of wounds, soundness is by (the granulation of) the blood;
“But the wound-place brings not forth a hair.

“In that, strive that that black dragon
“May in peace obtain the path to this soil.

“The curse (of God) reached Chín on that day,
“When this dragon arrived at the door of Chín.

“Think not that from the azure vault
“A garment comes without blueness (mourning) to man.

The first line may be:—

When the prosperous one binds his girdle (for war with thee), bring (humbly) his shoes.

“The music of the world is discordant (to the temperament);
“The defect is in the silk (the cord of the harp), not in the harper.

“If thou wilt display harmony in this note (the world),
“Best,—that thou show friendship to (bring forth) the concordant note.”

When in this matter the prince of Chín
Saw no help in the struggle (of warfare) from the sky,

Of those remedies—of which choice was his,—
The observance of homage (to Sikandar) came to his estimation.

On that he was resolved, that he would bring his head to the road (proceed),
Would go, according to the custom of ambassadors, to the king:

Would behold the king's administration;
Verily, the chiefs of the court.

Every distress is from Time, not from 'Umar and Zayd.

The second line may be:—

(a) The defect is in the harp silk string. evil men men of the world, not in the harper God the world

(b) The defect is in the harp silk string (of the sky),—no; in the harper (man).

If in the world thou desire to pass life in safety,—bring forth the concordant note and express not the discordant.

Produce well-doing; be far from ill-doing.

In the morning-time, when the bark-drawer (the angel-guardian) of the sun
Cast up the bark (the sun) on the water (the crystalline sky) from the shore (the crepuscule of the east),

The army-holder of Chín, the monarch of Khutan,
Prepared on his own person the garb of a legatee,

And hastened to the camp of the world-king
In such a way that no one discovered this secret (of his disguise).

When he came to the monarch's court,
The king obtained intelligence of that coming,

To the effect that the Khákán had sent an expert messenger,
In appearance auspicious, in speech correct.

The Khusrau ordered that they should give him access;
Should give him rank in the place (degree) of ambassadors.

The message-bringer, head-exalting, entered;
Offered, obeisance-making, prayer for the king.

The king ordered that in place of standing he should sit;
Should utter the ordered words.

“Zauraḳ-kash” may signify—the sky of skies, the revolution of which in one day and night is completed.

“Sáhil” may signify—the marge of the sky.

At the king's order, that eloquent man
State down, and made adoration of him who caused him to sit.

Some time passed (in perturbation) and he closed not his eyes;
Breathed not a word, good or bad, of himself:

Remained astonied at the compass of that circle (the nobles in two ranks standing before the king);
In that circle remained silent (motionless) like the point (the centre).

From the monarch the signal came to the effect,
That:—“Deliver the message if thou hast it well (in mind).”

The moon (the Kkákán), face-concealed behind the cloud (of disguise),
Began with the jewel (of speech) of a tongue (lustrous) like the sword,

Saying:—“From the coming and the going of the king of Írán and of Rúm
“Be all this land and clime fruitful (sharers of thy sovereignty)!

“From (the capital of) Chín to the other parts of the confines of Chín
“Be the land altogether at his command!

“Be not the world (all Chín) without the door of his court!
“Be not the throne of the world without his shelter!

“Nukta” may signify—a point incapable of partition.

The mouth of lovely ones is, at the time of silence, small like a point (nukta), and nukta in arithmetic signifies—naught. Hence, nukta means—silence.

“In my charge are secret words,
“From (the thought of uttering) which my speech is trembling.

“My sender saw reason of such sort,
“That the king should make the place void of the stranger.

“Of the confidential attendants, none should be—before him (Sikandar);
“Save him (Sikandar), on whose religion be praise!

“If one person (save Sikandar) be there (concealed) in secret,
“It is improper for thee to utter the concealed mystery (my message).”

At the asking for privacy like that,—the king
Feared as to making privacy.

He ordered;—a foot-tether of gold,
They placed on the foot of the lofty cypress (the Khákán).

Verily, his wrist, with a golden cincture,
They drew within the chain of gold (that was about his feet),

The palace void of the people then made
The confidential attendants, (who) also hastened to the door.

In that palace of his alone remained the king himself;
Before him, a diamond sword placed.

To the sent one he said:—“The place is void;
“Unloose the knot of thy hidden words.”

At the king's order, the man of concealed secret (in disguise)
Untied the knot from the concealed secret.

When he took up the veil from the surface of speech,
He took up its exordium with prayer,

Saying:—“As long as the verdure is springing in the garden,
“As long as the red rose shines like the resplendent lamp,

“May thy face be kindled (ruddy) like the rose,
“The world learned (acquired) freshness from thee (the gardener)!

“May the seal-ring (of command) of the sky be beneath thy name!
“May every deed of fortune be to thy desire!

“My trust on that—if the monarch the slave
“Recognizes,—blessing may come to the work.

“If of the concealed secret (the disguise) there be no knowledge,
“(I will unfold the mystery; for) better than truth is no path to him.

“I am that messenger self-sent,
“Before that thou castest me down (as a captive), I (a captive) have fallen (in obeisance).

“The Khákán, the king, the army-holder of Chín, am I,
“Who kiss the ground in the king's service.”

Through the boldness of his deed (in revealing himself), Sikandar
Reckoned not his market (the revealing of himself) agreeable.

The Kháḳán's visit to Sikandar was as Sikandar's to Núshába.

See canto xxxviii. The Kháḳán compared Sikandar to Núshába and himself to Sikandar.

With harshness he expressed a harsh shout against him,
Saying:—“The surface of the brocade may be known from the back.

“I recognize the sparrow from the hawk;
“Verily, the bladder of musk from the liver.

“But I preserve the shame and the honour (of those veiled);
“Of those concealed (usually women), I lift not up the veil:

“What shamelessness prevailed so much,
“That it left (thee) not concealed with the screen (of disguise)?

“What want of majesty sawest thou on the part of the king of Rúm
“That thou thoughtest steel softer than wax?

“Fearedst thou not the force of my arm,
“That thou castest the dust (of contempt) into my balance (the arm)?

“Although the young deer be bold,
“Best, that it turn the rein from the path of the lion.”

To him the Khákán of Chín thus replied,
Saying:—“O one worthy of a hundred thousand praises!

“I took shelter at this court for that reason
“That I observed no want of protection on the king's part.

“When I, untaken (of myself), enter by the door (of the enemy's house),
“No enemy takes my head.

Mixing raw musk with the liver of the deer, they sell the mixture when dried as pure musk.

“The black lion is malice-seeker as long as
“The boar shows (whets) his teeth (for battle) from afar:

“When teeth-plucking (in distress) he lowers his neck,
“The fierce lion plucks up from his own neck (the idea of) his (the boar's) blood.

“Since with me the king's heart is not vexed,—
“From him, the lion's generosity is not far.

“The fear of the sword was mine as long as
“My sword was sharp of tooth (displaying the tooth, long drawn):

“Since I have no quarrel with Sikandar,
“How have I the thought of the sharp sword?

“Moreover, I committed not first that treachery (of invasion),
“That captivity should truly come upon me.

“Against me thou hast brought assault;
“For me to exercise hate with thee is infidelity.

“I took up enmity from the path (abandoned enmity);
“I came in this confidence to the king.

“Since I display much kindness;
“No one takes the head (life) of those kind.

“But if I also committed a very great crime,
“Humbling oneself is a very great apologist.

“The king's justice is a greater protector on that account,
“That he especially takes pity on the guiltless.

“He brings not to bonds the head of one shelter-asking;
“He keeps injury far from those quarter-asking.

“Dandán kunán,” or “kunán,” signifies—zarí kunán.

“If I came to this court,
“I came by the leave of the king's justice.

“For the world-king is a just ruler;
“God is on that account his ally in every matter.”

By that smooth speech of sweet tongue,
He unloosed the knot (of vexation) from the heart of the lord of the marches.

To him he said:—“Thou hast well come; be happy!
“Be free from the bond of captivity.

“As to what was thy reckoning (idea) in this coming,
“It is necessary to show why the rudeness occurred?”

The shelter-seeker said:—“O world-shelter!
“From thee I hold not concealed my own need.

“I came to thy court on that account
“That I might behold thy pleasure (in what it lies) and thy path (of justice):

“In this coming, what the king's object is,
“And what the beginning and the end of this movement may be.

“If from time the power be mine,
“I may make the king prosperous as to his design.

“If that desire be not gained by my hand,
“Verily, the arrow falls far from my aim.

“I kiss the ground in petitioning;
“The king may perhaps become far from hostility.

“Since I withhold not my life from the Khusrau,
“Why is it necessary to lay the hand on the arrow or the sword?

“When the jewel comes with ease to the hand,
“Why is it necessary with difficulty to cut the stone?

“The design, which in peace becomes whole (accomplished),—
“Why is it necessary to give the rein to war?

“If thou desire the throne of Chín and the crown of Fúr,—
“This slave is not far from order-bearing.

“And if thou pass from respect to me,
“(If) thou give me the place of my father (the grave),

“I am become the accepter of the seal (of command) of thy name;
“I am become thy slave, unpurchased with dirams:

“A loss it is not, that in the king's country
“A well-wishing slave should be added.

“As regards Chín, be not girt with the coat of malice;
“To thy coat (of empire) say:—A fold (a province) be not.

“For the curl of (my) slaves (each) a territory in value,—
“Deliver (the country of Chín) to a slave of Chín like me.

“How is the moon's face captive to a fold?
“The arch of the king's eye-brow far from frown,— best.”

The monarch said:—“O one of approved judgment!
“The matter which thou askedst I will perform (answer).

Fúr was either tributary to the Khákán of Chín; or Fúrán stands for Faghfúr, a title of the Khákán's.

This country of Chín is as a single fold (chín) of thy garment of empire, the diminishing of which by one fold (a province) is no injury.

“I led the army to the confines of Chín on that account,
“That I might bring the land to the hand of the king of Irán:

“Might bring to the dust the enemy's head;
“Might make the world pure of the strange religion (of infidelity):

“In every territory, for order-accepting,
“Might appoint separately an order-bearer.

“Since thou—without the assault of my sword,
“Placedest in surrender thy head beneath me,

“I will give throne-loftiness to thy head;
“Will give thee prosperity as regards thy crown.

“Will neither desire from thee crown, or territory, or throne;
“Nor exercise with thee severity in these matters:

“But on the condition that from thy own country
“Thou presentest to me the revenue of seven years:

“When thou bringest me the tolls of seven years,
“The tolls of other years become lawful to thee.”

The listener prepared artifice;
He returned a yet more agreeable reply,

Saying:—“Since the lord of the crown desires from me
“Tribute of seven years at an age like this,

“Best, that he should give me compensation for my property;
“Should give me the order of life for seven years.”

To the world-seeker this delightful reply
Was pleasing, and his brain became warm (with love).

In some copies Túrán is read for Irán.

He said to him:—“The revenue of the country for six years
“I give as thy reward (for coming to me)—O sensible man!

“Since I behold thee clever and sensible,
“I make sufficiency with one year's tribute from thee.”

When the chief of the Turkáns (the Khákán), from the chief of the time (Sikandar),
Became by that happiness of victorious fortune,

He swept the dust of the court with the point of his eyelashes (his hands being fettered);
After dust-sweeping, he spake to the king,

Saying:—“Although the king his own word
“Will perform—may his power be from God!—

“First, for such protection—for me,
“A true order from the Khusrau's hand is necessary.

“That when I present the tribute of one year
“The king will not move me from my place (Chín).

“I will place the king's writing like the amulet of the arm;
“Will preserve it for my own head's sake.

“Will also give to the king the covenant as regards (my rising for) blood-shedding,
“That I will not travel the road save in loyalty.”

As to this their treaty many an oath passed,
That no one (neither) should strive as to disloyalty:

They should not seek malice; should keep love fresh;
Until the heavens cease from motion.

The second line refers to a move at chess.

See canto lii. couplet 41.

The king ordered that the guards of the entrance
Should make this fettered one (the Khákán) free

From the fetter of gold; should establish his rank higher;
Should place the crown of jewels on his head.

When the Khákán's business with the Kaysar (Sikandar) became with ceremony arranged,
He returned to his own camp.

Proudly moving, and laughing, and rejoicing,
The drum of joy beating,—he came to (the camp of) Chín.

“Ba sáz shudan” signifies—ba sáz pardákhta shudan.

“Ḳayṣar” (pl. ḳayáșirat) was the title of the kings of Rúm.

When the Sultán of night took the umbrella (of darkness) over his head,
The quarters of the world took the colour of amber (darkness).

The stars scattered a treasure of gold (the light of the constellations), in such a way
That earth's cradle urged the ox to the treasure.

Sikandar made his temperament ardent by the wine-cup;
Made the earth ruby-shedding (ruddy) with wine:

Sate from even-time till early morn;
Caused the cup of Jamshíd to circulate in memory of Jamshíd:

In the path of sleep (the enemy to watchfulness), calthrops strewn;
The gallop and the assault (of the Khákán) forgotten:

The heart fearless become of the enemy's action;
Neither solicitude for (the posting of the advanced guard of) the army, nor the challenge of the sentinel.

He urged (circulated) the royal morning draught until the morning;
Kept the night awake till night remained not.

When the sphere pierced (strung) the unpierced ruby (the rays of the crepuscule),
The world became matched with the crown of ruby (the rising sun).

A watchman in the morning entered by the door,
Saying:—“Why is the king altogether careless?

“Behold! from afar the Khákán of Chín has arrived,
“In such a way that the earth trembles beneath him:

“The army world within world arrayed;
“With clarion and drum, noise excited:

“From the many feet of elephants which distressed the road,
“Dust ascended to the surface of the sun and the moon.

“An army which, if he seek much,
“No one will see so numerous in one place.

“All, war-weapons taken up,
“Like a river filled with iron.

“The king seated on a terrible elephant;
“From us to him, are not more than two miles.”

“Șabúh” signifies—the morning draught; ghiyúḳ, the evening draught.

When the king (Sikandar) obtained intelligence of this deceit (on the Khákán's part),
He descended from the royal throne:

State on the excellent steed, the road-traveller;
Arrayed the army according to the order of battle:

Made his belt tight for battle with the Khákán;
For he reckoned not his covenant true:

Ordered so that they beat the drum;
And fixed the frown on the eye-brow against the men of Chín.

He arrayed the army like the lofty mountain,—
With the sword, and the mace, and the bow, and the noose.

Van-guard to rear-guard,—with (composed of) the arrow and the sword,
A mountain (each) produced from the sea to the cloud.

When the Khákán obtained news of his action,—
That Sikandar came for contest with him,

He came forth from the troop of the centre-place:
Said with a loud voice:—“Which is the king?

“Say ye—that (for combat) he should turn the rein towards me;
“Should not keep concealed his face from my face.”

When Sikandar heard the Chíní voice,
He drew together in folds the (battle) garment of quilted silk:

Urged forth his own (steed), the elephant-overthrower;
Hurled the castle (his own steed) against the enemy's bishop (the Khákán's elephant):

Opened his tongue in execration of the Turkáns,
Saying:—“Without (hidden) calamity no Turk is born of his mother.

“Seek not from the Chíní aught save the frown on the eye-brow (the vexation of the heart):
“They observe not the treaty of men.

“True speech uttered the ancients;
“Treaty-faith exists not among the men of Chín.

“No one seeks manliness from the Chíní;
“For, save his form, that pertaining to man is not theirs.

“They have all chosen narrow-eyedness (shamelessness);
“They have beheld (experienced) openness of the eyes (shamefacedness) in other persons.

“Otherwise, after such amity,
“Why tookest thou up the path of hatred?

“First, in that friendship-seeking,—what was there?
“At last, in this hostility-displaying,—what advantage?

“Mine,—the heart was one, and covenant one;
“Truthfulness great; treachery little (none).

“Not (mine),—the intelligence that your love was hate;
“That the heart of the soldier of Chín was full of twist and turn.

“If the soldier of Chín had kept faith,
“He would (like the faith-keeping Sikandar) have kept the world beneath the fold (the skirt) of his garment.

Turkáns are the people of Turkistán.

See canto lv. couplet 43.

“Tang chashmí” signifies—zisht-síratí va bad-'ahdí.

“Farrákhí chashm” signifies—khúsh-khúe va wafá dárí.

Tatars and Chinese have narrow eyes.

See canto lxvii. couplet 46.

“Like the demon, thou madest me bound to the covenant;
“Thou now raisest the cry for treaty-breaking.

“If thy form became the mountain of steel;
“And if thy army became the tribe of Ya,júj,

“From Ya,júj, steel-devouring, would not move
“On his place Sikandar, like Sikandar's wall:

“The pheasant (the prey of the falcon), whose time (life) comes to an end,
“To it,—the (vain) idea comes of hunting the royal white falcon.

“When the locust (young and vigorous) prepared the red wing of flight,
“It gave back to the sparrow a written order for its blood.

“If thou bring forth thy head (in arrogance), I will seize the crown;
“But if thou offer apology, I will accept (the apology for) the crime.

“In my quiver—are the olive-oil and the bee;
“Are, like the bee, both the sweet and also the sting.”

One of Solomon's attendants, a beloved one, was sick unto death. The demon in the prison sent a petition, saying:—“If you will release me awhile, I will cure the sick one.”

Solomon, binding him with an oath, gave him his freedom, of which the demon took advantage to stir up disturbance, to overturn and to set fire to cities.

“Khaṭṭ ba khún dádan” signifies—to be content with being slaughtered. See canto li. couplet 101.

Olive-oil is used for assuaging the pain caused by the sting of the bee or the wasp.

The first line may be:—

In my quiver are the decoration (of pardon) and the arrow (of wrath).

The army-holder of Chín spoke, saying:—“O monarch!
“I have not turned my neck from thy protection (covenant):

“I am that very protection-seeker that I was at first;
“In oath firm, in treaty perfect.

“When I became the accepter of thy covenant,
“I bind not the girdle (for action) save at thy order.

“As to this movement, this was my purpose,
“That thou mightest make the censer (thy heart) sweet-smelling with my aloe (of friendship).

“Thou knowest not that I—endowed with such power
“That I arrayed my army on the revolving sphere,—

“Am not so feeble and day-blind (ignorant)
“That, void of power and force, I turn back from war.

“With this array of army like the mountain which thou beholdest,
“I am not distressed by the boiling sea (Sikandar's army).

“But fortune is thine ally;
“The earth is thy slave; and the sky, attendant.

“Strife with the lord of fortune
“Brings the striver's head from the throne.

“The sky assists the king:
“Me,—how may strife reach the sky?”

When he said this he descended from the elephant's back,
(And) went towards the city (the camp) of the king like the river Nile (submissively).

When the king (Sikandar) saw that that Khusrau, apology-making,
Went on foot before him,

The second line may be:—

The sky,—how may my strife reach?

He drew forth for his sake a steed,
From head to crupper hidden under gold trappings:

When he gave to him prosperity (by seating him) on the steed,
He gave him greatness by moving alongside with him:

Gave him many other things besides this;
Remitted to him also that one year's revenue.

When the king, the Khákán, became the king's free slave,
Enmity departed from the households (the two camps).

In that broad place the two armies became one;
The opinion of the two army-shatterers became one.

They cast off arms from the body, and sweat from the face;
They commingled in trafficing and bargaining.

The army-holder of Chín every moment from the country of Chín
Sent much food to the monarch.

So that, in the place of the king's sitters, completely
Sufficient was that food in the morning and evening.

Music and wine and the cup kept being theirs;
Near to each other verily ease, theirs.

When they were disengaged from wine,—in hunting,
They made prey together in one place.

Without each other, wine they (Sikandar and the Khákán) drank not;
Each one free (from the society of the other was) in torment with himself.

The agent to the verb drank may be—“each noble one.”

The second line may be:—

Each noble one (of both armies) in his own freedom (from the bond of egotism, khudí, and selfishness, khud-dárí).

Come, cup-bearer! that wine which is soul-cherishing
Give me; because it is, like life, necessary for me.

It may, perhaps, make anew the withered life;
May bring into agitation (of freshness) that withered blood (of old age).

THE DISPUTATION* OF THE MEN OF RÚM AND OF CHÍN, IN THE PRESENCE OF SIKANDAR AND OF THE KHÁKÁN OF CHÍN, ON THE ART OF DELINEATING.

A day more joyous than the fresh spring,
A day,—most choice of time,

The Khákán of Chín was the king's guest;
Two suns, fellow-sitting with each another.

Of Rúm, and of Irán, and of Chín, and of Zang,—
They drew close the two ranks.

With wine, the assembly and the face adorned;
From the face of the world (Sikandar's guests) dust (vexation) risen (and departed).

In that joyousness,—with delight and wine,
The wave (of speech) of the jewel-seller (the sage) reached the lip (of utterance).

“Munáẓira” signifies—disputing to ascertain the truth.

“Mujádila” signifies—disputing to maintain one's opinion, right or wrong.

“Ba mihmán.” See canto liv. couplets 13, 18, 24; lxvii. 155; lxxii. 27.

The second line may be:—

The wave, jewel-selling (the singer's lustrous speech), reached the lip.

Speech of the work of those work-knowing (traders),— passed,
Namely:—“Of the world, who are most talented?

“Of every country of the age, what is the (rare) land-produce?
“Of trades in every country, what (commodity) is the most choice?”

One said:—“Enchantment and sorcery
“Spring from Hindústán,—if thou wilt look.”

Another said:—“To men of ill-fortune (sorcerers),
“Sorceries hard to be borne arrive from Babylon.”

A third spoke, saying:—“At the time of meeting (of men of the world), there come
“Song from Khurásán, and music (of silk stringed instruments) from 'Irák.”

To the extent of his ability, each one (of that assembly, all fellow-countrymen) displayed
An example (a proof) from the picture of his own compass (special skill).

At length, on that it was agreed
That they should make a dome like the arch of the eyebrow:

Between the two eye-brows (the arches) of the lofty dome
The pourtrayer should lower a veil:

In this corner,—the Rúmí should practise his handicraft;
In that corner,—the Chíní paint his picture.

They should not view each other's decoration (the painting of the picture),
Until the time of claim should come to an end.

The second line may be:—

That they should make an arch like the matchless eye-brow.

When they should be disengaged from that work,
The veil should be cast down (removed) from the midst.

They (the spectators) will consider which of the two forms (pictures)
Is the most beautiful,—when it becomes finished.

In secret, the workers sate
In that two-fold arch like the double arch (of the eyebrows).

In a little while, they finished the work;
They cast up the veil from those two forms.

Of the two arzhangs (the two bepainted wall-surfaces), the form was one;
Both as to drawing and as to colour,—no difference.

At that work (of exact) similarity, the beholder remained astonished;
Was altogether dejected at the wonder.

Saying:—“How have these two form-fashioners (the painters) made
“The painting of the two arzhangs (the two bepainted wall-surfaces) in one way?”

When the king sate between the two forms,
He carefully looked at this and at that:

Recognized them not from each other;
Carried not his foot within the screen of their mystery:

“Andákhta gardídan” signifies—dúr shudan.

See couplets 19 and 35.

The second line may be:—

Double (the men of Rúm and of Chín) like the arch in that double arch.

“Arzhang” here means—the paper or the board (nigár-náma) on which the painters of Chín paint. See canto xxvi. couplet 157.

By looking, much he sought the mystery of that (exact similarity);
To him, the state of the case went not truly.

Yes; between them was a difference;
For this took (reflection), and that showed (the cause of reflection).

When the sage (Balínás) beheld those two idol-houses (the painted walls),
To the sage that (similarity of) painting appeared strange.

He summoned truthfulness, and so hastened (in thought)
That he found out the end of the thread (the concealed state) of that picture.

He ordered,—so that the people of Rúm hastened;
(And) placed again a veil between the two pictures.

When that veil intervened between the two walls,
One was desponding (obscure), and the other was gleaming.

The delineations of the Rúmí departed not from water (lustre) and colour;
Blight (obscurity) fell upon the mirror (the polished wall-surface) of the Chíní.

When the wall of the men of Chín became void of decoration,
At that matter the monarch was astonied.

He again drew away the veil from between;
Verily, the first appearance appeared.

He knew that that enkindled arch
Had by polishing acquired the delineation of the picture.

The men of Chín polished their wall-surface, so that it reflected the picture drawn by the men of Rúm on the other wall.

At that time when they prepared the work,
They cast up the veil in the middle.

The Rúmí was firm as to painting;
The Chíní made (decorated the wall of) the house by polishing.

Every picture of which that side (the wall-surface of the Rúmí) became the accepter,
This side (the wall-surface of the Chíní) became the accepter by polishing.

In that contest of skill, on that the decision passed
That to both was aid from the vision (of the understanding).

No one knows how to draw a picture like the Rúmí;
Who is bold of hand against the polishing of the men of Chín?

I have heard that, by reason of his painting, Mání
Went as a prophet from Kay (in Khurásán) to Chín.

When the men of Chín obtained news of him,
They hastened beforehand on that road (by which he was coming).

A gleaming reservoir of pure crystal,
Like the reservoir of water, they established on that road.

The depictings of the writer's (painter's) reed
Stirred up the wave on that water-pool,

Like a piece of water that the wind makes restless,
Fold on fold (wave on wave) it (the wave) goes to the marge.

Verily, the herbage that sprouted on the brink of the reservoir,
On that reservoir they cunningly established with verdure.

The story of Mání extends from couplets 40-55, assigning his wondrous painting as a proof of his being a prophet.

When Mání arrived from the far desert,
He possessed a heart impatient through thirst:

Went, thirsty for that water, towards the pool;
Opened the head of the dry (empty) water-bottle.

When he struck the water-bottle on the stone-built reservoir—
That water-bottle was earthenware—it at once broke.

Mání knew that on his path
That reservoir of the men of Chín was his well (of calamity).

He brought forth a reed possessed of decoration and beauty;
Struck the reed on that reservoir, Mání-deceiving;

Figured with that reed, order-accepting,
A dead dog on the surface of the water-pool.

In it, wriggling beyond conception,—a worm,
At which terror would come to the heart of the thirsty one.

For that reason that when the thirsty one on that reservoir of water
Should behold a dead dog, he should not display haste (towards it).

When in the soil of Chín became spread this news,
That—Mání had impressed the prohibiter (the dead dog) on that pool,

Through the many sorceries of his wisdom,
To it (his wisdom) and his picture,—they inclined.

The first line may, with a little change, be:—

(a) Thirsty and head-uplifted, he went towards the pool.

(b) Thirsty, lip open, he went towards the pool.

Behold how again I have urged (my steed of speech)!
Where I exalted the head of my speech!

The world-possessor with the king of Chín some days
Was music-kindler with (by means of) the gleaming wine.

Time to time their love increased;
The world praised both that one and this one.

One day he spoke to him saying:—“I desire
“—If the sky bring not before me foot-turning (from the true path),—

“That I may return to my own country;
“May make an expedition from Chín to Rúm.”

The Khákán of Chín gave him an answer like this,
Saying:—“Earth's seven territories have become thy kingdom.

“Wherever thou wishest, proceed proudly with fortune's aid;
“Wherever thou makest thy abode thou art the point of adoration.

“Wherever the king's cavalcade hastens,
“From us slaves,—service-performing.”

On account of the Khákán's skill and his vigilance,
The king was astounded at his fidelity (which was great).

Every moment with the chief of Chín the king's assembly
Became more resplendent than the sun and the moon.

The couplet may be:—

(Turning) from the Khákán's skill and his vigilance,
The king was astounded at his fidelity.

The second line may be:—

The king was astounded, (saying:—“With all this,) fidelity is his.”

The Khákán—for order-accepting loin-girt,
An attendant, a ring in his ear (verily, a slave),—

Caused food, according to his own usage (during the whole of Sikandar's sojourn), to reach the king;
Caused himself by that love to reach the moon.

Although the king held him higher (in honour),
He became, time to time, more his slave.

—When the monarch gives (lofty) rank to man,
It is improper that he should take account of himself.

In the highest rank he should display humility;
Should, verily, make claim to inferiority.—

Towards the men of Chín the king displayed that of honour,
As the April-rain does to the shell (by filling it with pearls).

Of clothing of Baghdád and Rúm,
Which was precious in that land and clime,

He displayed to the king of Chín such resources (of wealth)
As was not in the power of any other king.

Through the many royal tables, victual-spread, which he established in Chín,
He loosed the frown from the forehead of the men of Chín.

In Chín was none of the people
Who put not on (stuffs) silken or satin.

“Maula” may come from—málik (a lord), or from mamlúk (a purchased slave).

He should consider himself small before the king; and, notwithstanding the loftiness of his rank, should display homage and reverence.

When, through goodness, the king made
The eye-brow open for those of narrow eyes,

Their affection was (close) like the king's eye-brow,
Their oath by the king's eye and head.

They all fixed their head on the line of his order;
They expressed the breath of love for the king.

Come, cup-bearer! make my neck free (from the grief of separation);
Pour the tears of the goblet (of the wine of senselessness) upon my skirt,

That tear (wine) which, by its great purity,
Washes down the stain (of carelessness of God) from the skirt.

O saucy one of Chíní (beauteous) decoration! display not sauciness;
Come; for a moment gather not the frown (of vexation) on thy eye-brow.

It is said—that Niẓámí had a lovely damsel, in whose hands was the work of receipt and expenditure of the house. One of Niẓámí's friends representing that this damsel expended with great prodigality,—the speech reached the ear of the damsel, who immediately gave up her duties, upset the affairs of the house, and then sate in a corner.

When Niẓámí heard of this, he called her and gave the counsel mentioned in the text.

The address may be to himself; for sometimes, through his overpowering love to God, Niẓámí used to suffer privation from maintaining the needy and the necessitous.

Make my heart joyful by the sight of thee;
Make me to-day free from the fetter of grief (at the disorder of the house).

If (even) the revenue of the Khákán of Chín be thine,
Expend it not; the day of rain (tranquillity) is thine.

Of my property, enjoy something; and give something (to my family and guests);
Lay aside something also for the sake of the people (the pilgrims visiting me).

Enjoy not all; I fear that thou mayst stand (live) long;
To the elderly head, evil is want.

Close not the door of expenditure on thyself in such a way
That, from not enjoying it, thou becomest sorrowful (by reason of privations).

Empty not also at once the treasury in such a way
That, through foolish consuming, thou comest to sorrow (of want).

Make thy (house-) expenditure to an extent
That the mean may be neither little nor great.

When thou makest the thread larger than the needle (-eye),
Many are the needle-eyes which thou expendest.

The representer of speech, the picture-painter (Nizámí),
Expressed such a picture on Chíní silk (silk paper),

Saying:—The world became full of the king's renown;
For he filled the skirt of Chín with pearls.

In some copies the second line is:—

Spend it (on the needy); for this is the splendour of thy market (for the next world).

Night and day in that matter (Sikandar's liberality), the Khákán
Sought all assistance from his own fortune,

That he might give the king rare recompense for foot-toil (in coming as his guest);
Might expend treasure in hospitality to him:

Might make for him a royal entertainment;
Might cast the world (of Chín) beneath the hoof of his steed:

Might draw before him royal first-fruits,
To the limit of degree of his own work.

Of the world he chose a day,
The illuminator like the monarch's fortune.

Like resplendent Paradise he prepared a feast,
At which (in envy) the teeth of lions let go milk.

With wine and fruits, pleasant-tasting, in such a way
He arrayed the monarch's feast

The second line means—the Khákán wished Sikandar to enter the capital of Chín.

“Dandán-i-shírán” signifies—the stars.

“Shír az dandán hishtan” signifies—letting go milk from the teeth; suffering envy.

“Shír hishtan” signifies—dropping milk; letting go existing bounty; emitting star-rays.

“Shír” (milk) may signify—light, because milk is white.

“Shírán” may signify—those who have not lowered the head to the world's delights.

The couplet may mean:—

(a) They prepared such a feast that even the constellations displayed envy.

(b) Through the splendour of the tables and the candles of camphor, the assembly was so illumined that the stars, in shame, became void of light.

(c) The Khákán prepared a feast such that the teeth of the contented man abandoned everlasting favour that he possessed, to acquire in imagination its delights.

That in the world was not a desire
Which was not each gathered on that table.

Besides victuals of Chíní character,
—Like to which the porter of Paradise beheld not in Paradise—

Many delicious confections of sugar,
With the almond and the pistachio-nut, kernel-stuffed.

Rare delicacies,—not of that kind that the world-worshipper (the rich powerful man)
Acquires one of them in a life-time.

Jewels—not to such a degree that the jewel-recognizer
May estimate a half of them in a year.

When the treasure-house was emptied (by reason of the cost of the feast)
—In that way hospitality prepared!—

The Turk king, with the great ones of the land,
Went to the monarch for the purpose of inviting him.

According to the former manner, the ground-kiss given,
He increased his own dignity by his ground-kiss.

Benediction-uttering, he said:—“If the king's throne (sitting-place)
“Make its way over this slave's throne

“It will make his head precious with the diadem,
“Will make him renowned with this honour.”

The king accepted his warm wish;
Preserved, by going, his (the Khákán's) honour.

“Many delicious confections” (couplet 21) may be the agent to Guzasht, “besides” (couplet 20). That is:—

Many delicious confections surpassed the victuals of Chinese character,

The king and the king's escort at once
Went from their steeds to that table.

Earth unloosed the fastening from the head of the treasure;
Running to and fro (in attendance) came to the lofty sphere.

When Sikandar reached the Khákán's table,
Khizr's (Sikandar's) foot reached the fountain of life (the tray of hospitality).

He beheld a throne of gold like the sun,
In it, a fountain of (many) pearls, (in purity) like a sea of water.

On that golden throne he sate with joyousness,
In his hand an orange (a ball) of camphor and ambergris.

Faghfúr, the world-seeker, at his right hand
Stood erect, loin-girt, in service.

The king, favour-displaying, called him in front;
He placed him, like the king, on a chair of gold.

By the king's order, the other crown-possessors
Sate on their knees (in reverence) in the front place (before the throne).

The Khákán ordered that they should bring food,
(That) the dust should become yellow with golden trays.

The first line may mean:—

(a) Sikandar scattered much treasure.

(b) The horsemen were so decorated with gold trappings that you might say:—“A treasure has sprung from the earth.

The second line may mean:—

(a) (The great joyous cry of) the coming and the going (of the people) ascended to the lofty sphere.

(b) The coming and the going (of the angels) went to the lofty sphere.

Like a king he scattered a great treasure,
Like the (broad, yellow) leaf of gold (of the vine) from the bough, leaf-shedding.

In that wish-place (the feast of victuals much desired), like the city of Farkhár (in decoration and in the delights of food),
On the part of the guests, the devourers, the wish (for delicious victuals) displayed no diminution nor choice (for all viands were ready without stint).

Whatever they desired, like the inhabitants of Paradise,
They arranged on that table, victual-spread.

When they had eaten of every kind of victuals,
Over the wine-cup they displayed their peculiarities.

Exhibited the joyousness of the crimson wine;
Cast also a carpet of crimson silk.

From every country, seated for music,
A master (of music) and a minstrel (of sweet voice)— wonderful;

Vocalists, melody-awakers,—wondrous,
Brought forth the word (of criticism) according to the rule of metrical measures:

Farkhár may signify—a city in Turkistán famous for its lovely women; or an idol-temple famed for its beauty and decoration.

“Mukís” signifies—mukás.

The second line may be:—

(a) The wish (of the guests) made no demand upon the attendants; (for all kinds of delicious victuals were present without stint).

(b) The shrewd guest expressed no desire (for better or for other food) to the attendants; (for all kinds of delicious victuals were present without stint).

In Paradise, whatever the inhabitants desire, they at once obtain.

In the second line, bar árástand is here equivalent to—they found arranged.

Sughd is near Samarḳand.

Otherwise:—

Brought forth criticism on the pipe-players.

The silk (-string) players of melody in the Sughd language
Brought forth the sound of music to the sphere:

The singers of the path (of melody) in the Pahlaví tongue
Gave, with much melody, freshness to song:

Verily, the foot-beaters (dancers), Kashmír-born,
Through (the violence of) dancing,—whirling like the demon-wind:

From the Greek-land, many organ-players,
Who ravished the sense from everyone's heart.

The army of Rúm and that of Chín together waist-girt (to view the spectacle),
The standard of Rúm and of Chín upreared.

The Khákán of Chín opened the treasure-door (by much giving to Sikandar's army);
He emptied the earth of Kárún's (Korah's) treasure.

First came to use (was given, the treasure) of jewels;
With war-helmets and steel-armour, jewel-adorned:

Of crystal gleaming like the sun,
A chief seat (a royal throne), in lustrousness like water:

With brocade of Chín in ass-loads,
With musk of Tatarí also in bales:

Platters of camphor with musk-fragrance;
Than the fresh camphor,—the dry aloes more (in quantity):

“Pá,e kob” (bází-gír). In the violence of the revolution of the dance the pá,e kob leaps up, claps his feet to the buttocks; and, by the power of hand and foot and flying skirt,—dances in the air.

“Mu'allaḳ-zan” is a bází-gír who whirls about, head low, feet high, like those pigeons called “tumblers.”

Khákán is properly the title of the king of Tibat (Thibet) only; Faghfúr that of China proper. In some copies Jaypál (instead of Khákán) occurs. It was the title of the king of Láhúr, of Chín, and of Hindústán—given by Mahmúd of Ghuzní.

Bows of Chách and silk of Chín;
Also some valuable swords:

Horses of noble breed, powerful in speed, of Khatlí (stately) gait;
All fresh of form; all swift of foot:

A káraván,—all white falcons and hawks;
For fowl and heron overthrowing, swift of attack:

Forty elephants, with litters and housings,
Tall, and strong of brain, and hard of bone:

Troop on troop,—slaves, army-shattering;
Lovely damsels, who would bring love into the dead.

When he (the Khákán) drew before the guest (Sikander) such a present;
Besides these he drew magnificent presents:

After a while he unfolded a fresh treasure;
Than it he prepared a more beautiful present,

A (grey) Khatlan steed, the proud-mover, the mane and the tail black,
Swifter than the wind in the morning-time:

A mover like the royal throne,
Its sitter (rider) unconscious of its motion:

In speed the deer surpassed;
In impetuosity like fire; in softness like water:

In the morning, more quickly rising than the birds;
In the river, more swift than the fishes.

“Khing” signifies—a white horse.

“Sabz-khing” signifies—a white horse inclining to green(?).

“Surkh-khing” signifies—a white horse inclining to redness.

Couplets 63-72 describe the steed.

In swift moving, his form the demon-wind;
In turning, his title the demon-born:

In leaping, he was (he leaped) not less than the sky;
Even the breeze was not his rival:

In the battle-field he so went and came
That fancy remained behind him half-way:

In the time of his tumult (neighing), the steed overthrown;
In the time of his force (warring), the elephant overthrown:

Like imagination, the supreme mover, in every direction (overthrowing horses and elephants);
Like thought, perfect in swift moving.

In impetuousness, I say not like a samander!
Like a samander? No; a Sikandar-bearer (chosen out of all the horses of the world).

A hunting-bird of distraught brain (impetuous in the attack of birds);
More distraught (restless) than the sleep of (men on) the night of calamity:

“Rukh (or faras) afgandan” signifies—to overthrow.

See canto xix. couplet 168.

The couplet may be:—

(a) In the time of tumult the rukh (the roc) overthrows the steed;

In the time of battle overthrows the elephant.

(b) In the time of tumult the castle (at chess) overthrows the knight;

In the time of battle the knight overthrows the bishop.

The first line may be:—

Like imagination, the supreme mover (with or without a road), in every direction (in rear, in front, above by plunging and bounding, below by kicking).

In couplet 64, Solomon's throne is hinted at. See Sale's Kurán, chap. xxvii.

The samandar moves quickly in the midst of fire.

The second line may be:—

A samander? No; a Sikandar-ravisher (inasmuch as out of thousands of horses it took Sikandar's heart).

Like (un-ending) Time in to and fro motion, swift of wing;
Going (after prey) like the (fierce) south wind; coming (back to the falconer) like the north:

In his grasp claws of steel;
Through his design (of attack) the black eagles, black-clad (in mourning),

Much blood (of birds) on his neck deposited,—
The claws of his grasp, eagle-overthrowing:

In assaulting, the grinder of the liver of the (mighty yet terrified) Símurgh,
Making every rhinoceros its prey:

Angry and blood-shedding and bold of eye,—
God created it for injustice and rage:

The Tughán-Sháh of birds (of prey), in name Tughril,
Altogether like Tughril-Sháh in sovereignty.

A damsel, black of eye, chaste of face;
Of rose-limbs, and sugar-lip, and musk perfume:

An idol (a lovely one), like one of Paradise adorned;
A fascinating one, desired with a hundred desires:

A moon, a proud mover, like the lofty cypress;
Two tresses, like musky nooses intertwined:

On her (face) a double chin, from which water (lustre) trickled;—
Over the fire (the ruddy face) who saw water suspended (the lustrous double chin)?

The agent to “deposited” is the word—“claws.”

Ṭughril is the name of a king and of a bird of prey.

The eagle is described in couplets 73-79.

Ṭughril, the last Sulṭán of the Saljúk dynasty, succeeded his father Arslán on the throne of Hamadan in A.D. 1175; and under the direction of his valorous uncle, Muhammad, son of Atábuk, governed his dominions happily. At last, abandoning himself to excesses, he was, after showing the greatest valour, defeated in A.D. 1193 by Takásh, Prince of Khwarazm, and slain.

The straight cypress, in need of her stature;
Sugar, her attendant; and honey, slave:

Her face—cast the violet (the black tress) on the rose (the ruddy face);
Made the violet (the blue-black tress) the care-keeper of the rose (the ruddy face):

Pure (black) musk the loin-girt one (the attendant) of her (fragrant) tress;
Because her (black) tress was the attendant as regards the sun (the ruddy face):

A sweet speaker, a sugar-lump;
A tyrannous one as to honey and sugar:

Her body, crystal (in lustrousness) and the ermine's back (in softness);
Her finger, in form (delicacy) the ermine's tail:

A ball (formed) of the silvern chin upraised;
On it,—a collar (formed) of the double chin (like the collar of gold) affixed.

That idol, love-seeking, with that collar and ball,
Used to take the collar from (surpass) the moon; the ball from (surpass) the sun!

With the eye-brow, bow-fashioned; and with the glance, the arrow,—
With the bow and the arrow, she captured a hundred hearts:

“Bar binafsh gul” should be read—binafsh bar gul.

The second line may be:—

Because her (black) tress had overpowered the sun (the ruddy face, by drawing it within its noose and concealing it).

The first line may be:—

A piece of honey and a sugar-lump,—speaking.

“Ṭauḳ (goe) burdan” signifies—to surpass.

The sun is like a ball; and the moon (during the first ten days of the month) like a collar.

From the delicacy of her limbs, when she used to drink wine
The colour of wine used to appear through her throat:

A thousand praises on such a foster-mother (the earth),
Who cherished a precious one of this sort!

Through scanty glancing she cast not her glance at any;
Her mouth much smaller than her eye.

Thou wouldst have said:—Indeed, no mouth is hers!
Its name (fame) is, indeed, in the world (but not its reality).

The bringer of the precious gift (the Khákán)
In describing that gift became lofty of head (stood up),

Saying:—“This bird and this steed and this damsel
“Are precious (unequalled),—May they be dear to the king!

“Neither sate anyone on a grey war-steed like this;
“Nor comes easily to the hand a bird like this.

“What need of speaking? For at the time of action
“They display their own qualities.

“A damsel also with this countenance is not despicable;
“For no one is her equal in beauty.

“Within her, the assister (God) has introduced three (matchless) qualities;
“In respect to which, the fourth is not to be acquired:

“One—beauty of countenance and grace;
“For in fascination she is an evident proof (of God's power):

See canto lvi. couplet 17.

“Khwár” signifies—maza, lazzat, neko-șúrat.

“The second—powerfulness, which at the time of conflict
“Turns not the rein from manly men:

“The third—an agreeable voice and the playing of the stringed instrument;
“For she sings more sweetly than Zuhra (the minstrel):

“When she lifts her pleasant gentle voice,
“Fowl and snake, on account of her voice, sleep not.”

To the world-seeker, of that clever heart's delight
The sweet voicedness and loveliness were agreeable;

(But) the tale of boldness and manliness,—
He had (without believing) accepted through wisdom:

The lily (woman) is tender; and the thorn (man) stiff,—
For manliness is little in women.

Woman of silvern body, though she be of brazen body,—
Why boasts she of manliness? for, verily, she is woman.

If a fish (of silvern body) be of the hard stone,—
It is (verily) the prey of the crocodile of the river.

Of paper it is improper to make shields;
And afterwards to cast them in the water.

The monarch held this point unsuitable;
He considered not women strong in manliness.

He accepted her and put the ring (of service) in her ear;
When he accepted,—he forgot her name (so little thought he of her).

When the king accepted those presents,
He went from the Khákán's table towards his sleeping-place.

The exploits of this damsel are given in cantos lxi. lxiv. lxvii.

After wetting their shields in water, warriors rise up to battle. Shields of paper are useless.

In the morning-time, when the peacock (the sun), east proudly moving,
Struck forth its head from the arch of azure hue (the sky),

The king again placed the wine-cup in his hand;
Opened the door of the court for music:

Passed a day or two in toying and caressing,
With music and wine, and the wine-cup, heart-soothing:

(And) kept being in joyousness with music and wine.
Again his steed became swift of foot.

For returning (to Rúm), he arranged matters;
In wandering, he became like (restless) Time.

The saucy one of Parí face, whom the Khákán of Chín
Gave to the king that he might hold her dear,

—For the reason that she was not agreeable to the king,—
Became captive like the shadow (that ever remains) behind the screen (of the haram).

That moon kindled (with rage) like the sun;
She shed rose-water (bitter tears) on the rose (the face) from the narcissus (the eye).

In the prison-house (the haram) of the king's damsels,
She was continually like the shadow (void of effect or of beauty) at the bottom of the well.

One day, when this sphere, chaugán-worshipping (loving revolution),
Brought from night-playing the ball (the sun) to its hand,

Perhaps—in mirth and pleasure.

Pla??ers at chaugán whirl the chaugán (the bat) in the air before striking the ball.

The first line refers to this whirling motion; for the sphere ever revolves.

Sikandar, who surpassed Khusraus,
Surrendered the rein to his own steed, practised at the chaugán:

He mounted the fleet steed, mountain-stamping (with his sharp hoof),
The steed (was) of elephant-stature; and the king, of elephant-body.

Those neck-exalting drew forth (with pomp) the standard;
The sign of the day of the place of assembly (the Resurrection Day) appeared.

Through the army, whose amplitude was to farsangs,
The plain was straitened for hunting.

From the desert of Chín to the river Síhúr (of the city) Jand (in Farghána),
Land after land was beneath the silk (of the standard).

When to the musterer came the army,—
In it, were five hundred thousand men, selected and of exalted rank.

Rear and front, soldiers of peacock hue (accoutred with armour and weapons);
Left and right, lions of steel claw (tried in battle).

Within the centre, the king, a river of majesty;
Round about the river (the king), the army (firm and collected) like the mountain.

Besides those of elephant-strength of iron helmet,
Forty war-elephants behind the king's back.

A thousand and forty Pahlaví banners
Moving in rear of the royal standard.

“Sanjak” may signify—the pennon of a certain standard, immediately on the raising of which on the elephant's back,—they make the beast move forward.

The first line would then be:—

A thousand and forty Pahlaví banners (each on the back of an elephant).

On special attendants (of silvern body), belts of gold,
Like pure gold on the particle of silver (the slender waist).

The attendants, moving like the waters of a torrent,—
Horse-leaders on every side, troop on troop.

Around the king,—efficient court-officials,
By whom the road-toil becomes easy.

The Khusrau of Khusraus went proudly moving,
The potentate of Chín at his stirrup running.

When for a while the monarch travelled the earth,
The order so passed to the Khákán of Chín,

That he should return to his own territory,
Should hasten to the clime of the Turkáns.

The Turk (the Khákán) bade farewell to the world-seeker;
He made his face the river with the water of his eye (-lashes).

The king, rein-turned, world-traveller,
Caused the dust to reach from the plain (of Jand) to the Jíhún (near Balkh).

When he came near to that deep river,
He ordered that the army should alight:

Regarded that portion of ground (on the bank of the Jíhún), heart-exhilarating;
Considered it fortune to sit in that spot.

The tent-rope of the royal pavilion,
They drew; and the peg (tent-pole) of the centre became firm.

The clime of the Turkáns may signify—either Chín or Turkistán; for Chín is cousidered as another Turkistán.

Balkh is twelve farsangs west of the Jíhún or Jayhún.

From many bejewelled pavilions,
The bank of the Jíhún became like the garden of Írám.

When the king beheld that territory beyond the Oxus,
(He saw) a great world,—I say not that he saw (merely) a city!

Of that property which came from Chín to his grasp,
He gave much (in founding cities) when halting chanced to him there:

Made prosperous the ruined cities;
Founded also many new cities.

Of Samarkand, from seeing which a man is joyfu.,
Its founding, thus it is heard that it was by him.

In Khurásán and Rúm the news became instant,
That the monarch had come from the strange land.

In every city, through joy at the king's victory,
Those proclaiming the joyful tidings opened out the road (to take the news to the different cities),

(The men of Rúm and of Khurásán) in thanks exalted the standard (of joy);
Displayed joyfulness in every house.

Everyone sent much wealth and treasure
To the king's court on account of his foot-toil.

Come, cup-bearer! make haste to-night with the wine (of senselessness);
For rose-water (the wine) is necessary for the head-pain (of carelessness);

See canto lxvii. couplet 81.

“Pá ranj” signifies—pá??muzhd, the present given to a guest.

The wine which brings water (lustre) into the face of the work (of wine-drinking);
Not that wine which brings crop-sickness into the head.

The poet desires the mai,-i-ma'uaví (the spiritual wine), whose fruit is the good disposition and the fire of the love to God.

SIKANDAR'S OBTAINING INTELLIGENCE OF THE ASSAULT OF THE RUSSIANS; OF THE PILLAGE OF BURDA'; AND OF THE CARRYING AWAY CAPTIVE OF QUEEN NÚSHÁBA.

To the world-traveller, travelling in the world,
Pleasant it became to make journey on journey:

To behold the administration in every territory;
To enjoy repose at every stage:

To possess news of hidden things;
To take up a share of (viewing) unseen things;

But when thou beholdest the end of work,
A man is monarch (of happy state) in his own city.

To be helpless in his own city with the mean,
Is better than monarchy in the city of others.

Although there be prosperity in the city of others,
The heart is not void of love of home.

Sikandar, notwithstanding that success which was (his),
Displayed all affection for his own city.

Because in the rose-bed is the colour and perfume of the rose;
Because transplanting from the rose-bed is (the cause of) the yellow face (of grief).

Although he possessed country beyond limit,
He preserved the thought of his own house (of Rúm).

One night, he expressed an opinion on that matter, saying:—To-morrow, from the place,
Like the wind, he would bring his foot to the wind-fleet steed;

Would make the desire (of seeing) his native country (Rúm) easy to his heart;
Would (on the return path),—enjoy the air of Khurásán:

Would bring the land of Persia beneath his foot;
Would use his judgment towards the country of Usturakh:

Would illumine the world ('Ajam and Írán) by his own conduct (of justice);
Would bring loftiness to his own throne:

Would pass by that land (Usturakh) of sweet praise;
Would glance at the bad and good of that kingdom:

Would show that they (the nobles of Usturakh) should make anew the regulations (the ceremonial of reception and the decoration of the city);
Should make resolution as to the ground-kiss of the Khusrau.

He would renew to each the bread-fragment (the subsistence-allowance, or the lofty rank),
As to that fragment would show much favour:

Would give to those petitioning (the chiefs of Usturakh) a present road-brought;
Would give to the world (Irán) life anew.

The first line may be:—

Would, the water of life creating (bounty-bestowing), pass by that land (U șṭurakh).

If bára be read for pára in the second line, the couplet will be:—

He would renew to every one (of the ground-kissers) the bread-fragment (lofty dignity);

As to that dignity (the town of Usṭurakh) would show much favour.

His thought within this screen (of imaginings) travelled,
—(Just) kings have no occupation save this (equity, liberality, and bounty to the people),—

Daválí, who was chief of Abkház,
Was, by the king's power, neck-exalter.

Girt with the leather strap, at the king's order
He travelled much around the world.

He came to the king of good reflection;
(And) complained like the drum of the leather strap,

Saying:—“O king! a complaint (I have) against the tyranny of the Russians,
“Who take the bride from the cradle (the land) of Abkház:

“The person (the messenger) came saying:—From that adorned country (Abkház),
“Of all property (even) a tooth-pick remains not:

“The Russian oppressor from Álán and Gark
“Uses sudden assaults like hail:

“He found no way by the mountain-passes of that quarter (Abkház);
“Hastened by large boats by way of the sea;

The bride signifies—the wife (other than Núshába) of Daválí.

Álán may be—a country among the mountains of Fataḳ (Fatiḳ), containing a large town, which the kings of Abkház call Kundáj; a country in Turkistán; or a place in a land called Haft-Rús (the seven Russias).

Gark (Kark) may be—a city founded by the king Gurgín; a town near Jerusalem; a place in Haft-Rús.

“Ḳirvát” signifies—jung, a large boat; or one of seven towns on the river of Abkház.

“Darband” may mean—the town of that name near Shirván; a ferry (bandar) across a river; a barrier across the mountain-passes.

The couplet may mean:—He found no way by the ferry by which travellers to Abkház cross; for my army was there stationed. He therefore assaulted from some other port.

“Made not a sally within limit;
“Renewed the ancient feud in that abode (Abkház):

“Took in rapine that land and soil (Abkház).
“—May the road be closed to that inauspicious foot (of the Russian)!—

“Besides those slain, whom one cannot reckon,
“Ravaged much and took much.

“In Abkház, a morsel of food stored remained not:
“Verily, in the treasury, a thing wrapped up (gold or silver) remained not.

“He emptied the goods from our treasuries;
“Snatched the pearl from the jewel-casket and the brocade from the throne.

“They overthrew the whole country of Burda';
“Emptied a city full of wealth:

“Took away Núshába in rapine;
“Shattered the flagon (her ease and pleasure) on the stone:

“Of the many brides (virgins) whom thou sawest standing (before Núshába),
“Left not one lovely one in the place:

In consequence of constant warfare with Russia, the people of Abkház had placed a barrier on the mountain passes.

See canto xiii. couplet 47.

In the east it is the custom to wrap up gold and silver in pieces of cloth.

The second line may be:—

Verily, in the treasury remained not anything acceptable. an old, empty, folded purse.

The second line may be:—

Broke the flagon of her purity on the stone.

“Mándan” here signifies—guzáshtan.

“Overturned all the city and the territory (of Burda');
“Applied fire to the village and the round dwelling (tent)

“If I had been in that contest (with the Russians),
“I should (by being slain) have rested from this foolish wandering (from an overturned country).

“Here,—in service I became lofty of head;
“There,—wife and children (are) in prison and bonds.

“If the king should exact justice from the enemy,—
“May God be (my) assistance-giver and justice-desirer!

“Thou wilt see that in these few years the Russians
“Will cause injury to reach Rúm and Arman.

“Since they have thus found a way to the treasure,
“They will attack as they have attacked:

“They are all highwaymen like the wolf and the lion;
“Are not impetuous for (spreading) the table (of hospitality), but impetuous for blood (the slaughter of man):

“Take territory; subdue cities;
“For they are the vain ones of the people and the mean ones of Time.

“None seeks manliness from the Russian,
“To whom humanity is not, save the form (void of honour).

“If the jewel-load be on an ass,
“Why lookest thou at the jewel? Verily, he is the ass.

“Since those opponents (the Russians) have found a way to the treasure,
“They may cause injury to reach many lands.

Couplets 38 and 46 are prophetic.

Failing revenge on the king's part, they will ravage his lands.

“Ba khwán ná dilír” is the proper reading.

See canto lii. couplet 50.

“May bring forth the arm for injustice-exercising;
“May take property from the merchants.

“Since they bring injury upon that land and clime (Abkház and Burdá'),
“They may display greed of Khurásán and of Rúm.”

The monarch raged at his (Daválí's) speech;
At the tyranny against his house and his spouse (Núshába).

He was vexed also for Núshába;
For dear to the king was that country.

The head, dark and angry, lowered,—
He became terrible in that darkness (of fury).

To the redress-desirer (Daválí), he said:—“Thine is the order;
“In my heart is whatever grief is in thy soul.

“If thou cease from this talking,—well;
“Thou spakest; and the rest thou shalt see from me.

“When I bring my head to the road (of attack) thou wilt see,—
“What heads I will bring to the pit (of degradation) with the loop (of the noose):

“What hearts of men (Russians) I will pluck from sense;
“What blood of lions (Russians) I will bring into agitation:

“I will bring the dogs (the Russians) to lamentation;
“For wild ass-overthrowing is sport to the lion:

“Bál” signifies—in man, from the shoulder to the finger-tip; in beasts, to the hoof or foot; and in birds, to the tip of the feather.

“I will leave in the place the men neither of Purtás nor of Russia;
“The head of both, I will cast beneath my foot:

“If it be the Russia of Egypt, I will make it the Nile (flooded with black elephants);
“Will make it confounded beneath the elephant's foot:

“Will cast out their throne from Russia;
“Will place every stone (the hard-hearted Russian) in the fire.

“Neither will I leave a dragon in cave or in mountain;
“Nor will I leave a grass-blade for the purpose of medicine.

“If I demand not this revenge from the wolves of Russia,
“I am the dog (father unknown) of dogs (the Russians), —not Sikandar (the son) of Faylikús!

“If I hunt not the wolf of Purtás,
“I am more the fox (the mean one) than the fox of Purtás and the fox of Russia.

“If from the revolution of the sphere be safety,
“We will demand our own revenge from the enemy:

“Will bring back everything taken away in rapine;
“Will bring the seizer (the enemy) beneath the foot:

“Mándan” here signifies—guzáshtan.

In the opinion of Orientals, Egypt is a most agreeable country. The Russia of Egypt then means—If it be the most joyous country of the world.

There are many readings of the first line.

In mountain-caves grows a grass that bears a grain-like pulse of yellowish colour and of fatty kernel; also a tree. The grain of the grass and the bark of the tree are each useful in medicine.

The first line may be:—

If I hunt (ravage) not Gurg and Purṭás.

“Will not leave Núshába within bonds;
“Will bring forth the sugar (Núshába) from the reed (the robbers) when the time comes.

“If that silver (plunder) became place-occupier in the stone (of the mountain-mine),
“We would bring it forth (easily) like the hair (unbroken) from the dough.

“By thought, the difficult affair becomes solved;
“In season, the spring-flower blossoms on the tree:

“In hardship, take not thy heart from remedy (despair not);
“For the old sphere changes time to time (it brings sometimes ease, sometimes pain).

“When I took up road-provisions on this path (to Russia);
“I will exercise patience so that my object may be accomplished.

“From the ponderous mountain to the deep sea,
“By deliberation the work (of journeying) becomes prosperous.

“Mine was the intention of going towards 'Ajam,
“That in that kingdom I might establish some places.

“Since the news of this matter reached me,
“Best, if my throne (Istakhr) be void of me.

“My chattels have inclined to the motion (of journeying);
“My saddle is my throne, and that only.

When the dough-makers of Chín make good the dough, they place a hair at the bottom of the dough and begin to knead. When, after a while, the hair comes from the bottom to the top,—it is a sign of good kneading.

“I sleep not; I rest not in any way,
“Until I take revenge from the malicious one.”

When Daválí witnessed that acceptance,
He rested from anger and perturbation;

Made the dust amber-stained (beperfumed) with his lip;
Made the earth gold-encrusted with his (yellow, grief-stricken) face.

Come, cup-bearer! take in the hand that cup of wine,
Of drinking which no help is ours.

Not (real) wine,—(but) the liver-piece (the son) of the sun (the consumer and the vivifier of the earth),
That is in essence both the fire (the consumer of this imaginary existence) and also the water (lustre-giving to those escaped from this imaginary existence).

In this side-place (the world) I behold two butterflies (day and night);
Of face, one is fair; the other, dark.

Of none, become they the moth (of desire) of the (little) candle (of joyousness);
For they read only the order of vexation to us (men of the knowledge of God).

“Taraf-gah” signifies—díd-gáh, which may mean—gá,e nishastan (a place of sitting), either a house, or a man's buttocks.

The first line may be:—

In this place of sight (man's body) I behold two (small) butterflies (the joy and the grief of the world).

The candle signifies—a heart enkindled with the tranquillity born of affluence and ease.

If na khwáhand be read for bi khwahand, the second line will be:—

For they ever read (obey) not our order.

Give splendour to this house (the body) with the lamp (of the love of God),
Which may make roast meat of these two butterflies (Time).

The adorner (Nizámí) of the carpet of this garden (of history)
Kindles the lamp (lustrous verse) from (former) lamps in this way,

Saying:—When Sikandar (son) of Faylikús obtained
The hateful news of rapine by Russia,

He slept not that night from desire of having revenge;
From delivering opinion of war in every way,

Saying:—“Into this matter how may I bring action,
“So that I may deliver myself from this covenant with Daválí?”

The next day, when this steed of red colour (the morning sun)
Unloosed the surcingle from the flank of the steed (night) of dark colour,

—Sikandar sate on that grey Khatlan steed,
Which arose like the wind and leaped like the lightning.

He caused his horse to leap the raging Jíhún (Oxus),
And urged him thence towards the plain of Khwárazm:

The lamp of the light of the heart and the candle of the house of life are the consumers of these two butterflies; for Time is subservient to the holy men of God.

These couplets are a caution to Sikandar, who was joyous at the conquest of Chín, and again despondent at hearing of the ravaging of the Russians.

This steed was given to Sikandar by the Kháḳán of Chín.

Behind his back, an army like the river (Jíhún):
The reckoning (of the stages) of the plain on (at) his finger,

He travelled the plain of Khwárazm;
Came from the Jíhún; passed to Babylon.

For the reason that he might make the world void of the Russians,
No repose was his on water (by the river-side, to quaff wine), or on the dust (to hunt).

He made his eye sleepless in that assaulting (-expedition);
Made the passage over the plain of Sakláb (in Turkistán):

Saw the desert all (full of) the tribe of Khifchák;
Saw among them dolls (lovely women) of lily-limbs (veil-less):

In countenance like fire (ruddy); in cheek like water (lustrous),
More resplendent than the moon and than the sun;

All eyes closed (in modesty), man-fascinating,
(Even) the augel (the recluse of angelic nature)—impatient at the sight of them.

Neither a veil on the surface of their face,
Nor theirs—fear of brother, or of husband.

The army, celibacy-professing, of scanty power (of patience),
—When they beheld such faces veil-less,—

See canto liv. couplet 94.

In Paradise the Húrs are tang-chashmán; or they glance at none.

“'Azab” signifies—in Arabic, a man without a woman; in Persian, a woman without a man. Here the first meaning is appropriate.

The first line may be:—

The army, all celibate, of great ardency.

By youth's ardour became agitated;
In that matter (of seizing the women) became strenuous in endeavour.

(But) from fear of the king no one made an assault,
Nor displayed impetuosity towards those dolls (the lovely women).

When the king beheld the lovely ones of that path (of Khifchák),
To the king that custom (of being unveiled) appeared not well.

He beheld Parí-forms, like pure silver;
Every soldier thirsty; they (the women) like water.

He reflected on the need of the army;
For woman is woman; and doubtless man, man.

One day he gave resolution to this matter;
Gave admittance to the chiefs of Khifchák:

Favoured them after that royally;
Exalted them by his own honouring:

Spoke secretly to the old men of Khifchák,
Saying:—“The woman face-concealed in secret (veiled), —best.

“That woman who shows her face to a stranger,
“Has neither respect for herself nor shame for her husband.

“If the woman herself be of stone or of iron (impregnable chastity),
“Since she has the name woman,—verily, she is woma.”

Observe the force of dast-bází in the second line.

In the first line, turk-tází signifies—dast andází.

The second line may be:—

Every soldier thirsty for (desirous of) them like water.

See couplet 29; and canto liv. couplet 109.

When those desert-keepers of distraught path
Heard,—each one, the king's words,

They turned the head from the order of that matter (the veiling of the face);
Because they found their own customs even so.

With reverence they said:—“We are slaves;
“We are hasteners to the order of the Khusrau;

“But to bind the face (with a veil) is not part of our covenant;
“Because this habit is not the custom of Khifchák.

“If thy custom be the binding up of the face,—
“In our usage it is the stitching up of the eye.

“Since the not looking at the face of the strange woman (is) best,
“The crime is not on the face (of the woman), but on the eye (of the man).

“Moreover, if on our part it (the non-veiling) be displeasing to the king,—
“Why is it necessary for him to look at the face and the back (of the woman)?

“For our maidens sufficient is this castle;
“For they have no business with anyone's chamber.

“Make not the face of this people vexed with the veil;
“Be thou veil-caster on thy own face.

“The one who draws his eye within the veil
“Looks at neither the moon nor the sun.

“If the world-possessor give the excellent order (that we surrender our life before him),
“For him, of us whomsoever he wishes, he will give his life.

The second line may be:—

Heard the king's words one by one.

“Yes; we are the king's troop, order-bearing;
“But we depart not from our custom.”

When the king heard that eloquence,
His tongue became feeble in that dispute.

To him, the truth passed that with that tribe
Counsel-making had no worth.

He unfolded this incident to the sage (Balínás);
And from him that remedy-deviser (Sikandar) sought a remedy,

Saying:—“These lovely ones of chain (twisted)-hair,
“It is a pity that they conceal their faces from none.

“From them,—is calamity to the stranger's eye,
“As to the moth from beholding the candle.

“What may we do so that they may display a gentle disposition,
“May make the face concealed from the stranger?”

The one intelligence-understanding (Balínás) gave answer like this,
Saying:—“I take thanks for the king's order.

“In the middle of the plain I will set up a tilism,
“Of which event they will make the evening tale.

In the “Asiatic Journal,” vol. xxxi. January-April, 1840, p. 237,— quoting the Arabic work Fihrist, A.D. 987, by Muhammad bin Isháku-n-Nadím (commonly called Abú Yaḳúbu-l-Waraḳ)—it is stated:—

The first who composed tales and apologues were the kings of the first (the Achaemenidae) dynasty (B.C. 558-331) of the Persians; and the Sassanidæ (A.D. 226-641) amplified and augmented them.

The Arabs translated them into their own tongue. The first book was the “Hazár Afsána,” the Thousand Tales (said to have been composed by Humá, the daughter of Bahman, B.C. 465), which were uttered for the first time to Alexander the Great, in order that he might keep awake and be on guard.

“At its face every woman who glances—
“By it will not pass save face-concealed (with the veil).

“On the condition that the king will here (in the middle of the plain) sit,
“And from it will bring to my hand whatever (of tilism-making) I may desire.”

Of good and bad (of this matter), whatever the sage desired, the king
Made right (ready) one by one with force and gold.

The sage, world-experienced, of auspicious star,
Entered upon a plan of image-fashioning.

In this splendour-place, a bride of new regulation
Made of hard (black) stone, he set up on the road.

On it, a sheet (a veil) of white marble,
Like the leaf of the lily on the head of the musk-willow.

Every woman who used to look at its modesty
Used, through its shame (its being ashamed), to become face-concealed:

Used, through shame (of herself), to lower the veil on her face;
The cheek concealed and the face hidden.

The Khifchák woman bound her face from that day
When the fashioner (Balínás) fashioned that form in hard stone.

To the delineator the king spoke, saying:—“This form,
“How exercised it effect upon this tribe of stone heart?

“For they listened not to our words;
“(Yet) they look at this stone and obtain understanding (of propriety)!”

The sage of vigilant fortune gave information,
Saying:—“Of Khifchák the heart is hard like stone.

“Although they are in body (white like) silver, they are of stony (black) heart;
“For this reason, they are inclined to stony hearts (tilisms).

“When their chattels (persons) pass by this stone (the tilism),—
“By it, their hard heart becomes soft;

“Because—a face with this hardness (blackness) of hard stone,
“When it keeps itself concealed for the sake of honour and reputation,

“If we conceal the face, it is lawful,
“Against the tyranny (the lust) of the stranger and the shame of the husband.

“Another reason, which is celestial (the effect of the planets),
“I utter not; for it is a hidden mystery.”

In the book of manners it is written—that it is not proper for the wife to look at her husband so that their four eyes should meet. Nay, when her husband looks at her she should gaze on the ground.

In “The Customs and Manners of the Women of Persia,” translated from the Persian by James Atkinson, 1832, it is said:—

When women come out of the bath, they ought to dress in gay apparel; and, if they have any engagement, proceed to the house of their friend or lover. If they meet a handsome young man on their way, they must cunningly remove a little of the face-veil, pretending:— “It is very hot. How I perspire! My heart is wounded,” and talk in this manner, and stand a little while, till the youth smells the 'itr (otto of roses), becomes captivated, and sends a message describing the enchanted and bewildered state of his mind.

The effect of a ṭilism is due to earthly, coupled with celestial, elements.

By the power of this exalted tilism,
The face-binding (the veil) became bound about those faces.

Still that tilism set up
Remains in that desert unspilled.

Round about it, a forest of wooden arrows,
As is the grass on the marge of the water-pool.

Than the feathers of the arrow, eagle-overthrowing (fixed in the soil),
(More) numerous are the eagles round about it.

All the tribe of Khifchák who arrive there,
Arrive bent (bowed) before this peerless image (the tilism).

If from the road a footman or a horseman arrive,
Like the worshipper they offer worship to it.

The horseman who urges his steed before it,
Places an arrow from the quiver in its quiver (the arrow-cleaved ground about it).

The shepherd who there causes his flock to arrive,
Places before it a sheep of the flock.

The eagles come from the lofty zenith;
They leave not a hair of that sheep.

From fear of the eagles of steel-claw,
No one wanders about that hard stone (lest the eagle should snatch him like the sheep).

Behold the image (the tilism) which the image-fashioner accomplished!
Sometimes, it tied the knot (so that people worshipped it); and sometimes, loosed (so that people fled from it).

“It tied a knot” means—the worshipping of that image by the people of Khifcháḳ; for the worshipping of an object not God is a knot on the thread of life.

Come, cup-bearer! that virgin, face-concealed (the untasted wine of senselessness in the cellar),
Give me, if solicitude for a husband be hers.

I will perform hand-washing with pure (wine of senselessness) from the impure (apparent wine);
To the virgin like this, it is proper to draw the hand (washed as regards all other virgins)!

“It unloosed a knot” means—the wearing of the veil by the women of Khifcháḳ. This was a difficult matter, the loosening of which with the nail of deliberation appeared impossible.