Matthew Arnold's Sohrab and Rustum and Other Poems Part 20

We, we only are left!

With frowning foreheads, with lips 105 Sternly compress'd, we strain on, On--and at nightfall at last Come to the end of our way, To the lonely inn 'mid the rocks; Where the gaunt and taciturn host 110 Stands on the threshold, the wind Shaking his thin white hairs-- Holds his lantern to scan Our storm-beat figures, and asks: Whom in our party we bring? 115 Whom we have left in the snow?

Sadly we answer: We bring Only ourselves! we lost Sight of the rest in the storm.

Hardly ourselves we fought through, 120 Stripp'd, without friends, as we are.

Friends, companions, and train, The avalanche swept from our side. 123

But thou would'st not _alone_ Be saved, my father! _alone_ 125 Conquer and come to thy goal, Leaving the rest in the wild.

We were weary, and we Fearful, and we in our march Fain to drop down and to die. 130 Still thou turnedst, and still Beckonedst the trembler, and still Gavest the weary thy hand.

If, in the paths of the world, Stones might have wounded thy feet, 135 Toil or dejection have tried Thy spirit, of that we saw Nothing--to us thou wast still Cheerful, and helpful, and firm!

Therefore to thee it was given 140 Many to save with thyself; And, at the end of thy day, O faithful shepherd! to come, Bringing thy sheep in thy hand. 144

And through thee I believe 145 In the n.o.ble and great who are gone; Pure souls honour'd and blest By former ages, who else-- Such, so soulless, so poor, Is the race of men whom I see-- 150 Seem'd but a dream of the heart, Seem'd but a cry of desire.

Yes! I believe that there lived Others like thee in the past, Not like the men of the crowd 155 Who all round me to-day Bl.u.s.ter or cringe, and make life Hideous, and arid, and vile; But souls temper'd with fire, Fervent, heroic, and good, 160 Helpers and friends of mankind.

Servants of G.o.d!--or sons Shall I not call you? because Not as servants ye knew Your Father's innermost mind, 165 His, who unwillingly sees One of his little ones lost-- Yours is the praise, if mankind Hath not as yet in its march Fainted, and fallen, and died! 170

See! In the rocks of the world Marches the host of mankind, A feeble, wavering line.

Where are they tending?--A G.o.d Marshall'd them, gave them their goal. 175 Ah, but the way is so long!

Years they have been in the wild!

Sore thirst plagues them, the rocks, Rising all round, overawe; Factions divide them, their host 180 Threatens to break, to dissolve.

--Ah, keep, keep them combined!

Else, of the myriads who fill That army, not one shall arrive; Sole they shall stray: in the rocks 185 Stagger for ever in vain, Die one by one in the waste.

Then, in such hour of need Of your fainting, dispirited race, Ye, like angels, appear, 190 Radiant with ardour divine!

Beacons of hope, ye appear!

Languor is not in your heart, Weakness is not in your word, Weariness not on your brow. 195 Ye alight in our van! at your voice, Panic, despair, flee away.

Ye move through the ranks, recall The stragglers, refresh the outworn, Praise, re-inspire the brave! 200 Order, courage, return.

Eyes rekindling, and prayers, Follow your steps as ye go.

Ye fill up the gaps in our files, Strengthen the wavering line, 205 Stablish, continue our march, On, to the bound of the waste, On, to the City of G.o.d. 208

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NOTES

SOHRAB AND RUSTUM

"I am occupied with a thing that gives me more pleasure than anything I have ever done yet, which is a good sign, but whether I shall not ultimately spoil it by being obliged to strike it off in fragments instead of at one heat, I cannot quite say." (Arnold, in a letter to Mrs. Foster, April, 1853.)

"All my spare time has been spent on a poem which I have just finished and which I think by far the best thing I have yet done, and I think it will be generally liked; though one can never be sure of this. I have had the greatest pleasure in composing it, a rare thing with me, and, as I think, a good test of the pleasure what you write is likely to afford to others. But the story is a very n.o.ble and excellent one."

(Arnold, in a letter to his mother, May, 1853.)

The following synopsis of the story of Sohrab and Rustum the "tale replete with tears," is gathered from several sources, chiefly Benjamin's _Persia_, in _The Story of the Nations_, Sir John Malcolm's _History of Persia_, and the great Persian epic poem, _Shah Nameh_.

The _Shah Nameh_ the original source of the story, and which purports to narrate the exploits of Persia's kings and champions over a s.p.a.ce of thirty-six centuries, bears the same relation to Persian literature as the _Iliad_ and _Odyssey_ to the Greek, and the _aeneid_ to the Latin, though in structure it more nearly resembles _Morte d'Arthur_, which records in order the achievements of various heroes. In it the native poet Mansur ibn Ahmad, afterwards known to literature as Firdausi, the Paradisaical, has set down the early tales and traditions of his people with all the vividness and color common to oriental writers. The princ.i.p.al hero of the poem is the mighty Rustum, who, mounted on his famous horse Ruksh, performed prodigies of valor in defence of the Persian throne. Of all his adventures his encounter with Sohrab is the most dramatic. The poem was probably written in the latter half of the tenth century. As will be seen, the incidents narrated in Arnold's poem form but an episode in the complete story of the two champions. [150]

Rustum (or Rustem), having killed a wild a.s.s while hunting on the Turanian frontier, and having feasted on its flesh, composed himself to sleep, leaving his faithful steed, Ruksh (or Raksh), to graze untethered. On awakening, he found his horse had disappeared, and believing it had been stolen, the warrior proceeded towards s.e.m.e.njan, a near-by city, in hopes of recovering his property. On the way, he learned that Ruksh had been found by the servants of the king and was stabled at s.e.m.e.njan, as he had surmised. Upon Rustum's demand, the steed was promptly restored to him, and he was about to depart when he was prevailed upon to accept the king's invitation to tarry awhile and rest himself in feasting and idleness.

Now the king of s.e.m.e.njan had a fair daughter named Tahmineh, who had become enamoured of Rustum because of his mighty exploits. Susceptible as she was beautiful, she made her attachment so evident that the young hero, who was as ardent as he was brave, readily yielded to the power of her fascination. The consent of the king having been obtained, Rustum and Tahmineh were married with all the rites prescribed by the laws of the country. A peculiar feature of this alliance lay in the fact that the king of s.e.m.e.njan was feudatory to Afrasiab, the deadly enemy of Persia, while Rustum was her greatest champion. At this time, however, the two countries were at peace.

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For a time all went happily, then Rustum found it necessary to leave his bride, as he thought, for only a short time. At parting he gave her an onyx, which he wore on his arm, bidding her, if a daughter should be born to their union, to twine the gem in her hair under a fortunate star; but if a son, to bind it on his arm, and he would be insured a glorious career. Rustum then mounted Ruksh and rode away--as time proved, never to return.

The months went by, and to the lonely bride was born a marvellous son, whom, because of his comely features, she named Sohrab. Fearing Rustum would send for the boy when he grew older, and thus rob her of her treasure, Tahmineh sent word to him that the child was a girl--"no son," and Rustum took no further interest in it.

While still of tender years, Sohrab showed signs of his n.o.ble lineage.

He early displayed a love for horses, and at the age of ten years, according to the tradition, was large and handsome and highly accomplished in the use of arms. Realizing at length that he was of lofty descent, he insisted that his mother, who had concealed the fact, should inform him of the name of his father. Being told that it was the renowned Rustum, he exclaimed, "Since he is my father, I shall go to his aid; he shall become king of Persia and together we shall rule the world." After this the youth caused a horse worthy of him to be found, and with the aid of his grandfather, the king of s.e.m.e.njan, he prepared to go on the quest, attended by a mighty host.

When Afrasiab, the Turanian ruler, learned that Sohrab was going to war with the Persians, he was greatly pleased, and after counselling with his wise men, decided openly to a.s.sist him in his enterprises, with the expectation that both Rustum and Sohrab would fall in battle and Persia be at his mercy. He accordingly sent an army of auxiliaries to Sohrab, accompanied by two astute courtiers, Houman and Barman, who, under the guise of friendship, were to act as counsellors to the young leader. These he ordered to keep the knowledge of their relationship from father and son and to seek to bring about an encounter between them, in the hope that Sohrab would slay Rustum, Afrasiab's most dreaded foeman, after which the unsuspecting youth might easily be disposed of by treachery. [152]

Sohrab, with his army and that of Afrasiab, set out, intending to fight his way until Rustum should be sent against him, when he would reveal himself to his father and form an alliance with him that would place the line of Seistan on the throne. On the way southward, Sohrab overthrew and captured the Persian champion, Hujir, and the same day conquered the warrior maiden Gurdafrid, whose beauty and tears, however, prevailed upon him to release her. Guzdehern, father of Gurdafrid, recognizing Sohrab's prowess, and alarmed for the safety of the Persian throne, secretly despatched a courier to the king Kai Kaoos to warn him of the young Tartar's approach. Kaoos, in great terror, sent for Rustum to hurry to his aid. Regardless of the king's request, Rustum spent eight days in feasting, then presented himself at the court. Kaoos, angered at the delay, ordered both the champion and the messenger to be executed forthwith; but Rustum effected his escape on Ruksh, and returned to Seistan, leaving Persia to her fate.

The king's wrath, however, soon gave place to fear; and recognizing the danger of his throne unsupported by Rustum's valor, he despatched messengers to him with humble pet.i.tions and apologies. After much protesting, Rustum finally yielded and accompanied the Persian army, under the king Kai Kaoos, which at once set forth to encounter Sohrab.

The morning before the opening of hostilities, Sohrab, taking the Persian Hujir, whom he still held a prisoner, to the top of a rocky eminence, ordered him to point out the tents of the chief warriors of the Persian army, particularly Rustum's. But Hujir, fearing lest Sohrab should attack Rustum unexpectedly and so overcome him, declared that the great chieftain's tent was not among those on the plain below. Disappointed at his failure to find his father, Sohrab led his army in a fierce onslaught on the Persians, driving them in confusion before him. In this dire extremity Kai Kaoos sent for Rustum, who was somewhat apart from the main troop. Exclaiming that the king never sent for him except when he had got himself into trouble, the warrior armed, mounted Ruksh, and rushed to the combat. By mutual consent the two champions withdrew to a retired spot, where, unmolested, they might fight out their quarrel hand to hand. As they approached each other, Rustum, moved with compa.s.sion by the youth of his foe, tried to dissuade Sohrab from his purpose, and counselled him to retire.

Sohrab, filled with sudden hope,--an instinctive feeling that the father whom he was seeking stood before him,--eagerly demanded whether this were Rustum. But Rustum, fearing treachery, said he was only an ordinary man, having neither palace nor princely kingdom--not Rustum.

They marked off the lists, and, mounted on their powerful horses, fought first with javelins, then with swords, clubs, and bows and arrows. After several hours of fighting both were exhausted, and by tacit consent they retired to opposite sides of the lists for rest.

When the combat was renewed, Sohrab gained a slight advantage. A truce was then made for the night, and the warriors returned to their tents to prepare for the morrow.

With daybreak the struggle was renewed. To prevent the armies from intervening or engaging in battle, they were removed to a distance of several miles. Midway between, Sohrab and Rustum met in the midst of a lonely, treeless waste. More convinced than before that his adversary was Rustum, Sohrab sought to bring about a reconciliation, but Rustum refused. This time they fought on foot. From morning till afternoon they fought, neither gaining any decided advantage. At last Sohrab succeeded in felling Rustum to the earth, and was about to slay him, when the Persian called out that it was not the custom in chivalrous warfare to slay a champion until he was thrown the second time.

Sohrab, generous as brave, released his prostrate foe; and again father and son parted. [154]

Rustum, scarcely believing himself alive after such an escape, purified himself with water, and prayed that his wounds might be healed and his accustomed strength restored to him. Never before had he been so beset in battle.

With morning came the renewal of the combat, both champions determining to end it that day. Late in the evening Rustum, by a supreme effort, seized Sohrab around the waist and hurled him to the ground. Then, fearing lest the youth prove too strong for him in the end, he drew his blade and plunged it into Sohrab's bosom.

Sohrab forgave Rustum, but warned him to beware the vengeance of his father, the mighty Rustum, who must soon learn that he had slain his son Sohrab. "I went out to seek my father," cried the dying youth, "for my mother had told me by what tokens I should know him, and I perish for longing after him.... Yet I say unto thee, if thou shouldst become a fish that swimmeth in the depths of the ocean, if thou shouldst change into a star that is concealed in the farthest heaven, my father would draw thee forth from thy hiding-place, and avenge my death upon thee, when he shall learn that the earth is become my bed.

For my father is Rustum the Pehliva, and it shall be told unto him, how that Sohrab his son perished in the quest after his face." These words were as death to the aged hero, who fell senseless at the side of his wounded son. When he had recovered he called in despair for proofs of what Sohrab had said. The now dying youth tore open his mail and showed his father the onyx which his mother had bound on his arm as directed. [155]

The sight of his own signet rendered Rustum quite frantic; he cursed himself, and would have put an end to his existence but for the efforts of his expiring son. After Sohrab's death he burnt his tents and carried the corpse to his father's home in Seistan, and buried it there. The Tartar army, agreeable to Sohrab's last request, was permitted to return home unmolested. When the tidings of Sohrab's death reached his mother, she was inconsolable, and died in less than a year.

In the main the story as told by Arnold follows the original narrative. A careful investigation of the alterations made, and the effect thus produced, will lend added interest to the study of the poem and give ample theme for composition work.

=1. And the first grey of morning fill'd the east.= Note the abrupt opening. What is gained by its use? At what point in the story as told in the introductory note does the poem take up the narrative? Be sure to get a clear mental picture of the initiative scene. _And_ is here used in a manner common in the Scriptures. Cf. "And the Lord spake unto Moses," etc.

=2. Oxus.= The chief river of Central Asia, which separated Turan from Iran or the Persian Empire, called Oxus by the Greeks and Romans, and the Jihun or Amu by the Arabs and Persians. It takes its source in Lake Sir-i-Kol, in the Pamir table-land, at a height of 15,600 feet, flows northwest, and empties into the Aral Sea on the south. Its length is about 1300 miles.