shaheediyan

Gurmat Sangeet is a unique musical tradition of the five centuries-old Sikh religion established and preached by all the Sikh Gurus, from Guru Nanak Sahib, the Founder of Sikhism onwards. With Gurmat Sangeet, the divine message is communicated through Shabad Kirtan. Shabad Kirtan has been made an inseparable part of the Sikh way of life. Kirtan Chauki tradition has been in vogue in the gurdwaras for centuries and the Kirtan tradition in practice on special occasions is an extended form of this tradition. This practical Kirtan tradition is in accordance with the Shabad Guru of Sri Guru Granth Sahib. The Bani of the Granth Sahib, written and indexed according to the prescribed Raagas, singing forms, music signs/ headings and the other guidelines issued in the Bani, creates original and specific musicology. A scientific approach to music can help in recognising more explicitly the music tradition according to the Guru Granth Sahib. Such system of music, enshrined in the Holy Guru Granth Sahib is exactly in accordance with the musical tenets established by the Gurus. What came to be known as Gur Shabad Kirtan is a unique confluence of Shabad and Kirtan propounded by the founder of Sikhism, Guru Nanak with the help of divine music emanating from Bhai Mardana's Rabab. This emerged as a unique system in the Indian and world music traditions. In Bani Gur Shabad, Kirtan has been assigned a very prominent status as stated in the following couplet: Kaljug meh Keertan Pardhaanaa. Gurnlukh Japee-ai Laa-e D1liuanaa (Sri Guru Granth Sahib, Page 1075) Har Keerat Kaljug pad uttam har paaiai satgur maajhaa (Sri Guru Granth Sahib, Page 697) The Guru Granth Sahib contains Bani of the Gurus in addition to the Bani of contemporary and earlier Saints and Bhagats. The classification of Bani according to Raags makes it clear that the Bani is written in accordance with a particular system as conceived by Guru Arjun Dev the fifth Guru while compiling and editing the Guru Granth Sahib. Beside the Raagas, different classical and folk singing styles, Rahaao and other music signs are those elements of the Gurmat music system which always remain active due to their original musical characteristics and for the presentation of Shabad Kirtan. The Bani under Shabad Kirtan is to be sung according to the prescribed raags, raaga forms, singing styles, music sings, Rahaao, Ank (digit) and so on. Different music elements which discipline Shabad Kirtan, can be known by an independent systematic discussion about them and its functional aspect may become more clear by systematic thought. The Raaga: The entire Bani of the holy Sri Guru Granth Sahib has been classified under 31 Raagas and 31 different Raaga forms (Parkaars) thus making a total of 62. Raaga references on the Gurbani as headings are a clear indication for singing any piece of Gurbani according to the prescribed Raaga and that has been ordained in Sikh tradition and fundamentals. Importance of the Raagas has been stated as follows: Sabhnaan raagaan wich so bhalla bhaaee jit wasiaa man aaee. (Sri Guru Granth Sahib, Page 1423) Dhan su raag surangrhe aalaapat sabh tikh jaae. (Sri Guru Granth Sahib, Page 958) Gunh govind gaavah sabh harijan raag ratan rasnaa aalaap. (Sri Guru Granth Sahib, Page 821) Under the Gurmat Sangeet tradition, Raagas are in propagation with their original melodic forms. Sikh musicians, uninfluenced by the changes in Shudh Thaat notes as Bilawal scales from Kafi scale, kept the traditional purity of Gurmat Sangeet in practical form. As a sequel, a tradition which is more than 500 years old, remains very much in existence as the Sikh musical tradition. These original Raaga forms of Gurmat Sangeet are a unique contribution to Indian music's Raaga tradition. These Raagas (31 Main and 31 Raaga forms) are Shudh (Siree, Maajh, Gaorhee, Aasaa, Dhanaasree, Soohee, Maaroo, Tookharee, Parbhaatee etc.) Chhayalag (nine Raaga forms of Gaorhee and Aasa Kaafe, Tilang Kafee, Soohee Lalit, Bilawat Mangal, Parbhatee Bibhaas etc.), admixture of two Raagas or including the melodic reflection of any other Raaga, and Sankeeran (Gaorhee, Poorbee, Deepkee), combination of more than two Raagas. Originality of seasonal (Malhaar Basant etc.) and regional (Maajh Aasaa, Tookharee etc) Raagas under Raag forms is another important feature of the Gurmat Sangeet System. With a view to disseminate the divine message to the people, Guru Nanak Sahib toured different places. These travels of Guru Nanak are popularly known as Udasis. During these long travellings (udasis) Guru Nanak Sahib used Raagas belonging to local tradition to propagate his message, of which the Deccani Raaga (Gaorhee Dakhnee, Wadhans Dakhnee, Bilwal Dakhnee, Raawklee Dakhnee, Maaroo Dakhnee, Parbhatee Dakhnee) tradition deserves special mention. Dakhani in word in the Sri Guru Granth indicates the southern music system. In Gurbani, the Raaga Dhyana (Sri Guru Granth Sahib, Page 83, 585, 791, 849, 950, 1027, 1285, 1419, 1425 etc.) of some Raagas have been given with a view to express the nature of different Raagas in their spiritual context according to the Gurmat. Singing Styles: Bani has different headings alongwith Raagas such as Ashtpadian, Chaupade, Ghorian, Alahllian, Vnnr and the others in the Guru Granth Sahib. Under the Bani arrangement, these forms not only assume poetical forms but specific singing styles and music forms also which have a particular technique. The Gurus have not only used different classical and folk music forms in Buni but these have also been used in conformity with the Gurmat musical system which is based on elements of music like Raagn, Rahaao, Ank and other musical singes. Under this system, classical musical forms have been liberated from the rigorous discipline of the art of music and given an equipoise(Sehaj) by conforming it to the spirit of the Sikh musical system. Similarly spontaneous freedom of folk forms has been given the specific discipline of Gurmat Sangeet. The Guru Granth Sahib contains Ashtpadi and Partal of classical music and Vaar, Chhand, Ghorian and Alahunian of folk music. Vaar (ballad) singing style has a special place in the folk music. In the Guru Granth Sahib different Vaars under different Raagas have been given a heading of traditional folk musical tunes. Ank (Digit): In the Guru Granth Sahib, the digits have been marked at different places viz, 1,2,3,4.. etc. as Ank. In addition to the signs like Rahaao, the Bani has been divided through different digits. The line ending with digits (Ank) in a Shabad, provides serial to a Shabad unit. While being helpful in its systematic presentation, it also helps in understanding its meanings. In the presentation of Shabad Kirtan, Rahaao which contains the central idea of the shabad is to be sung as Sthaaee in the beginning and after everv Antra to make the spirit of the Shabad more explicit. The lines containing different similes, illustrations and reasoning etc. are also directed through different digits (Ank). These have to be sung in the fOrIn of Antrus. Rahaao: Under the Gur Shabad Kirtan tradition, Rahaao has a central and important place. In Rahaao the shabad has its central idea which is to get activated as a centripetal force in the presentation of the Shahad. Literally, Rahaao indicates pause, rest or to be stable (Sahitya Kosh Paribhashik Shabddawali Page 871). In the medieval period system, Prabandha and Dhrupad singing style has one element, Dhruv which is known as Achal. The other name of Dhruv is Rahaao which has been used for singing of Bani. Medieval saints and bhagats or poets have also used Dhruv or 'Tek' for 'Rahaao' in their literary creations. In their works the first couplet is of Tek or Rahaao, while in Gurbani, Rahaao follows the first line or couplet of the Shabad with the mark Rahaao. The particular digits are also found to indicate the number of Rahaao. In certain Shabads, l Rahaao (ik Rahaao), 2 Rahaao (Do Rahaao), Guru Granth Sahib, Page 26-26, Rahaao (Tin Rahaao), 3 Guru Granth Sahib, Page 154, 4 Rahaao (Chaar Rahaao), Guru Granth Sahib, Page 96-97, 899 are also seen. Under the Gurmat Sangeet Shabad Keertan, Rahaao is taken as Sthaaee and the tradition is to sing it repeatedly after every Antru because the Rahaao line has the central idea of the Shabad while the Antra line resolves the problem by giving argument and evidence. When the problem is resolved and there is a change in thought the Rnhaao line also undergoes a change. If a Shabad has more than one Rahaao the second Rahaao line gets activated after the change in thought of the Shabad. The singing process of Rahaao in a Shabad is as follows: According to the prescribed recitation system, Rahnno in a Shabad through the repeated singing of its line, is helpful in bringing forth the central idea and confirms the idea and increases its intensity. Rahaao is the central force in a Shabad which is active in the inner texture of the Shabad. Ghar: Under the Gurmat Sangeet system in addition to the above function of Rahaao, there are other musical signs. In the Guru Granth Sahib for the recitation of Gurmat Sangeet, the next musical sign is that of Ghar. It is written as Ghar ek, Ghar do, Ghar tin. Total number of Ghars in the Guru Granth Sahib is seventeen. Scholars have different views about the concept of Ghar. According to Bhai Kahan Singh Nabha (Gur Shabad Ratnakar Mahan Kosh, Page 441) Ghar has two meanings: a Tala or a kind of Tal, Swar and kinds of Murchanna. According to Bhai Vir Singh, "There are three grams in musical instruments. Grams is constituted of Ghar. So Ghars are based on notes of these three Grams. Ghar indicates the prominent note of the Raaga being sung." (Guru Granth Kosh, Page 302). Majority of the music scholars take Ghar as Tala. This tradition of scholars seems to be influenced by the Persian Tala system where different Gala forms are addressed as Ek Gah, Do Gah, Sih Gah, and Chahar Gah. (Shabadarth Sri Guru Granth Sahib Pothi Pahli S.G.P.C., Page 74) Therefore, it is possible that the Gurus also used Ghar to indicate Tala. It is accepted under the Persian music tradition that Amir Khusro invented 17 Taalas which are almost identical to Hindustani Talas and came to be used in India alongwith Persian names. (Nibandh Sangoot Edi. Lakshmi Narain Garg, Page 557-558) Majority of the scholars accept Ghar as Tala though Ghar is not more in vogue due to fixed scale and time difference. Even then under the Gurbani musical system, Ghar is clearly indicated as a musical sign. Jati: The heading Jati under Raaga Bilawal is indicated as Bilawal Mahala 1 Thiti Ghar 10 (Sri Guru Granth Sahib, Page 838) Under Indian musical system it is used as Jati. It means stages of rest in continuous tempo. In this regard Bhai Kahan Singh Nabha writes, "Concept of Music is Jati. " (Gur Shabad Ratnakaar Mahan Kosh, Page 502). Dr. Charan Singh wrote in the Guru Granth Bani Beura "Jai, Gat Sath". 4th Rahaaoo/Sthaaee 4th Ank/Antra 3rd Rahaao/Sthaaee 3rd Ank/Antra 2nd Rahaao/Sthaaee 2nd Ank/Anthra 1st Rahaao/Sthaaee 1st Ank/Antra 1st Rahaao/Sthaaee All the three are combined functions (Kartab) of jorhi (Tabla), while the right hand acts as Gat. When both hands are free and the voice also comes out freely, it is called Karkat, means Sath [sahib Singh (Prof.) Shri Guru Granth Sahib darshan (Pothi Six) Page 229]. Similarly, Jati is related to playing Gat on Jorhi (Tabla). The above views make it clear that in medieval times, the Band Bol of Tabla were in vogue. Bhai Kahan Singh Nabha's view in this regard seems appropriate. Contemporary musicians define Jati as "when the right hand plays Khulla Bol on Jorhi and left hand plays on Band Bol, such a rhythmic process is called Jati. It is clear from the heading as mentioned in the Guru Granth Sahib that this hymn in Raaga Bilawal is to be sung in the modulation of Ghar 10, with the specific pauses in Jati style and the poetic form/singing style is Thiti. Dhunee/Dhuni: Out of 22 Vaaras included in the Sri Guru Granth Sahib, 9 have different Dhuni headings. These Dhuni signs indicate the special basis for singing tunes. The headings of Dhunies are as follows Vaar maajh kee tathaa salok mahalaa 1 malik mureed tathaa rhandarharhaa sohee-e kee dhunee gaasnhee. (Page 137) Gaouri kee vaar mahalaa 5 raa-e kamaaldee moidee kee vaar dhun upar gasnhee. (Page 318) Aasaa mahalaa 1 vaar salokaa naal salok bhee mahale pahile ke likhe tunde us raajai kee dhullee. (Page 862) Goojree kee vaar mahalaa 3 Sikandar biraahim kee vaar kee dhunee gaavanhee. (Page 508) Wadhans kee vaar mahalaa 4 Laila behleemaa kee dhunee gaavnhee. (Page 585) Raamkalee kee vaar mahalaa 3 Jodhe weerei poorbaahee kee dht(nee. (Page 847) Saarang kee vaar mahalaa 4 Raae mahime has7le kee dhunev. (Page 1237) Vaar malhaar kee mallalaa 1 Raanhe kailaas tathaa maalde kee dhuee. (Page 1278) Kaanrhe kee vaar mahalaa 4 Moose kee vaar kee dhlolee. (Page 1312) These Dhuni headings are the special features of ballad singing style sung on the heroic deeds of the warriors of Northern India. In addition to their importance for Gurbani, it has great significance for the Hindustani Music. These headings also provide a new formulation for the division Of Indian Music into Hindustani and Karnatic systems. In the landscape of Northern Indian Music tradition, the Punjabi tradition emeges as a central source. The above mentioned musical signs, in combination with Raagas and music forms, create a special tradition for the Shabad Kirtan tradition which is clearly based on the prescribed system of Hani in the Guru Granth Sahib. Process of Shabad Kirtan: The process of shabad kirtan's singing/presentation, in the light of the above musical elements and music tradition as enshrined in the Guru Granth Sahib is as follows: Shabad has the basic importance in the Kirtan tradition. The basic purpose of Shabad Kirtan is to imbibe the light of the Shabad into the human mind. Under Gurbani, truth is as the central point. Rahaao lines are to be sung first as they form the central spiritual point of the Shabad. Under their specified musical forms of classical and folk traditions, Rahaao lines are to be sung as Sthaaee and other lines are to be sung as Antras after dividing them in the light of the given tips. EK ONKAAR SATGUR PARSAAD MAAJH MAHALAA 5 CHAOPADE GHAR 1 Meraa maM lochal gur darshan taaee. Bilap kare chatrik kee niaaee. Trikhaa na utrai saant na aavai bin darsan sant piaare jeeo.l Trikhaa na utrai saant na aavai bin darsan sant piaare jeco.l Hao gholee jeeo ghol ghumaaee gurdarsan sant piaare jeeo. 1 Rahaao Teraa mukh suhaavaa jeeo sah dhun baanhee. Chir hoaa dekhe saaringpaanhee. Dhan su des jahaa toon vasiaa meet muraare jeeo. 2 Hao gholee hao ghol ghumaaee gur sajan meet mumare jeeo. 1 Rhaao Ik gharhee na milte taa kaljug hotaa. Hun kad mileeal pria tudh bhagvantaa. Moh rainh na vihaavai need na aaval bin dekhe gurdarbaare jeeo. 3 Hao gholee jeeo ghol ghumaaee tis sache gur darbaare jeeo. 1 Rahaao Bhaag hoaa gur sant milaa-i-aa. Prabh abinaasee ghar mah paa-i-aa. Sev karee pal chasaa na vichhrhaa jan Naanak dass tumare Jeeo. 4 Hao gholee jeeo ghol ghumaaee jan Nanak daas tumaare jevo. Rahaao 1 (Sri Guru Granth Sahib, Page-96) In the above Shabad, the Keertan process begins by making the first Rahaao as Sthaaee in which the Guru says: Rahaa l.(First Sathaaee): Hao gholee ieeo ghol ghlenlnave gurdarsan sant piaare jeeo.l. Rahaao. (I am a sacrifice, and my soul, I sacrifice unto the sight of the Guru, the dear.1.) Ank (Digit) 1. (First Antraa ): Meraa man lochai gur darsan taaee. Bilap kare chatrik kee niaaee. Trikhaa na utral saant na aaval bin darsan sant piaare jeso. I. (My soul longs for a sight of the Guru. It bewails like a piedcuckoo; my thirst is not quenched, nor peace I find without the sight of the dear Guru saint.1) Rahaao l.(First Sathaaee): Hao gholee jeeo ghol ghljmaaee gurdarsan sant piaare jeeo. 1. Rahaao. (I am a sacrifice, and my soul, I sacrifice unto the sight of the Guru, and dear 1). Ank2.(Second Antraa) Teraa mukh suhaavaa jevosa dh baanhee. Chir hoaa dekhe saaringpaa1lhee. Dhan su des ja11an toon vasiaa mere sajanh meet muraare jeeo. 2. (Thy face is beautiful and the sound of Thine Vords imparts Divine knowledge. It is long since the sparrow havsTk has had a glimpse of water. Blessed is the land where Thou lives, 'O' venerable Divine Guru, my friend and intimate.2). Rahaao,2. (Second Sathaaoo): Hao gholee hao ghol ghumaaee gur sajan meet muraare jeeo.l. Rahaao. (I am devoted, I am devoted unto the honourable, Godlv Guru, my friend and inhmate. 1). Ank 3.(Third Antra): Ik gharhee na milte taa kaljug hotaa. Hun kad mileeal pria tudh bhagvantaa. Moh rainh na vihaavai need na aaval bin dekhe gurdarbaare jeeo.3. (Should I meet Thee not even for a moment, it amounts to the dark age, When shall I now meet Thee, 'O' my beloved auspicious Lord? I cannot pas the night and sleep comes not to me, mzithout beholding the Guru's Court.3). Rahaao 3.(Third Sathaaee): Hao gholee jeeo ghol ghu11lnQee tis sache gur darbaare jeeo. 1. Rahaao. (I am a sacrifice, nnd I sacrifice my soul unto that True quart of the venerahle Guru. 1). Ank 4.(Fourth Antraa): Bhaag hoaa gur sant milaa-i-aa. Prabh abinaasee ghar mah paa-i-aa. Sev karee pal chasaa na vichhrhaa jan Naanak dass jeeo.4. (It is my good fortune to have met the saintly Guru. The immortal Lord, I have found in my own home. I will now serve Thee and even for a trice and a moment will not separate from Thee Servant Nanak is a serf or Thine, O' reverned Master! 4). Rahaao 4.(Fourth Sathaaee): Hao gholee jeco ghol ghumaaee jan Nanak daas tumaare jeso. Rahaao. 1. (I am devoted, and my soul is devoted unto thee, servant Nanak is a slave of Thine). In the above Shabad Guru Arjun Dev is yearning for darshan (sight) of the saintly Guru and is expressing different psychological states in terms of separation. Four Rahaao lines with four different Rahaao 4 Ank / Digit (1,2,3,4) signs are being changed with directions as indicated in the Shabad after every Antra line; that is why the Shabad Kirtan process will be as follows: First Rahaao First Antra First Rahaao First Rahaao Second Antra Second Rahaao Second Rahaao Third Antra Third Rahaao Third Rahaao Fourth Antra Fourth Rahaao Kirtaniaa/Kirtankaar: In the Guru Granth Sahib not only are musical elements and units determined but there are also many directions for the musician and presentation of Kirtan; the Guru says: Bhalo Bhalo Re Keertaneea Raam Ramaa Raamaa Gun Gaao Chhod Maya kai Dhand Suaao (Sri Guru Granth Sahib, Page 885) According to the above couplet, the musician's ideal is Kirtan shorn of any greed and ego. The Kirtaniaa is not to show off his ego, but he is to render Kirtan with humility. Ik gaavat rahe man saad naa paae. Haome wich gaavah birthaa jaae. (Sri Guru Granth Sahib, Page 158) (Some go on singing, but their mind deri-ves no solace. In pride, they sing and all goes in vain.) The singer's heart is full of gratefulness, and he performs Kirtan by freeing himself from all ego and with a feeling of submission for the praise of God. Kirtan performed with the above feeling only is in accordance with Gur Shabad Kirtan tradition. Only by following this technique of recitation, the truth of the Shabad can be experienced. Kirtan Chaukies: Original kirtan chauki tradition of Gurmat Sangeet was started from the time of Guru Nanak Sahib, developed and propagated by all the Sikh Gurus. Sri Darbar Sahib Harmandir Sahib (The Golden Temple) has a unique Kirtan tradition in the form of different keertan chaukees, such as: Tinpaher dee keertan chaukee Aasaa dee var di chaukee Bilawal dee chaukee Anand dee chaukee Charn kamal dee chaukee Sodar dee chaukee Aartee or kaliaan Kalyan's chaukee Kaanrhaa or keertan sohile dee chaukee Besides these chaukies, determined according to Raaga and time, there is a particular Kirtan tradition for different occasions, festivals and ceremonies. Singing of Raagas according to different weather and seasons creates particular Kirtan Chaukies. Apart from these Sahad Kirtan Chaukis, Kirtan in folk style, Vaaran da Kirtan and chauki sahib's Kirtan also deserve special mention. Vaar Kirtan performed at the holy Darbar Sahib since the times of the 6th Guru and the singing of Vaar (Ballads) by the Dhadis, also forms a characteristic part of Sikh Music. Kirtan Instruments: The Gurus while creating the above Kirtan tradition not only started different Kirtan Chaukees in functional from but also chose special musical instruments. Playing on the Rahab by Bhai Mardana during Guru Nanak's time, Siranda during the times of Guru Amar Dass and Guru Ram Dass, Siranda and Israj during the period of Guru Arjan Dev, Taus and DhadSarangi for Vaar singing during the period of 6th Guru, Mirdang during the ninth Guru's time, Tanpura during Guru Gobind Singh's time, were particular which explicity proves the use of special musical instruments. The use of special musical instruments in vogue was also done in an original way. The use of those 'Tanti (stringed) instruments are especially useful for purity of notes, of the Raaga and traditional excellence of the Gur Shabad Kirtan. Kirtan Centres: In development of the great original tradition, the Gurus beginning with Guru Nanak Sahib along with Sangat (congregation) set up some Kirtan centres where musicians (performers of Kirtan) practically and fractionally developed such tradition. Sikh history bears testimony to the fact that after the second Udasi, Guru Nanak Sahib set up the Sikh Dharamsal (Gurdawara) as an institution where the tradition of Kirtan started by the Guru was specially reiterated. Historical references make it clear that Gurbani was sung twice a day, in the morning and in the evening at Kartarpur. Sodaru Aartee Gavveeai Amrit Vele Japa Uchaaraa (Bhai Gurdas, Vaar 1, Paurhi 38) At this place, first by making Bhai Mardana stay on, Guru Nanak proceeded on his third udasi. Bhai Mardana continued to perform Guru Nanak Bani's Kirtan. After Bhai Mardana's passing away, his son Bhai Sajada (Sehjad) used to sing in the Guru's abode. Hence Kartarpur emerged as the first centre of Gurmat Sangeet. In addition, Guru Angad Dev founded Khadoor Sahib and continued with the Kartarpuri standard tradition. Besides Bhai Sehjad, Bhai Saddu Baddu were the famous Rababis at the Guru's abode. Guru Amardas founded Goindwal as a special centre for the propagation of Sikhism, 22 Manjies (Seats) were founded where as Sikh traditions and Sikh ways of life were propagated in different areas. Gurmat Sangeet was also popularised among the Sikh congregations . Bhai Deepa, Bhai Pandha, Bhai Bhula were the famous Kirtaanias of the Guru's period. After Guru Amardas, Guru Ramdas laid the foundation of Chak-Ram Das Pura, which later became famous as Amritsar. Satta and Balwand were the famous Kirtanias of Guru Ram Das's time. Here singing of Asa Di Vaar in the morning, Sodar in the evening and Arti at night, remained in practice. By the time of Guru Ram Das, the Shabad Kirtan tradition of Gurmat Sangeet was fully developed and established under which a unique singing style like Partal came to be practised, not found in any other musical tradition. The Fifth Guru, Arjan Dev Sahib had the onerous responsibility of developing Gurmat Sangeet tradition on a firm footing. By this time the Harmandir had been founded at Amritsar where continuous singing of Shabad Kirtan Dhuni was performed by different Chaukies. At this Centre of Guru Arjan Dev, where Rababi Kirtan Tradition emerged in a distinctive form, common Sikhs were also encouraged to perform Kirtan which is illustrated by the Satta Balwand story of getting annoyed with the Guru. At this time, besides professional Rababis, amateur Shabad Kirtan by Sikh sangat tradition also came into being. After Guru Arjan Dev, Guru Hargobind introduced Vaar music by Dhadies along with Kirtan. Guru Har Rai and Guru Har Krishan Sahib further propagated Gurmat Sangeet tradition. Anandpur Sahib was founded by Guru Tegh Bahadur Sahib where he made the traditional Kirtan an inseparable part of practical tradition. Bhai Saddu and Maddu were the famous Kirtan performers at this great Sikh centre. From the period of the Gurus, the same technique of training and propagation of Gurmat Sangeet has continued. According to one tradition, Rababi Kirtan performers continued to impart training on individual basis and with professional efficiency. As a result, different Rabab players and their progeny continued to perform Gurmat Sangeet, using the art of music. This tradition was in no way inferior to the contemporary tradition of the Mughal Court. In the world of music, these Rabab performers of the House of the Guru were recognised as Babe Ke. On the other hand, court musicians were known as Babur Ke. Babe Ke held a respectable place among the contemporary musicians because of their association with spiritual music traditions. This tradition of Rababi kirtankars continues till this day. Their particular style of singing and their perfection of Gurbani recitation successfully helps in differentiating their style. Many Kirtan performers became famous as a result of the amateur Kirtan tradition started during Guru Arjun's time. These Rabab performers who were recognised in comparison to the professionals, used to get their training from such musicians who were conforming to Guru's tradition and were well associated with the principles and practices of Gurmat Sangeet. Of these famous Kirtan performers of the Guru period Bhai Deepa, Bhulla, Narain Das, Pandha, Ugrsain, Nagori Mal, Bhai Ramu, Jhaju, Mukand are better known. Under the Gurmat Sangeet training tradition, where Rababis had family traditions, the amateur Kirtan performers had institutional traditions. Though historical sources of the contemporary taksals (institutions) are not available, their functioning at different places bear testimony to the fact that the seeds of this tradition were there in the Guru's period. In the contemporary Gurmat Sangeet tradition, some taksals and institutions are as follows: Damdama Sahib, Taksal Budha Jor Taksal Mastuana Taksal Taran Taran Taksal Damdami Taksal Daudher Taksal Singhwala Taksal Hargana Taksal Sewa Panthi Taksal Dumali Taksal Kleran Wala Taksal Gurmat Vidyalya Rakabganj Taksal Yateem Khana, Amritsar Sourma Ashram, Amritsar Jawadhi Kalan Taksal Gurmat Sangeet Study Circle, Punjab Gurmat Sangeet Academy, Punjab Gurmat Sangeet Society, Patiala Amrit Kirtan Trust, Chandigarh Gurmat Sangeet Society, Chandigarh Punjabi University, Patiala Gurmat College, Patiala Gurmat Sangeet Academy, Anandpur Sahib Sikh Missionary College, Amritsar (S.G.P.C.) Sikh Missionary College, Damdama Sahib (S.G.P.C.) Gurmat College Delhi Gurdwara Management, and others Sikh Music Literature: Since the beginning of the 18th century, many a scholar had composed shabad kirtan compositions in music notaions. This parallels the efforts made in the arena of Hindustani music. Beside this practical performance on record, many scholars have contributed to the establishment of Gurmat Sangeet theory as well. In the contemporary world of Sikh music, Gur Shabad Kirtan tradition, as founded by the Gurus and developed by the Sikh Panth, has established itself as an independent and original identity. This tradition of Gurmat Sangeet prescribed in the holy Guru Granth Sahib can be termed as Sikh Musicology. In order to understand the Gurmat Sangeet tradition as directed and determined by the Gurus, such Kirtan is to be performed in a particular Raaga according to the established tradition.

Shahnameh (The Epic of Kings) composed in the 10th century by Ferdowsi is the Crown Jewel of the Persian literature and is cherished by all Iranians (including non-Persian ethnic groups) as well as Persian speaking societies of Afghanistan, Tajikestan and Central Asia.

A little article in rememberance of the blessed Bhai Mardana Ji: http://www.gurmatstudies.com/sikhhistory/g...bhaimardana.htm More than 500 years ago, when Guru Nanak set out on his mission, he sang the praises of God with music. Wherever he went, audiences were charmed, entranced and inspired by the unique hymns the Guru would sing accompanied by the music played by Bhai Mardana, his Muslim-born companion. For fifty-four years, Bhai Mardana traveled along with Guru Nanak, whether it was in the cold hills or hot deserts. Bhai Mardana Ji was ten years older than Guru Nanak, born in 1459 at Rai Bhoi Di Talwandi was originally named “Dana†by his parents. His father was a Mirasi Muslim named Bhai Badre and mother’s name was Bibi Lakho Ji. He was his parents’ seventh child, however, the first six had all died upon birth. Since they lived in the same village, Bhai Mardana Ji and Guru Nanak became childhood friends. According to the Junam Sakhi written by Bhai Mani Singh Ji, Guru Nanak and Bhai Mardana first met in 1480. Guru Nanak is the one who renamed Bhai Dana to Bhai Mardana (warrior). As Guru Nanak moved to Sultanpur and started to work in the modhi khana (General Store), Bhai Mardana, already a married man and father of two sons wanted to visit the Guru in Sultanpur. Meanwhile, Mehta Kalu Ji, Guru Nanak’s father asked Bhai Mardana to go to Sultanpur and check how his son is doing. Bhai Mardana went to Sultanpur, but never returned, he started to stay with the Guru there. When Guru Nanak prepared to go on his journeys to preach his message, he invited Bhai Mardana to accompany him. Bhai Mardana was blessed with something that no other Sikh can claim, that is he spent 54 years of his life with Guru Nanak and listening to his wisdom. Bhai Mardana is the most significant character identified in Janam Sakhis after Guru Nanak. Naturally, such honor leaves a deep impression in the readers mind. Bhai Mardana enjoyed the unique honor of being a helper as well as a close confidant of Guru Nanak. Bhai Gurdas Ji places Guru Nanak on the prime pedestal while placing Bhai Mardana on second pedestal: ieku bwbw Akwl rUp dUjw rbwbI mrdwnw[ "Ek Baba Akal Rup Duja Rababi Mardana" (Vaar - Bhai Gurdas Ji) Meaning, one Baba (referring to Guru Nanak in Almighty's forms accompanied by the second Rababi (musician, player of Rabab) Mardana. Bhai Mardana was gifted in playing the Rabab, a musical instrument: Blw rbwb vjwieMdw mjls mrdwnw mIrwsI[ (Vaar - Bhai Gurdas Ji) Bhai Mardana Ji dedicated himself for the heavenly and sacred mission of Guru Nanak. Undoubtedly he was the very first to sacrifice himself for the Sikh faith. When we read the old Junam Sakhis, we can only imagine how many hardships he had to go through on the journeys. Sometimes going days without food, travelling by foot throughout India, Afghanistan, Saudia Arabia, Iraq, Russia, China, Egypt, Africa, and other countries. Bhai Mardana Ji and Guru Nanak went through a lot together, there are many stories from their lives. Once, while the two of them were travelling through a thick forest, Kulyug came up to them. It was starting to get dark, there were strong winds, branches started to fall off of trees, and dust was flying all around. Bhai Mardana started to panic and run, but soon there was fire all around them and nowhere to go. Seeing this, Bhai Mardana just laid down on the ground and covered his face, he was certain that he was going to die. At this moment, according to the Pratan Junam Sakhi: bwby ikhw "rbwb sMBwl" Translation: Guru Nanak said, "Play the Rabab." Bhai Mardana grabbed his Rabab and started to play it and sing hymns. Almost immediately, the Kulyug disappeared, Bhai Mardana defeated Kulyug. Now the question arises that Guru Nanak had the powers to defeat Kulyug, but why did he tell Bhai Mardana to play the Rabab? The reason is that Guru Nanak wanted to give praise to his servant and wanted to show the importance of Kirtan. From spending time with the Guru, Bhai Mardana Ji started to gain the characteristics of the Guru. He went and played his rabab in the Muslim countries where it was forbidden to play music. When Pir Julaali's son Jul Julaali confronted him, saying that he is not allowed to play music, Bhai Mardana Ji said that he was singing the hymns of his Guru and would not stop. Then when the Pir asked Bhai Mardana Ji to tell Guru Nanak that he must present himself in the court, Bhai Mardana did not get scared. Instead, he told the Pir that nobody can order the Guru to do anything and that Guru Nanak does not need to explain himself to anyone. Bhai Mardana was extremely simple, pure, honest and friendly. He was a person of very high moral principles and qualities. Persistent like a child he couldn't hide his inner thoughts and feelings. However, his behavior never irritated Guru Sahib who always treated him with love, affection, and softness. When Guru Nanak Ji completed his journeys and settled in Kartarpur, Bhai Mardana had a big choice to make. His family was living in the village of Talwandi, but he decided not to go there. He told Guru Nanak that he had spent so much time with the Guru that now he had no one else besides his Guru. For this reason, Bhai Mardana also started to stay in Kartarpur. In 1534, at Kartarpur, Bhai Mardana, fell ill. He grew weak and hope of recovery was lost. Born of a Muslim family, he had attached himself to Guru Nanak. The Guru asked him how he wished his body to be disposed of, Bhai Mardana replied that by the Guru's instruction he had overcome his pride of the body. What remained of him after death, he said, be disposed of as the Guru wished. When Bhai Mardana passed away, Guru Nanak himself cremated his body and spread the ashes in the Ravi River. Bhai Mardana had two sons, Baba Rajada and Baba Shajada. Baba Shajada stayed at Talwandi, but Baba Rajada came to Kartarpur. Baba Sajada used to sing in the Darbar of Guru Angad. There were two sons of Baba Sajada, Banoo and Saloo, who were the Darbari Ragis of Guru Amardas and Guru Ramdas. Their son Balwand and his son Sata were the Ragis who sang in the Darbar of Guru Arjan. Bhai Mardana received yet another unique honor that no subsequent Sikh could acquire. The middle saloks of Bihagada's vaar are dedicated to Bhai Mardana. This is evident of Guru Nanak's deep love and affection for Bhai Mardana. That Sikh was so blessed that whenever anyone speaks about Guru Nanak, Bhai Mardana Ji's name is always there also. Bhai Mardana was the very first kirtania of Sikh history. His Rabab, even to this day, serves as the source of motivation for our kirtanias. Every Sikh, as well as kirtania, can learn a lot from his selfless dedication, sacrifice and humility filled life.

The Other Side Of Pakistani Islam By Yoginder Sikand 26 January, 2006 Countercurrents.org 'The greatest dilemma facing Pakistan is the question of its identity', says Khurshid Kaimkhani, a well-known Pakistani leftist social activist and my host in Sindh during a recent visit to Pakistan. 'There's this constant and never-ending dispute as to whether Pakistan is the eastern-most part of West Asia or the western-most part of South Asia'. 'In short', he says, 'the question is: Are we part of the Arab-Iranian cultural world or the Indic South Asian civilization?'. Kaimkhani has no doubt as to where Pakistan's roots lie. 'The common heritage that we share with the rest of South Asia, in particular north India, is undeniable', he says. The son of a Chauhan Rajput Muslim migrant from Rajasthan, 72-year old Kaimkhani is a regular visitor to India and insists that the future of South Asia as a whole depends crucially on people-to-people contact between Indians and Pakistanis and a recognition of their common roots and culture despite their religious differences. 'At the popular level,' he tells me, 'religious antagonisms are much less pronounced. Historically, local forms of Islam and Hinduism have borrowed from each other and we need to build on this to critique other forms of religion propagated by political elites and right-wing obscurantist religious groups that are exclusivist and that target people of other faiths'. Kaimkhani is not romanticizing about an imaginary past, I discover as I travel across Pakistan. At Sehwan Sharif, in interior Sindh, I see large numbers of Hindu Dalits praying along with Muslims at the shrine of the famed Hazrat Lal Shahbaz Qalandar. I see the same at Bhit Sharif, at the shrine of Sindh's most famous Sufi poet, Hazrat Shah Abdul Latif. At Uderolal I visit a unique shrine complex: the temple-dargah of Sain Jhulelal-a saint venerated as the god of the Indus by Sindhi Hindus and as a Sufi by local Muslims. Intriguingly, the sprawling shrine complex has the saint's Muslim-style grave in the centre, flanked by a temple on one side and a mosque on the other. Kanha, a Bhil labourer I met in a village just outside Hyderabad, Sindh's second largest city, takes me to his hovel, where he shows me a small mud structure that houses Jogmaya, a Bhil goddess, wrapped up in a bundle of red cloth and a little cradle dedicated to Sufi Sahib, probably one of the innumerable Muslim mystics of Sindh. He introduces me to Lal Sain Sahib, a Jogi, whose caste profession is catching snakes. Lal Sain is a Muslim, but looks and behaves no different from the Hindu Jogis who are also present during our conversation. There are both Hindu and Muslim Jogis in Sindh, Lal Sain tells me, and there is little to distinguish the two. 'We eat with each other and smoke each other's hukkahs', he says, 'because we are children of the same parents'. Bhagto, a Hindu Jogi who joins in our conversation, nods in approval. 'Yes, Ishvar and Allah are one and the same, as all our Sufis have insisted'. That's no empty rhetoric I discover that evening, when we all get together at Kanha's house, and after a meal of thick rotis and meat, the Bhils and the Jogis, Hindus and Muslims, take out their khadtals, dholaks and chimtas, and sing bhajans in praise of Ram, Krishna, Mahadev, the Prophet Muhammad and the Sindhi Sufis. Sindh is known for its deeply-rooted Sufi traditions, which brought together Sindhi Hindus and Muslims in shared cultural world characterized by reverence of common saints. The situation in Punjab is similar. 'Numerous Punjabi Sufi saints, whose works are still immensely popular, are known for their breath of vision, seeing God's light in every particle of the universe, in the mosque as well as the temple', says Saeeda Diep, my host in Lahore. She takes me to the shrine of Madho Lal Husain in downtown Lahore, a unique Sufi dargah that houses the graves of two male lovers, Madho, a Hindu, and Husain, a Muslim, who were so close that they are today remembered by a single name. She waxes eloquent about the unconventional love relationship between the two that angered the pundits and mullahs but won the hearts of the masses. In Lahore I also meet Pir Syed Chan Shah Qadri, the custodian of the shrine of the sixteenth century Sufi Hazrat Miyan Mir. The saint was the spiritual preceptor of Dara Shikoh, son of the Mughal Emperor Shah Jahan, a renowned mystic in his own right. Dara was the first to translate the Upanishads into Persian and sought to draw parallels between Hindu and Islamic mysticism and thereby bring Hindus and Muslims closer together. Hazrat Miyan Mir was no less of an ecumenist, the Pir tells me. In recognition of his spiritual stature, he was invited by Guru Arjan Dev, the fifth Sikh guru, to lay the foundation stone of the Harminder Sahib or Golden Temple in Amritsar, the most holy shrine of the Sikhs. The Pir informs me that many Punjabi Muslims still look upon Guru Nanak, the first Sikh guru, as a great mystic in the Sufi tradition. In Syed Chan Shah's home I am introduced to Zahoor Ahmad Khan, seventh generation descendant of two Pathan brothers Ghani Khan and Nabi Khan. When Gobind Singh, the last guru of the Sikhs, was pursued by Aurangzeb's forces, he was sheltered by the brothers. They disguised him as a Muslim saint, the Pir of Ucch Sharif, and, carrying him in a palanquin, they slipped through the Mughal lines. In gratitude, Khan tells me, the Guru presented them with a letter written in his own hand, announcing that, as Khan says, 'Whoever among my followers loves and protects these two brothers loves me, too'. In recognition of the service rendered to the Guru by the brothers, Ranjit Singh, the founder of the Sikh kingdom in Punjab, granted their descendants a large estate in Mandara, a village in present-day Indian Punjab. The family resided in the estate till 1947, when, during the Partition riots, they fled to Pakistan. 'When the whole of Punjab was burning, when Hindus and Sikhs in western Punjab and Muslims in eastern Punjab were being massacred and driven out of their homes, the Sikhs of Mandara pleaded with my father and other relatives not to leave. But we had to, so terrible was the situation then', says Zahoor Khan, who was a young lad of fifteen when he came to Pakistan. Last year he went back to his village for the first time since he and his family had left it, at the invitation of a Sikh organization that seeks to revive and preserve the memory of the two Pathan friends of Guru Gobind Singh. 'I was given an enthusiastic welcome when I arrived in Mandara. The whole village came out to greet me', says Khan, his eyes brimming with tears. Also present during our conversation is Naim Tahir, a middle-aged, soft-spoken man, who introduces himself as a descendant of Bhai Mardana, Guru Nanak's closest companion, a Muslim of the Mirasi caste. Tahir tells me about the relationship between his ancestor and Guru Nanak. Both Guru Nanak and Bhai Mardana were born in the village of Talwandi, and grew up together as friends. 'Bhai Mardana had a melodious voice and used to play the rabab', and 'when Guru Nanak began his spiritual mission of bringing Hindus and Muslims together in common worship of the one God and denouncing caste and social inequalities, Bhai Mardana joined him. Together they traveled together to various Hindu and Muslim holy places, including even Mecca and Medina. Guru Nanak would compose his mystical verses or shabad and Bhai Mardana would sing them while playing the rabab'. Tahir tells me that his family tradition of singing the verses of Guru Nanak and other Sikh gurus has been carried down through the generations. 'Yes, we are Muslims,' he says, 'but there is nothing in the teachings of Guru Nanak that is incompatible with Islam. In fact there are many verses in the Guru Granth Sahib written by Muslim Sufis, including the well-known Chishti saint Baba Farid'. Tahir confesses to know little else about Bhai Mardana, other than the fact that after Guru Nanak died he traveled to Afghanistan and is buried somewhere there. 'You should speak to my father Ashiq Ali Bhai Lal about this', he advises. 'He has even sung shabads in the Golden Temple and is regularly invited to sing in gurudwaras and gurumandirs, Sindhi Hindu shrines dedicated to the Sikh gurus, in different places in Pakistan'. Ashiq Ali, unfortunately, is not in town. He is away to Sindh on the invitation of a group of Sindhi Hindus, and I'm leaving the next day back for India. I tell Tahir that meeting his father is good enough excuse to plan a second trip to Pakistan. Shared religious traditions such as these in what is now Pakistan were extensively commented upon by colonial ethnographers. In pre-colonial times, at the popular level boundaries between Hindus, Muslims and Sikhs in Punjab and Sindh, the heartland of present-day Pakistan, as in much of north India, were often blurred. 'Colonial policies of divide-and-rule and the political machinations of Sikh, Hindu and Muslim elites, competing with each other for colonial patronage resulted in the creation of notions of Hindus, Muslims and Sikhs as neatly-separated communities having little or nothing in common with each other, which is really an inversion of social reality', says Husain Altaf, a Lahore-based social activist. 'In post-colonial Pakistan and India', he adds, 'ruling elites and right-wing Islamist and Hindutva groups patronized by the ruling classes have been actively engaged in magnifying these differences and denouncing shared religious traditions for their own political purposes'. To substantiate his argument, Altaf shows me some books published by the notorious Wahhabi Pakistani terrorist outfit, Lashkar-e Tayyeba. The books tirelessly repeat the same point: about Hinduism, indeed all religions other than Islam, being 'deviant' and as 'leading their adherents to hell', and exhorting Muslims to be 'hard against all disbelievers'. 'Since non-Muslims don't believe in Islam Muslims should have no love for them', one book declares. Another Lashkar tract claims that the Prophet Muhammad announced that 'he who takes part in the jihad against India will not smell the fire of hell'. In short, as the Lashkar sees it, Islam and other religions have nothing in common. 'That goes against local forms of Islam in Pakistan, particularly Sufi traditions, that have been open to other religions and their adherents', Altaf tells me. He adds that that the particular tradition about India attributed to the Prophet and cited in the Lashkar texts is indeed found in some collections of Hadith, sayings ascribed to the Prophet, but assures me that it is a fabrication. 'It was concocted after the death of the Prophet in order to legitimise the imperialist ambitions and greed of the Ummayad and Abbasid Caliphs', he opines. 'This doctrinaire, ideological and exclusivist form of Islam', Altaf carries on, 'has a certain appeal in some circles but it does not have mass acceptance and there is also much resistance to it from various quarters. Projecting Islam as completely distinct from other religions and equating Muslim culture with Arab culture goes completely against our cultural traditions and history'. 'This is an elitist project, which does not reflect the way Islam is lived and practiced by common Pakistanis, who share the same basic cultural universe as most north Indians', he opines. He likens hardliner Islamist groups like the Lashkar to Hindutva chauvinists in India, who uphold an equally exclusivist version of Hinduism, one that is predicated on an unrelenting hatred of non-Hindus, particularly Muslims. 'All religions', Altaf muses, 'can be interpreted in diverse ways. Committed believers, Hindus, Muslims and others, urgently need to rescue our pluralistic religious ethos in order to combat those who spread hatred and violence in their name'. I could hardly agree more, I tell him.

http://www.zafarnama.com/Download/ganjnama.pdf

Sorry forgot to mention, most of the above are vajaa people, although I am sure they could (and some do) use a sur-mandal to get the classical saaj stamp! Put your request forward on the Raj Academy Forum, I am sure someone there may know someone who can help. Vaheguru

She can ask Surinder Singh Saund (ask Harjinder Singh Lallie for contact details), as far as I know he does weddings, is classically trained and has a wonderful voice so should be able to do a beautiful rendition of the Lavaan in Suhi., although I am not sure if he has. Also, could ask Bhai Amarjeet Singh or his brother Gursharan Singh Ji of Nanaksar Gurdwara in Wolverhampton, both highly talented. Seatal Singh Sitara in East London is very good, but getting old now, could ask him as well. There's the resident Raagi in Slough Ramgharia, he seems quite talented and does raag. Or you could ask Namdhari sangat in Southall i.e. Surjit Singh Ji Namdhari. I think Amrik Singh Zakmi will be in the UK in August if you can hold of him. I am only aware of Professor Surinder Singh Ji doing Laavan in raag Suhi (in the UK), leaving a very emotional sangat behind... I am sure there must be others, just need to ask around. Hope that helps.

Rhino's Armour, Tiger's Claws What the well-equipped warrior of India wears By Michael J. Varhola Artwork by Michael Scott and David O. Miller A great variety of defensive arms were used throughout the hundreds of tiny states that once made up the sprawling Indian subcontinent. The use of armour and shields in India dates from at least the second millennium BC and continued almost into the beginning of our own century. Indeed, in the Indian wars of rebellion against British domination in the 19th century, armour and shields, little different than those used in the Middle Ages, were used by Indian warriors. Historical records are often vague or conflicting with regard to the defensive arms of the Indian subcontinent. However, when studied as a whole, a comprehensible picture of the subject begins to take shape. The earliest accounts telling of the armour used by Indians comes from the 4th century BC, when the Macedonian conqueror Alexander the Great subdued portions of the subcontinent. Indian mythological epics also say much about arms and armour, but as with any such material, they must be regarded cautiously. One benefit to the student of martial equipment in India is that it changed little from century to century, with little to distinguish the arms of ancient India from those of its medieval period. However, foreign invasions left their influences. What is most important to consider when equipping monsters of an Indian mileiu is that there should be a great variety of such equipment, and that innumerable tiny kingdoms and enclaves will have their own varieties and styles of armour. Historically, common soldiers did not have access to the best armour. Most had quilted linen armour and shields, and the most impoverished might not even have that much. However, armour appears in typical AD&D scenarios far beyond what was really available in Dark Ages Europe and DMs may do the same in an Indian milieu, if they wish. The finest Indian arms and armour were richly embellished, often with koftgari work, an inlay of metal gold and other precious metal applied to the surface of the item in thin layers. Those who could afford expensive arms often had them crafted so as to be works of art unto themselves. Much of the appeal of an Indian-style adventure rests on the assumption that the diverse states of India are not about to come under the yoke of a unified, technologically superior empire. To most players and DMs, that is probably a dreary option and would certainly ruin the colour of such a milieu in the game, much as it did in reality. Nonetheless, there were many invasions of India, in whole or in part, and many less-violent incursions by outsiders. These have all been influences on the diverse varieties of armour and shields found throughout India. Quick Index: For ease of use. Indian body armour Helmets Other armour and Equipment Indian shields Weapon vs. armour modifiers Indian weapons Bibliography Indian body armour Varman is the Sanskrit word most often used in historical and epic writings to refer to the various sorts of body armour, as opposed to shields. Some of this armour gives a base armour class in the AD&D game, such as chain mail (AC 5). Other pieces can be worn individually, either by themselves or to augment other armour. These benefit the wearer's armour class, like a shield does. Unlike a shield, such piece armour need not be actively used but only worn. Chahar-aina: Also called "four mirror" body armour, this armour consisted of four metal plates strapped around the wearer's body: one on the back, one on the chest, and one on each side under the arms. Chahar-aina was usually worn to augment another suit of armour, often in conjunction with the khulah-kud (helmet), dastana (bracers), and shield. Chahar-aina was often worn over a quilted coat for base AC 7 (AC 8 for quilted cotton, +1 for Chahar-aina). It was usually of high quality and often embellished and highly polished. In AD&D games, it is the most likely to be enchanted of any of the Indian armours. Chain mail: This was so commonly encountered in India, that several weapons evolved with the express purpose of piercing it. A suit of chain mail often included both a full-length tunic and mail trousers. Chain mail is a bit more expensive in Indian adventures than in typical AD&D worlds, so fewer low-level warriors will possess it. Inferior sets of mail, costing 70 GP, weigh the same as good chain mail but give only a base AC 6. Ghughuwa was chain mail that combined torso armour and a mail coif in a single piece, often padded with velvet; it costs 110 GP. Dastana: These were forearm guards, also called bazubands, typically a pair of hinged plates that fully encircled the arm with mittens of cloth or mail to protect the hands. Dastana were often worn with Chahar-aina; a pair of them improves a wearer's armour class by one place. Dhenuka: This was a full set of armour made from the hide, hooves, and horn of an Indian rhinoceros. Such armour was of somewhat higher quality than regular hide armour. Dhenuka could also be made from the components of other beasts with thick natural protection, such as elephants, water buffaloes, or even crocodiles. Dhenuka would definitely be popular in regions where other armour components are scarce, but where the creatures it is made from are common. It might also be used by characters who are prohibited from wearing cowhide or metal, or by those who are required to wear the skin of the beast in question. Magical varieties of this armour might bestow powers on their wearers sympathetic with the abilities of the creatures they are constructed from. For example, a character wearing magical rhinoceros Dhenuka might have the ability to smash into opponents with greater force than normal, as a charging rhinoceros would. Helmets: A great variety of helmets can be found in an Indian milieu. Specific benefits of the various helmet types can be found in The Complete Fighter's Handbook. All of the helmet types listed in that book will be available, except for the great helm, which is bigger and heavier than those found in India. Two unique forms of head protection are described here. Khulah-kud: The Persian influence on Indian armour is most apparent in this helmet. The khulah-kud is a round; domed helmet with a spike on top, a nose guard, and a pair of tubular supports for plumes a few inches to either side of the centre front of the helmet. A chain-mail neck guard sometimes hung from the back of the khulah-kud, and a turban was often wrapped around it. It conforms to the characteristics of the open-faced helm described in The Complete Fighter's Handbook page 108. Turban: Various sorts of turbans were worn throughout India, many for religious reasons. The thick padding of a turban provides some protection to the wearer's head, functioning like the cap variety of helmet described in The Complete Fighter's Handbook, page 108. Hide: Hide armours would be common in areas of Indian adventures where metal is uncommon, the people are poor, or religion dictates that hide must be used. Typically, such armour will be of elephant or rhinoceros hide. Nonetheless, it can be quite handsome and functional, and has the same chances of being magical as any other armour in areas where it predominates. Heavy hide armour includes full skirts, and arm and leg guards. Lighter hide armour conforms to the characteristics of sadiqi armour (described later). Kantha-trana: This broadly refers to a piece of armour that protects the neck and is worn independently of a basic suit of armour or a helmet. It does not improve armour class as such, but it bestows certain conditional benefits. Against attacks meant to strangle or decapitate, the wearer of a kantha-trana has an armour class for his neck either equal to that of the rest of his body or to base AC 8, whichever is better. Whenever a character wearing such an item must make a saving throw against attacks against the neck, such as decapitation or strangulation, he has a bonus of + 2 on his saving throw. Magical versions of kantha-trana clearly suggest themselves. Note that a normal garrotte is ineffective against someone wearing a kantha-trana; a magical version or one wielded with superhuman strength is required. Lamellar: This sort of armour was similar to scale mail but was of higher quality. Thus, lamellar provides the same protection as scale mail, but it weighs less and is more expensive than the scale mail available in an Indian milieu. Leather: Because the cow is a sacred animal in Hindu India, leather armour will not be used in many Indian campaign areas, and certain characters might be prohibited from its use. However, it may be used in non-Hindu states or by barbarians or other non-Hindus who dwell on the fringes of the world of Indian adventures. Nagodarika: This was a shooting glove worn by archers. Most were leather or hide finger guards sewn onto straps that were wrapped around the user's hand to keep the devices in place. Poshteen: The Poshteen was not actually armour as such, but rather a heavy sheepskin coat with the fur on the inside to protect against cold. Such garments were worn by dwellers of the craggy hills and mountains, historically by Afghans. Because of its thickness, the Poshteen gives +1 to the armour class of the person wearing it. However, if the Poshteen is worn over armour heavier than leather, the Dexterity of the user is reduced by 1. Furthermore, spell-casters prohibited from wearing armour have a 5% chance of spell failure if wearing a Poshteen alone. Because of its thickness and construction, however, this coat gives a +1 on saving throws vs. cold attacks. Quilted linen: Many Indian armours, particularly those of northern India, used quilted linen instead of leather, producing an armour similar to padded (base AC 8). Lighter-than-normal coats of this armour would cost and weigh one-half normal and give a base AC 9. Such armour increases the chance of success of some rogue abilities, giving +5% to move silently and climb walls. The least expensive of these armours contained only linen, but some were improved with studding with small gilt nails, or the addition of scale, mail, or metal plates. Improved versions of this armour could provide a base AC 7 or 6, at cost and weight of 50 GP and 20 lbs. for AC 7, and 90 GP and 30 lbs. for AC 6. Such armour could be further augmented with Chahar-aina, dastana, and shield. Reinforced mail: The best Indian armours were of quilted linen reinforced with chain mail and metal plates. The chain mail and plates were fastened within the armour with metal studs and nails, and could not be worn separately or easily removed. A complete set of this armour included protective trousers, boots, dastana (q.v.), and a helmet, typically a khulah-kud (q.v.). It was not especially bulky or heavy for the protection it gave, but was still too bulky for Chahar-aina to be worn over it. This is the best sort of armour available in an Indian adventure, giving a base AC 3, and only the most affluent characters will own it. Most of it was very ornate and attractive, and the components of many suits, including a shield, were often crafted as matching pieces. Sadiqi: This is the name for any suit of armour, such as chain mail or leather armour, that protects only the torso and does not cover the arms. The protection such armour provides is one place less than normal, and the cost and weight are two-thirds normal. Thus, sadiqi chain mail would have base AC 6, cost 50 GP, and weigh about 26 lbs. Rogues wearing sadiqi leather armour add + 5 % to their move silently and climb walls abilities, and the penalties for wearing sadiqi studded or padded armours are 5% less than for full suits of such armours (see the Player's Handbook, page 39, Table 29). Scale mail: Coats of scale mail were found in many Indian regions, and they revealed again the martial influence of Persia. Such armour was more common in India than in a typical AD&D milieu and is correspondingly less expensive as a result. Studded leather: Because of the unlikelihood of leather being used for armour, studded leather has the same chances of being present in an Indian campaign as does leather armour. Talatra: Known by several other names, this device was an arm guard or bracer worn by an archer to protect his inner arm from the slap of a released bowstring, Traditionally, the Talatra was made of iguana skin Indian shields In the historical and mythic texts that describe the arms of India, avarna is the Sanskrit word most often used to refer to shields, as opposed to body armour. Shields were of three basic types throughout India: parrying shields, round shields, and curved oblong shields. However, in such a vast, diverse area, exceptions to this exist. Body: Indian infantry often used body shields that had bamboo frames covered with hide. These were the kind of shields used by the warriors who battled Alexander the Great. Because of their size, body shields reduce armour class against missile weapons by two places, rather than one. Buckler: These small shields were favoured by some in India, and many of them were augmented with blades or spikes, allowing them to be used for both attacking and defending. Such spiked bucklers are discussed in "Indian weapons." Dahl: The small or medium-sized round shield, called the dahl, was the most common Indian shield, particularly during the age of encounters with European powers. The dahl was circular, commonly of embossed leather or steel, and was used throughout India and the regions to its Northwest. Its form changed little over the centuries. The dahl typically had four or five metal bosses on its face and two handles on the inside: one to slide the shield arm through, and the other for the shield hand to grasp. Some, often referred to as "Persian" in style, have six bosses and three handles, two of which the arm passes through. Some dahls were made of up to 50 layers of silk and used by Brahmins or others who eschewed the use of leather. Other dahls were constructed of equally rare materials, even tortoise shells. Maratha shield: Such shields were typically medium in size and highly convex, almost coming to a point. They were lacquered and light, and highly effective against missile weapons. They give a + 1 bonus to their user's armour class against melee weapons, but are +3 against missile weapons. Thus, a warrior wearing chain mail and armed with a Maratha shield would have a base AC 4 in melee but a base AC 2 against missiles (this missile bonus applies only to frontal, unsurpassed attacks to which the character can react). Medium: It is likely that some combatants will carry medium-sized shields that do not conform to the appearance of any of the specialised shields of India. Such shields could be of any construction or appearance. Parrying shields: Many parrying implements were used in India, devices intended both for attacking and defending. Parrying devices may not look like shields at all, but like pairs of metal bars or horns held by a grip between them. One example of such an item is the madu, discussed in "Indian weapons." Generally, parrying "shields" can be used by non-proficient characters to either attack or defend; those proficient with these devices can use them for both attack and defence in a single round. Most improve the user's armour class by one place against up to two frontal attacks. Small: Various kinds of small shields that do not conform to the characteristics of more common shields might be encountered in an Indian scenario. The fari, a small shield made of bamboo or cane, is an example of this. Other small shields might be made of hide and used by hill people, of woven palm fronds and used by jungle-dwellers, etc. Weapon vs. armour modifiers Certain weapons are more or less useful against various kinds of armour, as explained on page 90 of the Player's Handbook. Indian weapons The Indian subcontinent produced a wide variety of exotic, lethal, but often beautiful weapons. Naturally, many of the weapons used throughout India had equivalents in the West. However, many of them were unique, having neither Western nor Oriental counterparts. Historically, there was an early Persian influence on Indian arms, from around 1500 BC, and a resultant overlap in the weapons of these two regions. Much later, many sorts of weapons and equipment were introduced by Arab invaders and settlers, for about 900 years, beginning in the 7th century AD The weapons listed herein are primarily those that were indigenous to the Indian subcontinent itself, but naturally include those that bear the influence of outside cultures. Certain Indian weapons were developed and used predominantly in specific areas; others had widespread usage. Notes regarding this are made where applicable to assist DMs in campaign planning. Indian steel was quite good, and some weapons were constructed entirely of it, including the hafts. Nonetheless, much steel was imported from Persia or Damascus, despite a reputation of superiority that was spurious at best. Indeed, Indian weapons were among the highest quality in the world. Ornate decorations and embellishments were often characteristic of Indian arms and armour. Many were chased with brass, silver, or gold, or fitted with ivory or jade hilts. The prices given for weapons in Indian campaigns represent only the base values of the weapons, and any sort of decorative work can easily increase their value from two to ten times at least. The level of craftsmanship of many Indian weapons exceeded that of contemporary European weapons. Some Indian weapons were specially modified or designed to penetrate chainmail armour, which was generally the most formidable sort of armour encountered. The mail-piercer arrow, the peshkabz, and the zaghnal were so designed. Arrow, mail-piercer: Mail-piercing arrows were designed to penetrate chain mail, and have a + 1 bonus to attack opponents clad in such armour. Such an arrow typically had a long shaft, four painted flights, and a hexagonal, steel, armour piercing head. Bagh nakh: Also called "tiger's claws;' this weapon consisted of five metal claws fitted to a metal bar with a ring at each end. The first and fourth fingers were slid through the rings and the middle two fingers between the claws. An upward slash was the typical employment of the weapon. Bagh nakh were not generally a weapon for war, but rather for assassination or murder. The wounds they inflicted were often meant to simulate those caused by an animal. Although similar to the nekode of Oriental Adventures bagh nakh do not assist in climbing. Such weapons would rarely be embellished in any way. Buckler, spiked: An Indian spiked buckler typically consisted of a sturdy buckler with a pair of small, iron-shod horns protruding from the centre. It can be used to defend against a single frontal attack. Furthermore, characters who take the spiked buckler as a weapon of proficiency may also use it to attack in the same round in which it is used to defend, at a penalty equal to that assessed for an off-hand attack (Player's Handbook, page 96). Non-proficient characters may use it only to either attack or defend each round (but not both), with the attack made with a non-proficiency penalty. Chakram: A flat, steel ring, with a razor-sharp rim, the chakram was used in the Northwest of India by Sikhs. Each one was spun around the index finger, then released. Warriors typically carried a half-dozen of these weapons, either around their arms or around a conical turban. This weapon's game statistics are as follows: rate of fire: 2; range: short 2, medium 4, long 6. Gada: The Gada was a large war club with a large round woodenhead mounted on a haft. The gada's great damage can be attributed to the fact that it was a two-handed weapon and had an unusually large head. If used one-handed, the gada is at -1 to hit and inflicts the damage of a normal club (1-6/1-3). The gada was associated with various Indian martial arts. Hora: This weapon was a horn knuckle-duster, typically having five spikes along its front edge and one on each side. The hora was used in the brutal Indian martial art vajra-musti, which combined wrestling with savage armed blows. Due to its size and shape, the hora can be easily concealed. Although a simple weapon, it might even be found in the hands of a king who practices the martial arts associated with it. Katar: This was a punch dagger. Rather than having a straight hilt, the katar had two parallel metal bars holding a crossbar grip at a 900 angle to the blade. As a punch dagger, the katar did a bit more damage than an ordinary dagger. In form, it was a uniquely Indian weapon, carried in the sash of a warrior. Many varieties of katar existed. Some were made so that when the two metal bars forming the grip were squeezed together, the blade opened into a three-pronged weapon. Others had a blade split about halfway along its length, giving it two blade ends with a space between them. Still others had three fixed blades, the extra two protruding from the hilt at 900 angles to the primary blade. A DM may treat each of these varieties differently as outlined below, or may simply state that they all function identically. Scissors katars have more blades to potentially stab an opponent. If a user strikes an opponent with a roll attack of 4 or higher than what was needed, the weapon does 4-7/3-6 hp damage, rather than 2-5/1-4. With the scissors katar (the "split-blade" variety), the user may attempt to parry rather than attack, gaining the benefits of that option (page 100, Player's Handbook). If parrying an edged weapon, the user gets a chance to trap it with the katar. To see if this is successful, the character must attempt to hit an armour class equal to the speed factor of the weapon. If the attack was successful, the foe's blade is been caught, and its wielder must make a saving throw vs. petrifaction or have it jerked from his grasp. The save is at +1 if the weapon is size M, or at +2 if size L. Varieties with three fixed blades had more points to attack with. Th reflect this, give them a +1 bonus on all attack rolls. However, the side blades are smaller and less lethal than the main blade, so the weapon inflicts 1-4/1-3 hp damage. Modified katars are more expensive than normal ones. Scissors katars cost 15 GP, and three-bladed and split-bladed katars 10 GP each. Khandar: A sword with a straight, reinforced blade, the khandar was intended for hacking. Often a bar projected from the weapon's pommel, allowing it to be gripped with two hands to deliver a more forceful blow. Another sword, called a sosun pattah, had a forward curving blade, but its intent was the same; for game purposes, these two weapons have identical characteristics. Kora: This was a heavy short sword with a wide, forward-curving blade, used in northern India and Nepal. It was a hacking weapon, sharp only on its inner edge, and had no thrusting point. It was often decorated with etchings in the steel of the blade. Nepalese warriors might carry one of these and a kukri (q.v.). Kukri: Perhaps the most characteristic weapon of Nepal and northern India, the kukri has a heavy, single-edged, forward curving blade for slashing. Despite its shape, it is not meant to be thrown. The kukri has been traditionally used by Nepalese warriors since the 12th century. More than just a formidable fighting knife, the kukri is a rugged tool that can be used for skinning game or chopping wood. The kukri can do almost anything that either a knife or a hand axe can do, sometimes even better. The only decoration likely to be found on one is a small pair of notches on the blade near the hilt. These notches mean "divinity" and reflect the kukri's status as a religious symbol. The kukri was accompanied by a pair of small utility knifes in its sheath. These are not weapons as such, inflicting only 1-2/1 hp damage, and are not capable of being thrown. Madu: The madu was a sturdy buckler with an antelope horn, sometimes tipped with iron or steel, projecting from either side. Although the shield is buckler-sized, the horns assist in parrying, and because of them the madu can be used to defend against up to two frontal attacks. Furthermore, characters proficient with the madu may also use it to attack (while defending with one of the long horns at a penalty equal to that assessed for an off-hand attack (Player's Handbook, page 96). Non-proficient characters may use it only to either attack or defend, with the attack made with a non-proficiency penalty. Pata: A gauntlet sword, this long sword had a steel guard to protect the hand and wrist of its wielder, and had a punch grip like the katar (q.v.). If applicable, the pata user's hand and wrist are given AC 3 by the gauntlet. A pata used by a character on a charging mount inflicts double base damage at the end of a charge. Such swords were quite often chased with precious metals or engraved with designs. Peshkabz: This dagger, normally a straight-bladed weapon, has a reinforcing rib along its back edge. This reinforcement gives it a T cross-section that makes it especially useful for penetrating chain mail, against which it gains a +1 attack bonus. However, it cannot be used as an effective throwing weapon. DMs who use weapon breakage rules should take this reinforcement into account, giving the peshkabz half the normal chance of breaking. Talwar: This was a heavy, broad-bladed, curved sword sometimes forged from solid steel. Some talwars had considerably lighter blades, and these function exactly like scimitars in AD&D games. Both styles of talwar are among the most common swords encountered in Indian adventures. The talwar was often used as a sacrificial weapon. Zaghnal: The zaghnal is a one-handed pick, usually fashioned entirely of steel, with a broad, sharp, beak-like piercing head. Even though it was only about 1 1/2'-2' long, it was also heavy and had great punching power. Give it a + 1 attack bonus vs. chain mail, which it was designed to penetrate. Many zaghnal were decorated with brass, silver, or other precious metals and had beautifully etched heads and hafts, sometimes adorned with images of animals or monsters. Many weapons popular in typical AD&D campaigns were used in India, but some have been slightly modified, and all will be crafted and embellished so as to have a wholly distinctive appearance. After each available weapon, names for similar weapons that conform to the same characteristics are listed in parentheses. In addition to fine native steel, bamboo was a primary material used in Indian weapons. Bows, arrow and quarrel shafts, and the hafts of javelins, spears, maces, and other weapons were often made of bamboo. Arquebus (bandukh torador): Matchlock weapons may be allowed in Indian adventures if the DM allows. They would be used for hunting or adventuring more than for warfare, for which the bow predominated. Battle axes (tungi): A great variety of axes both double and single-headed, with heads in all possible shapes, were used throughout the subcontinent. They ranged from the dual-purpose weapon/tools of primitive tribesmen to the ornate weapons of aristocrats. Bow: Long or short, composite or self, bows were available throughout India, although perhaps not all in the same areas. Long and short bows were often of bamboo, while composite bows were lacquered with a wood core, horn on the belly side, and sinew on the back. Bows were also sometimes made of steel in the shape of an Indian composite bow. Club: All forms of clubs, sticks, curved sticks, and canes can be found used as weapons in an Indian adventure, all roughly conforming to the characteristics of a normal club. Certain of them, such as the curved sticks, may be associated with a martial-arts form. Crossbow: Bows were the most common missile weapon available in India, and it is up to the DM whether or not crossbows will be available. Dagger (bich, wa, khanjar, khanjarli, pih-kaetta): Many different types of daggers, in a multitude of exotic shapes, can be found in Indian adventures. Although of strange appearances or construction, most of them nonetheless function like normal daggers. However, peoples of certain regions, cults, or martial-arts disciplines may favour one type of dagger over another. Dart: Indian darts were often of steel and could even be found in royal arsenals. Hand axe (bhuj): Many varieties of hand axes could be found. In rustic areas, most of these doubled as tools. Javelin: Bamboo-hafted, steel-headed javelins were used for both hunting and warfare. Knife: The sort of variety found in daggers also applies to knives. In addition, many sorts of elaborate parrying knives were used. DMs can allow such implements to be used either for an attack or to defend against a single frontal attack. If the parrying option is chosen (Player's Handbook, page 100), parrying knives give an additional +1 bonus to armour class. Parrying knives cost at least 4 GP. Lance, light: Light lances were used in India, mostly in the western and central regions. One notable type made use of a hollow steel haft and had an armour-piercing steelhead. Mace: Maces usually had flanged steelheads, and some had guarded and spurred hilts similar to that of the khandar (q.v.). A footman's mace fitted with such a hilt costs 16 GP, and if it is used two-handed, it gains +1 to damage. Morning star: Morning stars were popular, being high-damage weapons. Indian weapons of this type have large heads and profound spikes, doing either bludgeoning or piercing damage, whichever is most beneficial to the user. Some reflect a high level of craftsmanship; being entirely of steel or having hollowed steel heads. Indian morning stars are considered to be of higher quality than ones in a Western-style campaign and the former are more expensive, too, costing 20 GP. Pick: All steel fighting picks were popular in India and its environs. In both one-handed styles, such as the zaghnal (q.v.), and the more typical two-handed varieties. Piercing weapons tend to be most effective against armour in any case (as per Table 52, page 90, Player's Handbook). Many picks were designed especially for penetrating chain mail. In games, such picks are entirely of steel, have reinforced heads, and are +1 to attack chainmail-clad opponents. They cost 16 GP, weigh 10 lbs., have speed factor 8, and are only half as likely to break as standard picks. Because they are of higher quality than normal, many will be embellished, and 90% of magical picks in an Indian-style milieu will be of this type. Staff (lathi): Staff-fighting was a common fighting form in India, and various types of modified staves can be found, almost always of cane or bamboo, and sometimes weighted. Spear (vita): Naturally, many types of spears were used. One spear, the vita, was equipped with a 5'-Iong tether, allowing it to be hurled at an extreme close range, usually by a horseman, and then reclaimed. Swords: Perhaps more so than any other weapon type, a great variety of swords can be found in the Indian milieu. Almost any type or variation is possible within the exotic plethora that existed. Many of these had specific names but are much like existing sword types (see below). Some, however, have no unique names, despite their singular appearances. Bastard (ram dao): Some large swords had hollow iron tubes for hilts, or alternating sections of tubes and hollow iron balls. Generally, swords were not any bigger than the bastard type, and the khandar (q.v.) was probably the most formidable that would be normally encountered. Broad: Heavy, one-handed hacking swords are the most common general types of sword found after the talwar (q.v.) type in an Indian adventure. Long. Thrusting swords with more emphasis placed on the tip than the edges are the least frequently encountered type of sword in Indian campaigns. Scimitar (shamshir): Curved swords of this general type are commonly found in the Indian milieu. Short (choora, adya katti, zafar takieh): As with axes, short swords carried by rustics or tribesmen will usually also function as tools. Bibliography Draeger, Donn E, and Robert W Smith. Asian Fighting Arts. Tokyo: Kodansha International Ltd., 1972. Harding, David, ed. Weapons. New York: St. Martin's Press, 1990. Ward, Geoffrey C. The Maharajas Chicago: Stonehenge Press, Inc., 1983. Wilkinson, Frederick. Arms and Armour New York: Grosset and Dunlap, 1971. 0

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Chapter 5 Rustem Now ere the son of Zal was born, Rudabeh was sore afflicted, and neither by day nor night could she find rest. Then Zal in his trouble bethought him of the Simurgh, his nurse, and how she had given unto him a feather that he might use it in the hour of his need. And he cast the feather into the fire as she had commanded, and straightway a sound of rushing wings filled the air, and the sky was darkened and the bird of God stood before Zal. And she said unto him- "O my son, wherefore art thou troubled, and why are the eyes of this lion wet with tears?" Then he told her of his sorrow, and she bade him be of good cheer, "For verily thy nurse who shielded thee, and reared thee when thy father cast thee out, is come yet again to succour thee." And she told him how he should act, and when she had done speaking she turned her once more towards her nest. But Zal did as she had commanded, and there was born to him a son comely of limb. And when Rudabeh beheld the babe, she smiled and said- "Verily he shall be called Rustem (which, being interpreted, meaneth delivered), for I am delivered of my pains." And all the land was glad that a son was come unto Zal the hero, and the sounds of feasting and joy were heard throughout its breadth. Then fleet messengers brought the sweet tidings unto Saum. And they bare with them an image of Rustem sewn of silk, whereon were traced the features of this lion's whelp, and a club was put into its hands, and it was mounted upon a dromedary. Now when Saum beheld the image his heart leaped up within him. He poured mountains of gold before the messengers, and gave thanks unto Ormuzd that he had suffered his eyes to look upon this child. And when eight summers had rolled above their heads, Saum learned that Rustem was mighty of stature and fair of mien, and his heart yearned towards him. He therefore made ready a mighty host and passed unto Zaboulistan, that he might look upon his son. And Rustem rode forth to meet his sire, mounted upon an elephant of war, and when he beheld Saum he fell upon his face and craved his blessing. And Saum blessed Rustem, the son of Zal. Then Rustem spake unto Saum and said, "O Pehliva, I rejoice in that I am sprung from thee, for my desires are not after the feast, neither do I covet sleep or rest. My heart is fixed upon valour, a horse do I crave and a saddle, a coat of mail and a helmet, and my delight is in the arrow. Thine enemies will I vanquish, and may my courage be like unto thine." And Saum, when he had heard these words, was astonished, and blessed Rustem yet again. And his eyes could not cease from gazing upon the face of the boy, and he lingered in the land until a moon had run her course. Now it befell that when yet two springs had passed, Rustem was awakened from his slumber by a mighty roaring that shook the walls of the house, even unto the foundation, and a cry went forth that the white elephant of the King had broken its chain in fury, and that the housemates were in danger. And Rustem, when he learned it, sprang from his bed, and desired of the guards that they should suffer him to pass into the court that he might conquer the beast. But the guards barred the way from him, saying- "How can we answer for it before the King if thou run into danger?" But Rustem would not listen to their voice. He forced a passage for himself with his mighty arms, with his strong fists he broke down the barriers of the door. And when he was without he beheld how that all the warriors were sore afraid of the elephant, because that he was mad with rage. And Rustem was ashamed for them in his soul, and he ran towards the beast with a loud cry. Then the elephant, when he saw him, raised his trunk to strike him, but Rustem beat him upon the head with his club, and smote him that he died. And when he had done this deed, he returned unto his bed and slept until the morning. But the news of his prowess spread throughout the house of the King and far into the land, even unto the realms of Saum. And Zal, and all men with him, rejoiced because a hero was arisen in Iran. Now, while these things were passing in the house of Zal, in the land of Zaboulistan, Minuchihr made him ready to pass from the world, for he had reached twice sixty years. He called before him Nauder his son, and gave him wise counsels, and exhorted him that he should ever walk in the paths of wisdom. And he bade him rest his throne upon the strength of Saum and Zal, and the child that was sprung from their loins. Then when he had spoken, Minuchihr closed his eyes and sighed, and there remained of him only a memory in the world. But Nauder forgot the counsels of his father. He vexed the land and reigned in anger, and cruel deeds were committed in his name, so that the people rose up and cried against the King. And men of might came unto Saum and laid before him their plaints, and the petitions of the people, and they prayed that he would wrest the crown from the head of Nauder, and place it upon his own. But Saum was sore grieved when he had heard these words, and he spake, saying- "Not so, for it beseemeth me not to put out my hand after the crown, for Nauder is of the race of the Kaianides, and unto them is given majesty and might." Then he girt his sword about his loins, and took with him a host, and rode before the face of the Shah. And when he was come unto him, Saum exhorted him with prayers and tears that he would turn him from the paths of evil. And Nauder listened unto the voice of Saum the Pehliva, and joy was abroad once more. But the tidings spread, even into Turan, that Minuchihr the just was departed, and that the hand of Nauder was heavy upon the land. And Poshang, who was of the race of Tur, heard the news thereof with gladness, for he deemed that the time was ripe to remember the vengeance that was due unto the blood of his sire. Therefore he called about him his warriors, and bade them go forth to war against Iran, saying the time was come to avenge his father and draw unto himself the heritage. And while his son Afrasiyab made ready the host to fulfil the desire of his father, there spread the news that Saum the Pehliva had been gathered unto the dust, and that Zal tarried in his house to build him a tomb. And the news gave courage unto Afrasiyab and his men, and they made haste to gain the frontier. But the grandson of Feridoun had learned of their coming, and he prepared him to meet the foes of his land. Then he sent forth an army that overshadowed the earth in its progress. But the army of Afrasiyab was great also, and it covered the ground like unto ants and locusts. And both hosts pitched their tents in the plains of Dehstan, and made them ready for the fight. And the horses neighed loud, and the pawing of their hoofs shook the deep places of the earth, and the dust of their trampling uprose even unto heaven. Then when they had put their men into array, they fell upon each other, and for two days did they rage in fierce combat, neither did the victory lean to either side. And the clamour and confusion were mighty, and earth and sky seemed blended into one. And the carnage was great, and blood flowed like water, and heads fell from their trunks like unto autumn leaves that are withered. But on the third day it came about that the upper hand was given unto the men of Turan, and Nauder the King, and the flower of his army with him, fell into the hands of the foe. Then Afrasiyab cut off the head of Nauder the Shah, and sat himself down upon the throne of light. And he proclaimed himself lord of Iran, and required of all men that they should do him homage, and pour gifts before his face. But the people would not listen unto his voice, and they sent messengers into Seistan, and craved counsel of the Pehliva in their distress. And Zal, when he heard their tidings, cast aside the sorrow for Saum his father, and girded his loins in enmity against the son of Tur. And he bade the Iranians choose out Zew, the son of Thamasp, of the blood of Feridoun, of wisdom in speech, that he should rule over them on the throne of the Kaianides. And the people did as Zal commanded. Now the throne of Feridoun grew young again under the sway of Zew. With power did he beat back the host of Turan, a covenant of peace did he wring from their hands. And it was written that the Jihun should divide the lands, and that the power of Zal the Pehliva should end where men take up their abode in tents. And Zew ruled rightly in the sight of Ormuzd, and God gave unto the land the key of abundance. Yet few were the years that he commanded with equity, and Garshasp his son reigned in his stead. But neither to him was it given to reign long with glory, and bitter fruit sprouted yet again from the tree of misfortune. For the throne of the Kaianides was empty, and Afrasiyab, when he learned thereof, followed the counsels of Poshang his father, and hurried him unto the land of Iran, that he might place himself upon the seat of power. And all the men of Iran, when they learned thereof, were sore afraid, and they turned them once again unto the son of Saum. And they spake unto him hard words, and heaped reproaches upon him that he had not averted these dangers from their heads. And Zal in his heart smiled at their ingratitude and lipwisdom, but he also sorrowed with them and with his land. And he spake, saying- "I have ever done for you what was fitting and right, and all my life have I feared no enemy save only old age. But that enemy is now upon me, therefore I charge you that ye look unto Rustem to deliver you. Howbeit he shall be backed by the counsels of his father." Then he called before him his son, who was yet of tender age, and he said unto him- "O my son, thy lips still smell of milk, and thy heart should go out to pleasure. But the days are grave, and Iran looketh unto thee in its danger. I must send thee forth to cope with heroes." And Rustem answered and said, "Thou knowest, O my father, that my desires are rather after war than pleasures. Give unto me, therefore, a steed of strength and the mace of Saum thy father, and suffer that I go out to meet the hosts of Ahriman." Then Zal's heart laughed within him when he heard these words of manhood. And he commanded that all the flocks of horses, both from Zaboulistan and Cabul, be brought before his son, that he might choose from their midst his steed of battle. And they were passed in order before Rustem, and he laid upon the backs of each his hand of might to test them if they could bear his weight of valour. And the horses shuddered as they bent beneath his grasp, and sank upon their haunches in weakness. And thus did he do with them all in turn, until he came unto the flocks of Cabul. Then he perceived in their midst a mare mighty and strong, and there followed after her a colt like to its mother, with the chest and shoulders of a lion. And in strength it seemed like an elephant, and in colour it was as rose leaves that have been scattered upon a saffron ground. Now Rustem, when he had tested the colt with his eyes, made a running knot in his cord and threw it about the beast. And he caught the colt in the snare, though the mare defended it mightily. Then the keeper of the flock came before Rustem and said- "O youth puissant and tall, take not, I counsel thee, the horse of another." And Rustem answered him and asked, "To whom then pertaineth this steed? I see no mark upon its flanks." And the keeper said, "We know not its master, but rumours are rife anent it throughout the land, and men name it the Rakush of Rustem. And I warn thee, the mother will never permit thee to ride on it. Three years has it been ready for the saddle, but none would she suffer to mount thereon." Then Rustem, when he heard these words, swung himself upon the colt with a great bound. And the mare, when she saw it, ran at him and would have pulled him down, but when she had heard his voice she suffered it. And the rose-coloured steed bore Rustem along the plains like unto the wind. Then when he was returned, the son of Zal spake and said to the keeper- "I pray thee, tell unto me what is the price of this dragon?" But the keeper replied, "If thou be Rustem, mount him, and retrieve the sorrows of Iran. For his price is the land of Iran, and seated upon him thou wilt save the world." And Rustem rejoiced in Rakush (whose name, being interpreted, meaneth the lightning), and Zal rejoiced with him, and they made them ready to stand against Afrasiyab. Now it was in the time of roses, and the meadows smiled with verdure, when Zal led forth his hosts against the offspring of Tur. And the standard of Kawah streamed upon the breeze, and Mihrab marched on the left, and Gustahem marched on the right, and Zal went in the midst of the men, but Rustem went at the head of all. And there followed after him a number like to the sands of the sea, and the sounds of cymbals and bells made a noise throughout the land like unto the day of judgment, when the earth shall cry unto the dead, "Arise." And they marched in order even unto the shores of the river Rai, and the two armies were but some farsangs apart. Albeit, when Afrasiyab heard that Rustem and Zal were come out against him, he was in nowise dismayed, for he said, "The son is but a boy, and the father is old; it will not, therefore, be hard for me to keep my power in Iran." And he made ready his warriors with gladness of heart. But Zal, when he had drawn up his army in battle array, spake unto them, saying- "O men valiant in fight, we are great in number, but there is wanting to us a chief, for we are without the counsels of a Shah, and verily no labour succeedeth when the head is lacking. But rejoice, and be not downcast in your hearts, for a Mubid hath revealed unto me that there yet liveth one of the race of Feridoun to whom pertaineth the throne, and that he is a youth wise and brave." And when he had thus spoken, he turned him to Rustem and said- "I charge thee, O my son, depart in haste for the Mount Alberz, neither tarry by the way. And wend thee unto Kai Kobad, and say unto him that his army awaiteth him, and that the throne of the Kaianides is empty." And Rustem, when he had heard his father's command, touched with his eyelashes the ground before his feet, and straightway departed. In his hand he bare a mace of might, and under him was Rakush the swift of foot. And he rode till he came within sight of the Mount Alberz, whereon had stood the cradle of his father. Then he beheld at its foot a house beauteous like unto that of a king. And around it was spread a garden whence came the sounds of running waters, and trees of tall stature uprose therein, and under their shade, by a gurgling rill, there stood a throne, and a youth, fair like to the moon, was seated thereon. And round about him leaned knights girt with red sashes of power, and you would have said it was a paradise for perfume and beauty. Now when those within the garden beheld the son of Zal ride by, they came out unto him and said- "O Pehliva, it behoveth us not to let thee go farther before thou hast permitted us to greet thee as our guest. We pray thee, therefore, descend from off thy horse and drink the cup of friendship in our house." But Rustem said, "Not so, I thank you, but suffer that I may pass unto the mountain with an errand that brooketh no delay. For the borders of Iran are encircled by the enemy, and the throne is empty of a king. Wherefore I may not stay to taste of wine." Then they answered him, "If thou goest unto the mount, tell us, we pray thee, thy mission, for unto us is it given to guard its sides." And Rustem replied, "I seek there a king of the seed of Feridoun, who cleansed the world of the abominations of Zohak, a youth who reareth high his head. I pray ye, therefore, if ye know aught of Kai Kobad, that ye give me tidings where I may find him." Then the youth that sat upon the throne opened his mouth and said, "Kai Kobad is known unto me, and if thou wilt enter this garden and rejoice my soul with thy presence I will give thee tidings concerning him." When Rustem heard these words he sprang from off his horse and came within the gates. And the youth took his hand and led him unto the steps of the throne. Then he mounted it yet again, and when he had filled a cup with wine, he pledged the guest within his gates. Then he gave a cup unto Rustem, and questioned him wherefore he sought for Kai Kobad, and at whose desire he was come forth to find him. And Rustem told him of the Mubids, and how that his father had sent him with all speed to pray the young King that he would be their Shah, and lead the host against the enemies of Iran. Then the youth, when he had listened to an end, smiled and said- "O Pehliva, behold me, for verily I am Kai Kobad of the race of Feridoun!" And Rustem, when he had heard these words, fell on the ground before his feet, and saluted him Shah. Then the King raised him, and commanded that the slaves should give him yet another cup of wine, and he bore it to his lips in honour of Rustem, the son of Zal, the son of Saum, the son of Neriman. And they gave a cup also unto Rustem, and he cried- "May the Shah live for ever!" Then instruments of music rent the air, and joy spread over all the assembly. But when silence was fallen yet again, Kai Kobad opened his mouth and said- "Hearken, O my knights, unto the dream that I had dreamed, and ye will know wherefore I called upon you this day to stand in majesty about my throne. For in my sleep I beheld two falcons white of wing, and they came out unto me from Iran, and in their beaks they bare a sunny crown. And the crown they placed upon my head. And behold now is Rustem come out unto me like to a white bird, and his father, the nursling of a bird, hath sent him, and they have given unto me the crown of Iran." And Rustem, when he had heard this dream, said, "Surely thy vision was given unto thee of God! But now, I pray thee, up and tarry no longer, for the land of Iran groaneth sore and awaiteth thee with much travail." So Kai Kobad listened to the desires of Rustem, and swung him upon his steed of war; and they rode day and night, until they came down from the hills unto the green plains that are watered by murmuring streams. And Rustem brought the King safely through the outposts of the enemy; and when the night was fallen, he led him within the tents of Zal, and none knew that he was come save only the Mubids. For seven days did they hold counsel together, and on the eighth the message of the stars was received with joy. And Zal made ready a throne of ivory and a banquet, and the crown of Iran was placed upon the head of the young Shah. Then the nobles came and did homage before him, and they revelled in wine till the night was far spent. And they prayed him that he would make him ready to lead them against the Turks. And Kai Kobad mustered the army and did as they desired. And soon the battle raged hot and strong many days, and deeds of valour were done on either side; but the men of Turan could not stand against the men of Iran, neither could the strength of Rustem be broken. For he put forth the power of a lion, and his shadow extended for miles. And from that day men named him Tehemten (which being interpreted, meaneth the strong-limbed), for he did deeds of prowess in the sight of men. And Afrasiyab was discomfited, and fled before him, and his army followed after, and their hearts were bruised and full of care. But the Iranians, when they beheld that their foes had vanished before them, turned them unto Kai Kobad and did homage before his throne. And Kai Kobad celebrated the victory with much pomp, as is the manner of kings; and he placed Rustem upon his right hand and Zal upon his left, and they feasted and made them merry with wine. In the meantime Afrasiyab returned him unto Poshang his father, who was of the race of Tur. And he came before him right sorrowful and spake, saying- "O King, whose name is glorious, thou didst evil to provoke this war. The land which Feridoun the great did give in ancient time unto Tur the valiant, it hath been delivered unto thee, and the partition was just. Why, therefore, seekest thou to enlarge thy border? Verily I say, if thou haste not to make peace with Iran, Kai Kobad will send out against us an army from the four quarters of the earth, and they will subdue us, and by our own act we shall make the land too narrow for us. For the world is not delivered of the race of Irij, and the noxious poison hath not been converted into honey. For when one dieth another taketh his place, and never do they leave the world without a master. And there is arisen of the race of Saum a warrior called Rustem, and none can withstand him. He hath broken the power of thine host, and the world hath not seen his like for stoutness; and withal he is but little more than a weanling. Ponder therefore, O King, how shall it be when he may be come to years of vigour. Surely I am a man who desireth to possess the world, the stay of thine army, and thy refuge in danger, but before this boy my power fadeth like unto the mists that rise above the hills." When the King of Turan had listened to these words, the tears of bitterness fell from his eyes. Then he called before him a scribe and he bade him write a letter unto Kai Kobad, the Shah. And the scribe adorned it with many colours and fair designs. And the scribe wrote- "In the name of Ormuzd, the ruler of the sun and moon, greeting and salutation unto Kai Kobad the gracious from the meanest of his servants. Listen unto me, O valiant Shah, and ponder the words that I shall write. May grace fall upon the soul of Feridoun, who wove the woof of our race! Why should we any longer hold the world in confusion? That which he fixed, surely it was right, for he parted the world with equity, and we do wrong before him when we depart from the grooves that he hath shaped. I pray thee, therefore, let us no longer speak of Tur and his evil acts unto Irij, for if Irij was the cause of our hates, surely by Minuchihr hath he been avenged. Let us return, then, within the bounds that Feridoun hath blest, and let us part the world anew, as it was parted for Tur, and Selim, and Irij. For wherefore should we seek the land of another, since in the end each will receive in heritage a spot no larger than his body? If then Kai Kobad will listen unto my prayer, let the Jihun be the boundary between us, and none of my people shall behold its waters, nay, not even in a dream, neither shall any Iranian cross its floods, save only in amity." And the King put his seal upon the letter and sent it unto Kai Kobad, and the messenger bare with him rich gifts of jewels and steeds of Araby. And when Kai Kobad had read the letter he smiled in his spirit and said- "Verily not my people sought out this war but Afrasiyab, who deemed that he could wrest unto himself the crown of Iran, and could subdue the masterless land unto his will. And he hath but followed in the footsteps of Tur his father, for even as he robbed the throne of Irij, so did Afrasiyab take from it Nauder the Shah. And I say to you that I need not make peace with you because of any fear, but I will do it because war is not pleasing unto me. I will give unto you, therefore, the farther side of the river, and it shall be a boundary between us, and I pray that Afrasiyab may find rest within his borders." And Kai Kobad did according to his word. He drew up a fresh covenant between them, and planted a new tree in the garden of power. And the messenger took the writing unto Poshang, King of Turan, and Kai Kobad proclaimed that there was peace throughout the land. Now for the space of an hundred years did Kai Kobad rule over Iran, and he administered his realm with clemency, and the earth was quiet before him, and he gat his people great honour, and I ask of you what king can be likened unto him? But when this time had passed, his strength waned, and he knew that a green leaf was about to fade. So he called before him Kai Kaous his son, and gave unto him counsels many and wise. And when he had done speaking he bade them make ready his grave, and he exchanged the palace for the tomb. And thus endeth the history of Kai Kobad the glorious. It behoveth us now to speak of his son.

Chapter 4 Zal and Rudabeh Anon it came about that Zal desired to see the kingdom. And he set forth, and there followed after him a goodly train, and when they had journeyed a while they marched with pomp into Cabul. Now Mihrab, who was descended from Zohak the Serpent, reigned in Cabul, yet he was worthy, prudent, and wise. When he heard that the son of Saum, to whom he paid tribute, drew nigh unto the city, he went out to meet him, and his nobles went with him, and slaves bearing costly gifts. And Zal, hearing that Mihrab was at hand, prepared a feast in his tents, and Mihrab and his train feasted with him until the night was far spent. Now, after the King was gone, Zal praised his beauty. Then a noble rose up and said unto him- "O Zal, thou knowest not beauty since thou hast not beheld the daughter of this man. For she is like unto the slender cypress, her face is brighter than the sun, her mouth is a pomegranate flower." When Zal heard these words he was filled with longing, and sleep would not visit his eyelids for thinking of her beauty. Now, when the day dawned, he opened the doors of his court, and the nobles stood about him, each man according to his rank. And presently there came from Cabul Mihrab the King to tender morning greeting to the stranger without his gates. And Zal desired that Mihrab should crave a boon at his hands. Then spake Mihrab unto him saying- "O ruler mighty and great, I have but one desire, and to bring it to pass is easy. For I crave thee that thou dwell as guest beneath my roof, and let my heart rejoice in thy presence." Then Zal said unto him, "O King, ask not this boon at my hands, I pray thee, for it can in nowise be accomplished. The Shah and Saum would be angered should they learn that I had eaten under the roof of Zohak. I beg of thee ask aught but this." When Mihrab heard these words he was sorrowful, and bent low before Zal, and departed from out the tents. And the eye of Zal looked after him, and yet again he spake his praises. Then he bethought him of the King's daughter, and how that she was fair, and he was sunk in brooding and desire, and the days passed unheeded over his head. Now it came to pass that on a certain morning Mihrab stepped forth from his palace to the house of the women to visit Sindokht his wife, and her daughter Rudabeh. Truly the house was like to a garden for colour and perfume, and over all shone those moons of beauty. Now when Mihrab had greeted Rudabeh he marvelled at her loveliness, and called down the blessings of Heaven upon her head. Then Sindokht opened her lips and questioned Mihrab concerning the stranger whose tents were without their gates. And she said- "I pray thee tell unto me what manner of man is this white-haired son of Saum, and is he worthy the nest or the throne? " Then Mihrab said unto her, "O my fair cypress, the son of Saum is a hero among men. His heart is like unto a lion's, his strength is as an elephant's, to his friends he is a gracious Nile, unto his enemies a wasting crocodile. And in him are even blemishes turned to beauties, his white locks but enhance his glory." When Rudabeh had listened to these words her heart burned with love for Zal, so that she could neither eat nor rest, and was like unto one that hath changed her shape. And after a while, because that she could bear the burden thereof no longer, she told her secret to the slaves that loved and served her. And she charged them tell no man, and entreated of them that they would aid her to allay the troubles of her heart. And when the slaves had listened to her story, they were filled with fear, and with one accord entreated her that she would dismiss from her heart one branded among men, and whom his own father had cast out. But Rudabeh would not listen to their voice. And when they beheld that she was firm in her spirit, and that their words were vain, they cast about how they might serve her. And one among them who was wise above the rest opened her lips and spake- "O moon-faced beauty, slender cypress, it shall be done at thy desire. Thy slaves will neither rest nor slumber until the royal youth shall have become the footstool to thy feet." Then Rudabeh was glad and said- "An the issue be happy, there shall be planted for thee a noble tree, and it shall bear riches and jewels, and wisdom shall cull its fruits." Then the slaves pondered in their hearts how they should compass their end, for they knew that only by craft could it be brought about. Straightway they clothed themselves in costly raiment, and went forth blithely into the garden of flowers that was spread beside the river's bank without the city. And they gathered roses, and decked their hair with blossoms, and threw them into the stream for sooth-telling; and as they gathered they came unto the spot over against which were pitched the tents of Zal. Now Zal beheld them from his tent, and he questioned them concerning these rose-gatherers. And one uprose and said unto him- "They are slaves sent forth by the moon of Cabul into the garden of flowers." Now when Zal heard this his heart leaped for joy, and he set forth unto the river's bank with only one page to bear him company. And seeing a water-bird fly upwards, he took his bow and shot it through the heart, and it fell among the rose-gatherers. Then Zal bade the boy cross the water and bring him the bird. And when he had landed, the moon-faced women pressed about him and questioned him, saying- "O youth, tell us the name of him who aimeth thus surely, for verily he is a king among men." Then the boy answering said, "What! know ye not the son of Saum the hero? The world hath not his equal for strength and beauty." But the girls reproved him, and said, "Not so, boast not thus vainly, for the house of Mihrab holdeth a sun that o'ershines all besides." And the page smiled, and the smile yet lingered on his lips when he came back to Zal. And Zal said- "Why smilest thou, boy? What have they spoken unto thee that thou openest thy lips and showest thy ivory teeth? " Then the boy told unto him the speech of the women. And Zal said- "Go over yet again and bid them tarry, that they may bear back jewels with their roses." And he chose forth from among his treasures trinkets of pearl and gold, and sent them to the slaves. Then the one who had sworn to serve Rudabeh above the rest craved that she might look upon the face of the hero, for she said- "A secret that is known to three is one no longer." And Zal granted her desire, and she told him of Rudabeh and of her beauty, and his passion burned the more. And he spake- "Show unto me, I pray thee, the path by which I may behold this fair one, for my heart is filled with longing." Then the slave said, "Suffer that we go back to the house of the women, and we will fill the ears of Rudabeh with praises of the son of Saum, and will entangle her in the meshes of our net, and the lion shall rejoice in his chase of the lamb." Then Zal bade her go forth, and the women returned to the house rejoicing and saying- "The lion entereth the snare spread forth to entrap him, and the wishes of Rudabeh and Zal will be accomplished." But when they were come to the gates the porter chid them that they were gone without while the stranger sojourned in Cabul, and they were troubled and sore afraid for their secret. But they stilled his wrath and came unto where Rudabeh awaited them. And they told her of Zal, the son of Saum, and of his beauty and his prowess. And Rudabeh smiled and said- "Wherefore have ye thus changed your note? For a while back ye spake with scorn of this bird-reared youth, on whose head hang the locks of a sage, but now are ye loud in his praises." Then Rudabeh began privily to deck her house that it might be worthy a guest. With brocades of Roum and carpets of Ind did she hang it, and she perfumed it with musk and ambergris, and flowers did she cause to bloom about the rooms. And when the sun was sunk, and the doors of the house were locked and the keys withdrawn, a slave went forth unto Zal, the son of Saum. And she spake unto him in a low voice- "Come now, for all is ready." And Zal followed after her. And when they were come to the house of the women Zal beheld the daughter of the King standing upon the roof, and her beauty was like unto a cypress on which the full moon shineth. And when she beheld him, she spake and said- "I bid thee welcome, O young man, son of a hero, and may the blessing of Heaven rest upon thee." And Zal answered her benison, and prayed that he might enter into nearer converse, for he was on the ground and she was on the roof. Then the Peri-faced loosened her tresses, and they were long, so that they fell from the battlements unto the ground. And she said unto Zal- "Here hast thou a cord without flaw. Mount, O Pehliva, and seize my black locks, for it is fitting that I should be a snare unto thee." But Zal cried, "Not so, O fair one, it would beseem me ill to do thee hurt." And he covered her hair with kisses. Then he called for a cord and made a running knot, and threw it upwards and fastened it to the battlements. And with a bound he swung himself upon the roof. Then Rudabeh took his hand and they stepped down together into the golden chambers, and the slaves stood round about them. And they gazed upon each other and knew that they excelled in beauty, and the hours slipped by in sweet talk, while love was fanned in their hearts. Then Zal cried- "O fair cypress, musk-perfumed, when Minuchihr shall learn of this he will be angered and Saum also will chide. And they will say I have forgotten my God, and will lift their hands against me. But I swear unto thee that this life is to me vile if it be not spent in thy presence. And I call upon Heaven to hear me that none other but thee will I call my bride." And Rudabeh said, "I too will swear unto thee this oath." So the hours sped, and there arose from out the tents of the King the sound of drums that announce the coming of the day. Then cried Zal and Rudabeh of one accord- "O glory of the world, tarry yet a while, neither arrive so quickly." But the sun gave no ear to their reproaches, and the hour to part was come. Then Zal swung himself from the battlements unto the ground, and quitted the house of his beloved. Now when the earth was flooded with light, and the nobles and chiefs had tendered unto Zal their morning greetings as was their wont, he called about him his Mubids, and laid before them how that he was filled with love for a daughter of the Serpent. And the Mubids when they heard it were troubled, and their lips were closed, and the words were chained upon their tongues. For there was none of them that listed to mingle poison in the honey of this love. Whereupon Zal reproved them, and said that he would bestow on them rich gifts if they would open their mouths. Then they spake and said unto him that the honour of a king could not suffer by a woman, and though Mihrab be indeed of Zohak's race, he was noble and valiant. And they urged him to write unto his father and crave Saum to wait upon the Shah. Then Zal called unto him a scribe and bade him write down the words that he spake. And he told unto Saum his love and his fears. And he recalled unto him how that he had cast him out, and how that he had lived in a nest, and a bird had reared him, and the sun had poured down upon his head, and raw flesh had been his nourishment the while his father had sat within a goodly house clothed in silk. And he recalled the promise given to him by Saum. Neither did he seek to justify that which was come about. Then he gave the letter to a messenger, and bade him ride until he should be come into the presence of Saum. When Saum had heard the words of his son his spirit was troubled, and he cried- "Woe unto me, for now is clear what hath so long been hidden. One whom a wild bird hath reared looketh for the fulfilment of wild desires, and seeks union with an accursed race." And he pondered long what he should answer. For he said, "If I say, Abandon this desire, sow no discord, return to reason, I break my oath and God will punish me. Yet if I say, Thy desire is just, satisfy the passions of thy heart, what offspring can come to pass from the union of a Deev and the nursling of a bird?" And the heart of Saum was heavy with care. So he called unto him his Mubids that they should search the stars, for he said- "If I mingle fire and water I do ill, and ill will come of it." Then all that day the Wise Men searched the secrets of Fate, and they cast the horoscope of Zal and Rudabeh, and at even they returned to the King rejoicing. And they found him torn with anguish. Then they said- "Hail unto thee, O Saum, for we have followed the movement of the stars and counted their course, and we have read the message of the skies. And it is written, 'A clear spring shall issue into the day, a son shall be born to Zal, a hero full of power and glory, and there shall not be his like in Iran.'" Now when Saum had drunk in these words, his soul was uplifted, and he poured gifts upon the Mubids. Then he called to him the messenger of Zal, and he gave him pieces of silver, and bade him return unto his master and say- "I hold thy passion folly, O my son, but because of the oath that I have sworn to thee it shall be done at thy desire. I will hie me unto Iran and lay thy suit before the Shah." Then Saum called together his army and set forth for Iran, and the sound of trumpets and cymbals went before him. Now when the messenger was come back to Zal, he rejoiced and praised God, and gave gold and silver to the poor, and gifts unto his servants. But when night was come he could not close his eyes in slumber, nor could he rest during the day. Neither did he drink wine nor demand the singers, for his soul was filled with longing after his love. And presently there came out to him a slave, and he gave unto her Saum's letter that she might bear it to Rudabeh. And Rudabeh rejoiced also, and chose from among her treasures a costly crown and a ring of worth, and bade the woman bear them unto Zal. Now as she quitted the chamber she met Sindokht. And the Queen questioned her and said- "Whence comest thou? Reply to all my questions, neither seek thou to deceive me, for already a long time do I suspect thy passing to and fro." And the woman trembled as she heard these words, and fell down and kissed the feet of the Queen, and said- "Have pity on thine handmaiden, who is poor and gaineth her bread as she can. I go into the houses of the rich and sell to them robes and jewels. And Rudabeh hath this day bought of me a tiara and a bracelet of gold." Then said Sindokht, "Show unto me the money thou hast received for the same, that my anger be appeased." And the woman answered and said, "Demand not that I show unto thee that which I have not, for Rudabeh will pay me tomorrow." Now Sindokht knew that these words were feigned, and she searched the sleeve of the woman, and lo! she found therein the tiara that Rudabeh had broidered with her hands. Then she was angered, and commanded that the slave should be bound in chains. And she desired that her daughter be brought into her presence. And when she was come, Sindokht opened her mouth and spake, saying- "O moon of noble race, to whom hath been taught naught but that which is good, how hast thou gone astray upon the paths of evil? O my daughter, confide unto thy mother thy secrets. From whom cometh this woman? For what man are destined thy gifts?" When she had heard, Rudabeh was abashed, but after a while she told all unto Sindokht. Now when the Queen had heard she was confounded, for she feared the wrath of the Shah, and that he would raze Cabul to the dust for this mischance. And she went into her rooms and wept in her sorrow. Then presently Mihrab the King came in to Sindokht, and he was of joyful mind, for Zal had received him graciously. But when he beheld her tears he questioned of her grief. Then she told him how that his daughter was filled with love for Zal, the son of Saum. And when Mihrab had heard her to an end, his heart also was troubled, for he knew that Cabul could not stand before the Shah. Minuchihr, too, when he had heard these things, was troubled, for he beheld in them the device of Ahriman, and feared lest this union should bring evil upon Iran. And he bade Nauder call Saum before him. Now when Saum heard the desire of the Shah, he spake and said- "I obey, and the sight of the King will be a banquet. unto my soul." Then Saum went into the presence of Minuchihr, and he kissed the ground, and called down blessings upon the head of the Shah. But Minuchihr raised him and seated him beside him on the throne, and straightway began to question him concerning the war, and the Deevs of Mazinderan. Then Saum told him all the story of his battles. And Minuchihr listened with joy though the tale was long, and when Saum had ended he praised his prowess. And he lifted his crown unto heaven and rejoiced that his enemies were thus confounded. Then be bade a banquet be spread, and all night long the heroes feasted and shortened the hours with wine. But when the first rays of morn had shed their light, the curtains of the Shah's house were opened, that he might hold audience and grant the petitions of his people. And Saum the Pehliva came the first to stand before the King, for he desired to speak to him of Zal. But the Shah of the world would not suffer him to open his lips, but said unto him- "Go hence, O Saum, and take with thee thine army, for I command thee to go yet again to battle. Set forth unto Cabul and burn the house of Mihrab the King, and utterly destroy his race and all who serve him, nor suffer that any of the seed of Zohak escape destruction, for I will that the earth be delivered of this serpent brood." When Saum heard these words he knew that the Shah was angered, and that speech would avail him naught. So he kissed the throne and touched the earth with his forehead, and said, "Lord, I am thy servant, and I obey thy desires." And he departed, and the earth trembled under the stamping of footmen and of hoofs, and the air of the city was darkened with his spears. Now the news of Saum's intent reached even unto Cabul, and the land was sunk in woe, and weeping filled the house of the King. But Zal was wroth, and he went forth to meet his father. And when he was come to the spot where he had encamped his army, he craved an audience. And Saum granted it, and Zal reminded him yet again of his oath, and desired that he would spare the land of Cabul, nor visit his judgments upon the innocent. When Saum had listened, his heart was moved, and he said- "O my son, thou speakest that which is right. To thee have I been unjust from the day of thy birth. But stay thy wrath, for surely I will find a remedy, and thy wishes shall yet be accomplished. For thou shalt bear a letter unto the Shah, and when he shall have looked on thy face, he will be moved with compassion and cease to trouble thee." Then Zal kissed the ground before his father and craved the blessings of God upon his head. And Saum dictated a letter to the Shah, and he spoke therein of all he had done for Minuchihr, and how he had killed the dragon that had laid waste the land, how he had ever subdued the foes of Iran, and how the frontiers were enlarged by his hands. Yet now was he waxing old, and could no longer do doughty deeds. But a brave son was his, worthy and true, who would follow in his footsteps. Only his heart was devoured of love, and perchance he would die if his longing were unsatisfied. And therewith he commended to the wisdom of the Shah the affairs of Zal. When the letter was ended Zal set forth with it unto the court, and the flower of his army went with him. But the fear of Minuchihr was great in Cabul, and Mihrab pondered how he should quench the wrath of the King of kings. And he spake to Sindokht and said- "For that the King is angered against me because of thee and thy daughter, and because I cannot stand before him, I will lead Rudabeh unto his court and kill her before his eyes. Perchance his anger may be thus allayed." Sindokht listened to his words in silence, and when he had ended she cast about her for a plan, for she was quick of wit. And when she had found one she came again into the presence of Mihrab, and she craved of him that he should give her the key of his treasury. For she said- "This is not the hour to be strait-handed; suffer that I take what seemeth good unto me and go before Saum, it may be that I move him to spare the land." And Mihrab agreed to her demand because of the fear that devoured him. Then Sindokht went out to the house of Saum, and she took with her three hundred thousand pieces of gold, and sixty horses caparisoned in silver, bearing sixty slaves that held cups filled to the brim with musk and camphor, and rubies, and turquoise, and precious stones of every kind. And there followed two hundred dromedaries and four tall Indian elephants laden with carpets and brocades of Roum, and the train reached for two miles beyond the King's gates. Now when Sindokht was come to Seistan she bade the guardians of the door say unto Saum that an envoy was come from Cabul bearing a message. And Saum granted an audience, and Sindokht was brought into his presence. Then she kissed the ground at his feet and called upon Heaven to shower down blessings on his head. And when she had done so, she caused her gifts to be laid before Saum, and when Saum beheld these treasures, he marvelled and thought within himself, "How cometh it that a woman is sent as envoy from a land that boasteth such riches? If I accept them the Shah will be angered, and if I refuse perchance Zal will reproach me that I rob him of his heritage." So he lifted his head and said- "Let these treasures be given unto the treasurer of my son." When Sindokht beheld that her gifts were accepted, she rejoiced and raised her voice in speech. And she questioned Saum, saying- "Tell me, I pray thee, what wrong have the people of Cabul done unto thee that thou wouldst destroy them?" Then answered Saum the hero, "Reply unto my questions and lie not. Art thou the slave or the wife of Mihrab, and is it thy daughter whom Zal hath seen? If indeed it be so, tell me, I pray, of her beauty, that I may know if she be worthy of my son." Then Sindokht said, "O Pehliva, swear to me first a great oath that thou wilt spare my life and the lives of those dear unto me. And when I am assured of thy protection I will recount all that thou desirest." Then Saum took the hand of Sindokht, and he sware unto her a great oath, and gave her his word and his promise. And when she had heard it she was no longer afraid, and she told him all her secrets. And she said- "I am of the race of Zohak, and wife unto the valiant Mihrab, and mother of Rudabeh, who hath found favour in the eyes of thy son. And I am come to learn of thy desire, and who are thine enemies in Cabul. Destroy the wicked, and those who merit chastisement, but spare, I pray thee, the innocent, or thy deeds will change day into night." Then spake Saum, "My oath is sacred, and if it cost my life, thou and thine and Cabul may rest assured that I will not harm them. And I desire that Zal should find a wife in Rudabeh, though she be of an alien race." And he told her how that he had written to the Shah a letter of supplication such as only one in grief could pen, and how Zal was absent with the message, and he craved her to tell him of Rudabeh. But Sindokht replied, "If the Pehliva of the world will make the hearts of his slaves rejoice, he will visit us and look with his own eyes upon our moon." And Saum smiled and said, "Rest content and deliver thine heart of cares, for all shall end according unto thy desires." When Sindokht heard this she bade him farewell and made all haste to return. And Saum loaded her with gifts and bade her depart in peace. And Sindokht's face shone brightly, like unto the moon when she hath been eclipsed, and hope once more reigned in her breast. Now listen to what happened to Zal while these things were passing in Seistan. When he was come to the court of Minuchihr he hastened into his presence, and kissed the ground at his feet, and lay prostrate before him in the dust. And when the Shah saw this he was moved, and bade his servants raise Zal, and pour musk before him. Then Zal drew nigh unto the throne and gave to the King the letter written by Saum the son of Neriman. And when Minuchihr had read it he was grieved, and said- "This letter, written by Saum thy father in his sorrow, hath awakened an old pain within me. But for the sake of my faithful servant I will do unto thee that which is thy desire. Yet I ask that thou abide with me a little while that I may seek counsel about thee." Then the cooks brought forth a table of gold, and Zal was seated beside the Shah and all the nobles according to their rank, and they ate flesh and drank wine together. Then when the mantle of night was fallen over the earth Zal sprang upon his steed and scoured the land in the unrest of his spirit, for his heart was full of thoughts and his mouth of words. But when morning was come he presented himself before the Shah in audience. And his speech and mien found favour in the eyes of the Shah, and he called unto him his Wise Men and bade them question the stars of this matter. Three days and three nights did the Mubids search the heavens without ceasing, and on the fourth they came before the Shah and spake. And they said unto him- "Hail to thee, hero of the golden girdle, for we bring unto thee glad tidings. The son of Saum and the daughter of Mihrab shall be a glorious pair, and from their union shall spring a son like to a war-elephant, and he shall subdue all men by his sword and raise the glory of Iran even unto the skies. And he shall uproot the wicked from the earth so that there shall be no room for them. Segsars and Mazinderan shall feel the weight of his mace, and he shall bring much woe upon Turan, but Iran shall be loaded with prosperity at his hands. And he will give back sleep to the unhappy, and close the doors of discord, and bar the paths of wrong-doing. The kingdom will rejoice while he lives; Roum, Ind, and Iran will grave his name upon their seals." When the Shah had heard this he charged the Mubids that they keep secret that which they had revealed unto him. And he called for Zal that he might question him and test his wisdom. And the Wise Men and the Mubids were seated in a circle, and they put these questions to the son of Saum. And the first opened his mouth and said- "Twelve trees, well grown and green, Fair and lofty, have I seen; Each has sprung with vigorous sprout, Sending thirty branches out; Wax no more, nor wane, they can In the kingdom of Iran." And Zal pondered a while and then answered and said- 'Twelve moons in the year, and each I praise As a new-made king on a new throne's blaze: Each comes to an end in thirty days." Then the second Mubid questioned him and said- "Thou whose head is high in air, Rede me now of coursers twain; Both are noble, swift to speed; Black as storms in the night one steed, The other crystal, white and fair, They race for ever and haste in vain, Towards a goal they never gain." And Zal thought again yet a while and answered- "Two shining horses, one black, one white. That run for ever in rapid flight; The one is the day, the other the night, That count the throbs of the heavens height, Like the hunted prey from the following chase They flee, yet neither wins the race." Then the third Mubid questioned him and said- "Thirty knights before the king Pass along. Regard the thing Closely; one is gone. Again Look- the thirty are in train." And Zal answered and spake- "Thirty knights of whom the train Is full, then fails, then fills again, Know, each moon is reckoned thus, So willed by God who governs us, And thy word is true of the faint moon's wane, Now failing in darkness, now shining plain." Then the fourth Mubid questioned him and said- "See a green garden full of springs; A strong man with a sickle keen Enters, and reaps both dry and green; No word thine utmost anguish wrings." And Zal bethought him and replied- "Thy word was of a garden green, A reaper with a sickle keen, Who cuts alike the fresh and the dry Nor heedeth prayer nor any cry: Time is the reaper, we the grass; Pity nor fear his spirit has, But old and young he reaps alike. No rank can stay his sickle's strike, No love, but he will leave it lorn, For to this end all men are born. Birth opes to all the gate of Life, Death shuts it down on love and strife, And Fate, that counts the breath of man, Measures to each a reckoned span." Then the fifth Mubid questioned him and said- "Look how two lofty cypresses Spring up, like reeds, from stormy seas, There builds a bird his dwelling-place; Upon the one all night he stays, But swift, with the dawn, across he flies; The abandoned tree dries up and dies, While that whereon he sets his feet Breathes odours out, surpassing sweet. The one is dead for ever and aye, The other lives and blooms alway." Then Zal yet again bethought him before he said- "Hear of the sea-born cypresses, Where builds a bird, and rests, and flees. From the Ram to the Scales the earth o'erpowers, Shadows obscure of the night that lowers, But when the Scales' sign it must quit, Darkness and gloom o'ermaster it; The sides of heaven thy fable shows Whence grief to man or blessing flows, The sun like a bird flies to and fro, Weal with him bringing, but leaving woe." Then the sixth Mubid questioned him, and it was the last question that he asked, and he deemed it the hardest of all to answer. And all men hung upon his words and listened to the answer of Zal. And the Mubid said- "Builded on a rock I found A town. Men left the gate and chose A thicket on the level ground. Soon their soaring mansions rose Lifting roofs that reach the moon, Some men slaves, some kings, became, Of their earlier city soon The memory died in all. Its name None breathed. But hark! an earthquake; down, Lost in the chasm lies the land- Now long they for their rock-built town, Enduring things they understand. Seek in thy soul the truth of this; This before kings proclaim, I was, If rightly thou the riddle rede, Black earth to musk thou hast changed indeed." And Zal pondered this riddle but a little while, and then opened his mouth and said- "The eternal, final world is shown By image of a rock-built town; The thicket is our passing life, A place of pleasure and of pain, A world of dreams and eager strife, A time for labour, and loss, and gain; This counts thy heart-beats, at its will Prolongs their pulse or makes it still. But winds and earthquake rouse: a cry Goes up of bitterness and woe, Now we must leave our homes below And climb the rocky fastness high. Another reaps our fruit of pain, That yet to another leaves his gain; So was it aye, must so remain. Well for us if our name endure, Though we shall pass, beloved and pure, For all the evil man hath done, Stalks, when he dies, in the sight of the sun; When dust is strown on breast and head, Then desolation reigns with dread." When Zal had spoken thus the Shah was glad, and an the assembly were amazed, and lauded the son of Saum. And the King bade a great banquet be prepared, and they drank wine until the world was darkened, and the heads of the drinkers were troubled. Then when morn was come Zal prayed that the Shah would dismiss him. But Minuchihr said- "Not so, abide with me yet another day," and he bade the drums be beaten to call together his heroes, for he desired to test Zal also in feats of strength. And the Shah sat upon the roof of his house and looked down upon the games, and he beheld Zal, the son of Saum, do mighty deeds of prowess. With his arrow did he shoot farther and straighter than the rest, and with his spear he pierced all shields, and in wrestling he overcame the strongest who had never known defeat. When the nobles beheld these doughty deeds they shouted and clapped their hands, and Minuchihr loaded Zal with gifts. Then he prepared a reply unto the letter of Saum. And he wrote- "O my Pehliva, hero of great renown, I have listened to thy desires, and I have beheld the youth who is worthy to be thy son. And he hath found favour in my sight, and I send him back to thee satisfied. May his enemies be impotent to harm him." Then when the Shah had given him leave to go, Zal set forth, and he bare his head high in the joy of his heart. And when he came before his father and gave to him the letter of the Shah, Saum was young again for happiness. Then the drums sounded the signal to depart, and the tents were prepared, and a messenger, mounted on a fleet dromedary, was sent unto Mihrab to tell him that Saum and Zal were setting forth for Cabul. And when Mihrab heard the tidings his fears were stilled, and he commanded that his army be clad in festal array. And silken standards of bright colour decked the city, and the sounds of trumpets, harps, and cymbals filled the air. And Sindokht told the glad tidings to Rudabeh, and they made ready the house like unto a paradise. Carpets broidered with gold and precious stones did they lay down upon its floors, and set forth thrones of ivory and rich carving. And the ground they watered with rose-water and wine. Then when the guests were come near unto Cabul, Mihrab went forth to meet them, and he placed upon the head of Zal a crown of diamonds, and they came into the city in triumph. And all the people did homage before them, and Sindokht met them at the doors of the King's house, and poured out musk and precious stones before them. Then Saum, when he had replied to their homage, smiled, and turned to Sindokht and said- "How much longer dost thou think to hide Rudabeh from our eyes?" And Sindokht said, "What wilt thou give me to see the sun?" Then Saum replied, "All that thou wilt, even unto my slaves and my throne, will I give to thee." Then Sindokht led him within the curtains, and when Saum beheld Rudabeh he was struck dumb with wonder, for her beauty exceeded dreams, and he knew not how he could find words to praise her. Then he asked of Mihrab that he would give unto him her hand, and they concluded an alliance according to custom and the law. And the lovers were seated upon a throne, and Mihrab read out the list of the gifts, and it was so long the ear did not suffice to hear them. Then they repaired unto the banquet, and they feasted seven days without ceasing. And when a month had passed Saum went back to Seistan, and Zal and Rudabeh followed after him. And speedily did he set forth again to battle, and left the kingdom in the hands of his son, and Zal administered it with wisdom and judgment. And Rudabeh sat beside him on the throne, and he placed a crown of gold upon her head.

Chapter3 Zal Seistan, which is to the south-east of Iran, was ruled by Saum, the Pehliva, girt with might and glory, and, but for the grief that he was childless, his days were happy. Then it came to pass that a son was born unto him, beautiful of face and limb, who had neither fault nor blemish save that his hair was like unto that of an aged man. Now the women were afraid to tell Saum, lest he be wroth when he should learn that his child was thus set apart from his fellow-men. So the infant had gazed upon the light eight days ere he knew thereof. Then a woman, brave above the rest, ventured into his presence. She bowed herself unto the dust and craved of Saum the boon of speech. And he suffered her, and she spake, saying- "May the Lord keep and guard thee. May thine enemies be utterly destroyed. May the days of Saum the hero be happy. For the Almighty hath accomplished his desire. He hath given to him an heir, a son is born unto the mighty warrior behind the curtains of his house, a moon-faced boy, beautiful of face and limb, in whom there is neither fault nor blemish, save that his hair is like unto that of an aged man. I beseech thee, O my master, bethink thee that this gift is from God, nor give place in thine heart to ingratitude." When Saum had listened to her words he arose and went unto the house of the women. And he beheld the babe that was beautiful of face and limb, but whose head was like unto that of an aged man. Then Saum, fearing the jeers of his enemies, quitted the paths of wisdom. He lifted his head unto heaven and murmured against the Lord of Destiny, and cried, saying- "O thou eternally just and good, O source of happiness, incline thine ear unto me and listen to my voice. If I have sinned, if I have strayed in the paths of Ahriman, behold my repentance and pardon me. My soul is ashamed, my heart is angered for reason of this child, for will not the nobles say this boy presageth evil? They will hold me up to shame, and what can I reply to their questions? It behoveth me to remove this stain, that the land of Iran be not accursed." Thus spake Saum in his anger, railing against fate, and he commanded his servants to take the child and cast it forth out of the land. Now there standeth far from the haunts of men the Mount Alberz, whose head toucheth the stars, and never had mortal foot been planted upon its crest. And upon it had the Simurgh, the bird of marvel, builded her nest. Of ebony and of sandal-wood did she build it, and twined it with aloes, so that it was like unto a king's house, and the evil sway of Saturn could not reach thereto. And at the foot of this mount was laid the child of Saum. Then the Simurgh, when she spied the infant lying upon the ground, bereft of clothes and wherewithal to nourish it, sucking its fingers for very hunger, darted to earth and raised him in her talons. And she bare him unto her nest, that her young might devour him. But when she had brought him her heart was stirred within her for compassion. Therefore she bade her young ones spare the babe and treat him like to a brother. Then she chose out tender flesh to feed her guest, and tended the infant forsaken of his sire. And thus did the Simurgh, nor ever wearied till that moons and years had rolled above their heads, and the babe was grown to be a youth full of strength and beauty. And his renown filled the land, for neither good nor evil can be hidden for ever. And his fame spread even unto the ears of Saum, the son of Neriman. Then it came to pass that Saum dreamed a dream, wherein he beheld a man riding towards him mounted upon an Arab steed. And the man gave him tidings of his son, and taunted him, saying- "O thou who hast offended against every duty, who disownest thy son because that his hair is white, though thine own resembleth the silver poplar, and to whom a bird seemeth fit nurse for thine offspring, wilt thou abjure all kinship with him for ever?" Now when Saum awoke he remembered his dream, and fear came upon him for his sin. And he called unto him his Mubids, and questioned them concerning the stripling of the Mount Alberz, and whether this could be indeed his son, for surely frosts and heat must long since have destroyed him. Then the Mubids answered and said- "Not so, thou most ungrateful unto God, thou more cruel than the lion, the tiger, and the crocodile, for even savage beasts tend their young, whilst thou didst reject thine own, because thou heldest the white hair given unto him by his Creator for a reproach in the sight of men. O faint of heart, arise and seek thy child, for surely one whom God hath blessed can never perish. And turn thou unto him and pray that he forgive thee." When Saum had heard these words he was contrite, and called about him his army and set forth unto the mountains. And when they were come unto the mount that is raised up to the Pleiades, Saum beheld the Simurgh and the nest, and a stripling that was like unto himself walking around it. And his desire to get unto him was great, but he strove in vain to scale the crest. Then Saum called upon God in his humility. And God heard him, and put it into the heart of the Simurgh to look down and behold the warrior and the army that was with him. And when she had seen Saum she knew wherefore the chief was come, and she spake and said- "O thou who hast shared this nest, I have reared thee and been to thee a mother, for thy father cast thee out; the hour is come to part us, and I must give thee again unto thy people. For thy father is Saum the hero, the Pehliva of the world, greatest among the great, and he is come hither to seek his son, and splendour awaiteth thee beside him." When the youth had heard her words his eyes were filled with tears and his heart with sorrow, for he had never gazed upon men, though he had learned their speech. And he said- "Art thou then weary of me, or am I no longer fit to be thy house-fellow? See, thy nest is unto me a throne, thy sheltering wings a parent. To thee I owe all that I am, for thou wast my friend in need." And the Simurgh answered him saying, "I do not send thee away for enmity, O my son; nay, I would keep thee beside me for ever, but another destiny is better for thee. When thou shalt have seen the throne and its pomp my nest will sink in thine esteem. Go forth, therefore, my son, and try thy fortune in the world. But that thou mayst remember thy nurse who shielded thee, and reared thee amid her little ones, that thou mayst remain under the shadow of her wings, bear with thee this feather from her breast. And in the day of thy need cast it into the fire, and I will come like unto a cloud and deliver thee from danger." Thus she spake, and raised him in her talons and bore him to the spot where Saum was bowed to the dust in penitence. Now when Saum beheld his son, whose body was like unto an elephant's for strength and beauty, he bent low before the Simurgh and covered her with benison. And he cried out and said- "O Shah of birds, O bird of God, who confoundest the wicked, mayst thou be great for ever." But while he yet spake the Simurgh flew upwards, and the gaze of Saum was fixed upon his son. And as he looked he saw that he was worthy of the throne, and that there was neither fault nor blemish in him, save only his silvery locks. Then his heart rejoiced within him, and he blessed him, and entreated his forgiveness. And he said- "O my son, open thine heart unto the meanest of God's servants, and I swear unto thee, in the presence of Him that made us, that never again will I harden my heart towards thee, and that I will grant unto thee all thy desires." Then he clothed him in rich robes and named him Zal, which being interpreted meaneth the aged. And he showed him unto the army. And when they had looked on the youth they saw that he was goodly of visage and of limb, and they shouted for very joy. Then the host made them ready to return unto Seistan. And the kettle-drummers rode at their head, mounted upon mighty elephants whose feet raised a cloud of dust that rose unto the sky. And the tabors were beat, and the trumpets brayed, and the cymbals clashed, and sounds of rejoicing filled the land because that Saum had found his son, and that Zal was a hero among men. Now the news spread even unto Minuchihr that Saum was returning from the mountains with great pomp and joy. And when he had heard it he bade Nuder go forth to meet the Pehliva and bid him bring Zal unto the court. And when Saum heard the desires of his master he obeyed and came within his gates. Then he beheld the Shah seated upon the throne of the Kaianides, bearing his crown upon his head, and on his right hand sat Karun the Pehliva, and he bade Saum be seated on his left. And the Shah commanded Saum that he should speak. Then Saum unbosomed himself before the Shah and spake concerning his son, neither did he hide his evil deed. And Minuchihr commanded that Zal be brought before him. So the chamberlains brought him into the presence of the King, and he was clad in robes of splendour, and the King was amazed at his aspect. And he turned and said unto Saum- "O Pehliva of the world, the Shah enjoineth you have a care of this noble youth, and guard him for the land of Iran. And teach him forthwith the arts of war, and the pleasures and customs of the banquet, for how should one that hath been reared in a nest be familiar with our ways?" Then the Shah bade the Mubids cast Zal's horoscope, and they read that he would be a brave and prudent knight. Now when he had heard this the Pehliva was relieved of all his fears, and the Shah rejoiced and covered Saum with gifts. Arab horses did he give unto him with golden saddles, Indian swords in scabbards of gold, brocades of Roum, skins of beasts, and carpets of Ind, and the rubies and pearls were past the numbering. And slaves poured musk and amber before him. And Minuchihr also granted to Saum a throne, and a crown and a girdle of gold, and he named him ruler of all the lands that stretch from the Sea of China to that of Sind, from Zaboulistan to the Caspian. Then he bade that the Pehliva's horse be led forth, and sent him away from his presence. And Saum called down blessings upon the Shah, and turned his face towards home. And his train followed after him, and the sound of music went before them. Then when the tidings came to Seistan that the great hero was drawing nigh, the city decked itself in festive garbs, and every man called down the blessings of Heaven upon Zal, the son of Saum, and poured gifts at his feet. And there was joy in all the land for that Saum had taken back his son. Now Saum forthwith called about him his Mubids, and bade them instruct the youth in all the virtues of a king. And daily Zal increased in wisdom and strength, and his fame filled the land. And when Saum went forth to fight the battles of the Shah, he left the kingdom under his hands, and Zal administered it with judgment and virtue.

Chapter 2 Feridoun Five hundred years did Feridoun rule the world, and might and virtue increased in the land, and all his days he did that which was good. And he roamed throughout the kingdom to seek out that which was open and that which was hid, and wrong was righted at his hands. With kindness did he curb the sway of evil. He ordered the world like to a paradise, he planted the cypress and the rose where the wild herb had sprouted. Now after many years were passed there were born to him three sons, whose mother was of the house of Jemshid. And the sons were fair of mien, tall and strong, yet their names were not known to men, for Feridoun had not tested their hearts. But when he beheld that they were come to years of strength he called them about his throne and bade them search out the King of Yemen, who had three daughters, fair as the moon, that they should woo them unto themselves. And the sons of Feridoun did according to the command of their father. They set forth unto Yemen, and there went with them a host countless as the stars. And when they were come to Yemen, the King came forth to greet them, and his train was like to the plumage of a pheasant. Then the sons of Feridoun gained the hands of the daughters of Serv, King of Yemen, and departed with them to their own land. And Serv gave to his new sons much treasure laid upon the backs of camels, and umbrellas too did he give unto them in sign of kingship. Now it came about that when Feridoun learned that his sons were returning, he went forth to meet them and prove their hearts. So he took upon him the form of a dragon that foamed at the mouth with fury, and from whose jaws sprang mighty flames. And when his sons were come near unto the mountain pass, he came upon them suddenly, like to a whirlwind, and raised a cloud of dust about the place with his writhings, and his roaring filled the air with noise. Then he threw himself upon the eldest born, and the prince laid down his spear and said, "A wise and prudent man striveth not with dragons." And he turned his back and fled before the monster, and left him to fall upon his brothers. Then the dragon sprang upon the second, and he said, "An it be that I must fight, what matter if it be a furious lion or a knight full of valour?" So he took his bow and stretched it. But the youngest came towards him, and seeing the dragon, said, "Thou reptile, flee from our presence, and strut not in the path of lions. For if thou hast heard the name of Feridoun, beware how thou doest thus, for we are his sons, armed with spears and ready for the fight. Quit therefore, I counsel thee, thine evil path, lest I plant upon thy head the crown of enmity." Then the glorious Feridoun, when he had thus made trial of their hearts, vanished from their sight. But presently he came again with the face of their father, and many warriors, elephants, and cymbals were in his train. And Feridoun bore in his hand the cow-headed mace, and the Kawanee, the apron of Kawah, the kingly standard, was waved above his head. Now when the sons saw their father, they alighted from their steeds and ran to greet him, and kissed the ground before his feet. And the cymbals were clashed, and the trumpets brayed, and sounds of rejoicing were heard around. Then Feridoun raised his sons and kissed their foreheads, and gave unto them honour according to their due. And when they were come to the royal house he prayed to God that He would bless his offspring, and calling them about him, he seated them upon thrones of splendour. Then he opened his mouth and said unto them- "O my sons, listen unto the words that I shall speak. The raging dragon whose breath was danger was but your father, who sought to test your hearts, and having learned them gave way with joy. But now will I give to you names such as are fitting unto men. The first-born shall be called Silim (may thy desires be accomplished in the world!) for thou soughtest to save thyself from the clutches of the dragon, nor didst thou hesitate in the hour of flight. A man who fleeth neither before an elephant nor a lion, call him rather foolhardy than brave. And the second, who from the beginning showed his courage, which was ardent as a flame, I will call him Tur, the courageous, whom even a mad elephant cannot daunt. But the youngest is a man prudent and brave, who knoweth both how to haste and how to tarry; he chose the midway between the flame and the ground, as it beseemeth a man of counsel, and he hath proven himself brave, prudent, and bold. Irij shall he be called, that the gate of power may be his goal, for first did he show gentleness, but his bravery sprang forth at the hour of danger." When Feridoun had thus opened his lips he called for the book wherein are written the stars, and he searched for the planets of his sons. And he found that Jupiter reigned in the sign of the Archer in the house of Silim, and the sun in the Lion in that of Tur, but in the house of Irij there reigned the moon in the Scorpion. And when he saw this he was sorrowful, for he knew that for Irij were grief and bale held in store. Then having read the secrets of Fate, Feridoun parted the world and gave the three parts unto his sons in suzerainty. Roum and Khaver, which are the lands of the setting sun, did he give unto Silim. Turan and Turkestan did he give unto Tur, and made him master of the Turks and of China, but unto Irij he gave Iran, with the throne of might and the crown of supremacy. For many years had the sons of Feridoun sat upon their golden thrones in happiness and peace, but evil was hidden in the bosom of Fate. For Feridoun had grown old, and his strength inclined to the grave. And as his life waned, the evil passions of his sons waxed stronger. The heart of Silim was changed, and his desires turned towards evil; his soul also was steeped in greed. And he pondered in his spirit the parting of the lands, and he revolted thereat in his thoughts, because that the youngest bore the crown of supremacy. Then he bade a messenger mount him upon a dromedary swift of foot, and bear this saying unto Tur- "O King of Turan, thy brother greeteth thee, and may thy days be long in the land. Tell unto me, I pray thee, for thou hast might and wisdom, should we remain thus ever satisfied, for surely unto us, not unto Irij, pertaineth the throne of Iran, but now is our brother set above our heads, and should we not strive against the injustice of our father?" Now. when Tur had listened to these words, his head was filled with wind, and he spake unto the messenger and said- "Say unto your master, O my brother, full of courage, since our father deceived us when we were young and void of guile, with his own hands hath he planted a tree whence must issue fruit of blood and leaves that are poison. Let us therefore meet and take counsel together how we may rid us of our evil fate." When Silim heard this he set forth from Roum, and Tur also quitted China, and they met to counsel together how they should act. Then they sent a messenger unto Feridoun the glorious, and they said- "O King, aged and great, fearest thou not to go home unto thy God? for evil hast thou done, and injustice dost thou leave behind thee. Thy realm hast thou allotted with iniquity, and thine eldest born hast thou treated with disfavour. But we thy sons entreat thee that ere it be too late thou listen to our voice. Command thou Irij to step down from the throne of Iran, and hide him in some corner of the earth, that he be weak and forgotten like ourselves. Yet if thou doest not our bidding, we will bring forth riders from Turkestan and Khaver filled with vengeance, and will utterly destroy Irij and the land of Iran." When Feridoun had listened to these hard words he was angered, and straightway said- "Speak unto these men, senseless and impure, these sons of Ahriman, perverse of heart, and say unto them, Feridoun rejoiceth that ye have laid bare before him your hearts, for now he knoweth what manner of men ye are. And he answereth unto you that he hath parted his realm with equity. Many counsellors did he seek, and night and day did they ponder it, and gave unto each that which seemed best in their sight. And he now speaketh unto you a word that he doth bid you treasure in your hearts, As ye sow, so also shall ye reap, for there is for us another, an eternal home. And this is the rede sent unto you by an aged man, that he who betrayeth his brother for greed is not worthy to be sprung from a noble race. So pray unto God that He turn your hearts from evil." When the messenger had heard these words he departed. Then Feridoun called Irij before him and warned him against the craft of his brethren, and bade him prepare an army and go forth to meet them. But Irij, when he had heard of the evil thoughts of his brothers, was moved, and said- "Not so, O my father, suffer that I go forth alone and speak unto my brethren, that I may still the anger that they feel against me. And I will entreat them that they put not their trust in the glory of this world, and will recall unto them the name of Jemshid, and how that his end was evil because that he was uplifted in his heart." Then Feridoun answered and said, "Go forth, my son, if such be thy desire. The wish of thy brethren is even unto war, but thou seekest the paths of peace. Yet I pray thee take with thee worthy knights, and return unto me with speed, for my life is rooted in thy happiness." And he gave him a letter signed with his royal seal that he should bear it unto the kings of Roum and China. And Feridoun wrote how that he was old, and desired neither gold nor treasures, save only that his sons should be united. And he commended unto them his youngest born, who was descended from his throne and come forth to meet them with peace in his heart. Now when Irij was come to the spot where his brethren were encamped, the army saw him and was filled with wonder at his beauty and at his kingly form, and they murmured among themselves, saying, "Surely this one alone is worthy to bear the sceptre." But when Silim and Tur heard this murmur their anger was deepened, and they retreated into their tents, and all night long did they hold counsel how they might do hurt unto their brother. Now when the curtain that hid the sun was lifted, the brethren went forth unto the tents of Irij. And Irij would have greeted them, but they suffered him not, but straightway began to question him, and heap reproaches upon his head. And Tur said- "Why hast thou uplifted thyself above us, and is it meet that thy elders bow down before thee?" When Irij heard their words, he answered, "O Kings greedy of power, I say unto you, if ye desire happiness, strive after peace. I covet neither the royal crown nor the hosts of Iran; power that endeth in discord is an honour that leadeth to tears. And I will step down from the throne of Iran if it shall foster peace between us, for I crave not the possession of the world if ye are afflicted by the sight. For I am humble of heart, and my faith bids me be kind." Now Tur heard these words, but they softened not his spirit, for he knew only that which is evil, and wist not that Irij spoke truly. And he took up the chair whereon he sat and threw it at his brother in his anger. Then Irij called for mercy at his hands, saying- "O King, hast thou no fear of God, no pity for thy father? I pray thee destroy me not, lest God ask vengeance for my blood. Let it not be spoken that thou who hast life takest that gift from others. Do not this evil. Crush not even the tiny ant that beareth a grain of corn, for she hath life, and sweet life is a boon. I will vanish from thy sight, I will live in solitude and secrecy, so thou grant that I may yet behold the sun." But these words angered Tur only the more, and he drew from his boot a dagger that was poisoned and sharp, and he thrust it into the breast of Irij, the kingly cedar. And the young lord of the world paled and was dead. Then Tur cut the head from the trunk, and filled it with musk and ambergris, and sent it unto the old man his father, who had parted the world, saying- "Behold the head of thy darling, give unto him now the crown and the throne." And when they had done this evil deed the brethren furled their tents, and turned them back again unto the lands of Roum and Cathay. Now Feridoun held his eyes fastened upon the road whither Irij was gone, and his heart yearned after him. And when he heard that the time of his return was come, he bade a host go forth to meet him, and he himself went in the wake. Now when they were gone but a little way they beheld a mighty cloud of dust upon the sky. And the cloud neared, and there came thence a dromedary whereon was seated a knight clad in the garb of woe. And he bare in his arms a casket of gold, and in the casket were rich stuffs of silk, and in the stuffs was wrapped the head of Irij. And when Feridoun beheld the face of the messenger his heart was smote with fear, but when he saw the head of his son he fell from his horse with sorrow. Then a cry of wailing rent the air, and the army shouted for grief, and the flags were torn, and the drums broken, and the elephants and cymbals hung with the colours of mourning, because that Irij was gone from the world. And Feridoun returned on foot unto the city, and all the nobles went with him, and they retraced their steps in the dust. Now when they were come to the garden of Irij, Feridoun faltered in his sorrow, and he pressed the head of the young King, his son, unto his breast. And he cast black earth upon his throne, and tore his hair, and shed tears, and his cries mounted even unto the seventh sphere. And he spake in his grief and said- "O Master of the world, that metest out justice, look down, I pray thee, upon this innocent whom his brethren have foully murdered! Sear their hearts that joy cannot enter, and grant unto me my prayer. Suffer that I may live until a hero, a warrior mighty to avenge, be sprung from the seed of Irij. Then when I shall have beheld his face I will go hence as it beseemeth me and the earth shall cover my body." Thus wept Feridoun in the bitterness of his soul, neither would he take comfort day and night, nor quit the garden of his son. And the earth was his couch and the dust his bed, and he watered the ground with his tears. And he rested in this spot till that the grass was grown above his bosom, and his eyes were blinded with weeping. Yet his tongue did not cease from plaining and his heart from sorrow. And he cried continually- "O Irij, O my son, my son, never prince died a death like thine! Thy head was severed by Ahriman, thy body torn by lions." Thus mourned Feridoun, and the voice of lamentation was abroad. Then it came about that after many years had passed Feridoun bethought him of the daughter of Irij, and how that men said she was fair. And he sought for her in the house of the women; and when he learned that she was fair indeed, he desired that a husband be found for her, and he wedded her unto Pescheng, who was a hero of the race of Jemshid. And there was born unto them a son fair and strong, worthy the throne. And when he was yet but a tender babe they brought him to Feridoun and cried- "O Lord of earth, let thy soul rejoice, behold this Irij!" Then the lips of Feridoun were wreathed with smiles, and he took up the infant in his arms and cried unto God, saying- "O God, grant that my sight be restored unto me, that I may behold the face of this babe." And as he prayed his eyes were opened, and his sight rested upon his son. Then Feridoun gave thanks unto God. And he called down blessings upon the child, and prayed that the day might be blessed also, and the heart of his enemies be torn with anguish. And he named him Minuchihr, saying, "A branch worthy of a noble stock hath borne fruit." And the child was reared in the house of Feridoun, and he suffered not that ill came near unto him, and though the years passed above his head the stars brought him no evil. And when he was of a ripe age Feridoun gave to Minuchihr a throne of gold, and a mace, and a crown of jewels, and the key to all his treasures. Then he commanded his nobles that they should do him reverence and salute him king. And there were gathered about the throne Karun, the son of Kawah, and Serv, King of Yemen, and Guerschasp the victorious, and many other mighty princes more than tongue can name. But the young Shah outshone them in strength and beauty, and joy was once more in the land. But tidings of the splendour that surrounded Feridoun pierced even unto the lands of Roum and China, and the kings thereof were troubled and downcast in their hearts. Then they conferred how they should regain the favour of the Shah, for they feared Minuchihr when he should be come unto years of might. So they sent a messenger unto Feridoun bearing rich gifts, and bade him speak unto their father and say- "O Shah, live for ever I bear a message from the humblest of thy slaves, who are bowed unto the earth with contrition, wherefore they have not ventured into thy presence. And they pray that thou pardon their evil deed, for their hearts are good, and they did it not of themselves, but because it was written that they should do this wrong, and that which is written in the stars surely it is accomplished. And therefore, O King, their eyes are filled with tears, and they pray thee incline unto them thine ear. And as a sign of thy grace send unto them Minuchihr thy son, for their hearts yearn to look upon his face and do him homage." Now when Feridoun had listened to the words of his sons, he knitted his brows in anger, for he knew that they sought only to beguile him. And he said unto the messenger- "Go, say unto your masters that their false-hearted words shall avail them nothing. And ask them if they be not shamed to utter white words with tongues of blackness. I have heard their message, hear now the answer that I send. Ye say unto me that ye desire the love of Minuchihr, and I ask of you, What did ye for Irij? And now that ye are delivered of him ye seek the blood of his son. Verily I say unto you, never shall ye look upon his face save when he leadeth a mighty army. Then shall be watered with blood the leaves and fruits of the tree sprung from the vengeance that is due. For unto this day hath vengeance slumbered, since it became me not to stretch forth mine hand in battle upon my sons; but now is there sprung a branch from the tree which the enemy uprooted, and he shall come as a raging lion, girt with the vengeance of his sire. And I say unto you, take back the treasures ye have sent me, for think ye that for coloured toys I will abandon my vengeance, and efface for baubles the blood that ye have spilled, or sell for gold the head of mine offspring? And say yet again that while the father of Irij lives he will not abandon his intent. And now that thou hast listened unto my message, lay it up in thy heart and make haste from hence." When the messenger had heard these words he departed with speed. And when he was come unto Silim and Tur he told them thereof, and how he had seen Minuchihr sitting upon a throne of gold, and how for strength he was like unto Tahumers, who had bound the Deevs. And he told how heroes bearing names that filled the world with wonder stood round about him, Kawah the smith, and Karun his son, and Serv, the King of Yemen, and next in might unto the Shah was Saum, the son of Neriman, the unvanquished in fight, and Guerschasp the victorious, his treasurer. Then he spake of the treasures that filled the house of Feridoun, and of the army great in number, so that the men of Roum and China could not stand against them. And he told how their hearts were filled with hatred of the Kings because of Irij. The Kings, when they heard this and the message of their father, trembled for fear. And Tur said unto Silim- "Henceforth we must forego pleasure, for it behoveth us to hasten, and not tarry till the teeth of this young lion be sharpened, and he be waxed tall and strong." Then they made ready their armies, and the number of their men was past the counting. Helmet was joined to helmet, and spear to spear, and jewels, baggage, and elephants without number went with them, and you would have said it was a host that none could understand. And they marched from Turan into Iran, and the two Kings rode before them, their hearts filled with hate. But the star of these evil ones was sinking. For Feridoun, when he learned that an army had crossed the Jihun, called unto him Minuchihr his son, and bade him place himself at the head of the warriors. And the host of the Shah was mighty to behold, great and strong, and it covered the land like unto a cloud of locusts. And they marched from Temmische unto the desert, and Minuchihr commanded them with might. And on his right rode Karun the Avenger, and on his left Saum, the son of Neriman, and above their heads waved the flag of Kawah, and their armour glistened in the sun. Like as a lion breaketh forth from the jungle to seize upon his prey, so did this army rush forth to avenge the death of Irij. And the head of Minuchihr rose above the rest like to the moon or the sun when it shineth above the mountains. And he exhorted them in words of fire that they rest not, neither weary, until they should have broken the power of these sons of Ahriman. Now Tur and Silim, when they saw that the Iranians were come out against them, set in order their army. And when the day had torn asunder the folds of night, the two armies met in battle, and the fight waged strong until the setting of the sun. And the earth was a sea of blood, and the feet of the elephants were like to pillars of coral. And when the sun was sunk to his rest, Tur and Silim consulted how they might seize upon Minuchihr by fraud, for they saw that his arm was strong and his courage undaunted. So Tur set forth at the head of a small band to surprise him in his tents. But Minuchihr was aware of his evil plans, and sprang upon him. And when Tur would have fled Minuchihr followed after him and struck a lance into his back. And when he had killed him he cut his head from his trunk, and the body did he give unto the wild beasts, but the head he sent to Feridoun. And he wrote to him and sent him greeting, and told him all that was come about, and how he should neither rest nor tarry until the death of Irij be avenged. Now Silim, when he learned the fate of his brother, was sore afraid, and cast about him for an ally. And there came unto him Kakoui, of the seed of Zohak. But Minuchihr wrestled with him for a morning's space and overcame him also, though the Deev was strong and powerful in fight. Then Silim was cast down yet more, and he sought to hide him by the sea-shore. But Minuchihr cut off his path and overtook him, and with his own hand he slew him, and cut his head from his trunk. And he raised the head upon his lance. And when the army of Silim saw this they fled into the hills, and vanished like cattle whom the snow hath driven from their pasture. Then they took counsel and chose out a man from among their midst, one that was prudent and gentle of speech. And they bade him go before the Shah and say- "Have mercy upon us, O Shah, for neither hate nor vengeance drove us forth against thee, but only this, that we obeyed the wills of our lords. But we ourselves are peaceful men, tillers of the earth and keepers of cattle, and we pray thee that thou let us return in safety whence we are come. And we acknowledge thee our Shah, and we pray thee make thy servants acquainted with thy desires." When Minuchihr had heard these words he spake and said- "My desire is not after these men, neither is my longing after blood but mercy. Let every man lay down his arms and go his ways, and let peace be in the land, and joy wait upon your feet." When the men heard this they praised the Shah, and called down blessings upon his head. And they came before him, every man bearing his armour and the weapons of battle. And they laid them at his feet, and of weapons there was reared a mighty mountain, and the blue steel glistened in the sun. Then Minuchihr dismissed them graciously. And when the army was dispersed he sent a messenger unto Feridoun bearing the head of Silim and a writing. And when he had ordered all things he set out at the head of his warriors unto the city of Feridoun. And his grandsire came forth to meet him, and there came with him many elephants swathed in gold, and warriors arrayed in rich attire, and a large multitude clad in garments of bright hue. And flags waved above them, and trumpets brayed, and cymbals clashed, and sounds of rejoicing filled the air. But when Minuchihr saw that his grandsire came towards him, he got from his horse and ran to meet him, and fell at his feet and craved his blessing. And Feridoun blessed Minuchihr and raised him from the dust. And he bade him sit again upon his horse and took his hand, and they entered the city in triumph. And when they were come to the King's house, Feridoun seated Minuchihr upon a throne of gold. Then he called unto him Saum, the son of Neriman, and said- "I pray thee bring up this youth and nourish him for the kingdom, and aid him with thy might and mind." And he took the hand of Minuchihr and put it into that of Saum, and said- "Thanks be unto God the merciful, who hath listened unto my voice, and granted the desires of His servant. For now shall I go hence, and the world will I cumber no more." Then when he had given gifts unto his servants he withdrew into solitude, and gazed without cease upon the heads of his sons, neither refrained he from bewailing their evil fate, and the sorrow they had brought upon him. And daily he grew fainter, and at last the light of his life expired, and Feridoun vanished from the earth, but his name remained behind him. And Minuchihr mourned for his grandsire with weeping and lamentation, and raised above him a stately tomb. But when the seven days of mourning were ended, he put upon his head the crown of the Kaianides, and girt his loins with a red sash of might. And the nation called him Shah, and he was beloved in the land.

Chapter 1 The Shahs of Old Kaiumers first sat upon the throne of Persia, and was master of the world. He took up his abode in the mountains, and clad himself and his people in tiger-skins, and from him sprang all kindly nurture and the arts of clothing, till then unknown. Men and beasts from all parts of the earth came to do him homage and receive laws at his hands, and his glory was like to the sun. Then Ahriman the Evil, when he saw how the Shah's honour was increased, waxed envious, and sought to usurp the diadem of the world. So he bade his son, a mighty Deev, gather together an army to go out against Kaiumers and his beloved son Saiamuk and destroy them utterly. Now the Serosch, the angel who defendeth men from the snares of the Deevs, and who each night flieth seven times around the earth that he may watch over the children of Ormuzd, when he learned this, appeared like unto a Peri and warned Kaiumers. So when Saiamuk set forth at the head of his warriors to meet the army of Ahriman, he knew that he was contending against a Deev, and he put forth all his strength. But the Deev was mightier than he, and overcame him, and crushed him under his hands. When Kaiumers heard the news of mourning, he was bowed to the ground. For a year did he weep without ceasing, and his army wept with him; yea, even the savage beasts and the birds of the air joined in the wailing. And sorrow reigned in the land, and all the world was darkened until the Serosch bade the Shah lift his head and think on vengeance. And Kaiumers obeyed, and commanded Husheng, the son of Saiamuk, "Take the lead of the army, and march against the Deevs." And the King, by reason of his great age, went in the rear. Now there were in the host Peris; also tigers, lions, wolves, and other fierce creatures, and when the black Deev heard their roaring he trembled for very fear. Neither could he hold himself against them, and Husheng routed him utterly. Then when Kaiumers saw that his well-beloved son was revenged he laid him down to die, and the world was void of him, and Husheng reigned in his stead. Now Husheng was a wise man and just, and the heavens revolved over his throne forty years. justice did he spread over the land, and the world was better for his reign. For he first gave to men fire, and showed them how to draw it from out the stone; and he taught them how they might lead the rivers, that they should water the land and make it fertile; and he bade them till and reap. And he divided the beasts and paired them and gave them names. And when he passed to a brighter life he left the world empty of a throne of power. But Tahumers, his son, was not unworthy of his sire. He too opened the eyes of men, and they learned to spin and to weave; and he reigned over the land long and mightily. But of him also were the Deevs right envious, and sought to destroy him. Yet Tahumers overcame them and cast them to earth. Then some craved mercy at his hands, and sware how they would show him an art if he would spare them, and Tahumers listened to their voice. And they taught him the art of writing, and thus from the evil Deevs came a boon upon mankind. Howbeit when Tahumers had sat upon the golden throne for the space of thirty years he passed away, but his works endured; and Jemshid, his glorious son, whose heart was filled with the counsels of his father, came after him. Now Jemshid reigned over the land seven hundred years girt with might, and Deevs, birds, and Peris obeyed him. And the world was happier for his sake, and he too was glad, and death was unknown among men, neither did they wot of pain or sorrow. And he first parcelled out men into classes; priests, warriors, artificers, and husbandmen did he name them. And the year also he divided into periods. And by aid of the Deevs he raised mighty works, and Persepolis was builded by him, that to this day is called Tukht-e-Jemsheed, which being interpreted meaneth the throne of Jemshid. Then, when these things were accomplished, men flocked from all corners of the earth around his throne to do him homage and pour gifts before his face. And Jemshid prepared a feast, and bade them keep it, and called it Neurouz, which is the New Day, and the people of Persia keep it to this hour. And Jemshid's power increased, and the world was at peace, and men beheld in him nought but what was good. Then it came about that the heart of Jemshid was uplifted in pride, and he forgot whence came his weal and the source of his blessings. He beheld only himself upon the earth, and he named himself God, and sent forth his image to be worshipped. But when he had spoken thus, the Mubids, which are astrologers and wise men, hung their heads in sorrow, and no man knew how he should answer the Shah. And God withdrew his hand from Jemshid, and the kings and the nobles rose up against him, and removed their warriors from his court, and Ahriman had power over the land. Now there dwelt in the deserts of Arabia a king named Mirtas, generous and just, and he had a son, Zohak, whom he loved. And it came about that Ahriman visited the palace disguised as a noble, and tempted Zohak that he should depart from the paths of virtue. And he spake unto him and said- "If thou wilt listen to me, and enter into a covenant, I will raise thy head above the sun." Now the young man was guileless and simple of heart, and he sware unto the Deev that he would obey him in all things. Then Ahriman bade him slay his father, "for this old man," he said, "cumbereth the ground, and while he liveth thou wilt remain unknown." When Zohak heard this he was filled with grief, and would have broken his oath, but Ahriman suffered him not, but made him set a trap for Mirtas. And Zohak and the evil Ahriman held their peace and Mirtas fell into the snare and was killed. Then Zohak placed the crown of Thasis upon his head, and Ahriman taught him the arts of magic, and he ruled over his people in good and evil, for he was not yet wholly given up to guile. Then Ahriman imagined a device in his black heart. He took upon himself the form of a youth, and craved that he might serve the King as cook. And Zohak, who knew him not, received him well and granted his request, and the keys of the kitchen were given unto him. Now hitherto men had been nourished with herbs, but Ahriman prepared flesh for Zohak. New dishes did he put before him, and the royal favour was accorded to his savory meats. And the flesh gave the King courage and strength like to that of a lion, and he commanded that his cook should be brought before him and ask a boon at his hands. And the cook said- "If the King take pleasure in his servant, grant that he may kiss his shoulders." Now Zohak, who feared no evil, granted the request, and Ahriman kissed him on his shoulders. And when he had done so, the ground opened beneath his feet and covered the cook, so that all men present were amazed thereat. But from his kiss sprang hissing serpents, venomous and black; and the King was afraid, and desired that they should be cut off from the root. But as often as the snakes were cut down did they grow again, and in vain the wise men and physicians cast about for a remedy. Then Ahriman came once again disguised as a learned man, and was led before Zohak, and he spake, saying- "This ill cannot be healed, neither can the serpents be uprooted. Prepare food for them, therefore, that they may be fed, and give unto them for nourishment the brains of men, for perchance this may destroy them." But in his secret heart Ahriman desired that the world might thus be made desolate; and daily were the serpents fed, and the fear of the King was great in the land. The world withered in his thrall, the customs of good men were forgotten, and the desires of the wicked were accomplished. Now it was spread abroad in Iran that in the land of Thasis there reigned a man who was mighty and terrible to his foes. Then the kings and nobles who had withdrawn from Jemshid because he had rebelled against God, turned to Zohak and besought him that he would be their ruler, and they proclaimed him Shah. And the armies of Arabia and Persia marched against Jemshid, and he fled before their face. For the space of twice fifty years no man knew whither he was gone, for he hid from the wrath of the Serpent-King. But in the fulness of time he could no longer escape the fury of Zohak, whose servants found him as he wandered on the sea-shore of Cathay, and they sawed him in twain, and sent tidings thereof to their lord. And thus perished the throne and power of Jemshid like unto the grass that withereth, because that he was grown proud, and would have lifted himself above his Maker. So the beloved of Ahriman, Zohak the Serpent, sat upon the throne of Iran, the kingdom of Light. And he continued to pile evil upon evil till the measure thereof was full to overflowing, and all the land cried out against him. But Zohak and his councillors, the Deevs, shut ear unto this cry, and the Shah reigned thus for the space of a thousand years, and vice stalked in daylight, but virtue was hidden. And despair filled all hearts, for it was as though mankind must perish to still the appetite of those snakes sprung from Evil, for daily were two men slaughtered to satisfy their desire. Neither had Zohak mercy upon any man. And darkness was spread over the land because of his wickedness. But Ormuzd saw it and was moved with compassion for his people, and he declared they should no longer suffer for the sin of Jemshid. And he caused a grandson to be born to Jemshid, and his parents called him Feridoun. Now it befell that when he was born, Zohak dreamed he beheld a youth slender like to a cypress, and he came towards him bearing a cow-headed mace, and with it he struck Zohak to the ground. Then the tyrant awoke and trembled, and called for his Mubids, that they should interpret to him this dream. And they were troubled, for they foresaw danger, and he menaced them if they foretold him evil. And they were silent for fear three days, but on the fourth one who had courage spake and said- "There will arise one named Feridoun, who shall inherit thy throne and reverse thy fortunes, and strike thee down with a cow-headed mace." When Zohak heard these words he swooned, and the Mubids fled before his wrath. But when he had recovered he bade the world be scoured for Feridoun. And henceforth Zohak was consumed for bitterness of spirit, and he knew neither rest nor joy. Now it came about that the mother of Feridoun feared lest the Shah should destroy the child if he learned that he was sprung from Jemshid's race. So she hid him in the thick forest where dwelt the wondrous cow Purmaieh, whose hairs were like unto the plumes of a peacock for beauty. And she prayed the guardian of Purmaieh to have a care of her son, and for three years he was reared in the wood, and Purmaieh was his nurse. But when the time was accomplished the mother knew that news of Purmaieh had reached the ears of Zohak, and she feared he would find her son. Therefore she took him far into Ind, to a pious hermit who dwelt on the Mount Alberz. And she prayed the hermit to guard her boy, who was destined for mighty deeds. And the hermit granted her request. And it befell that while she sojourned with him Zohak had found the beauteous Purmaieh and learned of Feridoun, and when he heard that the boy was fled he was like unto a mad elephant in his fury. He slew the wondrous cow and all the living things round about, and made the forest a desert. Then he continued his search, but neither tidings nor sight could he get of Feridoun, and his heart was filled with anguish. In this year Zohak caused his army to be strengthened, and he demanded of his people that they should certify that he had ever been to them a just and noble king. And they obeyed for very fear. But while they sware there arose without the doorway of the Shah the cry of one who demanded justice. And Zohak commanded that he should be brought in, and the man stood before the assembly of the nobles. Then Zohak opened his mouth and said, "I charge thee give a name unto him who hath done thee wrong." And the man, when he saw it was the Shah who questioned him, smote his head with his hands. But he answered and said- "I am Kawah, a blacksmith and a blameless man, and I sue for justice, and it is against thee, O King, that I cry out. Seventeen fair sons have I called mine, yet only one remaineth to me, for that his brethren were slain to still the hunger of thy serpents, and now they have taken from me this last child also. I pray thee spare him unto me, nor heap thy cruelties upon the land past bearing." And the Shah feared Kawah's wrath, beholding that it was great, and he granted him the life of his son and sought to win him with soft words. Then he prayed him that he would also sign the testimony that Zohak was a just and noble king. But Kawah cried, "Not so, thou wicked and ignoble man, ally of Deevs, I will not lend my hand unto this lie," and he seized the declaration and tore it into fragments and scattered them into the air. And when he had done so he strode forth from the palace, and all the nobles and people were astonished, so that none dared uplift a finger to restrain him. Then Kawah went to the market-place and related to the people all that which he had seen, and recalled to them the evil deeds of Zohak and the wrongs they had suffered at his hands. And he provoked them to shake off the yoke of Ahriman. And taking off the leathern apron wherewith blacksmiths cover their knees when they strike with the hammer, he raised it aloft upon the point of a lance and cried- "Be this our banner to march forth and seek out Feridoun and entreat him that he deliver us from out the hands of the Serpent-King." Then the people set up a shout of joy and gathered themselves round Kawah, and he led them out of the city bearing aloft his standard. And they marched thus for many days unto the palace of Feridoun. Now these things came about in the land of Iran after twice eight years were passed over the head of Feridoun. And when that time was accomplished, he descended from the Mount Alberz and sought out his mother, questioning her of his lineage. And she told him how that he was sprung from the race of Jemshid, and also of Zohak and of his evil deeds. Then said Feridoun, "I will uproot this monster from the earth, and his palace will I raze to the dust." But his mother spake, and said, "Not so, my son, let not thine youthful anger betray thee; for how canst thou stand against all the world?" Yet not long did she suffer the hard task to hinder him, for soon a mighty crowd came towards the palace led by one who bare an apron uplifted upon a lance. Then Feridoun knew that succour was come unto him. And when he had listened to Kawah, he came into the presence of his mother with the helmet of kings upon his head, and he said unto her- "Mother, I go to the wars, and it remaineth for thee to pray God for my safety." Then he caused a mighty club to be made for him, and he traced the pattern thereof upon the ground, and the top thereof was the head of a cow, in memory of Purmaieh, his nurse. Then he cased the standard of Kawah in rich brocades of Roum, and hung jewels upon it. And when all was made ready, they set forth towards the West to seek out Zohak, for, they knew not that he was gone to Ind in search of Feridoun. Now when they were come to Bagdad, which is upon the banks of the Tigris, they halted, and Feridoun bade the guardians of the flood convey them across. But these refused, saying, the King bade that none should pass save only those who bore the royal seal. When Feridoun heard these words he was wroth, and he regarded not the rushing river nor the dangers hidden within its floods. He girded his loins and plunged with his steed into the waters, and all the army followed after him. Now they struggled sore with the rushing stream, and it seemed as though the waves would bear them down. But their brave horses overcame all dangers, and they stepped in safety upon the shore. Then they turned their faces towards the city which is now called Jerusalem, for here stood the glorious house that Zohak had builded. And when they had entered the city all the people rallied round Feridoun, for they hated Zohak and looked to Feridoun to deliver them. And he slew the Deevs that held the palace, and cast down the evil talisman that was graven upon the walls. Then he mounted the throne of the idolater and placed the crown of Iran upon his head, and all the people bowed down before him and called him Shah. Now when Zohak returned from his search after Feridoun and learned that he was seated upon his throne, he encompassed the city with his host. But the army of Feridoun marched against him, and the desires of the people went with them. And all that day bricks fell from the walls and stones from the terraces, and it rained arrows and spears like to hail falling from a dark cloud, until Feridoun had overcome the might of Zohak. Then Feridoun raised his cow-headed mace to slay the Serpent-King. But the blessed Serosch swooped down, and cried- "Not so, strike not, for Zohak's hour is not yet come." Then the Serosch bade the Shah bind the usurper and carry him far from the haunts of men, and there fasten him to a rock. And Feridoun did as he was bidden, and led forth Zohak to the Mount Demawend. And he bound him to the rock with mighty chains and nails driven into his hands, and left him to perish in agony. And the hot sun shone down upon the barren cliffs, and there was neither tree nor shrub to shelter him, and the chains entered into his flesh, and his tongue was consumed with thirst. Thus after a while the earth was delivered of Zohak the evil one, and Feridoun reigned in his stead.

Bhagat Puran Singh Ji Sachahu orai sabh ko upar sach āchār. ||5|| In a world today, where everyone strives to live off the glory of those heroes of the past, and desperately seek to either establish their uniqueness or prove their membership, here is a true Khalsa, who sought nothing but the blessings of the down trodden, whom the rest of nation ignored. A true nishkaam sevadaar, a true seva-panthi. http://www.sikhawareness.com/sikhawareness...p?p=80433#80433

Bhagat Puran Singh About Pingalwara Any visitor to the city of Amritsar who keeps his eyes open, cannot fail to notice black wooden boxes, bearing crude writings in white in Hindi, Punjabi, Urdu and English, placed in crossings and public thoroughfares, reminding him of the duty he owes to his brethren, the sick and suffering, the aged and the infirm. At some places he may come across large wooden black-boards bearing extensive writings of a similar type seeking to strike a sympathetic chord in him or containing a homily on civics and morality, religion and philosophy. If he were to pause and read, he would surely find that these are the insignia of Pingalwara (literally a home of the cripple)-a unique institution founded by an equally unique person. He is a tall, shabbily dressed man, who may be found tramping with his wooden sandals or riding a rickshaw, along with an invalid. He always carries a brass bell hanging by his side and announcing his rrival. This man, you may call him a superman, even an angel, goes by the name of Bhagat Puran Singh. He was born and brought up in a Hindu family of village Rajewal (Rahnon) in Ludhiana district but he found greater solace and inspiration in the teachings of the Sikh Gurus, when, in spite of his intense passion for learning, poverty forced him to discontinue his studies in the tenth class of a high school. So he adapted his erstwhile worldly dreams, for their fulfillment, to a nobler atmosphere of spirit that the Gurdwara Dehra Sahib of Guru Arjan Dev and Shahid Ganj of Bhai Mani Singh, the princes among the martyrs, provided him at Lahore. He, therefore, lost no time in taking a vow of celibacy dedicating his life to the service of suffering humanity. He started at Lahore his career of social and humanitarian activities. This was in the year 1924 when Puran Singh was hardly a youth of 19. Since then he has been indefatigably carrying on his altruistic activities, day and night in scorching heat and biting cold, in rains and under dust storms, undeterred by adversities, undaunted by criticism, and unruffled by the obstacles that crop up on the path of social service. His enthusiasm knows no bounds and his determination remains unshaken. Friend of the forlorn, helper of the helpless, a ready nurse for a patient of any disease however loathsome, infectious, unmindful of his personal health; safety or convenience, making not the slightest distinction on the basis of caste, creed or community regarding the person in need of his service; this single man has, by his example and precept, inspired many and with their co-operation has, in a short space of nine years, built from a scratch what may justly claim to be an institution. You may not know Bhagat Ji, but if he were to come to sense you as a man who can assist him in furtherance of his noble cause, even to a small extent, he is sure to find you out, and may even urge you to help and contribute to his cause. To the writer he became known in about the year 1940 when he walked barefooted and half naked on the roads of Lahore, usually with a cripple boy as his sacred load on his back and picking up all things like the stone, metal pieces, banana peels, nails, horse-shoes and brick bats that my interfere with the convenience and safety of vehicles and public. His humanitarian activities justified the renewal of his acquaintance and casual visits of the writer to the place of his activities. Though unable to have academic education within the four walls of a regular educational institution, Bhagat Puran Singh, on account of his inborn zeal, has by constant personal effort, acquired a vast amount of knowledge on various topics and in the words of Principal TejaSingh "has reached the highest level of thought through practically associating himself with the realities of life". This passion of learning he manifested very early and is associated with an equally great enthusiasm to spread light of knowledge among others. He has, therefore, accumulated a large collection of books and old copies of several journals. The number of books and journals is evidently sufficient for running a small library and a reading room. In the main ward is housed another section of the publications, and printing press which has to its credit not less than sixty books, booklets, pamphlets, posters and placards. Looking at the wide range of the subject of his publication, it can be said without exaggeration that his printing department is verily a transmitting station of valuable information for the guidance and reconstruction of man and society. Original in its concept, the institution represent a natural outcome of an irresistible urge of Bhagatji to do his best for the poor and helpless patients, who cannot gain admission into the hospitals. Such an idea could, as a matter of fact, take its birth in the mind of a poor man only and not a rich man, because the approach of each, to such a social problem, is radically different. A rich person always thinks in terms of endowing money and running his Own independent hospital, self contained in every respect. He thinks of providing his own doctors, his own equipment with medical or surgical apparatus, an aspect of the hospital, which is very costly as it eats a lion's share of the hospital's maintenance funds. This is all very well in a place, where there is no hospital. But in a central city like Amritsar, where a highly equipped hospital exists, what is needed by the common man, is not another equally self contained hospital, but greater boarding facilities, so that he may be able to avail himself of the outdoor treatment provided by the central (standard) hospital. The question of opening another hospital at one place arises only when the existing facilities for outdoor treatment are exhausted, since extension of outdoor facilities in a well-equipped hospital costs only a fraction of the outlay necessary for an additional hospital. This, according to Bhagatji, is the raison-de-etre of Pingalwara and a suggestion for the consideration of rich persons, interested in founding hospitals for public good. Another contention of Bhagatji is that howsoever rich a man may be and howsoever great his endowment, in the matter of establishing or running a hospital, he cannot compete with or equal the collective effort of society. Puran Singh's resourcelessness had led him to the finding of a solution that has surpassed that of the wealthiest man with his big endowment. In his resourcelessness he could not think of any big endowment of money but the aforesaid two ideas, which are greater than big endowments. The problem of sickness in our country is awfully large. The helpless and the homeless patient dying on the roadside is a very common sight with us. In the city of Amritsar, by no means wealthier than other cities of India, rather smaller in size than many of them, not even the seat of government, the problem of the helpless patients continued to persist for a long time before the partition of the country. Though very rich and noted for their philanthropy, the people of this city could not dream of the miserable plight of such persons as are now looked after in the Pingalwara. With our people, so poor is the notion of human dignity that the spectacle of a helpless patient dying on the road-side, unattended and uncared for, is taken as the inevitable fate of a human being. As a man of deep religious feelings and convictions Bhagat Puran Singh has solved this question by invoking and canalising the religious sentiments field hitherto neglected even by notable men of all religions. He has thus thrown a challenge to the religious people, to take up earnestly this great neglected cause. This negligence goes to mar the dignity of man and degrades our nation in the eyes of other advanced people. Here is a call not only to the normal ritual, charity to divert its flow but also to the daily charity in petty sums of an anna or two. (five paise coin or ten paise coin). Shree Acharya Vinoba Bhave said the other day that the Indian temples played a very significant part in the social and cultural life of India. This Pingalwara is a temple of God without any idol or a representative religious symbol of God installed in it. The only symbol of God in the Pingalwara is the destitute bodily helpless man. The aim and chief function of the Pingalwara is the care of the physically helpless people, whether in the grip of infirmity or old age or afflicted with sickness. But in view of its educational activity, the institution is also a social laboratory wherein the solution of many a social problem is not only discovered but from where it is also broadcast with an effective and original method of publicity. As such, this kind of temple represents a great effort of intelligent humanitarianism and is destined to play its own role in the cultural history of the country. It is unfortunate that the word Pingalwara coined by Bhagat Ji, does not fully convey the scope of its various activities and, for some people, creates a queer impression, such as that of a leper asylum' but the word is gaining a household currency in Northern India. The appalling shortage of beds in the hospitals is resulting in pushing a constantly increasing number of patients to the Pingalwara which in Northern India, is now shouldering a central burden and as such is entitled to obtain help from all persons in the region. However, further to enlist the sympathy of the public a good deal of publicity work has to be done in the territory. For this, more funds are required since the income, though apparently large, is not keeping pace even with basic expense of Pingalwara and the inevitable gap not only keeps the standard of service in the institution too low but also leaves little margin for further developmental work, including publicity, for which Bhagat Ji has to make special efforts to secure funds from persons interested in this sort of work. Puran Singh's Pingalwara is truly a nucleus of a great humanitarian movement. In the words of Principal Teja Singh it is "an island of Gandhism in the midst of clamorous politics and show."

Bhagat Puran Singh's Writings & Love For Literature - Principal Teja Singh The period of Bhagat Puran Singh's relationship with me is hardly three years. During this period he has been seeing me off and on in connection with his literary activities. In the course of this period I have found him to be inspired with an unusual zeal for social and literary work. His eagerness has always so switched my intellectual reserves that whenever he has sat by my side I have invariably been invoked to pour out my whole knowledge on any topic of the moment. His presence has always afforded me a relief by giving me an opportunity to give an outlet to my thought which buried deep in memories. During my whole life including the 40 years of my educational career I have found him to be the only man who has sat by my side as an earnest and most zealous student of literature. He is an example of a man reaching the highest level of thought through practically associating himself with the realities of life as apart from mere bookish study gleaning borrowed truths which always carry with them musty stench of aged. His truths are discovered not from books, but from active throbbing life. He is an example of learning by experience in the best Indian traditions of Malabari (Parsi) Bhai Pheru and Nawab Kapur Singh. He has revived those Sikh legends which had become almost unbelievable. In this respect his example will serve as a beacon light for all aspirants emerging from low stations of life. He has created a new front, that of healthy literature, that provokes new thoughts, stirs up new emotions, gives new urges for active good, He has launched a new campaign of social welfare through publicity the beginnings of which are developing into great heights. His work in the cause of the submerged humanity-the aged, the infirm, and the sick is not only monumental but original'-in conception destined to go down in the annals of the social history of India.

Remembering a Sage - V.N. Naraynan On an August day falls the death anniversary of Bhagat Puran Singh, the sage of Pingalwara (Amritsar). The last few weeks of this servant of the hapless and the forlorn were full of pain, which reminded one of the suffering of Christ on the Cross. The day after his passing into eternity was the sixth day of August. Pasternak says in "Zhivago's Poems": "You walked in a loose crowd. /Then someone remembered/ That by the Old Calendar/Today was the sixth of August, /the Lord's Transfiguration." Was it a coincidence or a manifestation of the Supreme Will? This great man is not dead. He lives on amidst the suffering people, transfigured and immortalised. He did not work miracles. But he did reveal, in word and deed, the power to transform lives, alleviate pain and lift up such hearts as are hurt, depressed and disconsolate. We remember him respectfully because he was different from most of us: he worked recklessly but splendidly to show us how not to make yesterday's cup of bitterness "more full with the pain of today." He sought to shake society out of its sloth, not with aimless fury but with deliberate effort, and found for grief the panacea of service humility and compassion. He had immersed himself in the teachings of the Gurus. He had imbibed the essential Gandhi as he had assimilated history and the distilled wisdom of the centuries. There was no fretting or regretting. His was a life well-lived. Ours are lives spent in the settling of scores and in the settlement of accounts. He was a Bhagat (a devotee), Puran (whole) and Singh (a lion). Few names suit a person so aptly. The lion-hearted devotee wanted us to realise what the Rishis have commanded us to be: Be thou whole. The rest is immaterial. "People are my God," he said. He worked for their well-being. Nothing else mattered. Nothing else matters for an unfragmented person like him. He did things in great sweeps. He had the choice of working in certain spheres which promised comfort, money and material satisfaction. He chose a path which brought him, all these "gains", but not for himself. What personal consideration would-matter to a man who had learnt to remember this; "Truth is our another, justice our father, pity our wife, respect for others our friend and clemency our children; surrounded by such relatives, we have nothing to fear"? The curvilinear movement of life took him from his place of birth in a well-to-do Hindu family of Ludhiana, through hard times and with little formal education, to Gurdwara Dehra Sahib in Lahore. His mother had prepared him for the daunting tasks ahead. A crippled and mentally retarded child, spotted by him near the gurdwara, confirmed him in his mission. As Jesus founded his church on Peter, his rock, Bhagat Puran Singh laid the foundation of his Pingalwara on the ennobling presence of this beloved child named Piara Singh. Lahore's Dyal Singh Library helped him in self-education. The inhuman condition thrown up by the country's partition led him to the ideas of organised and institutionalised patient-care. All forms of handicap could be treated and mitigated, he said. No stigma was irredeemable, he taught. Hundreds of unbearable lives were made worth living by him. Women and children were the main beneficiaries of his "God-guided" plans. He inculcated in people the habit of giving until it hurt. Pingalwara became a metaphor of help in a world full of misery. The institution has grown and become the centre of a service movement. Will it remain so? No one knows the answer. His death could not destroy Bhagat Puran Singh. The deterioration of his institution can do so. Our duty to the Pingalwara (s) is clear. The sage told us that abandoning the instinctive pursuit of self-interest, man must cultivate the higher instincts of sympathy and mutual help. We felt supremely happy by achieving the political miracle of freedom on the quicksand of social slavery and inner corruption. This teacher of ours warned us against viewing historical surprises as the roots of our troubles. The strength of the many must conquer the sufferings of the few. Finite man has infinite capabilities; realise this; work; suffer; mitigate suffering ... Bhagat Puran Singh's thoughts should form part of the process of our daily examination of conscience.

In a world today, where everyone strives to live off the glory of those heroes of the past, and desperately seek to either establish their uniqueness or prove their membership, here is a true Khalsa, who sought nothing but the blessings of the down trodden, whom the rest of nation ignored. A true nishkaam sevadaar, a true seva-panthi. Humility is my Mace - V.N. Naraynan He looks like the rishies of old and the Khalsa of Guru Gobind Singh—a veritable combination of courage and compassion, a total embodiment of unselfishness and service. Bhagat Puran Singh is what India’s distilled wisdom and rich heritage are all about. There he sits, at the entrance of the Golden Temple at Amritsar, with loads and loads of paper around him. In front of him is a brass vessel as nondescript as the man’s physical appearance. Visiting devotees to the shrine stop, pay silent obeisance, put some cash into the tray and move on. Bhagat Puran Singh neither seeks nor acknowledges their greetings.The money piles up, but the sage notes it not, and along comes a seeker and the sage welcomes with open arms. There is spontaneous rapport and the generation gap is closed. You wonder what this wizened old man has - anything at all - to say and minutes later there is another kind of wonder : how is it that this frail man of near ninety is so well versed in ecology, environment problems, the Tehri dam, Narmada and deficit financing. The words of Guru Nanak in Var Asa flash through the mind "He who attains humility through love and devotion to God, Such a one may attain emancipation". If you are from the Tribune ? I have reprinted your article on ... (he turns to one of the Sewadars to open a bundle). The Times of India had a series of articles on this subject..." Amazing that he should tell a journalist what the journalist had written. Perhaps the transience of journalism acquires the trappings of immortality through not a mass medium but a spiritual one. Bhagatji subscribes to two dozen regional, nation and international dailies and magazines - and reads them all. What obsesses us most - the daily obscenities of politician and editorial homilies of journalists—does not occupy his attention for more than a fleeting moment. Bhagatji, over the decades, has developed a feel for real news, that which concerns the people, society at large and the values that (ought to) govern it. He is gentle, soft and sublimely uncritical of anything around him. To him, all of God’s creations are sacred, be the animal, vegetable or mineral or whatever. He collects, as he walk along the streets of Amritsar, pebbles, horse-shoes, peculiar shaped stones, and a lot else... An important, looking SGPC functionary, surrounded by kirpan-wielding assistants and armed guards, passes by. Somehow, the presence of Bhagat Puran Singh with no guards, no security, no Paraphernalia, seems irksome and out of place. What is the secret of this man’s impregnable security ? Guru Arjun Dev has the answer : "Humility is my mace; Touching The dust on the feet of the people, my spear These weapons no-evildoer can withstand, The Master, all-endowed, has armed me with these", (Sorath 80) The picking of pebbles on the street is very symbolic. After all for, close to seven decades Bhagatji had been picking up human pebbles cast away on the street by a cruel destiny or an uncaring society. God helps those who help themselves; Bhagat Puran Singh has vowed to help those who can’t help themselves.He is the saint of our times. Contemporary history has few names ( I have Mother Teresa in my mind when I write this) which can boast of such relentless service to humanity as that of Bhagat Puran Singh. "Binu seva phal kabhu na pawasi seva kami sari". Talking to him is enlightening. He has very simple remedies for almost all the nation’s ills. All perfectly practical and easily enforceable - but in a nation of Bhagat Puran Singh. A few public spirited Indians in the USA have started a movement to recommend the Noble Peace Prize for Bhagatjl. He would be the last person to be enthusiastic about it. He knows the difference between the emancipated soul and the good Samaritan, the difference that would explain why Martin Luther King’s non violence struggle was worthy of Nobel Award, and why the Noble Prize is unworthy of Mahatma Gandhi’s Satyagriha and Ahimsa. But the prize money - around Rs. 40 Lakh - is welcome if only to house Pingalwara in a better building and with improved hygiene and amenities. Also, the Noble Prize needs to redeem its honour by going to the right persons. The cause must be taken up by the country at large. Meanwhile, the saint goes on unworried by the mess caused by our leaders to the country. Bhagat Puran Singh would echo Guru Nanak Dev..."I have learnt by the light shed by the Master, perfectly endowed; Recluse, hero, celibate or sanyassi - No one may expect to earn merit without dedicated service— Service which is the essence of purity." V.N. Narayanan Editor-in-Chief, The Tribune Chandigarh

Pandit Kharaitee Lal Taheem, Delhi Gharana. Gurmat Sangeet Raag application was learnt through a lifetimes worth of reseach, study and exchange with practitioners.

Thanks you so much veer ji, you have provided 2 very invaluable and rare pictures of a Sikh Rabab (as modified by Guru Nanak Dev Ji) and a puratan Saranda (not Siranada, Nepalese Sarangi, and the many other variations people claim to be Saranda today). With regards to Rustam Ji, I think that they were one of the many influences that moulded the St. George legend.... no surprise as St. George is said to have been born in Turkey/Persia and even to have fought for the Persian King, until he declared his loyalty to the Christ (one version of history) and was tortured to death.

Can anyone confirm these are indeed the correct translations of the Mukat Nama? http://www.tapoban.org/phorum/read.php?f=1...25&t=116025 extracted from Life and Ideals of Sri Guru Gobind Singh Ji by S.S. Kohli Litsen, O GurSikh! Do not borrow, but if forced by circumstances you have to borrow, return the debt faithfully. Make thy spouse comfortable and remain a good citizen. Never tell lies,nor litsen to them nor be fascinated towards them. Always practice Truth and remain in the company of the Truthful people and act Truthfully in the profession adopted by you. Do not eat the leavings of others. Share thy meal with others but do not eat when your head is not covered. While taking meal, repeat the Name of the Lord, Waheguru. Do not see a naked woman, nor keep her form in your memory. Do not touch another's wealth and keep away from evil company. Do not eat any meat. Do not fall a prey to corrupt practices and lead a noble life. Take a bath in cold fresh water in the early hours of the morning. Do not keep thy body naked while asleep. Remember the Name of the Lord, Waheguru. Take the pahul (nectar) of the Guru and act according to the dictates of Guru Granth Sahib. Marry a daughter in the house of a Sikh. Keep thy spouse and children out of the company of evil-minded persons and while doing odd jobs of the house, recite the mantra of the Guru. Do not accept any other offering of worship except the Karaha Prasad. Only accept the offering being distributed by the sewadar. The sewadar should distribute the offering equally among the Sikhs present in the congregation. Whosoever violates this shall be punished. The Sikh shall receive the offerings without leaving their seat...... Keep one tenth of thy earnings for the Guru and use the remaining for yourself and your family. Do not weep on the death of a relative but recite Anand and distribute Karaha Prasad in the congregation. Keep thy hair, the seal of the Guru, intact on thy body. Do not worship the stone (idol) and do not follow the falsehood of varna (caste) and ashrama (the stages of life). -Mukat-Nama Nanak Raaj Chalaa-i-aa Sach Kot Sataanee Neev Dai. Nanak Established Rule by raising the Fort of Truth on the Strongest Foundations.

Thank you very much Veer N3O Ji, if you have time, it would be helpful if you could just reduce the poster so it fits the screen. Dhanvaad. Would be great if forum sangat could also come and support what will hopefully be the first of many similar kirtan darbaars, there will be a similar one in the Midlands in June, date and location to be confirmed. If anyone would like to do kirtan at the Darbaar, please pm me, and I will see if we can fit you in, if not this time then definately next time. Only requests is, shabd is sung in title raag and rahao is used as astai, tanti saaj are encouraged, but vaja is acceptable. Vaheguru ji ka Khalsa, Vaheguru ji ki Fat-heh

Bhenji, Surjit Singh Ji Namdhari was, only Professor Ji's instrumental Gurdev, not sangeet/raag Gurdev. "your right the sangat (who coincidently has no previous knowledge of raag or gurmat sangeet so has nothing to compare to) will decide" Don't worry, thanks to efforts of many in India, UK, US, Canada, Malaysia... this is changing, very fast. Watch this space.

Bhen Kaur-UK, Professor Ji does also operate a Gur-Shishya system for dedicated students. Students are taught on an academic basis, so not just learning how to play an instrument, memorise a raag and render an alaap, but also the history of raags, the meanings of raags, the formula's behind taanas, which audiences marvel at when famous musicians are simply using basic mathematical structures to entertain and a whole host more. This is also creating awareness of Sikh music in the educational institutions and over time, this will hopefully flourish as more youth become experienced and are able to contribute in a myriad of ways to the propogation of Gurmat Sangeet. There is a huge amount of info which your traditional Guru will not know, and take you years to teach (to keep them in business). There is a fine line I agree with you, some things take time to perfect, but that comes with individuals efforts. The more in depth support is there for those showing dedication. The programmes serve multi purpose, not just to produce singers and musicians, but also composers, researchers, historians, lecturers, media experts etc.. Only time will tell how successful these efforts are. Senior students have already played a large part in the latest album "Anhad", have toured and taught in India, America and Canada, Malaysia, Thailand... and there are many more projects which will involve just the students which are on the horizon. The sangat will ultimately judge. We need only try to encourage and support the hard work of dedicated people, unless of course we are qualified or experienced enough ourselves, to offer suggestions.