The Book of the Epic Part 36

"Listen, my child, and you shall hear Of the wondrous love of a maiden dear For a mighty warrior, the pride of his day Who loved, and married, and rode away, For this is the romance of Rustem."

The lad, who had always cherished a romantic admiration for Rustem, was overjoyed to learn his origin, and departed only after being reminded that he must never fight his father, although about to help the Tartars in a war against Persia. Sorab was doing so because everybody was tired of the foolish king, who was to be overthrown, so that Rustem could be placed on the throne in his stead. To make sure her son should not fail to recognize his father, Tamineh sent with him two faithful servants who had known Rustem well when he came to woo her.

Meantime Afrasiab, chief of the Tartars, delighted to have Sorab's aid against Persia, cautioned all his warriors not to tell the youth, should his father appear in the opposite army, for he slyly hoped "the young lion would kill the old one," and felt sure that, were he only rid of father and son, he would be able to rule over Persia himself.

In the course of this war young Sorab met with many adventures, fighting once against an Amazon, who by trickery managed to escape from him. However, Sorab kept hoping the time would come when he and his father would meet face to face, and, whenever a fray was about to take place, he always bade his companions scan the ranks of the foe to make sure that Rustem was not there.[39]

Meantime the foolish king, having gotten the worst in the war, had sent for Rustem, who, for reconnoitring purposes, entered the Tartar camp as a spy. There he beheld Sorab, and could not help admiring the young warrior, of whose many brave exploits he had already heard.

While thus sneaking about the enemy's tent, Rustem was discovered by the two servants whom Tamineh had placed by her son's side, both of whom he killed before they could give the alarm. Thus, when Sorab and Rustem finally came face to face, there was no one at hand to point out the son to the father or inform the son of his close relationship to his antagonist. After the war had raged for some time, Sorab challenged the Persians to a single fight, for he was anxious to distinguish himself, knowing that should he win a great triumph his father would hear of it, and inquire the origin of the youth of whom such tales were told:

"Come then, hear now, and grant me what I ask.

Let the two armies rest to-day; but I Will challenge forth the bravest Persian lords To meet me, man to man: If I prevail, Rustum will surely hear it; if I fall-- Old man, the dead need no one, claim no kin.

Dim is the rumor of a common fight, Where host meets host, and many names are sunk; But of a single combat fame speaks clear."[40]

Such was the reputation of Sorab, however, that none of the Persians dared encounter him, and urged Rustem to undertake this task himself.

Fearing lest so youthful an opponent should withdraw if he heard the name of his antagonist, or that he should pride himself too greatly on the honor done him, Rustem went into battle in disguise.

On seeing a stalwart old warrior approach, Sorab felt strangely moved, and, running to meet him, begged to know his name, for he had a premonition that this was Rustem. The father, too, seized by a peculiar feeling of tenderness for this youth, commented to himself that had he a male descendant he would fain have had him look like Sorab, and therefore tried to make him withdraw his challenge.

Notwithstanding Sorab's eager inquiries, Rustem obstinately refused to divulge his name, and, seeing his opponent would not desist, bade him begin the fight without further ado.

And then he turned and sternly spake aloud,-- "Rise! wherefore dost thou vainly question thus Of Rustum? I am here whom thou hast called By challenge forth; make good thy vaunt, or yield!

Is it with Rustum only thou wouldst fight?

Rash boy, men look on Rustum's face, and flee!

For well I know, that did great Rustum stand Before thy face this day, and were revealed, There would be then no talk of fighting more."

For three consecutive days the battle raged, father and son proving of equal strength and skill. But, although Sorab once overthrew Rustem, he generously stepped aside and allowed the aged warrior to recover his footing. Several times, also, the young man proposed that they sheathe their swords, for his heart continued to be attracted to his opponent, who, fighting down similar emotions, always taunted his antagonist into renewing the fight.

He spoke; and Sohrab kindled at his taunts, And he too drew his sword; at once they rushed Together, as two eagles on one prey Come rushing down together from the clouds, One from the east, one from the west; their skulls Dashed with a clang together, and a din Rose, such as that the sinewy woodcutters Make often in the forest's heart at morn, Of hewing axes, crashing trees,--such blows Rustum and Sohrab on each other hailed.

It was only on the fifth day that Rustem, forgetting everything in the excitement of the moment, met his foe with his usual war cry, "Rustem, Rustem." The mere sound of so beloved a name so paralyzed Sorab, that, instead of meeting this onslaught, he sank beneath his father's blow.

Then he gasped that, although dying, his adversary could not pride himself upon having fairly won the victory, for nothing short of his father's name could have disarmed him thus!

"But that beloved name unnerved my arm,-- That name, and something, I confess, in thee, Which troubles all my heart, and made my shield Fall; and thy spear transfixed an unarmed foe.

And now thou boastest, and insult'st my fate.

But hear thou this, fierce man, tremble to hear: The mighty Rustum shall avenge my death!

My father, whom I seek through all the world, He shall avenge my death, and punish thee!"

On hearing these words, Rustem anxiously demanded explanation, only to learn that the man he had mortally wounded was his own son, as was only too surely proved by the bracelet decorated with the Simurgh which Sorab exhibited.

It was that griffin which of old reared Zal, Rustum's great father, whom they left to die, A helpless babe, among the rocks; Him that kind creature found, and reared, and loved; Then Rustum took it for his glorious sign.

Not only did broken-hearted Rustem hang over his dying son in speechless grief, but the steed Rakush wept bitter tears over the youth who had so longed to bestride him.

And awe fell on both the hosts, When they saw Rustum's grief; and Ruksh, the horse, With his head bowing to the ground, and mane Sweeping the dust, came near, and in mute woe First to the one, then to the other, moved His head, as if inquiring what their grief Might mean; and from his dark compa.s.sionate eyes, The big warm tears rolled down and caked the sand.

In hopes of saving his son, Rustem vainly implored the foolish monarch to bestow upon him a drop of some magic ointment he owned. But Sorab expired without this aid in Rustem's arms, and the broken-hearted father burned his remains on a pyre. Then he conveyed to his home Sorab's ashes, and sent the young hero's riderless steed back to his poor mother, who died of grief.

We are told that the foolish king proved so fortunate as to have a n.o.ble and generous son named Siawush, of whom he became so jealous that the youth had to leave home and was brought up by Rustem. The step-mother, who had so poisoned his father's mind against him, plotted Siawush's death as soon as he returned to court, by accusing him of making love to her. In anger the father decreed that Siawush should submit to the test of fire, so huge furnaces were lighted, through which the young man rode unharmed, the Angel of Pity and the spirit of his dead mother standing on either side of him to guard him from injury. Because the step-mother had wrongfully accused Siawush, she too was condemned to pa.s.s through the fire, but her step-son, knowing she could never stand such an ordeal, pleaded successfully in her behalf.

Not daring to remain at his father's court, this young prince withdrew among the Tartars, where he married Afrasiab's daughter. But such were his qualities and n.o.ble deeds, that his wicked father-in-law became jealous enough of him to slay him. He did not, however, succeed in exterminating the race, for a kind-hearted n.o.bleman, Piran-Wisa, secreted Siawush's little son, and entrusted him to a goat-herd to bring up. When Afrasiab discovered a few years later that this child was still living, he planned to put him to death, until the n.o.bleman a.s.sured him the child was an idiot and would, therefore, never work him any harm. Only half convinced, Afrasiab sent for the youth, Kai-Khosrau, who, duly instructed by his protector, returned such crazy answers to his grandfather's questions, that Afrasiab felt satisfied he was an idiot indeed.

This young prince, having attained manhood, led a rebellion so successfully that he not only dethroned his grandfather, Afrasiab, but also recovered his hereditary throne of Persia. There he reigned for many years, at the end of which he became so anxious to leave this world, that he prayed the good G.o.d (Ormudz) to receive him in his bosom. In a dream this divinity informed the king that, as soon as his affairs were in order and his successor named, his wish would be granted. Kai-Khosrau, therefore, made all his arrangements, and set out on the journey to the next world, bidding his friends not try to accompany him, for the road would be too hard for them to travel. In spite of these injunctions, a few faithful followers went with him, until they reached a place where the cold was so intense that they all froze to death, and thus left him to continue alone the journey from whence he never returned.

And not a trace was left behind, And not a dimple on the wave; All sought, but sought in vain, to find The spot which proved Kai-Khosrau's grave.

The successor which Kai-Khosrau had chosen proved a just ruler until he became jealous of his own son, Isfendiyar, who was also a great warrior, and who, like Rustem, accomplished seven great works. He, too, overcame demons, wolves, lions, enchanters, dragons, and unchained elements, and on one occasion proceeded to rescue two of his sisters, who were detained captives in the fortress of Arjasp, a demon king. Knowing he could not enter this stronghold by force, Isfendiyar penetrated into it in the guise of a merchant, having hidden in his chests a number of soldiers, who were to help him when the right moment came. Thanks to their aid and to the fact that he began by intoxicating his foe, Isfendiyar triumphed.

The time came, however, when Isfendiyar was ordered by his father to bring Rustem to court in chains. This task proved most distasteful to the prince, who, on approaching Rustem, explained that he was not a free agent. Because the old hero obstinately refused to be manacled, the two warriors began fighting, and at the end of the day Rustem and his steed were so severely wounded that Isfendiyar felt sure they would not be able to renew the fight on the morrow.

It happened, however, that the aged Zal, on seeing his wounded son, remembered his partly burned feather, and promptly cast it into the fire. Immediately the Simurgh appeared, and with one touch of her golden wings healed the horse, and used her clever beak to draw the lance out of Rustem's side. Having thus healed her nursling's son, the Simurgh vanished, leaving Rustem and his steed in such good condition that they were able to renew the battle on the morrow. This time, Isfendiyar perished beneath Rustem's blows, exclaiming that the hero was not to blame for his death and that he fell victim to his father's hate. In token of forgiveness, he begged Rustem to bring up his son, a wish which was piously carried out by the brave warrior as long as he lived.

Because it had been written in the stars that "he who slew Isfendiyar would die miserably," Rustem was somewhat prepared for his tragic fate. It seems his young half-brother finally became so jealous of him that he plotted to kill him by digging seven pits lined with swords and spears. These were hidden in a road along which Rustem had to travel when he came in the king's name to claim tribute. Falling into the first pit, Rustem set his spurs to Rakush's sides; and the brave steed, although wounded, leaped out of this trap, only to tumble into a second and third. From pit to pit Rustem and his dauntless horse landed at the bottom of the seventh, fainting from their many wounds.

The treacherous step-brother now drew cautiously near to ascertain whether Rustem were dead, whereupon our hero begged for his bow and arrows, declaring he wished to ward off the wild beasts as long as he remained alive. The unsuspecting brother, therefore, flung the desired weapons down into the pit, but no sooner were they within reach, than Rustem fitted an arrow to the string, casting such a baleful look at his step-brother that this coward hastened to take refuge behind a tree. No obstacle could, however, balk the righteously angry Rustem, who sent his arrow straight through the trunk into his brother's heart, thus punishing the murderer for his dastardly trick. Then, returning thanks for having been allowed to avenge his wrongs, Rustem breathed his last beside his faithful steed.

On hearing his son had perished, Zal sent an army to lay Kabul waste, and, having recovered the corpses of Rustem and of his steed, laid them piously to rest in a magnificent tomb in Seistan.

FOOTNOTES:

[Footnote 38: All the quotations in this article taken from the Shah-Nameh are from Champeon's translation.]

[Footnote 39: It is this part of the story which Matthew Arnold rendered so ably in his "Sohrab and Rustum," one of his best-known poems.]

[Footnote 40: All the quotations in regard to this episode are from Matthew Arnold's "Sohrab and Rustum."]

INDIAN EPICS

Besides the two great cla.s.sical epics (Mahakavyas)--the Mahabharata and the Ramayana--Indian literature claims eighteen Puranas, each of which bears a distinctive t.i.tle. These Puranas treat mainly of "ancient legendary lore," and contain many tales of G.o.ds and sages, as well as descriptions of the Hindu world, with Mount Meru as its centre, and also of the deluge.

Many of the incidents of the two great epics inspired later poets to compose what are known as kavyas, or court epics. Six of these by Bahrtruhari are termed Great Court Epics (Mahakavyas), and another, by the poet Acvaghosha, describing the doings of Buddha at length, was translated, into Chinese between 414 and 421 A.D. The Golden Age for the court epics (which were written from 200 B.C. to 1100 A.D.) was during the sixth century of our era.

In the fifth century A.D. the poet Kalidasa composed a nineteen-canto epic, ent.i.tled Raghuvamca, wherein he related at length the life of Rama, as well as of Rama's ancestors and of his twenty-four successors. This poem abounds in striking similes, as does also the same poet's k.u.marasambhava or Birth and Wooing of the War G.o.d Siva.

There are, however, sundry cantos in all these poems which are too erotic to meet with favor among modern readers. Kalidasa is also the author of an epic in Prakrit, wherein he sings of the building of the bridge between India and Ceylon and of the death of Ravana.

We are told that the Ramayana inspired the greatest poet of Mediaeval India, Tulsi Das, to compose the Ram Charit Manas, an epic wherein he gives a somewhat shorter and very popular version of Rama's adventures. This work still serves as a sort of Bible for a hundred million of the people of northern India.

The poet Kaviraja (c. 800 A.D.) composed an epic wherein he combines the Ramayana and Mahabharata into one single poem. This is a Hindu _tour de force_, for we are told that "the composition is so arranged that by the use of ambiguous words and phrases the story of the Ramayana and the Mahabharata is told at one and the same time. The same words, according to the sense in which they are understood, narrate the events of each epic."

THE RAMAYANA

This Hindu epic, an older poem than the Mahabharata, was composed in Sanscrit some five hundred years before our era, and is contained in seven books, aggregating twenty-four thousand verses. It is often termed "the Odyssey of the East," and relates events which are said to have occurred between two thousand and nine hundred B.C. The poem is generally attributed to Valmiki, a hermit on the bank of the Ganges, who, seeing one bird of a happy pair slain, made use of a strange metre in relating the occurrence to Brahma. This G.o.d immediately bade him employ the same in narrating the adventures of Rama, one of the seven incarnations of the G.o.d Vishnu.