“The Period of Abbasid Rule 850-100 CE (235-390 AH) 49. Abul Qasem Ferdausi 870-925 CE (256-312 AH) bul Qasem Ferdausi is regarded as one of the major poets of Persia and the author of the famous epic of Shah Nameh (The Book of Kings). Not much is F known about his early life except that he was bom in Tus and belonged to a family who was involved in agriculture and owned land. It is assumed that he had a con- siderable degree of financial independence from inherited land and its incoming revenue. Ferdausi lived and traveled extensively in wider Persia. Whether he was settled in a city or was traveling he would research pre-Arab glories and independence. By age thirty, he had developed a good understanding of the past history of Persia. He began compos ing the epic of Shah Nameh in the year 975 CE (364 AH) when the Samanids were in power, finally completing itin the year 1010 CE (400 AH) after 35 years. It contains around 60,000 couplets. After finishing his epic poem, Ferdausi dedicated his lifework to serving the new ruler of the time, Mahmud of Ghazna, and sought his patronage. Unfortunately for Ferdausi, the Persian dynasty had been defeated by Mahmud who was of Turkish heritage. Althouglt he was generally very generous to poets and literary persons, he was not impressed with Ferdausi’s epic. The Shah Nameh is an accolade to the Persian national identity, promoted! by the Samanids, the dynasty that the Ghaznavids had defeated and replaced. Moreover, one of the central motifs of the epic is the constant strife between Persians and the Tura- nians, identified at that time with the Turks. As a result, the greatest poetic work of the time went unrewarded, and Ferdausi died in disappointment, without knowing the honor the world would bestow upon his work. The great length of Ferdausi's epic was dictated by the vastness of its subject matter, the Persian national history from the creation of the world to the Islamic conquest in the 7th century CE (1st century AH). The scholars of the Shah Nameh usually divide the epic 153‘Treasury of Muslim Literature: The Golden Age (750-1250 CE) into three parts, consisting of the mythological, legendary, and historical sections. ‘The mythological section of the Shah Nameh narrates the creation of the world and the deeds of its first sovereigns. Rustam is often said to be the true hero of the entire epic. He is the revered champion of the Persians, and his exploits are much of the focus of the second, legendary section of the Shah Nameh. Finally in the third part, the historical section, the legendary history becomes affiliated! with fact. The Turanians of the legendary section are replaced by the Romans as the principal enemies of Persia. The Shah Nameh ‘The second part of this extremely long epic is devoted to the legends of Persians who had performed heroic deeds in the past. The most famous of them is Rustam who helped the Persians defeat their Turkic enemies, the Turanians. As is exemplary of epics there are lots of fanciful and extravagant storics intertwined with perhaps some bits of truth. Ferdausi tells many stories about Rustam and his son Sohrab. Although it is all written in rhymed coupl only gives a few examples of the poctry. ‘The Story of Sohrab Now further mark the ways of Heaven: Father and son to mortal combat driven Alas! The tale of sorrow must be told, ‘The tale of tears, derived from minstrel old. Ferdausi relates that Rustam married the daughter of a king of some Tartars. Rustam could not remain long with his bride, and when parting from her he said, “If the Almighty should bless us with a daughter, place this amulet in her hair; but ifa son, bind ic on. his arm, and it will keep him safe.” Having said these words, and his horse being at the same s excerpt 154“The Period of Abbasid Rule 850-100 CE (235-390 AH) time restored to him, he took leave and went away to his own country. His wife Tahminch was racked with grief at his parting, but when nine months had past, a boy, Sohrab, was born as lovely as the moon, and the image of his father. His growth was phenomenal—in one little month he had attained the growth of a full year. When nine, there was not in that country anyone who could equal him in feats of arms. ‘When the youth was ten years old, he said to his mother, “People ask me who my father is, and want to know his name!” To this, Tahmineh replied, “Thy father’s name is Rustam. Since the God of creation created the earth, to a hero like Rustam he never gave birth.” Then she described the valor and renown of his ancestors, which enticed in the breast of Sohrab the desire of being immediately intro- duced to his father. His mother resisted, and told him to beware, For if he knows you are his, he will remove you From me and thy sweet home. From thee divided, ‘Thy mother's heart will break in agony. Rustam had sent a present of jewels and precious stones to his wife with inquiries respecting her offspring, and the reply she returned was that a daughter was the fruit of their union. ‘This intelligence disillusioned him, and he afterwards thought no more of wife and child. One day Sohrab announced his intention of joining his father. His mother wept bitterly, bur her entreaties were of no avail. Satisfied with the horse he had obtained and-the arms and armor with which he was supplied, he announced his resolution of going to war against Kaus”? and conquering the King- dom of Persia for Rustam! ‘The news of Sohrab's preparations soon reached Afrasiyab, King of the Tartars, who hailed the circumstance as peculiarly favorable to his own ambitious ends. ‘Taking advantage of the youth’s exuberance, he sent an army to his assistance, declaring that Kaus was also his enemy. Afrasiyab gave the following instructions to his warriors: “It must be so contrived that Rustam and Sohrab shall not know each other's person or name. They must 5 King of the Persians 155‘Treasury of Muslim Literature: The Golden Age (750-1250 CE) be brought together in battle, Sohrab is the youngest, and will no doubt overcome Rustam, in which case the conqueror may be dispatched easily by stratagem; and when both are destroyed, the empire of Persia will be all my own!” Furnished with these instructions, the Tartar leaders united with Sohrab and commenced their march towards Persia. Along the way they defeated the army surrounding a fore but allowed the king and his daughter to escape. They immediately went to the court of Kaus, ro whom they related that a warrior had come from Turan, against whose courage it was in vain co contend, and said to be not more than fourteen years of age! What then would he be, they thought, when arrived at maturity? “The accounts of Sohrab’s stupendous prowess filled Kaus with alarm, and a letcer was immediately sent to Rustam. ‘The leter said: “A youthful warrior named Sohrab has invaded Persia from ‘Turan, and you alone are able to avert his destructive progress. You are the sole support of Persia. Your sword makes the sun weep. Your glorious actions fling unequalledmn splendor over the regal throne.” < ‘When the letter was received, Rustam inquired anxiously about the particular form and character of Sohrab, who was described as being like his own ancestors. This made him think, and he thought | it might be his own son. But, he reminisced, Tahmineh had written thather child wasa daughter! He, however, still pondered, and it was not until the ninth that he ordered his horse Rakush to be saddled | for the journey. He then departed with his brother Zuara and hi troops, and at length arrived at the aristocratic court. Kaus was in great indignation at the delay that had occurred, and ordered that Rustam should be impaled alive for the offence he had =. —— Rustam is saved from a ion committed in not coming immediately. Tus was commanded to exe- "by his horse Rakush. cute this orders bur when be strerched out hls hand owande Ristam,-."™¥*61002 tam Nae the champion dashed it aside. Retiring from the assembly and vaulting, (Photo Coutesy © The Trustees ofthe British Museum) 156_}-—_—_— “The Period of Abbasid Rule 850-100 CE (235-390 AH) upon his horse, he addressed the king: Your latest actions still Outdo the past in baseness. Go, thyself, And, if thou canst, impale Sohrab alive! ‘When wrath inflames my heart, what is Kaus? ‘What, but clod of earth? Him must I dread? No, to the Almighty power alone I bend. “The warriors of the empire sought to place ‘The crown upon my head; but I was faithful, ‘And held the kingdom's laws and customs sacred. Had I looked to the throne, you would not now Have the power with which you are surrounded To injure one who is your safest friend. Ungrateful monarch, I have done you signal service. Saying this, Rustam withdrew. The king’s pique quickly cooled, and good relations were re-established. In the morning Kaus placed all his warriors and his army under the command of Rustam, who immediately set off to oppose the progress of Sohrab at the fort where he still remained. When Sohrab observed the approach of the Persians, he said to Human, “Fear not, by the favor of Heaven I will soon disperse them.” Descending from the walls, he proceeded to his pavilion pitched on the plain in front of the fort, and sat in pomp among the chiefs of the Turanian army. ‘The next day Sohrab tried to find out if Rustam was in the opposing army but was told that he was not there. So Sohrab challenged and defeated one of Kaus's best warriors. Then Rustam went out to mect him, and neither of them knew they were father and son. At first the 5 The second-in-command to Afrciyab. 157‘Treasury of Muslim Literature: The Golden Age (750-1250 CE) cwo combatants fought with spears, which were soon shivered co pieces; then with swords, which became hacked like saws, and then with clubs. So scathingly they contended that their mail was torn in pieces, their weapons bent, and their horses almost exhausted. Blood and sweat poured down on the ground as they struggled, and their throats were parched with thirst. Both stood still fora while to breathe, Rustam said to himself, “I never saw man or demon with such activity and strength.” Sohrab addressed the champion gaily, “When you are ready, come and try the effects of bow and arrow!” They then engaged with bows and arrows, but without any decisive result. ‘Afterwards they used their hands and arms in wrestling, and Rustam applied as much leverage as might have shaken a mountain to raise Sohrab from the ground, but Sohrab could not be moved. Sohrab then endeavored to lift up his antagonist, but in vain. Both were satisfied and forsook each other's hold. Sohrab, however, used his mace to strike a heavy blow on the head of Rustam, who reeled with the pain it inflicted. The ughing youth, in consequence, spoke rauntingly to him, and Rustam said, “Night is coming on; we will resume the battle tomorrow.” Sohrab replied, “Go, I have given thee enough, I will now let Kaus feel the sharpness of my sword!” At the same moment that he proceeded against the Persian king, Rustam galloped forward to retaliate against the Turanians. But when the scenario of the unprotected Kaus struck his mind, he returned and found that Sohrab had slain a number of his warriors and was stil committing great havoc. He called to him, and said, “Let there be a truce tonight; but if you are still for war, oppose yourself to me alone!” Sohrab was himself weary and chose the first proposal. Both accordingly retired to their tents. Rustam passed the night appealing to the Almighty, and to his brother Zuara he said, “Alas! I have felt that the power of this youth's arm is prodigious. Should anything untoward happen in the ensuing resistance, think not of opposition to this triumphant Tartar, for irrefutably the whole of Persia will fall under his domination.” Meanwhile Sohrab, having returned to his tent, said to Human, “This old man has the fiber of Rustam, May Allah forbid that, if the signs which my mother gave be true, he should prove my father!” Human said, in answer, “I have often seen Rustam, and I know him; but this is not 158‘The Period of Abbasid Rule 850-100 CE (235-390 AH) the champion of Persia, and though his horse is like Rakush, it is not the same.” From this declaration of Human, Sohrab felt assured that this was not Rustam. As soon as the morning dawned, both combatants were opposed to each other. Like lions they together tugged, and strained. ‘Their nervous limbs; and from their bodies lowed ‘Streams of vermilion blood and sweat. ‘Sohrab, with force equal to a mad elephant’, raised up ‘The champion, and upon the sandy plain Dashed him down backward. ‘Then upon his breast, Fierce as a tiger on a prostrate elk, He sat, all ready to lop off the head. But Rustam called out in time, and said, “According to the custom of my country, the first time a combatant in wrestling is thrown, his head is not severed from his body, but only after the second fall.” As soon as Sohrab heard these words, he disarmed and allowed his antagonist to rise. ‘After Rustam had escaped from the battle with Sohrab, he purified himself with water, and prostrated himself all night in devotion to the Almighty, beseeching that his former strength and power might be given to him. Ie is said that in the first instance Allah gave him so much strength, that in placing his foot upon a rock it sunk to its center. But as he was thus unable to walk, he prayed for a suitable diminution of power, and the prayer was accepted. With this diminished power, though still prodigious, he was now again favored, and on the following day the fight was renewed. At length Rustam made a powerful effort and got Sohrab under him. Apprehensive, however, that he had not strength enough to keep him there, he plunged his dagger in the side of the unhappy youth, and lethally prevented all further resistance. Groaning heavily, the dying Sohrab said, “Alas! I came here in anxious search of my father, and it has cost me my life. But if you were a fish and sought refuge at the bottom of the ocean, ora star in the heavens, my father will be revenged on thee for this deed.” 159‘Treasury of Muslim Literature: The Golden Age (750-1250 CE) “What is thy father’s name?” said the champion. “His name is Rustam, and my mother is the daughter of the king of Samengan.” On hearing these words, the world faded before Rustam eyes, and he fell senseless on the ground. After some time he rose up in deep agitation, and asked Sohrab what tokens he possessed to prove the veracity of his assertion: “For I am Rustam!” he said in agony. “Alas!” replied Sohrab, “the intuitive feeling was ever at my heart, but wonderful to s: received no mutual assurance from you! If a token is required, behold the amulet which my mother bound on my arm, and which Rustam gave to her, saying that it would be of extraordinary use on a future day.” ‘The sight of the amulet was a daunting blow to the father. He exclaimed in bitterness of soul, “O, sadistically are you slain my son! My son! What father ever thus devastated his own child! I shall never be released from the horror of this dreadful crime, and therefore bettes will it be that I put an end to my own existence!” But Sohrab dissuaded him from this resolution. “It has been my destiny thus to perish. Te can be of no avail to kill yourself. Let me depart, alone, and you remain forever.” Rustam, utterly depressed, flung himself on the ground and covered his head with dust and ashes, while Sohrab continued writhing and flurrering like a bird from the anguish of his wound. Both Rustam and his brother Zuara were inconsolable, but Sohrab tried to soothe them and said, “No person remains forever in the world; then why this grief” He then addressed Rustam, “O let not those who have followed my fortunes be put to trouble or punished on my account; they are not to blame.” And Rustam set his mind entirely at rest about them. ‘After Sohrab breathed his last, his body was placed on a bier, and there was nothing but lamentation. Then Rustam proceeded to his tent and consigned all his property, warlike tech- nology and armor to the flames. Kaus himself now repaired to Rustam, and offered him the solace he required. No one is free from sorrow. All who journey on this carthly sphere 160“The Period of Abbasid Rule 850-100 CE (235-390 AH) ‘Must weep over friends and kindred gone, And some are left to mourn, alone. Te-was ever so since time began, For sorrow is the lot of man. Upon this Rustam observed, “So itis, the arrow has reached the mark. My son is dead! And after this, I shall never more war versus the Turanians. Let me request that Human may be allowed co return with his army to his own country, and that peace be made with his king,” ‘The king acceded to this request, saying, “My heart bleeds for thee, and on thy account I will overlook the injuries and derision which I have recéived from my implacable enemy. Let them go.” 161126 The Age of the Caliphs (632-1050) ing their meanings with word and ate fully understood by those who have experienced these states. TRANSLATED DY A. J. ARDERRY FIRDAWSI Firdawsl is one of Iran's great heroes. His long epic poem, Shal-ndmeh, is read by every school child in Tran and may still be heard recited in the * coffeechouses and gymnasiums ofthe country. A. J. Arberry has printed ‘wrote on the millennary of Firdawsi’s birth, trying to gs about the poet and the poem. age rich Jandowners, and he ates. The poem was begun by Dagiai, and tookup his work, incorporatedandacknowledged ‘one thousand of his finished lines, and spent some twenty-five years tains over sixty thousand couplet «the descendants of Iraj (the coritemporary meaning, The and history are almost inextricably mixed, seems to have been an ald ry of the early kings. 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Naughit recked Is nothing to his sire, “When Rustam loosed Lam alone to blame,” The mail and saw the get he rent his clothes, He said to Rustam, ‘Fate gave thee my key, ‘And cried: ‘Oh! my brave son, approved by all ‘This hump-backed sky reared mie to slay me soon. Men of my years will mock me since my nedle Hath thus come down to dust. My mother told me ‘And slain by me!” “With dust upon ‘And streaming face he rent his locks until How I should recognize my father. I t + His blood ran down, Sought him in love and die of my desire. : “Nay, this is worse and worse,” Alas! my toils are vain, I have not seen him. Suhedb “Wherefore weep? What wi srofit Now wert thou fish, or wrapped like night in gloom, To slay thysclE? What was to be hath be Or quit of earth wast soaring like a star, . + "When day declined and Rustam came not back My father would avenge me when he seeth | + ‘There went forth twenty trusty warriors ‘My pillow bricks, Some chief will say to Rustam: ‘To learn the issue. Both the steeds were standing nd flung, aside in scorn Bemoiled with dust, but Rustam was not there. ‘The nobles, thinking that he had been slain, “Went to Kits in consternation saying 2 “The theone of majesty is void of Rustam!" «7° "Accry went up throughout the host and all “Was in confusion. Then Kas bade sound i ‘The drums and trumpets, Tis came, and the Shih : ‘The world turned black, his body failed; o’ercome He sank upon the ground and swooned away; ‘Till coming to himself he cried in ang “Where is the proof that thou art Rustam’s son? from among the great, May his name peri For I am Rusts ‘And may the son of Sdm sit mourning * And if there must be mow He raved, his blood seethed, and with groans he None will eonftont him with brave Rustam dead. plucked a + -“We must attack in force and speedily. His hair up by the roots, whi t “While clamour raged Subrab sai Suheéb sank swooning till at length he cried: “phe Tuckman’s case is altered since my day ) "if thow indeed are Rustam thou hast slain me Is done. Use all thine influence thatthe Shah, , for Lmade advances, May not attack them. They approached fein Bat naught that I could do would stir thy love. | 7 Through trust in me, and I encouraged them. Undo my breastplate, view my body bare, | How coud Itll, O & 1 Behold thy jewel, see how sires treat sons! ‘That I should perish by my father's hand?134, The Age of the Caliphs (632-1050) Let them depart unscathed, and treat them kindly, Lad a warrior in yonder hold nine eyes looked ever for thee. He told me all but this, His place is His words o’ercast my day, and I des See who he is and let him not be harmed. LImarked in thee the tokens Tame like lightning and lke wind Igo. In heaven I may look on thee with j ‘Then Rustam choked, his heart was fill of fre, Hiis eyes of tears, He mounted quick as dust ‘And came with lamentations to the host In griovous consternation at his deed, The frénians catching sight of him fell prostrate ‘And gave God praise that Rustam had returned, But when they saw the dust upon his head, His clothes and bosom rent, they questioned him: “What meaneth this? For whom art thou thus troubled? All strength and courage. TRANSLATED BY ARTHUR AND EDMOND WARNER AL-MAARRI In the course of his travels, whi carly masterpiece of Persian prose, inhabitants of the city ly with him some two 1 from al parts ofthe world, to attend his lectures "Phat iba picture of Al-Matei whichis unusual in every repect save his attachment to his native town. He was orphaned and blinded in his childhood. When he came to young manhood he perfected his already extraordinary mastery of the Arabic language and its prosody by travel- je went to Baghdad, but found he had no taste for necessary pane- gyric, and arranged to return and spend the remainder of his life in Maarat al-Numan on conditions set forth in his letter included below. He expression are far more powerful. His scepticism had its own consistency and resonance, a consistency bern no doubt of singular suffering and the resonance of an ear in a world of darkness, Yet one can detect now and races of a faith and hope in by any means, as he knew then, mostly in his talk of love, dog justice for men ~ whose miseries are ter than most, self-inflicted, DOUBTS from Rist (Letiers), Sagtal-Zand Ta yalzans (The Necesity of WI Letter to the People of Mavarrat al-Nu‘mats Inthe namie of God the merciful and clement !'This letter is addressed -to the people of Ma‘arrat (whom God encompass with happiness!) by Almad son of ‘Abdullah son of Sulaymin, and js meant for his