Read Ebook: The Persian Literature Comprising The Shah Nameh The Rubaiyat The Divan and The Gulistan Volume 1 by Firdawsi Hafiz Active Th Century Omar Khayyam Gottheil Richard J H Richard James Horatio Contributor Atkinson James Translator Bicknell Herman Translator FitzGerald Edward Translator

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THE SH?H N?MEH

Introduction Kai?mers H?sheng Tah?mers Jemsh?d Mirt?s-T?z?, and His Son Zoh?k Kavah, the Blacksmith Ferid?n Ferid?n and His Three Sons Min?chihr Z?l, the Son of S?m The Dream of S?m R?d?beh Death of Min?chihr Nauder Afr?siy?b Marches against Nauder Afr?siy?b Zau Garsh?sp Kai-Kob?d Kai-K??s The Seven Labors of Rustem Invasion of Ir?n by Afr?siy?b The Return of Kai-K??s Story of Sohr?b The Story of Sai?wush Kai-Khosr?u Akw?n D?w The Story of Byzun and Man?jeh Barz?, and His Conflict with Rustem S?sen and Afr?siy?b The Expedition of G?darz The Death of Afr?siy?b The Death of Kai-Khosr?u Lohur?sp Gusht?sp, and the Faith of Zerdusht The Heft-Khan of Isfendiy?r Capture of the Brazen Fortress The Death of Isfendiy?r The Death of Rustem Bahman H?ma? and the Birth of D?r?b D?r?b and D?r? Sikander Firdusi's Invocation Firdusi's Satire on Mahmud

THE RUB?IY?T

Introduction Omar Khayy?m The Rub?iy?t

THE DIVAN

Introduction Fragment by H?fiz The Divan

THE SH?H N?MEH

FIRDUSI

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 "Sh?h N?meh" 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" , 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 "Sh?h N?meh" 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 Sh?h N?meh, such grotesque fancies as the serpents that grew from the shoulders of King Zoh?k, 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 "Sh?h N?meh" 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.

E.W.

THE SH?H N?MEH

KAI?MERS

According to the traditions of former ages, recorded in the Bastan-n?meh, the first person who established a code of laws and exercised the functions of a monarch in Persia, was Kai?mers. 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 Sai?muk, 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. Kai?mers 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 Sai?muk 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 Kai?mers, Vanquished and lifeless. Sad, unhappy fate!

Disheartened by this disastrous event, the army immediately retreated, and returned to Kai?mers, 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."

Sai?muk left a son whose name was H?sheng, whom the king loved much more even than his father.

H?sheng 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.

Kai?mers having appointed H?sheng 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 Kai?mers, 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 Kai?mers H?sheng ascended the throne of Persia.

H?SHENG

It is recorded that H?sheng 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 H?sheng 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!"

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 H?sheng's virtues.

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

TAH?MERS

This sovereign was also called D?w-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. Tah?mers 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 Tah?mers; 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. Tah?mers 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 Gh?. On one side the force consisted of fire, and smoke, and Demons; on the other, brave and magnanimous warriors. Tah?mers lifted his mace, as soon as he was opposed to the enemy, and giving Gh? 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. Tah?mers 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 Tah?mers lasted thirty years, and after him the monarchy descended to Jemsh?d, his son.

JEMSH?D

Jemsh?d 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 Jemsh?d'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.

Jemsh?d 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 Jemsh?d, without equal in the world.

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 Jemsh?d, 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 Jemsh?d, 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 Jemsh?d 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.

MIRT?S-T?Z?, AND HIS SON ZOH?K

The old historians relate that Mirt?s 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.

Mirt?s had a son called Zoh?k, who possessed ten thousand Arab horses, or Taz?s, upon which account he was surnamed B?wurasp; biwur meaning ten thousand, and asp a horse. One day Ibl?s, the Evil Spirit, appeared to Zoh?k 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.

Ibl?s 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.

Zoh?k 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, Ibl?s 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! Ibl?s 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!"

Zoh?k was terrified and subdued by this warning, and asked Ibl?s in what manner he proposed to sacrifice his father. Ibl?s replied, that he would dig a pit on the path-way which led to Mirt?s-T?zi'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 Ibl?s, to bring such a father to a miserable end!

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

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