When the Son of the Chan was carrying off Ssidi, as formerly, Ssidi related the following tale:—
“A long while ago, there was in the very centre of a certain kingdom an old pagoda, in which stood the image of Choschim Bodissadoh (a Mongolian idol), formed of clay. Near unto this pagoda stood a small house, in which a beautiful maiden resided with her aged parents. But at the mouth of the river, which ran thereby, dwelt a poor man, who maintained himself by selling fruit, which he carried in an ark upon the river.
“Now it happened once, that as he was returning home he was benighted in the neighbourhood of the pagoda. He listened at the door of the house in which the two old people dwelt, and heard the old woman say unto her husband, ‘We are both grown exceedingly old; could we now but provide for our daughter, it would be well.’
“‘That we have lived so long happily together,’ said the old man, ‘we are indebted to the talisman of our daughter. Let us, however, offer up sacrifice to Bodissadoh, and inquire of him to what condition we shall dedicate our daughter—to the spiritual or to the worldly. To-morrow, at the earliest dawn, we will therefore lay our offering before the Burchan.’
“‘Now know I what to do,’ said the listener; so in the night-time he betook himself to the pagoda, made an opening in the back of the idol, and concealed himself therein. When on the following morning the two old people and the daughter drew nigh and made their offering, the father bowed himself to the earth and spake as follows:—
“‘Deified Bodissadoh! shall this maiden be devoted to a spiritual or worldly life? If she is to be devoted to a worldly life, vouchsafe to point out now or hereafter, in a dream or vision, to whom we shall give her to wife.’
“Then he who was concealed in the image exclaimed, ‘It is better that thy daughter be devoted to a worldly life. Therefore, give her to wife to the first man who presents himself at thy door in the morning.’
“The old people were greatly rejoiced when they heard these words; and they bowed themselves again and again down to the earth, and walked around the idol.
“On the following morning the man stepped out of the idol and knocked at the door of the aged couple. The old woman went out, and when she saw that it was a man, she turned back again, and said to her husband, ‘The words of the Burchan are fulfilled; the man has arrived.’
“‘Give him entrance!’ said the old man. The man came in accordingly, and was welcomed with food and drink; and when they had told him all that the idol had said, he took the maiden with the talisman to wife.
“When he was wandering forth and drew nigh unto his dwelling, he thought unto himself, ‘I have with cunning obtained the daughter of the two old people. Now I will place the maiden in the ark, and conceal the ark in the sand.’
“So he concealed the ark, and went and said unto the people, ‘Though I have ever acted properly, still it has never availed me yet. I will therefore now seek to obtain liberal gifts through my prayers.’ Thus spake he, and after repeating the Zoka-prayers (part of the Calmuc ritual), he obtained food and gifts, and said, ‘To-morrow I will again wander around, repeat the appointed Zoka-prayers, and seek food again.’
“In the meanwhile it happened that the son of the Chan and two of his companions, with bows and arrows in their hands, who were following a tiger, passed by unnoticed, and arrived at the sand-heap of the maiden Ssuwarandari. ‘Let us shoot at that heap!’ cried they. Thus spake they, and shot accordingly, and lost their arrows in the sand. As they were looking after the arrows, they found the ark, opened it, and drew out the maiden with the talisman.
“‘Who art thou, maiden?’ inquired they. ‘I am the daughter of Lu.’ The Chan’s son said, ‘Come with me, and be my wife.’ And the maiden said, ‘I cannot go unless another is placed in the ark instead of me.’ So they all said, ‘Let us put in the tiger.’ And when the tiger was placed in the ark, the Chan’s son took away with him the maiden, and the talisman with her.
“In the meanwhile the beggar ended his prayers; and when he had done so, he thought unto himself, ‘If I take the talisman, slay the maiden, and sell the talisman, of a surety I shall become rich indeed.’ Thus thinking he drew nigh unto the sand-heap, drew forth the ark, carried it home with him, and said unto his wife, who he thought was within the ark, ‘I shall pass this night in repeating the Zoka-prayers.’ He threw off his upper garment. And when he had done so, he lifted off the cover of the ark, and said, ‘Maiden, be not alarmed!’ When he was thus speaking, he beheld the tiger.
“When some persons went into the chamber on the following morning, they found a tiger with his tusks and claws covered with blood, and the body of the beggar torn into pieces.
“And the wife of the Chan gave birth to three sons, and lived in the enjoyment of plenty of all things. But the ministers and the people murmured, and said, ‘It was not well of the Chan that he drew forth his wife out of the earth. Although the wife of the Chan has given birth to the sons of the Chan, still she is but a low-born creature.’ Thus spoke they, and the wife of the Chan received little joy therefrom. ‘I have borne three sons,’ said she, ‘and yet am noways regarded; I will therefore return home to my parents.’
“She left the palace on the night of the full moon, and reached the neighbourhood of her parents at noontide. Where there had formerly been nothing to be seen she saw a multitude of workmen busily employed, and among them a man having authority, who prepared meat and drink for them. ‘Who art thou, maiden?’ inquired this man. ‘I come far from hence,’ replied the wife of the Chan; ‘but my parents formerly resided upon this mountain, and I have come hither to seek them.’
“At these words the young man said, ‘Thou art then their daughter?’ and he received for answer, ‘I am their daughter.’
“‘I am their son,’ said he. ‘I have been told that I had a sister older than myself. Art thou she? Sit thee down, partake of this meat and this drink, and we will then go together unto our parents.’
“When the wife of the Chan arrived at the summit of the mountain, she found in the place where the old pagoda stood a number of splendid buildings, with golden towers full of bells. And the hut of her parents was changed into a lordly mansion. ‘All this,’ said her brother, ‘belongs to us, since you took your departure. Our parents lived here in health and peace.’
“In the palace there were horses and mules, and costly furniture in abundance. The father and mother were seated on rich pillows of silk, and gave their daughter welcome, saying, ‘Thou art still well and happy. That thou hast returned home before we depart from this life is of a surety very good.’
“After various inquiries had been made on both sides, relative to what had transpired during the separation of the parties, the old parents said, ‘Let us make these things known unto the Chan and his ministers.’
“So the Chan and his ministers were loaded with presents, and three nights afterwards they were welcomed with meat and drink of the best. But the Chan said, ‘Ye have spoken falsely, the wife of the Chan had no parents.’ Now the Chan departed with his retinue, and his wife said, ‘I will stop one more night with my parents, and then I will return unto you.’
“On the following morning the wife of the Chan found herself on a hard bed, without pillows or coverlets. ‘What is this?’ exclaimed she; ‘was I not this night with my father and mother—and did I not retire to sleep on a bed of silk?’
“And when she rose up she beheld the ruined hut of her parents. Her father and mother were dead, and their bones mouldered; their heads lay upon a stone. Weeping loudly, she said unto herself, ‘I will now look after the pagoda.’ But she saw nothing but the ruins of the pagoda and of the Burchan. ‘A godly providence,’ exclaimed she, ‘has resuscitated my parents. Now since the Chan and the ministers will be pacified, I will return home again.’
“On her arrival in the kingdom of her husband, the ministers and the people came forth to meet her, and walked around her. ‘This wife of the Chan,’ cried they, ‘is descended from noble parents, has borne noble sons, and is herself welcome, pleasant, and charming.’ Thus speaking, they accompanied the wife of the Chan to the palace.”
“Her merits must have been great.” Thus spake the Son of the Chan.
“Ruler of Destiny, thou hast spoken words! Ssarwala missdood jakzang!” Thus spake Ssidi, and burst from the sack through the air.
Thus Ssidi’s eleventh relation treats of the Maiden Ssuwarandari.
In former days there was an old woman, who lived in a hut more confined than the minds of the ignorant, and more dark than the tombs of misers. Her companion was a cat, from the mirror of whose imagination the appearance of bread had never been reflected, nor had she from friends or strangers ever heard its name. It was enough that she now and then scented a mouse, or observed the print of its feet on the floor; when, blessed by favouring stars or benignant fortune, one fell into her claws—
This feast would last for a week or more; and while enjoying it she was wont to exclaim—
But as the dwelling of the old woman was in general the mansion of famine to this cat, she was always complaining, and forming extravagant and fanciful schemes. One day, when reduced to extreme weakness, she, with much exertion, reached the top of the hut; when there she observed a cat stalking on the wall of a neighbour’s house, which, like a fierce tiger, advanced with measured steps, and was so loaded with flesh that she could hardly raise her feet. The old woman’s friend was amazed to see one of her own species so fat and sleek, and broke out into the following exclamation:—
The other answered, “I am the Sultan’s crumb-eater. Each morning, when they spread the convivial table, I attend at the palace, and there exhibit my address and courage. From among the rich meats and wheat-cakes I cull a few choice morsels; I then retire and pass my time till next day in delightful indolence.”
The old dame’s cat requested to know what rich meat was, and what taste wheat-cakes had? “As for me,” she added, in a melancholy tone, “during my life I have neither eaten nor seen anything but the old woman’s gruel and the flesh of mice.” The other, smiling, said, “This accounts for the difficulty I find in distinguishing you from a spider. Your shape and stature is such as must make the whole generation of cats blush; and we must ever feel ashamed while you carry so miserable an appearance abroad.
Were you to see the Sultan’s palace, and to smell his delicious viands, most undoubtedly those withered bones would be restored; you would receive new life; you would come from behind the curtain of invisibility into the plane of observation—
The old woman’s cat addressed the other in the most supplicating manner: “O my sister!” she exclaimed, “have I not the sacred claims of a neighbour upon you? are we not linked in the ties of kindred? What prevents your giving a proof of friendship, by taking me with you when next you visit the palace? Perhaps from your favour plenty may flow to me, and from your patronage I may attain dignity and honour.
The heart of the Sultan’s crumb-eater was melted by this pathetic address; she promised her new friend should accompany her on the next visit to the palace. The latter, overjoyed, went down immediately from the terrace, and communicated every particular to the old woman, who addressed her with the following counsel:—
“Be not deceived, my dearest friend, with the worldly language you have listened to; abandon not your corner of content, for the cup of the covetous is only to be filled by the dust of the grave, and the eye of cupidity and hope can only be closed by the needle of mortality and the thread of fate.
But the expected feast had taken such possession of poor puss’s imagination, that the medicinal counsel of the old woman was thrown away.
To conclude: next day, accompanied by her companion, the half-starved cat hobbled to the Sultan’s palace. Before this unfortunate wretch came, as it is decreed that the covetous shall be disappointed, an extraordinary event had occurred, and, owing to her evil destiny, the water of disappointment was poured on the flame of her immature ambition. The case was this: a whole legion of cats had the day before surrounded the feast, and made so much noise that they disturbed the guests; and in consequence the Sultan had ordered that some archers armed with bows from Tartary should, on this day, be concealed, and that whatever cat advanced into the field of valour, covered with the shield of audacity, should, on eating the first morsel, be overtaken with their arrows. The old dame’s puss was not aware of this order. The moment the flavour of the viands reached her, she flew like an eagle to the place of her prey.
Scarcely had the weight of a mouthful been placed in the scale to balance her hunger, when a heart-dividing arrow pierced her breast.
During the reign of a mighty rajah named Guddeh Sing, a celebrated, and as it is now supposed, deified priest, or hutteet, called Dhurrumnath, came, and in all the characteristic humility of his sect established a primitive and temporary resting-place within a few miles of the rajah’s residence at Runn, near Mandavie. He was accompanied by his adopted son, Ghurreeb Nath.
From this spot Dhurrumnath despatched his son to seek for charitable contributions from the inhabitants of the town. To this end Ghurreeb Nath made several visits; but being unsuccessful, and at the same time unwilling that his father should know of the want of liberality in the city, he at each visit purchased food out of some limited funds of his own. At length, his little hoard failing, on the sixth day he was obliged to confess the deceit he had practised.
Dhurrumnath, on being acquainted with this, became extremely vexed, and vowed that from that day all the rajah’s putteen cities should become desolate and ruined. The tradition goes on to state that in due time these cities were destroyed; Dhurrumnath, accompanied by his son, left the neighbourhood, and proceeded to Denodur. Finding it a desirable place, he determined on performing Tupseeah, or penance, for twelve years, and chose the form of standing on his head.
On commencing to carry out this determination, he dismissed his son, who established his Doonee in the jungles, about twenty miles to the north-west of Bhooj. After Dhurrumnath had remained Tupseeah for twelve years, he was visited by all the angels from heaven, who besought him to rise; to which he replied, that if he did so, the portion of the country on which his sight would first rest would become barren: if villages, they would disappear; if woods or fields, they would equally be destroyed. The angels then told him to turn his head to the north-east, where flowed the sea. Upon this he resumed his natural position, and, turning his head in the direction he was told, opened his eyes, when immediately the sea disappeared, the stately ships became wrecks, and their crews were destroyed, leaving nothing behind but a barren, unbroken desert, known as the Runn.
Dhurrumnath, too pure to remain on the earth, partook of an immediate and glorious immortality, being at once absorbed into the spiritual nature of the creating, the finishing, the indivisible, all-pervading Brum.
This self-imposed penance of Dhurrumnath has shed a halo of sanctity around the hill of Denodur, and was doubtless the occasion of its having been selected as a fitting site for a Jogie establishment, the members of which, it is probable, were originally the attendants on a small temple that had been erected, and which still remains, on the highest point of the hill, on the spot where the holy Dhurrumnath is said to have performed his painful Tupseeah.
It is related that a man, mounted upon a camel, in the course of travelling arrived at a place where others from the same caravan had lighted a fire before proceeding on their journey. The fan-like wind, breathing on the embers, had produced a flame; and the sparks, flying over the jungle, the dry wood had become ignited, and the whole plain glowed like a bed of tulips.
In the midst of this was an enormous snake, which, encircled by the flames, possessed no means of escape, and was about to be broiled like a fish, or kabobed like a partridge for the table. Blood oozed from its poison-charged eyes; and, seeing the man and the camel, it thus supplicated for assistance—
Now the traveller was a good man, and one who feared God. When he heard the complaint of the snake, and saw its pitiable condition, he reasoned thus with himself: “This snake is, indeed, the enemy of man, but being in trouble and perplexity, it would be most commendable in me to drop the seed of compassion, the fruit of which is prosperity in this world, and exaltation in the next.” Thus convinced, he fastened one of his saddle-bags to the end of his spear, and extended it to the snake, which, delighted at escape, entered the bag, and was rescued from the flames. The man then opening the mouth of the bag, addressed it thus: “Depart whither thou wilt, but forget not to offer up thanksgiving for thy preservation; henceforth seek the corner of retirement, and cease to afflict mankind, for they who do so are dishonest in this world and the next—
The snake replied, “O young man, hold thy peace, for truly I will not depart until I have wounded both thee and this camel.”
The man cried out, “But how is this? Have I not rendered thee a benefit? Why, then, is such to be my recompense?
The snake said, “True, thou hast shown mercy, but it was to an unworthy object; thou knowest me to be an agent of injury to mankind, consequently, when thou savedst me from destruction, thou subjectedst thyself to the same rule that applies to the punishment due for an evil act committed against a worthy object.
“Again, between the snake and man there is a long-standing enmity, and they who employ foresight hold it as a maxim of wisdom to bruise the head of an enemy; to thy security my destruction was necessary, but, in showing mercy, thou hast forfeited vigilance. It is now necessary that I should wound thee, that others may learn by thy example.”
The man cried, “O snake, call but in the counsel of justice; in what creed is it written, or what practice declares, that evil should be returned for good, or that the pleasure of conferring benefits should be returned by injury and affliction?”
The snake replied, “Such is the practice amongst men. I act according to thy own decree; the same commodity of retribution I have purchased from thee I also sell.
In vain did the traveller entreat, the snake ever replying, “I do but treat thee after the manner of men.” This the man denied. “But,” said he, “let us call witnesses: if thou prove thy assertion, I will yield to thy will.” The snake, looking round, saw a cow grazing at a distance, and said, “Come, we will ask this cow the rights of the question.” When they came up to the cow, the snake, opening its mouth, said, “O cow, what is the recompense for benefits received?”
The cow said, “If thou ask me after the manner of men, the return of good is always evil. For instance, I was for a long time in the service of a farmer; yearly I brought forth a calf; I supplied his house with milk and ghee; his sustenance, and the life of his children, depended upon me. When I became old, and no longer produced young, he ceased to shelter me, and thrust me forth to die in a jungle. After finding forage, and roaming at my ease, I grew fat, and my old master, seeing my plump condition, yesterday brought with him a butcher, to whom he has sold me, and to-day is appointed for my slaughter.”
The snake said, “Thou hast heard the cow; prepare to die quickly.” The man cried, “It is not lawful to decide a case on the evidence of one witness, let us then call another.” The snake looked about and saw a tree, leafless and bare, flinging up its wild branches to the sky. “Let us,” said it, “appeal to this tree.” They proceeded together to the tree; and the snake, opening its mouth, said, “O tree, what is the recompense for good?”
The tree said, “Amongst men, for benefits are returned evil and injury. I will give you a proof of what I assert. I am a tree which, though growing on one leg in this sad waste, was once flourishing and green, performing service to every one. When any of the human race, overcome with heat and travel, came this way, they rested beneath my shade, and slept beneath my branches; when the weight of repose abandoned their eyelids, they cast up their eyes to me, and said to each other, ‘Yon twig would do well for an arrow; that branch would serve for a plough; and from the trunk of this tree what beautiful planks might be made!’ If they had an axe or a saw, they selected my branches, and carried them away. Thus they to whom I gave ease and rest rewarded me only with pain and affliction.
“Well,” said the snake, “here are two witnesses; therefore, form thy resolution, for I must wound thee.” The man said, “True; but the love of life is powerful, and while strength remains, it is difficult to root the love of it from the heart. Call but one more witness, and then I pledge myself to submit to his decree.” Now it so wonderfully happened that a fox, who had been standing by, had heard all the argument, and now came forward. The snake on seeing it exclaimed, “Behold this fox, let us ask it.” But before the man could speak the fox cried out, “Dost thou not know that the recompense for good is always evil? But what good hast thou done in behalf of this snake, to render thee worthy of punishment?” The man related his story. The fox replied, “Thou seemest an intelligent person, why then dost thou tell me an untruth?
The snake said, “The man speaks truly, for behold the bag in which he rescued me.” The fox, putting on the garb of astonishment, said, “How can I believe this thing? How could a large snake such as thou be contained in so small a space?” The snake said, “If thou doubt me, I will again enter the bag to prove it.” The fox said, “Truly if I saw thee there, I could believe it, and afterwards settle the dispute between thee and this man.” On this the traveller opened the bag, and the snake, annoyed at the disbelief of the fox, entered it; which observing, the fox cried out, “O young man, when thou hast caught thine enemy, show him no quarter.
The traveller took the hint of the fox, fastened the mouth of the bag, and, dashing it against a stone, destroyed the snake, and thus saved mankind from the evil effects of its wicked propensities.
Persia was at peace, and prosperous; but its king, Ky-Kâoos, could never remain at rest. A favourite singer gave him one day an animated account of the beauties of the neighbouring kingdom of Mazenderan: its ever-blooming roses, its melodious nightingales, its verdant plains, its mountains shaded with lofty trees, and adorned to their summits with flowers which perfumed the air, its clear murmuring rivulets, and, above all, its lovely damsels and valiant warriors.
All these were described to the sovereign in such glowing colours that he quite lost his reason, and declared he should never be happy till his power extended over a country so favoured by Nature. It was in vain that his wisest ministers and most attached nobles dissuaded him from so hazardous an enterprise as that of invading a region which had, besides other defenders, a number of Deevs, or demons, who, acting under their renowned chief, Deev-e-Seffeed, or the White Demon, had hitherto defeated all enemies.
Ky-Kâoos would not listen to his nobles, who in despair sent for old Zâl, the father of Roostem, and prince of Seestan. Zâl came, and used all his efforts, but in vain; the monarch was involved in clouds of pride, and closed a discussion he had with Zâl by exclaiming, “The Creator of the world is my friend; the chief of the Deevs is my prey.” This impious boasting satisfied Zâl he could do no good; and he even refused to become regent of Persia in the absence of Ky-Kâoos, but promised to aid with his counsel.
The king departed to anticipated conquest; but the prince of Mazenderan summoned his forces, and, above all, the Deev-e-Seffeed and his band. They came at his call: a great battle ensued, in which the Persians were completely defeated. Ky-Kâoos was made prisoner, and confined in a strong fortress under the guard of a hundred Deevs, commanded by Arjeng, who was instructed to ask the Persian monarch every morning how he liked the roses, nightingales, flowers, trees, verdant meadows, shady mountains, clear streams, beautiful damsels, and valiant warriors of Mazenderan.
The news of this disaster soon spread over Persia, and notwithstanding the disgust of old Zâl at the headstrong folly of his monarch, he was deeply afflicted at the tale of his misfortune and disgrace. He sent for Roostem, to whom he said, “Go, my son, and with thy single arm, and thy good horse, Reksh, release our sovereign.” Roostem instantly obeyed. There were two roads, but he chose the nearest, though it was reported to be by far the most difficult and dangerous.
Fatigued with his first day’s journey, Roostem lay down to sleep, having turned Reksh loose to graze in a neighbouring meadow, where he was attacked by a furious lion; but this wonderful horse, after a short contest, struck his antagonist to the ground with a blow from his fore-hoof, and completed the victory by seizing the throat of the royal animal with his teeth. When Roostem awoke, he was surprised and enraged. He desired Reksh never again to attempt, unaided, such an encounter. “Hadst thou been slain,” asked he of the intelligent brute, “how should I have accomplished my enterprise?”
At the second stage Roostem had nearly died of thirst, but his prayers to the Almighty were heard. A fawn appeared, as if to be his guide; and following it, he was conducted to a clear fountain, where, after regaling on the flesh of a wild ass, which he had killed with his bow, he lay down to sleep. In the middle of the night a monstrous serpent, seventy yards in length, came out of its hiding-place, and made at the hero, who was awaked by the neighing of Reksh; but the serpent had crept back to its hiding-place, and Roostem, seeing no danger, abused his faithful horse for disturbing his repose. Another attempt of the serpent was defeated in the same way; but as the monster had again concealed itself, Roostem lost all patience with Reksh, whom he threatened to put to death if he again awaked him by any such unseasonable noises. The faithful steed, fearing his master’s rage, but strong in his attachment, instead of neighing when the serpent again made his appearance, sprang upon it, and commenced a furious contest. Roostem, hearing the noise, started up and joined in the combat. The serpent darted at him, but he avoided it, and, while his noble horse seized their enemy by the back, the hero cut off its head with his sword.
When the serpent was slain, Roostem contemplated its enormous size with amazement, and, with that piety which always distinguished him, returned thanks to the Almighty for his miraculous escape.
Next day, as Roostem sat by a fountain, he saw a beautiful damsel regaling herself with wine. He approached her, accepted her invitation to partake of the beverage, and clasped her in his arms as if she had been an angel. It happened, in the course of their conversation, that the Persian hero mentioned the name of the great God he adored. At the sound of that sacred word the fair features and shape of the female changed, and she became black, ugly, and deformed. The astonished Roostem seized her, and after binding her hands, bid her declare who she was. “I am a sorceress,” was the reply, “and have been employed by the evil spirit Aharman for thy destruction; but save my life, and I am powerful to do thee service.” “I make no compact with the devil or his agents,” said the hero, and cut her in twain. He again poured forth his soul in thanksgiving to God for his deliverance.
On his fourth stage Roostem lost his way. While wandering about he came to a clear rivulet, on the banks of which he lay down to take some repose, having first turned Reksh loose into a field of grain. A gardener who had charge of it came and awoke the hero, telling him in an insolent tone that he would soon suffer for his temerity, as the field in which his horse was feeding belonged to a pehloovân, or warrior, called Oulâd. Roostem, always irascible, but particularly so when disturbed in his slumbers, jumped up, tore off the gardener’s ears, and gave him a blow with his fist that broke his nose and teeth. “Take these marks of my temper to your master,” he said, “and tell him to come here, and he shall have a similar welcome.”
Oulâd, when informed of what had passed, was excited to fury, and prepared to assail the Persian hero, who, expecting him, had put on his armour and mounted Reksh. His appearance so dismayed Oulâd that he dared not venture on the combat till he had summoned his adherents. They all fell upon Roostem at once; but the base-born caitiffs were scattered like chaff before the wind; many were slain, others fled, among whom was their chief. Him Roostem came up with at the fifth stage, and having thrown his noose over him, took him prisoner. Oulâd, in order to save his life, not only gave him full information of the place where his sovereign was confined, and of the strength of the Deev-e-Seffeed, but offered to give the hero every aid in the accomplishment of his perilous enterprise. This offer was accepted, and he proved a most useful auxiliary.
On the sixth day they saw in the distance the city of Mazenderan, near which the Deev-e-Seffeed resided. Two chieftains, with numerous attendants, met them; and one had the audacity to ride up to Roostem, and seize him by the belt. That chief’s fury at this insolence was unbounded; he disdained, however, to use his arms against such an enemy, but, seizing the miscreant’s head, wrenched it from the body, and hurled it at his companions, who fled in terror and dismay at this terrible proof of the hero’s prowess.
Roostem proceeded, after this action, with his guide to the castle where the king was confined. The Deevs who guarded it were asleep, and Ky-Kâoos was found in a solitary cell, chained to the ground. He recognised Roostem, and bursting into tears, pressed his deliverer to his bosom. Roostem immediately began to knock off his chains. The noise occasioned by this awoke the Deevs, whose leader, Beedâr-Reng, advanced to seize Roostem; but the appearance and threats of the latter so overawed him that he consented to purchase his own safety by the instant release of the Persian king and all his followers.
After this achievement Roostem proceeded to the last and greatest of his labours, the attack of the Deev-e-Seffeed. Oulâd told him that the Deevs watched and feasted during the night, but slept during the heat of the day, hating (according to our narrator) the sunbeams. Roostem, as he advanced, saw an immense army drawn out; he thought it better, before he attacked them, to refresh himself by some repose. Having laid himself down, he soon fell into a sound sleep, and at daylight he awoke quite refreshed. As soon as the sun became warm, he rushed into the camp. The heavy blows of his mace soon awoke the surprised and slumbering guards of the Deev-e-Seffeed; they collected in myriads, hoping to impede his progress, but all in vain. The rout became general, and none escaped but those who fled from the field of battle.
When this army was dispersed, Roostem went in search of the Deev-e-Seffeed, who, ignorant of the fate of his followers, slumbered in the recess of a cavern, the entrance to which looked so dark and gloomy that the Persian hero hesitated whether he should advance; but the noise of his approach had roused his enemy, who came forth, clothed in complete armour. His appearance was terrible; but Roostem, recommending his soul to God, struck a desperate blow, which separated the leg of the Deev from his body. This would on common occasions have terminated the contest, but far different was the result on the present. Irritated to madness by the loss of a limb, the monster seized his enemy in his arms, and endeavoured to throw him down. The struggle was for some time doubtful; but Roostem, collecting all his strength, by a wondrous effort dashed his foe to the ground, and seizing him by one of the horns, unsheathed his dagger and stabbed him to the heart. The Deev-e-Seffeed instantly expired; and Roostem, on looking round to the entrance of the cavern, from whence the moment before he had seen numberless Deevs issuing to the aid of their lord, perceived they were all dead. Oulâd, who stood at a prudent distance from the scene of combat, now advanced and informed the hero that the lives of all the Deevs depended upon that of their chief. When he was slain, the spell which created and preserved this band was broken, and they all expired.
Roostem found little difficulty after these seven days of toil, of danger, and of glory, in compelling Mazenderan to submit to Persia. The king of the country was slain, and Oulâd was appointed its governor as a reward for his fidelity.
The success of his arms had raised Ky-Kâoos to the very plenitude of power; not only men, but Deevs, obeyed his mandates. The latter he employed in building palaces of crystal, emeralds, and rubies, till at last they became quite tired of their toil and abject condition. They sought, therefore, to destroy him; and to effect this they consulted with the devil, who, to forward the object, instructed a Deev, called Dizjkheem, to go to Ky-Kâoos and raise in his mind a passion for astronomy, and to promise him a nearer view of the celestial bodies than had ever yet been enjoyed by mortal eyes. The Deev fulfilled his commission with such success that the king became quite wild with a desire to attain perfection in this sublime science. The devil then instructed Dizjkheem to train some young vultures to carry a throne upwards; this was done by placing spears round the throne, on the points of which pieces of flesh were fixed in view of the vultures, who were fastened at the bottom. These voracious birds, in their efforts to reach the meat, raised the throne.
Though he mounted rapidly for a short time, the vultures became exhausted, and finding their efforts to reach the meat hopeless, discontinued them; this altered the direction and equilibrium of the machine, and it tossed to and fro. Ky-Kâoos would have been cast headlong and killed had he not clung to it. The vultures, not being able to disengage themselves, flew an immense way, and at last landed the affrighted monarch in one of the woods of China. Armies marched in every direction to discover and release the sovereign, who, it was believed, had again fallen into the hands of Deevs. He was at last found and restored to his capital. Roostem, we are told, upbraided his folly, saying—