Chapter 2

Firdusi, Omar, Sa'di, Háfiz, are names of which any literature may be proud. None like unto them rose again in Persia, if we except the great Jami. At the courts of Sháh Abbas the Great (1588-1629) and of Akbar of India (1556-1605), an attempt to revive Persian letters was indeed made. But nothing came that could in any measure equal the heyday of the great poets. The political downfall of Persia has effectually prevented the coming of another spring and summer. The pride of the land of the Sháh must now rest in its past.

Columbia University, June 11, 1900.

CONTENTS

THE SHÁH NÁMEH

Introduction Kaiúmers Húsheng Tahúmers Jemshíd Mirtás-Tází, and His Son Zohák Kavah, the Blacksmith Feridún Feridún and His Three Sons Minúchihr Zál, the Son of Sám The Dream of Sám Rúdábeh Death of Minúchihr Nauder Afrásiyáb Marches against Nauder Afrásiyáb Zau Garshásp Kai-Kobád Kai-Káús The Seven Labors of Rustem Invasion of Irán by Afrásiyáb The Return of Kai-Káús Story of Sohráb The Story of Saiáwush Kai-Khosráu Akwán Díw The Story of Byzun and Maníjeh Barzú, and His Conflict with Rustem Súsen and Afrásiyáb The Expedition of Gúdarz The Death of Afrásiyáb The Death of Kai-Khosráu Lohurásp Gushtásp, and the Faith of Zerdusht The Heft-Khan of Isfendiyár Capture of the Brazen Fortress The Death of Isfendiyár The Death of Rustem Bahman Húmaí and the Birth of Dáráb Dáráb and Dárá Sikander Firdusi's Invocation Firdusi's Satire on Mahmud

THE RUBÁIYÁT

Introduction Omar Khayyám The Rubáiyát

THE DIVAN

Introduction Fragment by Háfiz The Divan

THE SHÁH NÁMEH

by

FIRDUSI

(_Abul Kasim Mansur_)

[_Translated into English by James Atkinson_]

The system of Sir William Jones in the printing of Oriental words has been kept in view in the following work, viz.: The letter _a_ represents the short vowel as in _bat, á_ with an accent the broad sound of _a_ in _hall, i_ as in _lily, í_ with an accent as in _police, u_ as in _bull, ú_ with an accent as in _rude, ó_ with an accent as _o_ in _pole_, the diphthong _ai_ as in _aisle, au_ as in the German word _kraut_ or _ou_ in _house_.

INTRODUCTION

When Sir John Lubbock, in the list of a hundred books which he published, in the year 1886, as containing the best hundred worth reading, mentioned the "Sháh Námeh" or "Book of Kings," written by the Persian poet Firdusi, it is doubtful whether many of his readers had even heard of such a poem or of its author. Yet Firdusi, "The Poet of Paradise" (for such is the meaning of this pen-name), is as much the national poet of Persia as Dante is of Italy or Shakespeare of England. Abul Kasim Mansur is indeed a genuine epic poet, and for this reason his work is of genuine interest to the lovers of Homer, Vergil, and Dante. The qualities that go to make up an epic poem are all to be found in this work of the Persian bard. In the first place, the "Sháh Námeh" is written by an enthusiastic patriot, who glorifies his country, and by that means has become recognized as the national poet of Persia. In the second place, the poem presents us with a complete view of a certain definite phase, and complete era of civilization; in other words, it is a transcript from the life; a portrait-gallery of distinct and unique individuals; a description of what was once an actual society. We find in it delineated the Persia of the heroic age, an age of chivalry, eclipsing, in romantic emotion, deeds of daring, scenes of love and violence, even the mediaeval chivalry of France and Spain. Again, this poem deals principally with the adventures of one man. For all other parts of the work are but accessories to the single figure of Rustem, the heroic personage whose superhuman strength, dignity, and beauty make him to be a veritable Persian Achilles. But when we regard the details of this work we see how deeply the literary posterity of Homer are indebted to the Father of European Poetry. The fantastic crowd of demons, peris, and necromancers that appear as the supernatural machinery of the Sháh Námeh, such grotesque fancies as the serpents that grew from the shoulders of King Zohák, or the ladder of Zerdusht, on which he mounted from earth to heaven--all these and a hundred other fancies compare unfavorably with the reserve of Homer, in his use of such a personage as Circe, and the human grace and dignity which he lends to that genial circle on Olympus, whose inextinguishable laughter is called forth by the halting wine-bearer a god like themselves. While we read the "Sháh Námeh" with keen interest, because from its study the mind is enlarged and stimulated by new scenes, new ideas and unprecedented situations, we feel grateful that the battle of Salamis stopped the Persian invasion of Europe, which would doubtless have resulted in changing the current of literature from that orderly and stately course which it had taken from its fountain in a Greek Parnassus, and diverted it into the thousand brawling rills of Persian fancy and exaggeration.

It is a hundred years ago that a certain physician in the employment of the East India Company, who then represented British supremacy in Bengal and Calcutta, published the "Story of Sohrab," a poem in heroic couplets, being a translation of the most pathetic episode in the "Sháh Námeh." If we compare this English poem with Jules Mohl's literal translation of the Persian epic into French, we find that James Atkinson stands very much in the same relation to Firdusi as Pope does to Homer. It would be indeed absurd for an English writer to attempt to conform, in an English version, to the vagaries of Persian idiom, or even to attempt a literal rendering of the Persian trope. The manner of a poet can never be faithfully reproduced in a translation, but all that is really valuable, really affecting, in an epic poem will survive transfusion into the frank and natural idiom of another tongue. We say epic poem, because one of the distinguishing features in this form of literary expression is that its action hinges on those fundamental passions of humanity, that "touch which makes the whole world kin," whose alphabet is the same in every latitude. The publication of "Sohrab" was nevertheless the revelation of a new world to London coteries, and the influence of Mr. Atkinson's work can be traced as well in the Persian pastorals of Collins as in the oriental poems of Southey and Moore. This metrical version of "Sohrab" is the only complete episode of the Sháh Námeh contained in the present collection. When we consider that the Persian original consists of some one hundred and twenty thousand lines, it will easily be understood that a literal rendering of the whole would make a volume whose bulk would put it far out of reach to the general reader. Atkinson has very wisely furnished us with a masterly _résumé_ of the chief episodes, each of which he outlines in prose, occasionally flashing out into passages of sparkling verse, which run through the narrative like golden threads woven into the tissue of some storied tapestry. The literary style of the translator is admirable. Sometimes, as when he describes the tent of Maníjeh, he becomes as simple and direct as Homer in depicting the palace of Alcinous. The language of his Sohrab recalls the pathos of Vergil's Nisus and Euryalus, and the paternal love and despair of Dante's Ugolino. But in Rustem the tears of anguish and sorrow seem to vanish like morning dew, in the excitement of fresh adventure, and human feeling, as depicted by Firdusi, lacks not only the refined gradations, but also the intensity, which we see in the Florentine poet. Atkinson's versification is rather that of Queen Anne's time than what we of the Victorian age profess to admire in Browning and Tennyson. But it is one of the chief praises of Tennyson that he has treated Sir Thomas Malory very much in the same way as Mr. Atkinson has treated Abul Kasim Mansur, by bringing the essential features of an extinct society within the range of modern vision, and into touch with modern sympathies. All that is of value in Firdusi, to the reader of to-day, will be found in this version of Atkinson, while the philologist or the antiquarian can satisfy their curiosity either in the original, or in the French versions whose fidelity is above suspicion. For it is bare justice to say that James Atkinson's Firdusi is one of those translations, even though it be at the same time an abridgment, which have taken their place in the rank of British classics. It is the highest praise that can be given to a work of this character to say that it may be placed on the bookshelf side by side with Jeremy Collier's "Marcus Aurelius," Leland's "Demosthenes," and the "Montaigne" of Charles Cotton. It embalms the genuine spirit and life of an Oriental poem in the simple yet tasteful form of English narrative. The blending of verse and prose is a happy expedient. If we may use the metaphor of Horace, we should say, that Mr. Atkinson alternately trudges along on foot, and rises on the wings of verse into the upper air. The reader follows with pleasure both his march and his flight, and reaches the end of the volume with the distinct impression that he has been reading a Persian poem, and all the while forgotten that it was written in the English language.

E.W.

THE SHÁH NÁMEH

KAIÚMERS

According to the traditions of former ages, recorded in the Bastan-námeh, the first person who established a code of laws and exercised the functions of a monarch in Persia, was Kaiúmers. It is said that he dwelt among the mountains, and that his garments were made of the skins of beasts.

His reign was thirty years, and o'er the earth He spread the blessings of paternal sway; Wild animals, obsequious to his will, Assembled round his throne, and did him homage. He had a son named Saiámuk, a youth Of lovely form and countenance, in war Brave and accomplished, and the dear delight Of his fond father, who adored the boy, And only dreaded to be parted from him. So is it ever with the world--the parent Still doating on his offspring. Kaiúmers Had not a foe, save one, a hideous Demon, Who viewed his power with envy, and aspired To work his ruin. He, too, had a son, Fierce as a wolf, whose days were dark and bitter, Because the favoring heavens in kinder mood Smiled on the monarch and his gallant heir. --When Saiámuk first heard the Demon's aim Was to o'erthrow his father and himself, Surprise and indignation filled his heart, And speedily a martial force he raised, To punish the invader. Proudly garbed In leopard's skin, he hastened to the war; But when the combatants, with eager mien, Impatient met upon the battle-field. And both together tried their utmost strength, Down from his enemy's dragon-grasp soon fell The luckless son of royal Kaiúmers, Vanquished and lifeless. Sad, unhappy fate!

Disheartened by this disastrous event, the army immediately retreated, and returned to Kaiúmers, who wept bitterly for the loss of his son, and continued a long time inconsolable. But after a year had elapsed a mysterious voice addressed him, saying:--"Be patient, and despair not--thou hast only to send another army against the Demons, and the triumph and the victory will be thine.

"Drive from the earth that Demon horrible, And sorrow will be rooted from thy heart."

Saiámuk left a son whose name was Húsheng, whom the king loved much more even than his father.

Húsheng his name. There seemed in him combined, Knowledge and goodness eminent. To him Was given his father's dignity and station. And the old man, his grandsire, scarcely deigned To look upon another, his affection For him was so unbounded.

Kaiúmers having appointed Húsheng the leader of the army, the young hero set out with an immense body of troops to engage the Demon and his son. It is said that at that time every species of animal, wild and tame, was obedient to his command.

The savage beasts, and those of gentler kind, Alike reposed before him, and appeared To do him homage.

The wolf, the tiger, the lion, the panther, and even the fowls of the air, assembled in aid of him, and he, by the blessing of God, slew the Demon and his offspring with his own hand. After which the army of Kaiúmers, and the devouring animals that accompanied him in his march, defeated and tore to pieces the scattered legions of the enemy. Upon the death of Kaiúmers Húsheng ascended the throne of Persia.

HÚSHENG

It is recorded that Húsheng was the first who brought out fire from stone, and from that circumstance he founded the religion of the Fire-worshippers, calling the flame which was produced, the Light of the Divinity. The accidental discovery of this element is thus described:--

Passing, one day, towards the mountain's side, Attended by his train, surprised he saw Something in aspect terrible--its eyes Fountains of blood; its dreadful mouth sent forth Volumes of smoke that darkened all the air. Fixing his gaze upon that hideous form, He seized a stone, and with prodigious force Hurling it, chanced to strike a jutting rock, Whence sparks arose, and presently a fire O'erspread the plain, in which the monster perished. --Thus Húsheng found the element which shed Light through the world. The monarch prostrate bowed, Praising the great Creator, for the good Bestowed on man, and, pious, then he said, "This is the Light from Heaven, sent down from God; If ye be wise, adore and worship it!"

It is also related that, in the evening of the day on which the luminous flash appeared to him from the stone, he lighted an immense fire, and, having made a royal entertainment, he called it the Festival of Siddeh. By him the art of the blacksmith was discovered, and he taught river and streamlet to supply the towns, and irrigate the fields for the purposes of cultivation. And he also brought into use the fur of the sable, and the squirrel, and the ermine. Before his time mankind had nothing for food but fruit, and the leaves of trees and the skins of animals for clothing. He introduced, and taught his people, the method of making bread, and the art of cookery.

Then ate they their own bread, for it was good, And they were grateful to their benefactor; Mild laws were framed--the very land rejoiced, Smiling with cultivation; all the world Remembering Húsheng's virtues.

The period of his government is said to have lasted forty years, and he was succeeded by his son, Tahúmers.

TAHÚMERS

This sovereign was also called Díw-bund, or the Binder of Demons. He assembled together all the wise men in his dominions, to consider and deliberate upon whatever might be of utility and advantage to the people of God. In his days wool was spun and woven, and garments and carpets manufactured, and various animals, such as panthers, falcons, hawks, and syagoshes, were tamed, and taught to assist in the sports of the field. Tahúmers had also a vizir, renowned for his wisdom and understanding. Having one day charmed a Demon into his power by philters and magic, he conveyed him to Tahúmers; upon which, the brethren and allies of the prisoner, feeling ashamed and degraded by the insult, collected an army, and went to war against the king. Tahúmers was equally in wrath when he heard of these hostile proceedings, and having also gathered together an army on his part, presented himself before the enemy. The name of the leader of the Demons was Ghú. On one side the force consisted of fire, and smoke, and Demons; on the other, brave and magnanimous warriors. Tahúmers lifted his mace, as soon as he was opposed to the enemy, and giving Ghú a blow on the head, killed him on the spot. The other Demons being taken prisoners, he ordered them to be destroyed; but they petitioned for mercy, promising, if their lives were spared, that they would teach him a wonderful art. Tahúmers assented, and they immediately brought their books, and pens and ink, and instructed him how to read and write.

They taught him letters, and his eager mind With learning was illumined. The world was blest With quiet and repose, Peris and Demons Submitting to his will.

The reign of Tahúmers lasted thirty years, and after him the monarchy descended to Jemshíd, his son.

JEMSHÍD

Jemshíd was eminently distinguished for learning and wisdom. It is said that coats of mail, cuirasses, and swords and various kinds of armor were invented and manufactured in his time, and also that garments of silk were made and worn by his people.

Helmets and swords, with curious art they made, Guided by Jemshíd's skill; and silks and linen And robes of fur and ermine. Desert lands Were cultivated; and wherever stream Or rivulet wandered, and the soil was good, He fixed the habitations of his people; And there they ploughed and reaped: for in that age All labored; none in sloth and idleness Were suffered to remain, since indolence Too often vanquishes the best, and turns To nought the noblest, firmest resolution.

Jemshíd afterwards commanded his Demons to construct a splendid palace, and he directed his people how to make the foundations strong.

He taught the unholy Demon-train to mingle Water and clay, with which, formed into bricks, The walls were built, and then high turrets, towers, And balconies, and roofs to keep out rain And cold, and sunshine. Every art was known To Jemshíd, without equal in the world.

He also made vessels for the sea and the river, and erected a magnificent throne, embellished with pearls and precious stones; and having seated himself upon it, commanded his Demons to raise him up in the air, that he might be able to transport himself in a moment wherever he chose. He named the first day of the year _Nú-rúz_ and on every _Nú-rúz_ he made a royal feast, so that under his hospitable roof, mortals, and Genii, and Demons, and Peris, were delighted and happy, every one being equally regaled with wine and music. His government is said to have continued in existence seven hundred years, and during that period, it is added, none of his subjects suffered death, or was afflicted with disease.

Man seemed immortal, sickness was unknown, And life rolled on in happiness and joy.

After the lapse of seven hundred years, however, inordinate ambition inflamed the heart of Jemshíd, and, having assembled all the illustrious personages and learned men in his dominions before him, he said to them:--"Tell me if there exists, or ever existed, in all the world, a king of such magnificence and power as I am?" They unanimously replied:--"Thou art alone, the mightiest, the most victorious: there is no equal to thee!" The just God beheld this foolish pride and vanity with displeasure, and, as a punishment, cast him from the government of an empire into a state of utter degradation and misery.

All looked upon the throne, and heard and saw Nothing but Jemshíd, he alone was king, Absorbing every thought; and in their praise, And adoration of that mortal man, Forgot the worship of the great Creator. Then proudly thus he to his nobles spoke, Intoxicated with their loud applause, "I am unequalled, for to me the earth Owes all its science, never did exist A sovereignty like mine, beneficent And glorious, driving from the populous land Disease and want. Domestic joy and rest Proceed from me, all that is good and great Waits my behest; the universal voice Declares the splendor of my government, Beyond whatever human heart conceived, And me the only monarch of the world." --Soon as these words had parted from his lips, Words impious, and insulting to high heaven, His earthly grandeur faded--then all tongues Grew clamorous and bold. The day of Jemshíd Passed into gloom, his brightness all obscured. What said the Moralist? "When thou wert a king Thy subjects were obedient, but whoever Proudly neglects the worship of his God, Brings desolation on his house and home." --And when he marked the insolence of his people, He knew the wrath of Heaven had been provoked, And terror overcame him.

MIRTÁS-TÁZÍ, AND HIS SON ZOHÁK

The old historians relate that Mirtás was the name of a king of the Arabs; and that he had a thousand animals which gave milk, and the milk of these animals he always distributed in charity among the poor. God was pleased with his goodness, and accordingly increased his favor upon him.

Goats, sheep, and camels, yielded up their store Of balmy milk, with which the generous king Nourished the indigent and helpless poor.

Mirtás had a son called Zohák, who possessed ten thousand Arab horses, or Tazís, upon which account he was surnamed Bíwurasp; biwur meaning ten thousand, and asp a horse. One day Iblís, the Evil Spirit, appeared to Zohák in the disguise of a good and virtuous man, and conversed with him in the most agreeable manner.

Pleased with his eloquence, the youth Suspected not the speaker's truth; But praised the sweet impassioned strain, And asked him to discourse again.

Iblís replied, that he was master of still sweeter converse, but he could not address it to him, unless he first entered into a solemn compact, and engaged never on any pretence to divulge his secret.

Zohák in perfect innocence of heart Assented to the oath, and bound himself Never to tell the secret; all he wished Was still to hear the good man's honey words.

But as soon as the oath was taken, Iblís said to him: "Thy father has become old and worthless, and thou art young, and wise, and valiant. Let him no longer stand in thy way, but kill him; the robes of sovereignty are ready, and better adapted for thee."

The youth in agony of mind, Heard what the stranger now designed; Could crime like this be understood! The shedding of a parent's blood! Iblís would no excuses hear-- The oath was sworn--his death was near. "For if thou think'st to pass it by, The peril's thine, and thou must die!"

Zohák was terrified and subdued by this warning, and asked Iblís in what manner he proposed to sacrifice his father. Iblís replied, that he would dig a pit on the path-way which led to Mirtás-Tázi's house of prayer. Accordingly he secretly made a deep well upon the spot most convenient for the purpose, and covered it over with grass. At night, as the king was going, as usual, to the house of prayer, he fell into the pit, and his legs and arms being broken by the fall, he shortly expired. O righteous Heaven! that father too, whose tenderness would not suffer even the winds to blow upon his son too roughly--and that son, by the temptation of Iblís, to bring such a father to a miserable end!

Thus urged to crime, through cruel treachery, Zohák usurped his pious father's throne.