SejarahMelayu A

History of India: The History of India: As Told by Its Own Historians - Muhammadan Period, Vol. 1 - Sir Henry Miers Elliot, 1867

Section: Historians of Sind - Mujmalu-t Tawarikh

pg 108 -:: In the country of Sind there were three kings, until at length the territory of the Hindus came under the authority of King Kafand, after he had by his valour subdued them. A brahman had blessed him and said that the whole sovereignty should devolve upon him.

HISTORY OF KING KAFAND — This Kafand was not a Hindu, but through his kindly disposition and equity all became obedient to him. He made fine speeches and praised the Hindus and their country. He raised their hopes by his virtues, and realised them by his deeds. He was contemporary with Alexander the Greek. He had visions, of which he asked the interpretation from a brahman and he sought peace from Alexander, to whom he sent his daughter, a skilful physician, a philosopher, and a glass vase. In the Shah-nama he is called Kaid the Hindu. This story will also be related in the life of Alexander. When the information of the brahman reached the Hindus, Kafand sent a person to Samid, his brother, directing him to go to Mansura with the brahman, and expel Mahra the Persian from those places which Bahman had conquered, and to erect idol temples in place of fire-temples. Samid called (to his assistance) Hal, king of Hindustan, and they marched against Mahra the Persian, and warred with him until he fled into the city. For three years Mahra remained in the fortress, but when no prospect of success was left he ordered a tunnel to be dug, and they carried this (subterraneous passage) to a place called Kiyatasa. He then ordered posts to be fixed in the ground on the top of the fortress, and arms and helmets to be placed upon them, so that they looked like sentries. He then retired with the whole of his force through the tunnel, and marched towards the Turks, whose king gave him refuge. After some days crows perched upon the helmets, and the soldiers of Samid perceiving this the truth was made known. The gates were then opened, and the people of the city described the departure of Mahra the Persian. So after the lapse of some years Samid returned victorious to his own country. Alexander came to India after this transaction.

After Kafand had departed his son Ayand ascended the throne, and he divided the country of Sind into four parts. One king he established at Askalandusa. Upon another he bestowed the country of Zor to which Anj [Uch ?] is attached. Three other countries of the kingdom of Sanid [Samid] he bestowed upon another. Fourthly, he consigned the countries of Hindustan, Nadama, and Lohana separately upon another. This was after the time of Hal. When the life of Ayand reached its limit, his son Rasal became king. He reigned for some time, until one rose up against him and expelled him from the kingdom. Rasal (then) went southwards, and established himself there. He had two sons, one named Rawwal, and the younger Barkamaris. ::-

Note: Mention of Porus on pg 19 reigning 140 years and killed by Alexander. This refers to Poros, nephew of the great Poros.

Short History of Jammu Raj: from earliest times to 1846 AD - Sukh Dev Singh Charak - 1985

pg 42 -:: If Paurava came into power in about 340 BC, Kaid Raj must have remained ruler of the Panjab from around 390 BC as he is stated to have ruled Punjab for 43 years.::-

-::These Ghakhars are, in fact, Khokhars, who claim a persian descent, from Sultan Kaid, son of Kaigohar.::-

Glossary Of The Tribes And Castes Of The Punjab And North-west Frontier Province - HA Rose - vol 2 1911 vol 3 1919.

vol 2 . pg 540

-:: The traditional history of Khokhars

"Beorasahsa, who succeeded Jamshid, King of Persia, was called Dahak or the 'Ten Calamities.' On his shoulders were two snake -like tumours, whence he was nick-named Maran or Aydaha by the Persians, and called Dahak (or Zuhak) Maran, while his descendants were designated Tak-vansi, Nagbansi or Takshak. About 1500 B.C. Kama, the ironsmith, aided Faridun, a descendant of Jamshid, to subdue Dahak, who was cast into the well of Koh Damavind, and Faridun became King of Persia. One of Dahak's descendants, named Bustam Raja, surnamed Kokra, was governor of the Punjab and had his capital at Kokrana, on a hill in the Chinhath Doab, but it is now called Koh Kirana. At the same time Mihrab, also a descendant of Zuhak, held Kabul as a feudatory of Faridun.

After acquiring the Persian throne, Faridun marched against Dahak's descendants. Bustam fled and sought refuge in the Hill of Ghor, west of Kandahar, where his people ruled generations, being called Ghori or Ghoria and all being pagans.

Some years later Bustam was murdered and some powerful Raja took possession of the Sindh-Sagar Doab, where Alexander found Takshail (Taxiles), founder of Takshala (Taxila), now Dheri-Shahan in the Attock district. But before the Macedonian invasion Kaid Raj, King of Marwar, overran the Punjab in the region of Darius Hystaspes, soon after Bustam's murder. His capital was Bhera on the Jhelum district and he also founded a fort at Jammu, which he entrusted to Virk Khokhar, one of his kinsmen. Virk, with his own tribesmen, conquered the northern hills, and then, in league with the hillmen of Kohat and the Sulaiman Hills, drove Kaid Raj out of the Panjab. The Khokhars, under such chiefs as Jot, Salbahan, Tal, Bal, Sirkap, Sirsuk, Vikram, Hodi, Sanda, Askap, Khokhar (sic), Badal and Kob, thenceforward held the Punjab." ::-

A third book says "The allies marched against Kaid Raj, and he, being unable to resist, relinquished that country (of the Panjab) to them. From that time this tribe spread, and took possession of every hill which had a chief. It would seem that this tribe is the same as the Afghans of the present day. Kaid Raj reigned for forty-three years."

Invasion of India by Alexander the Great - JW McCrindle, 1896 - described by Arrian, Q. Curtius, Diodoros, Plutarch and Justin.

pg 281 -:: He had obtained from Phegeus a description of the country beyond the Indus : First came a desert which it would take twelve days to traverse ; beyond this was the river called the Ganges which had a width of thirty-two stadia, and a greater depth than any other Indian river ; beyond this again were situated the dominions of the nation of the Praisioi and the Gandaridai, whose king, Xandrames, had an army of 20,000 horse, 200,000 infantry, 2000 chariots, and 4000 elephants trained and equipped for war. Alexander, distrusting these statements, sent for Poros and questioned him as to their accuracy. Poros assured him of the correctness of the information, but added that the king of the Gandaridai was a man of quite worthless character, and held in no respect, as he was thought to be the son of a barber. This man — the king's father — was of a comely person, and of him the queen had become deeply enamoured. The old king having been treacherously murdered by his wife, the succession had devolved on him who now reigned.::-

"On the identity of Xandrames & Krananda" - Edward Thomas - Art.16 in "Journal of the Royal Asiatic Society of Great Britain and Ireland", vol 1 - 1865.

-:: Notwithstanding the many marked historical coincidences and other connecting analogies, it would have been venturesome to have based the identification of Ξανδράμης and the Krananda of the coins upon the imperfect similitude of the two names as they stood in simple relation to each other ; but the retention of the designation in the form of Kand by the Arabic authors, restores the most important element of the name in the initial K. Masaudi, who follows Ibn Mokaffa (Obiit. 277 A.H.), in his Indian history, tells us that Alexander, after having disposed of Porus, entered into correspondence with one of the most powerful kings of India named Kand. This monarch is represented as ruling over a distant part of the country, the exact locality of which is not specified. He is stated, in opposition to classical testimony, to have borne the highest character for wisdom, virtue, and good administration ; and the singular item is mentioned in reference to the length of his life [or reign], which, though distorted in the repetition, seems to identify him directly with the Hindu traditional "one hundred years" of the rule of the Nandas. The intercourse by ambassadors which ensues relates mainly to the question of magic and the four marvels of necromancy with the inexhaustible cup, which figures in so many fairy tales, possessed by the Indian king. The same stories of the two monarchs are embodied in the Shah Namah...::-

Ancient Geography of India: I. the Buddhist Period, including the Campaigns of Alexander, and the Travels of Hwen-Thsang - by Sir Alexander Cunningham, 1871.

pg 248 -::I. SINDH.

In the seventh century Sindh was divided into four principalities, which, for the sake of greater distinctness, I will describe by their geographical positions, as Upper Sindh, Middle Sindh, Lower Sindh, and Kachh. The whole formed one kingdom under the Raja of Upper Sindh, who, at the time of Hwen Thsang's visit in AD 641, was a Siu-to-lo or Sudra. So also in the time of Chach, only a few years later, the minister Budhiman informs the king that the country had been formerly divided into four districts, each under its own ruler, who acknowledged the supremacy of Chach's predecessors. At a still earlier date Sindh is said to have been divided into four principalities by Ayand, the son of Kafand, who reigned some time after Alexander the Great. These four principalities are named Zor, Askalandusa, Samid, and Lohana, all of which will be discussed presently, as they would appear to correspond with the divisions noted by Hwen Thsang.

"Annals and antiquities of Rajasthan", or the central and western Rajput states of India - James Tod, vol 1 1920 / vol 2 1873 1920 / vol 3 1920.

Mahawanso: Ceylon Almanacs, Pali Literature, compiled by G Turnour, 1836.

El Mas'udi - vol 1: Meadows of Gold & Mines of Gems - translated A Sprenger

El Mas'udi - vol 2: Prairies d'or Mines, les - translated C. Barbier de Meynard & Pavet de Courteil, 1861 [2] [3] [4]

chapitre XXVI: Histoire Abregee de l'Expedition d'Alexandre dans l'Inde

- 260 -

Apres avoir tue Porus , l'un des rois de l'Inde, possesseur de la ville de Mankir, Alexandre , comme nous l'avons dit plus haut, vit tous les rois de ces contrees se soumettre a lui, et s'empresser de lui offrir des presents et de lui payer tribut. Il apprit alors que dans les extremites les plus reculees de l'Inde il y avait un roi, plein de sagesse, tres-bon administrateur, pratiquant la piete, equitable envers ses sujets. Il avait vecu plusieurs siecles, et il etait superieur a tous les philosophes et a tous les sages de l'Inde. Son nom etait Kend. Toujours maitre de lui-meme, il savait mortifier les ardeurs de la concupiscence , de la colere et des autres passions, qu'il dominait, grace a un naturel genereux et a un exercice constant de toutes les vertus.

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Alexandre lui ecrivit une lettre dans laquelle il lui disait, apres les salutations d'usage: " Lorsque cette lettre te parviendra, si tu es debout, ne t'assieds pas, et si tu es en marche, ne tourne pas la tete, autrement je mettrai en pieces ton empire et je t'enverrai rejoindre les rois de l'Inde qui ne sont plus." Au recu de ce message, Kend repondit a Alexandre dans les meilleurs termes, et en lui donnant le titre de roi des rois. Il lui apprit, en outre, qu'il avait en sa possession des choses que nul autre que lui ne pouvait se vanter de reunir. C'etaient, disait-il , une jeune fille dont le soleil n'avait jamais vu l'egale pour la beaute ; un philosophe capable de prevenir par ses reponses toutes les questions qu'on pourrait vouloir lui adresser, tant etaient grandes sa penetration d'esprit, la beaute de sa nature, la parfaite harmonie de toutes ses facultes, la vaste etendue de son savoir ; un medecin avec lequel on n'avait a redouter ni les maladies, ni les accidents, excepte toutefois l'attaque de la mort et de la destruction qui, venant fondre sur l'edifice de notre vie, relache tous les liens qu'avait formes l'architecte et le createur de ce corps doue de sensibilite ; et cependant l'edifice du corps humain et la forme dont il est revetu sont continuellement en butte, dans ce monde, aux atteintes du malheur, a la destruction et aux incommodites de toute espece.

- 262 -

" Outre ces choses, ajoutait-il, j'ai encore une coupe telle que, lorsque tu la rempliras, toute ton armee pourra y boire sans que le liquide qu'elle contient diminue, et quoi que tu verses, elle ne debordera jamais. Or je veux faire parvenir toutes ces merveilles au roi et aller moi-meme le trouver. " Lorsque Alexandre eut lu cette lettre et qu'il en eut pris connaissance, il dit : " Posseder ces quatre tresors et voir ce sage echapper a ma fureur, me parait preferable a ce qu'il reste avec moi et perisse. " Alexandre lui envoya donc des sages de la Grece et de Roum avec une escorte nombreuse, et leur donna ses instructions en ces termes : " Si ce prince a dit vrai dons ce qu'il ma ecrit, apportez-moi ces merveilles et laissez-le tranquille a sa place ; mais si vous decouvrez qu'il en est tout autrement, et qu'il nous a fait de faux rapports, contraires a la realite, alors, comme il se sera ecarte des limites de la sagesse, faites-le comparaitre devant moi.

- 263 -

" La deputation partit donc. Lorsqu'elle fut arrivee dans les Etats de Kend, le prince vint la recevoir de la maniere la plus flatteuse et lui assigna le logement le plus somptueux. Le troisieme jour, il voulut donner aux ambassadeurs une audience particuliere d'ou devaient etre exclus les hommes de guerre qui les accompagnaient. Or les sages disaient entre eux : " S'il a dit la verite par rapport a la premiere des merveilles qu'il pretend posseder, il est certain qu'il ne nous a pas trompes par rapport aux trois autres. " Chacun d'eux prit donc place suivant son rang, et la seance commenca. Le roi debuta par discuter avec eux sur les principes de la philosophie, et traita de la physique et des sciences divines. Un groupe de sages et de philosophes indigenes se tenaient a sa gauche. On parla longuement sur l'origine du monde ; puis chacun defendit son opinion, et la discussion , s'engageant sur les differents systemes des savants et les theories des philosophes, se poursuivit sans contrainte, jusqu'a ce qu'ils fussent arrives a la derniere limite de leurs connaissances.

- 264 -

Alors le roi fit venir la jeune fille. Lorsqu'elle parut devant eux, ils la couverent des yeux. A peine eurent-ils porte un de leurs regards sur l'une des parties de son corps qu'elle laissait voir, qu'il leur fut impossible de l'en detourner pour contempler dans tout son eclat l'ensemble de sa beaute, la perfection de sa personne, la proportion harmonieuse de ses formes. Apres avoir craint de perdre l'esprit, tant etait grande l'impression produite sur eux par cette creature ravissante, ils rentrerent en eux-memes et parvinrent a dompter la puissance des passions et les sollicitations de la nature. Le roi, apres leur avoir fait voir tout ce qu'il avait promis d'abord de leur montrer, les congedia et les fit partir avec le philosophe, la jeune fille, le medecin et la coupe. Lui-meme les reconduisit jusqu'a une certaine distance dans ses Etals. Lorsque les ambassadeurs furent revenus aupres d'Alexandre, ce prince lit assigner un logement au medecin et au philosophe. Il n'eut pas plutot vu la jeune fille qu'il fut frappe de sa beaute, dont l'eclat eblouit sa raison, et il ordonna a la gardienne de ses esclaves d'avoir soin d'elle.

- 265 -

Ensuite son attention se porta sur le philosophe et sur son savoir, ainsi que sur les connaissances du medecin et sur le rang qu'il occupait dans la pratique de la medecine et de l'hygiene. Alors les ambassadeurs raconterent a Alexandre leur discussion avec le roi indien et lui parlerent des philosophes et des sages dont ce prince etait entoure. Alexandre, tres-etonne, considera avec attention la maniere dont ses representants avaient expose leurs idees, soutenu leurs theses, et mesura l'espace qu'ils avaient parcouru dans la science. Ensuite il examina les arguments a l'aide desquels les Indiens avaient defendu les cotes vicieux de leurs systemes, en les comparant avec les hypotheses proposees par les Grecs et les verites qu'ils regardent comme certaines et qui sont fondees sur les principes qu'ils avaient exposes precedemment. Cela fait, Alexandre voulut eprouver lui-meme la realite de ce qui lui avait ete rapporte sur le philosophe. S'etant mis a l'ecart, il laissa flotter sa pensee dans tous les sens jusqu'a ce qu'il lui vint a l'esprit une idee a l'aide de laquelle il se proposa de tenter l'experience.

- 266 -

Puis il demanda une coupe, la remplit de beurre jusqu'au bord, sans qu'il fut possible d'y ajouter un atome de plus, et la donna a un messager, en lui disant : « Porte cette coupe au philosophe sans lui dire un seul mot. » Lorsque le messager eut apporte la coupe et qu'il l'eut donnee au philosophe, celui-ci, avec la puissance de son intelligence dont il usait pour demeler la verite et acquerir une certitude interieure, se dit: « Pourquoi ce sage roi m'a-t-il envoye ce beurre? » Alors il mit sa pensee en mouvement a la recherche du probleme qui l'occupait. Ensuite il demanda mille aiguilles, en piqua l'extremite dans le beurre et les envoya a Alexandre. Ce prince ordonna qu'on les fondit, en fit faire une boule d'une rotondite parfaite et la renvoya au philosophe. Celui-ci, apres avoir examine attentivement l'œuvre d'Alexandre, ordonna qu'on aplanit la boule et qu'on en format un miroir auquel il fit donner, en sa presence, le poli et le lustre. Il obtint ainsi un corps brillant, dont la surface pure et parfaitement nette reflechissait tous les objets places devant elle ; puis on le porta a Alexandre.

- 267 -

Ce prince regarda le miroir et vit qu'il reproduisait fidelement la beaute de ses traits. Alors il demanda un bassin, y plaça le miroir, fit verser de l'eau dessus jusqu'a ce qu'il en fut entierement couvert, et le renvoya ainsi au philosophe. Celui-ci, l'ayant vu, fit faire du miroir un vase a boire, de la forme de ceux qu'on appelle tardjehareh, le plaça dans le bassin au-dessus de l'eau ou il surnageait, et ordonna qu'on le reportat a Alexandre. Le roi fit remplir le vase d'une terre fine et le renvoya au philosophe. Celui-ci, a cette vue, changea de couleur ; sa figure s'altera, la tristesse se peignit sur tous ses traits, des larmes coulerent de ses joues ; de nombreux soupirs s'echapperent de sa poitrine, entrecoupes de longs gemissements et de sanglots. Il resta ainsi toute la journee dans un etat de prostration complet. Ensuite il revint de cette faiblesse, fit un violent effort sur lui-meme, et, tout en se parlant, il disait, sous forme de reproches : « Malheur a toi, o mon ame! Qui donc t'a jette dans les tenebres, t'a conduite dans cet abime de soucis, t'a amenée à celte nuit profonde?

- 268 -

Ne le promenais-tu pas librement dans le domaine de la lumière, ne marchais-tu pas fièrement dans les régions élevées, guettant l'arrivée de la clarté naissante, t'épanouissant dans le monde d'où jaillit le jour, lorsque tu as été précipitée dans l'empire des ténèbres et de la rébellion, de l'injustice et de la perversité, où tu es devenue la proie des ravisseurs et le jouet des tempêtes? Te voilà dépouillée maintenant de ta science des choses cachées, te voilà déchue de la place dans le séjour bienheureux! Te voilà en butte à toutes les difficultés! Tu as laissé bien loin derrière toi tout ce qui était désirable. Où sont maintenant tes débuts qu'entourait tant de bonheur, où est cette félicité que rien ne pouvait altérer? Tu habites actuellement dans les corps, et tu ne peux te soustraire à la tyrannie de l'existence et de la perversité. Ô mon âme! tu demeures au milieu des bêtes féroces qui tuent, des serpents venimeux, des torrents dévastateurs, des feux dévorants, des vents impétueux. Ta vie s'écoule, dans ces enveloppes grossières, ou tu ne vois que des insouciants et des ignorants, qui se montrent circonspects dans le bien et avides de tout ce qui est mal. »

- 269 -

Puis, levant les yeux au ciel et voyant les étoiles qui scintillaient, il dit d'une voix élevée: « Ô étoile voyageuse! Ô corps lumineux ! tu t'es levé dans un noble séjour ; pourquoi donc es-tu déchu de ta dignité? Tu tires ton origine d'un monde sublime, dont les âmes habitent les régions les plus élevées, où elles reposent dans des sanctuaires. Ah! que tu as quitté de bonne heure ta céleste patrie! » A ces mots, il s'approcha de l'envoyé d'Alexandre et lui dit, en lui montrant la terre à laquelle il n'avait pas touché : « Prends-la et reporte-la au roi. » Lorsque l'envoyé fut de retour auprès d'Alexandre, il lui raconta tout ce dont il avait été témoin. Ce prince fut on ne peut plus surpris, car il savait bien que son intention à lui et le fond de sa pensée avaient été précisément la transmigration des âmes des mondes supérieurs dans ce bas monde. Dès le lendemain matin il voulut donner nu philosophe une audience particulière, et le fit appeler.

- 270 -

Or il ne l'avait pas encore vu. Quand celui-ci parut, le roi , portant sur lui des regards curieux, examina sa taille et sa personne. C'était un homme de haute stature, au large front, aux formes bien proportionnées. Alexandre se dit : « Cet extérieur ne s'allie pas ordinairement à la pratique de la sagesse: si cet homme réunit la beauté du corps à la beauté de l'esprit, il est l'unique de son siècle; or je ne doute pas qu'il ne possède à la fois ces deux avantages , puisqu'il a compris tous les messages mystérieux que je lui ai envoyés et qu'il a répondu à mes questions, sans avoir avec moi ni conférence, ni entrevue, ni discussion. Il n'y a certainement personne, parmi ses contemporains , qui l'approche dans la sagesse ou qui puisse lui en remontrer en fait de science. » De son coté, le philosophe, après avoir regardé Alexandre avec attention, fit tourner son index autour de sa figure et le posa sur le bout de son nez; puis il s'avança rapidement vers ce prince, qui n'était pas assis sur son trône de cérémonie, et le salua comme on salue les rois. Alexandre lui fit signe de s'asseoir, ce qu'il fit aussitôt.

- 271 -

Alors il lui dit: « Pourquoi donc, après m'avoir regardé et avoir jeté les yeux sur moi, as-tu fait tourner ton doigt autour de la figure et l'as-tu posé sur le bout de ton nez? » — « Ô roi, répondit celui-ci, je t'ai observé à la lumière de mon intelligence et dans le miroir de mon esprit. Or j'y ai vu que ta pensée était fixée sur moi et qu'en examinant ma personne tu te disais : Voilà un extérieur qui s'allie rarement à la pratique de la sagesse, et puisqu'il en est ainsi, celui qui en est doué est l'unique de son siècle. Alors j'ai fait tourner mon doigt comme pour témoigner de la vérité de ton observation, et je t'ai fait voir un signe sensible qui semblait dire : comme il n'y a qu'un nez sur ma figure, de même il n'y a pas dans tout l'empire des Indes un homme qui me ressemble, il ne s'en trouve pas un seul qui soit arrivé au même degré que moi dans la sagesse. » Alexandre lui dit: « Tu n'as rien exagéré en parlant des avantages de ta personne, et ils se trouvent réunis chez toi à une haute intelligence dont les qualités sont telles que tu les as décrites. Mais laissons cela et parlons d'autre chose.

- 272 -

Quand je t'ai envoyé une coupe pleine de beurre, quel était ton dessein en y enfonçant des aiguilles, et en me la renvoyant ensuite? » — « Ô roi, répondit le philosophe, j'ai compris que vous vouliez dire que la science remplissait mon esprit, comme le beurre remplissait la coupe, en sorte que pas un des sages n'aurait pu ajouter à la somme de mes connaissances : alors j'ai déclaré au roi que ma science ajouterait à la sienne et la percerait, comme ces aiguilles perçaient le beurre. » — « Mais, dit Alexandre, lorsque l'on a fait de ces aiguilles une boule que je t'ai envoyée, pourquoi l'as-tu fait battre en forme de miroir que tu m'as renvoyé parfaitement poli? » — « Ô prince, vous m'avez fait entendre que votre coeur, à force de répandre le sang et d'administrer la justice dans le monde, était devenu aussi dur que cette boule; que dans cet état il était insensible aux charmes de la science et peu soucieux de pénétrer dans les profondeurs de l'étude et de la sagesse : alors je vous ai répondu par une allégorie, en faisant fondre la boule, et je vous ai montré quel parti j'en avais tiré, puis-que j'en avais fait un miroir capable, par son poli, de réfléchir tous les corps placés devant lui. »

- 273 —

« Très-bien, dit Alexandre, tu as parfaitement pénétré ma pensée. Mais, réponds-moi : Lorsque j'eus placé le miroir dans le bassin ou il descendit au fond de l'eau, pourquoi me l'as-tu renvoyé, après en avoir fait une coupe qui surnageait sur l'eau? » — « Vous vouliez me faire entendre que la vie est courte, que le terme fatal est proche et que beaucoup de science ne peut pas s'acquérir dans un bref délai; je vous ai répondu emblématiquement que je saurais trouver un moyen pour introduire dans votre cœur beaucoup de science, et pour lui donner accès dans votre esprit pendant le peu de temps qui nous est accordé, comme j'avais su en trouver un pour retirer le miroir du fond de l'eau et le faire surnager à la surface. » — « C'est vrai, reprit Alexandre, mais dis-moi maintenant pourquoi, lorsque j'ai eu rempli le vase de terre, tu me l'as renvoyé tel quel, sans lui faire subir une transformation, comme tu l'avais fait précédemment. » — « Je savais que vous vouliez me dire :

- 274 -

Après la vie, la mort, l'inévitable mort; puis l'édifice de notre être entre dans cet élément froid, sec et lourd, que l'on appelle la terre; là il disparaît, les différentes pièces qui le composaient se disloquent, et le principe spirituel pur, noble, subtil, se dégage de ce corps perceptible. » — « Tout cela est vrai , dit Alexandre, à cause de toi je me montrerai clément envers les Indiens. » Puis il lui assigna une riche pension et lui donna en fiefs de vastes propriétés. Alors le philosophe lui dit : « Si j'avais aimé les richesses, je ne me serais pas consacré à la science; or je ne veux pas introduire dans le sanctuaire de la science ce qui lui est contraire et antipathique. Sachez, ô roi, que la possession entraîne avec elle l'asservissement, et que l'on ne doit pas considérer comme libre et doué de raison celui qui sert un autre que lui-même et qui pratique autre chose que ce qui contribue au perfectionnement de son àme : or qui possède la vertu de perfectionner l'àme, si ce n'est la philosophie, qui lui donne le lustre et la nourriture? Tout au contraire, la jouissance des choses animales et de tout ce qui est créé lui est antipathique.

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Il est reconnu de tout le monde que la sagesse est une voie conduisant aux régions sublimes: celui qui en est dépourvu n'approchera pas de son Créateur. Sachez encore que toute l'organisation du monde est fondée sur la justice, en sorte que ses parties ne sauraient subsister avec l'injustice; la justice est la balance du Créateur, et sa sagesse est comme un instrument qui enlève les taches et toutes les erreurs. De tous les actes de l'homme, le plus semblable à ceux du Créateur, c'est la bienfaisance envers son prochain. Pour vous, ô sage roi, vous avez gouverné jusqu'à présent par la puissance de voire épée; la force de votre autorité, l'arrangement de vos affaires, toute l'économie de votre administration n'ont eu d'autre base que les corps de vos sujets. Il vaut mieux régner sur leurs cœurs par votre bienfaisance, votre justice, votre équité; car vos sujets sont le véritable trésor fie votre empire. Si vous avez la puissance de la parole, ils ont la puissance de l'action : soyez donc circonspect dans vos paroles de manière a n'avoir rien à craindre de leurs actions. Heureux le prince qui voit durer son pouvoir aussi longtemps que ses jours!

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Malheureux celui qui le voit renverser de son vivant! Celui qui prend la justice pour règle de sa conduite, son cœur resplendit du doux éclat de la pureté, » Alexandre, voyant que le philosophe ne voulait pas se fixer près de lui , le laissa retourner dans son pays. Il avait eu avec lui de nombreuses discussions sur toute espèce de sciences. Il y eut aussi des correspondances et des messages échangés entre Alexandre et Kend , roi de l'Inde : nous en avons parlé en détail, tout en citant les pensées les plus saillantes et les traits les plus remarquables, dans nos Annales historiques. Quant à la coupe merveilleuse, Alexandre en fit l'épreuve, en l'emplissant d'eau et en appelant la foule de ses soldats à s'y désaltérer; ils y burent sans que son contenu diminuât en rien. Or cette coupe avait été faite de produits particuliers à l'Inde, de substances immatérielles, de principes parfaits, d'après les données de la divination et d'autres sciences que les Indiens se piquent de posséder. D'autres prétendent qu'elle avait appartenu à Adam, le père des hommes, dans la terre de Serendib, dépendante de l'Inde, où il demeurait.

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Après lui les rois en avaient hérité et se l'étaient transmise par succession jusqu'à ce qu'elle tombât dans les mains du roi Kend, à cause de la grandeur de sa puissance et du haul degré de sagesse où il était parvenu. Il y a encore à ce sujet d'autres traditions que nous avons rapportées dans nos ouvrages précédents. Quant au médecin, on raconte des anecdotes piquantes sur ses rapports avec Alexandre, sur les discussions qu'ils eurent ensemble relativement aux principes de la science et à l'art de la médecine, et sur les progrès qu'ils firent ensemble dans le détail des sciences physiques et des autres sciences. Nous n'en dirons rien ici pour ne pas être trop long, et pour rester fidèle au plan de cet ouvrage, qui est un abrégé; d'ailleurs cela nous conduirait à parler de la divination dont les Indiens se piquent de suivre les règles dans la pratique de la médecine et des autres arts. On raconte encore une foule d'autres détails sur les expéditions d'Alexandre, sur son séjour au milieu des provinces, sur ses marches à travers toutes les régions connues, sur les peuples qu'il observa, sur les sages qui eurent des entrevues avec lui en dépit des distances et de l'éloignement de leur patrie, et malgré la diversité de leur langage, l'étrangeté de leurs coutumes ;

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la différence de leurs qualités et de leur caractère; sur les guerres, les stratagèmes; sur les procédés ingénieux mis en pratique par le conquérant, sur les monuments qu'il a fondés. Nous en avons traité au long dans ceux de nos ouvrages que nous avons nommés, sans parler d'autres particularités que nous passons sous silence. Nous n'avons consigné ici le peu qui précède que pour ne pas laisser ce livre entièrement dénué des légendes qui se rapportent à Alexandre, en même temps que nous racontions ses expéditions et les détails de sa mort.

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After having defeated Porus, one of the kings of India, owner of the city of Mankir, Alexander, as we have said above, saw all the kings of these regions to submit to him, and be quick to offer him presents and pay him tribute. He learned that in the most remote extremities of India there was a king, full of wisdom, very-good administrator, practicing piety, fair to his subjects. He had lived several centuries, and it was superior to all the philosophers and all the sages of India. His name was Kend. Always master himself, he knew mortify the heat of lust, anger and the other passions, he dominated, thanks to a generous natural and constant exercise of all the virtues.

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Alexander wrote him a letter in which he said it, after the usual greetings, "When this letter reaches you, if you're up, do not sit, and if you're on, do not turn the head, otherwise I will put your empire in pieces and I will send you join the kings of India that are no more." On receipt of this message, Kend has replied Alexander on the best terms, and giving him the title of King of Kings. He told him, moreover, that he was in possession of things that no one but him could boast of collecting. It were, he said, a young girl whose sun had never seen the equal for beauty; a philosopher able to prevent its answers any questions you might want to contact him, so great were his mind penetration, the beauty of nature, all his faculties perfect harmony of the vast extent of his knowledge; a doctor with whom we had a fear or illness or accidents, however, except the attack of death and destruction which, coming down upon the edifice of our lives, loosens all links had forms architect and creator of this body of gifted sensitivity; and yet the edifice of the human body and form which he is invested are continually exposed in this world, the attacks of evil, the destruction and discomforts of every kind.

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"In addition to these things, he added, I have a cup such that when the will fill you, with all your army can drink from it without the liquid it contains decreases, and whatever you pour, it will never overflow. Now I want to send all these wonders to the king and go find myself." When Alexander had read the letter and that he had heard, he said, "Owning the four treasures and see what wise escape from my fury , seems to me preferable to what remains with me and perishing." Alexander sent him therefore the wise men of Greece and of Rum with a large escort, and gave them instructions as follows: " If the prince says true gifts what my writing, bring me these wonders and leave it alone has its place, but if you discover that it is quite different, and he gave us false reports, contrary to reality, while , as it will be excluded boundaries of wisdom, do appear before me.

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"The deputation so left. When she arrived in the kingdom of Kend, the prince came to receive the most flattering manner and assigned him the most lavish accommodations. The third day, he wanted to give the Ambassadors a particular hearing but which excluded the men of war that accompanied them. The sages said among themselves. "If he told the truth with respect to the first of the wonders he claims to possess, he certainly did us not deceived by the other three. "Each of them then took place according to his rank, and the session began. The king began by discussing with them the principles of philosophy, and dealt with the physical and divine sciences. A group of sages and philosophers indigenous stood on his left was talk at length about the origin of the world. then everyone defended his opinion and discussion, engaging the different systems of scientists and theories of philosophers, continued without constraint, until that they were arrived at the last limits of their knowledge.

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Then the king summoned the girl. When she appeared before them, they hid their eyes. Hardly had they opened their eyes on one of the parts of her body that she could be seen, it was impossible to divert to contemplate in all its brilliance in all its beauty, the perfection of the person, the harmonious proportion of its forms. After having feared losing the mind, as was the great impression on them by this lovely creature, they returned to themselves and managed to tame the power of passion and solicitations of nature. The king, after having made them see all that he had first promised to show them, dismissed them and sent them with the philosopher, the girl, the doctor and cut. Himself escorted them until a certain distance in their stalls. When the ambassadors had returned to Alexander, the prince bed assign housing physician and philosopher. He did not have rather seen the girl he was hitting her beauty, whose brilliance dazzles his reason, and he has ordered the guardian of his slaves to take care of her.

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Then his attention turned to the philosopher and his knowledge, as well as doctor's knowledge and the rank he held in the practice of medicine and hygiene. Then told ambassadors Alexandre their discussion with the Indian king and spoke to him philosophers and sages whose prince was surrounded. Alexander, very-amazed, considered carefully the manner in which its representatives had exposed their ideas, supported their theses, and measured the space they had traveled in science. Then he examined the arguments by means of which the Indians had defended vicious attacks of their borders, comparing them with the hypotheses proposed by the Greeks and the truths they look like some that are based on the principles that had previously exposed. That done, Alexander wanted To feel himself the reality of what had been reported to him on the philosopher. Are being placed at the void, he let his thoughts float in all directions until it occurred to him to mind an idea with the help of which it is proposed to try the experiment.

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Then he asked a cup, filled to the brim butter without it was possible to add an atom more, and gave a messenger, saying: "Take this cup philosopher without saying a single word. "When the messenger had brought the cup and he had given to the philosopher, the latter with the power of his intellect which he used to unravel the truth and acquire an inner certainty, says:" Why this wise king he sent me the butter? "Then he put his thoughts on the move in search of the problem which occupied. Then he asked a thousand needles pricked into the extremity in butter and sent them to Alexander. This prince ordered that the burst, made a ball of perfect rotundity and sent to the philosopher. The latter, after having carefully examined the work of Alexander ordered that flattens the ball and that in a mirror format to which he give in his presence, polish and luster. He thus obtained a brilliant body, the pure surface and perfectly clear thinking all places objects in front of it; then carried him to Alexander.

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The prince looked at the mirror and saw that it faithfully reproduces the beauty of her features. So he asked a basin, it placed the mirror, was pouring water on it until he was completely covered, and so sent him to the philosopher. This saw him, made to mirror a vase drinking, the form of the so-called tardjehareh, put him in the basin above the water where it floated, and ordered the reportat was Alexander. The king fill the vase with fine earth and sent to the philosopher. It has this view changed color; altera his face, sadness was depicted on every feature, gushed tears from her cheeks; many sighs escaped from his chest, interspersed with loud moans and sobs. He remained thus all day in a complete state of prostration. Then he returned to this weakness, made a violent effort itself and, while speaking, he said, in the form of complaints: "Woe to you, O my soul! Who thee empties into the darkness, led you into this abyss worries, people brought thee to this dark night?

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Do you not walking freely in the field of light, do not you walked proudly in the higher regions, watching the arrival of the emerging clarity, you fulfilling in the world where the day gushes when you was precipitated in the power of darkness and rebellion, injustice and wickedness where you became the prey of the kidnappers and the toy storms? There you are now stripped of your knowledge of hidden things, here you are deprived of space in the blessed holiday! Here you are exposed to all the difficulties! You left far behind you everything desirable. Where are now your beginnings that surrounded so much happiness, where is this happiness that nothing could alter? You currently dwell in the body, and you can not escape yourself from the tyranny of the existence and perversity. O my soul! you dwell in the midst of wild beasts that kill venomous snakes, devastating torrents, burning fires, strong winds. Your life flows in these rough envelopes, or you see are careless and ignorant, who are cautious in good and hungry for all that is wrong. »

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Then, raising his eyes and seeing the stars twinkling, he said in a loud voice: "O traveler star! O luminous body! you are lifted you into a noble residence; Why then are you forfeit your dignity? You earn origin of a sublime world whose souls dwell in the highest areas, where they are based in sanctuaries. Ah! you left early in your heavenly home! "At these words he approached the envoy Alexander and said, pointing to the land to which he had not touched:" Take it and reports it to the king. "When was sent back to Alexander, he told her everything he had witnessed. This prince was could not be more surprised, because he knew that his intention to him and his innermost thoughts were precisely the transmigration of souls from the higher worlds in this world. The next morning he wanted to give naked philosopher special hearing and called him.

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But he had not yet seen. When he appeared, the king, on his curious glances, examined its size and individual. He was a man of great stature, off forehead, well proportioned shapes. Alexander said: "The exterior is not ordinarily combines the practice of wisdom: if this man brings the beauty of the body to the beauty of the mind, it is the only of his age; gold I do not doubt that he has both these two advantages, since it included all the mysterious messages I sent him and he answered my questions without me or conference or interview or discussion. There is certainly no one among his contemporaries, who approach the wisdom or might remonstrate him actually science. "For its part, the philosopher, after watching Alexandre carefully twirled his finger around his face and put it on the tip of his nose; then he quickly advanced to the prince, who was not sitting on his ceremonial throne and greeted him as one greets kings. Alexander motioned him to sit down, which he did.

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Then he said: "Why, after looking at me and throwing up at me, did you turn your finger around the figure and did you put on the tip of your nose? "-" O king, replied the latter, I've seen in the light of my intelligence and in the mirror of my mind. Now I saw that your mind was fixed on me and that in considering my person you told you: This is an exterior that rarely combines practical wisdom, and since it is so, one who is gifted is the sole of his century. Then I ran my finger as if to testify to the truth of your observation, and I made you see a visible sign that seemed to say as there is a nose on my face, so he n 'there is not in all the Indian Empire a man like me, it does not find one that has happened to the same degree as me in wisdom. "Alexander said," You have nothing exaggerated talking about the benefits of your person, and they are united with you in high intelligence whose qualities are such as thou hast described. But let's leave that and talk about something else.

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When I sent you a cup of butter, what was your plan it by pushing needles, and then returning to me? "-" O king, replied the philosopher, I understood what you meant that science filled my mind, like butter filled the cup, so that not a wise would have added to the sum of my knowledge : so I told the king that my science add to his and pierce like these needles pierced butter. "-" But, says Alexander, when one of these needles was a ball that I sent you, why did you beat shaped mirror that you sent me perfectly polite? "-" O prince, you have made me hear your heart, by dint of shed blood, and to administer justice in the world, had become as hard as this ball; in this state he was insensitive to the charms of science and careless to penetrate into the depths of the study and wisdom; then I answered by an allegory, melting the ball, and I showed you what I had pulled out, do as I had done a mirror capable, through its polish, reflect all bodies placed before him. »

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"Very well, said Alexander, you are perfectly penetrated my thoughts. But answer me: When I had placed the mirror in the pelvis or he went down to the bottom of the water, why have you sent me, after making a cut that floated on the water? "-" You wanted to make me understand that life is short, the inevitable end is near and that a lot of science can not be learned in a short time; I replied that I could emblematically find a way into your heart a lot of science and to provide access in your mind during the short time available to us, as I had known to find one to remove the mirror the water bottom and float to the surface. "-" That's right, 'said Alexander, but tell me now why, when I had completed the earthen vessel thou hast sent me as is, without making it undergo a transformation as you had done previously. "-" I knew you would say:

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After life, death, the inevitable death; and the building of our being into this cold element, dry and heavy, which is called the land; there it goes, the different pieces that made up the break up, and the pure spiritual principle, noble, subtle, emerges from this perceptible body. "-" All this is true, says Alexander, because of you I show mercy to the Indians. "Then he assigned him a rich pension and gave him fiefs vast properties. So the philosopher said, "If I had loved the wealth, I would not devote myself to science; or I do not want to introduce into the sanctuary of science which is contrary and rude. Know, O king, that ownership carries with it the bondage, and that we should not consider as free and endowed with reason one who serves another than himself and practicing something else that contributes to the development his soul: or that has the virtue of perfecting the soul, if not philosophy, which gives it luster and food? On the contrary, the enjoyment of things and animals of all that is created it is rude.

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He is known to everyone that wisdom is a path leading to the sublime regions: one who lacks not approach his Creator. You should know that the whole organization of the world is based on justice, so that its parts can not subsist injustice; justice is the balance of the Creator, and his wisdom is like a tool that removes stains and all errors. All acts of man, the most similar to those of the Creator, is the charity toward one another. For you, O wise king, you have until now ruled by the power of even a sword; the strength of your authority, the arrangement of your business, the whole economy of your administration have had no other basis than the bodies of your subjects. It is better to reign in their hearts by your charity, your righteousness, your equity; because your people are the real treasure trust your empire. If you have the power of speech, they have the power of action: so be circumspect in your words so that he has nothing to fear from their actions. Happy the prince who sees his power to last as long as the days!

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Unfortunate one who sees the overthrow of his life! One who takes justice rule of his conduct, his heart shines the soft glow of purity, "Alexander saw that the philosopher did not set with him, let him return to his country. He had with him many discussions about any kind of science. There was also correspondence and messages exchanged between Alexander and Kend king of India: we talked about in detail, while citing the most salient thoughts and the most remarkable features in our historical annals. As for the wonderful Cup Alexander took the test, by filling it with water and calling the crowd of soldiers to quench their thirst; they drank it without its content in any way diminish. But this cup was made of specific products in India, immaterial substances, perfect principles, according to data of divination and other sciences that Indians pride themselves possess. Others claim that it had belonged to Adam, the father of men, in the land of Serendib, dependent on India, where he lived.

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After him the kings had inherited and were inherited by until it fell into the hands of the king Kend, because of the greatness of his power and haul degree of wisdom which he had attained. There are still about that other traditions that we reported in our previous works. As for the doctor, it is said piquant anecdotes about his relationship with Alexander, on the discussions they had together on the principles of science and art of medicine, and the progress they made together in the detail physical science and other sciences. We will not say anything here not too long, and to remain faithful to the plan of this work, which is an abstract; Moreover this would lead us to speak of divination which Indians pride themselves follow the rules in the practice of medicine and other arts. Still tells a host of other details about the expeditions of Alexander, his stay among the provinces, its marches through all known regions, peoples he observed, the sages who were interviewed him despite distances and the remoteness of their country, and despite the diversity of their language, the strangeness of their customs;

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unlike their qualities and character; on wars, schemes; the ingenious methods practiced by the conqueror, the monuments he founded. We have treated at length in those of our works we have appointed, not to mention other features that we ignore. We have not recorded here little above that to not let this book entirely devoid legends relating to Alexander, at the same time we told her expeditions and the details of his death.

Shahnama of Firdausi vol.6 c.1010 - translated by A G Warner & E Warner - of Trűbener's Oriental Series, 1912.

Shahnama, the book of Kings, is the persian poetic epic.

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(5) How Kaid of Hind had a Dream, and how Mihrán interpreted it

~ A speaker of the tongue of days of old ~ A tale that thou wilt muse to hear thus told : ~ There was in Hind a monarch, Kaid by name, ~ Whose sole pursuit was knowledge and advice ; ~ He had a sage's heart, a prince's brain, ~ King's bearing and the Grace of archimages. ~ He dreamed a dream ten nights successively ~ A portent : mark it well. The men of learning ~ In Hindustan, the mighty both in word ~ And lore, the sages and the counsellors, ~ Met at his bidding, and he told his dreams ~ At large without reserve ; but every heart ~ Was full of deep concern, each visage wan, ~ For there was none that could interpret them. ~ Then said a sage to Kaid : " sovereign, ~ Memorial of the great and man of wisdom ! ~ There is a famous one by name Mihran, ~ Who hath attained his fill of earthly lore. ~ He will not sleep or rest him in a city, ~ And liveth but with cattle of the field, ~ Subsisting on the herbs upon the mountains, ~ And not accounting us as fellow-men ; ~ His home is with the onager and deer, ~ Apart from habitation and mankind ;

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{c. 1291} ~ Naught in the world doth injure him ; devout ~ Is he, and of high fortune."

~ To the sage ~ Thus said king Kaid : " One must not overlook ~ This virtuous man."

~ Moved by Mihrán's renown ~ He mounted then and there upon his steed, ~ While, lest he should grow downcast, men of lore ~ Escorted him. The monarch reached Mihran, ~ Saluted courteously the sage, and said : ~ " Thou devotee who with the mountain-sheep ~ Inhabitest the heights ! hear thou with care, ~ And then interpret wisely, these my dreams : ~ Know that one night, O wise and holy man ! ~ I slept in peace, unfrighted, undismayed, ~ No care at heart, no impulse in my head, ~ And in my chamber there was none with me. ~ Night's noon had passed, but dawn was not. I saw ~ A habitation like a vasty palace ; ~ Therein a huge, fierce elephant. The dwelling ~ Showed doorless, but had one strait aperture ~ Wherethrough that savage elephant would pass ~ Uninjured by the straitness ; its black bulk ~ Would pass therethrough, but leave its trunk behind. ~ Next night I saw the throne devoid of lord ~ Fair-fortuned, but upon the ivory seat ~ Sat one who donned the heart-delighting crown. ~ The third night came ; I made me haste to sleep, ~ And dreamed that I beheld a goodly kerchief ~ Whereat four men tugged till their cheeks turned blue ~ With pulling, yet the kerchief was not rent, ~ Nor were the men fordone. Upon the fourth night ~ I saw, illustrious sage ! a man athirst ~ Beside a stream. O'er him a fish kept pouring ~ The water, yet his droughty head was dry ~ Although the water followed as he moved !

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~ How read'st thou this, good friend ? Upon the fifth night ~ My mind dreamed of a city by the water. ~ The citizens though blind seemed none the worse, ~ For thou hadst said : ' The whole place is afire ~ With liberality and trafficking ! ' ~ Upon the sixth night, honoured lord ! I saw ~ A city, all whose citizens were sick, ~ And went to question those in health, who first, ~ Preventing them, inquired : ' How came ye thus ~ With body aching and with heart o'ercharged ? ' ~ And then the sick, whose soul had reached their lips, ~ {c. 1292} ~ Sought of the healthy for a remedy. ~ When half the seventh night had passed I saw ~ A horse that grazed at will upon the plain ; ~ It had two fore, two hind, feet, and two heads, ~ And cropped the grass off quickly with its teeth. ~ It grazed on both sides with its double mouth, ~ And yet its body was without a vent ! ~ I saw upon the eighth night, holy man ! ~ Three vases on the ground set all a-row, ~ Two filled with water but the central empty, ~ And dry for many a year. Two worthies tried ~ To fill it from the others whose contents ~ Were minished not by pouring while the dry ~ Remained with lip unmoistened. On the ninth night ~ I dreamed that I beheld a cow reposing ~ 'Mid grass and water in the sun. A calf, ~ Small, gaunt, and wizened, with lack-lustre face, ~ Was standing just before her, and she sucked it ! ~ The cow was lusty and the calf was weak. ~ If thou wilt lend thine ear to my tenth dream ~ Thou wilt not grow aweary ere I end. ~ Upon a spacious plain I saw a spring ~ With streams and dykes about it. All the champaign ~ Was watered yet the fountain-head was dry. ~ I prithee answer and reveal the future."

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~ Mihran, when he had heard this thing from Kaid, ~ Said : " Be not sick at heart about this dream ; ~ Thy fame shall fail not, ill not reach this realm. ~ Sikandar will lead forth a mighty host, ~ The chosen chieftains of Iran and Rum, ~ And, if thou wouldst still rule, consort with wisdom, ~ And fight him not. Four things thou hast whose equals ~ None, great or small, e'er saw. One is thy daughter, ~ Like Paradise above, through whom thy crown ~ Is bright on earth ; the next thy privy sage, ~ Who telleth thee the secrets of the world ; ~ The third thy worthy leech, most famed of doctors ; ~ The fourth a cup wherein, if thou pour water, ~ That water will not heat for sun or fire, ~ No drinking minish it. These will defeat ~ All his endeavours, for when he shall come ~ Confide in these, and not in war, if thou ~ Wouldst have him gone betimes. Thou canst not face ~ His troops, his strategy, his realm, and treasure. ~ As wisely I advise thee so will I ~ Interpret these thy dreams. Thou didst behold ~ {c. 1293} ~ A dwelling and strait aperture wherethrough ~ Passed elephant but left its trunk behind. ~ Now hear the rede of the interpreter. ~ Know that this dwelling imageth the world, ~ The elephant a thankless king, unjust, ~ False in his words, and royal but in name, ~ A man of mean heart and of feeble body, ~ Keen in his greed and gloomy in his soul. ~ At length, when he shall pass away, his name ~ Abideth in dishonour in the end. ~ Thy second dream concerning crown and throne, ~ Which one man voided and another gained, ~ Illustrateth that this inconstant world ~ Removeth one and speedeth up another.

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~As for thy third dream of that goodly kerchief, ~ Clutched by four righteous men yet never rent ~ Though they that tugged thereat were never weary : ~ Hereafter there will come a man renowned ~ Forth from the desert of spear-wielding horsemen, ~ A holy, virtuous man by whom the Faith ~ Of God will come to be four-square, and, know, ~ Tis imaged by that kerchief, while the four ~ That tug thereat tug in safe-guarding it. ~ One Faith is the Dihkan's who worshippeth ~ The Fire, and taketh not the sacred twigs ~ Save with a muttered prayer. ^[1] Another one ~ Is that of Moses, which thou call'st the Jew's, ~ Who saith : ' None other should be praised '; another ~ That of Yúnán, ^[2] a good Faith making just ~ The great king's ^[3] heart ; and, fourth, the Arabian, ~ Pure and exalting from the dust the prudent. ~ Four parties thus assuming to be guardians ~ Tug at the kerchief in their several ways, ~ And, as they pull against each other thus, ~ Antagonize for their religion's sake. ~ Then, fourthly, for the droughty man who shunned ~ Sweet water which a fish threw after him : ~ A time will come when holy men will be, ~ Just like that fish, despised as having drunk ~ Of wisdom's stream ; but evil-doers' heads ~ Will be exalted to the Pleiades. ~ When one shall call the thirsty to the water ~ None wisely will respond, but all will shun ~ The wisdom-seeker and combine to curse him. ~ In thy fifth dream thou sawest a busy city. ~ The burghers spent their lives in feasting, largess, ~ And trafficking, but ' Fortune,' thou hadst said,

*[1] See Vol. i. pp. 80, 81 s.v. Dihkán, Báj, and Barsam.

*[2] I.e. Javan, the son of Japheth and the progenitor of the Greeks.

*[3] Sikandar.

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~ ' Had sewn their eyes up so that none could see ~ {c. 1294} ~ Another.' This referreth to a time ~ When wise men will be slaves to ignorant, ~ Who will despise the erudite and these, ~ Their tree of wisdom fruiting not for them, ~ Will laud, and openly commend, the witless, ~ Though conscious of their own hypocrisy, ~ And that such service is inglorious. ~ As for the sixth dream, when the ailing sick ~ All went to question those in health : a time ~ Will come wherein the wretched mendicant ~ Will be misprized in the rich man's eyes, ~ And turn in his resourcelessness to any ~ Possessed of goods, who will not give him aught, ~ So that he will become a wageless servant, ~ Or else a slave without the purchasing. ~ As for the ventless and two-headed steed ~ Of thy seventh dream : a time will come when men ~ Will joy in wealth and never have enough. ~ The beggar, student, and celebrity ~ Will get no share from them, for they will think ~ Of no one save themselves and help not any. ~ As to thine eighth dream of two vases brimming, ~ And one left wholly void, two vases filled ~ With lucid water, and the middle one ~ All dry and moistureless : a time will come ~ Wherein the poor will grow so weak and wretched ~ That, though the clouds of springtide, charged with showers, ~ Shall hide the sunshine from the mendicant, ~ Those very showers not e'en then will descend ~ On him, and he will be heart-stricken. The rich ~ Will lavish gifts among themselves and bandy ~ Their honied compliments while beggars go ~ With droughty lips and so pass day to night. ~ As for the ninth wherein a lusty cow

{ - - - p.97}

~ Sucked its lean calf: when Saturn entereth Libra ~ The world will be beneath the strong arm, poor ~ And sick fare ill, and yet the well-to-do ~ Will still exact from them, will never open ~ Their own hoards, nor abate the others' travail. ~ In thy tenth dream thou sawest a fountain dry, ~ With waters all about it savouring musk, ~ Yet no clear stream of water bubbled forth, ~ And sped to mingle with those other waters. ^[1] ~ A time is coming when the world will have ~ A king that is devoid of understanding, ~ A king whose dark soul will be full of dudgeon, ~ The whole world gloom beneath his tyranny, ~ And never good be found among his treasures. ~ He ever will be gathering fresh hosts ~ {c. 1295} ~ To win his crown new fame, but in the end ~ This monarch and his hosts will pass away, ~ And there will be a change of dynasty. ~ But our time is the epoch of Sikandar, ~ Who is the crown upon the heads of nobles. ~ Upon his coming give him these four things ; ^[2] ~ Methinketh not that he will ask for more, ~ But, when thou dost content him, pass thee by, ~ For he is diligent to learn and wise."

~ Kaid, having heard the matter from Mihran, ~ Regained the vigour of his former years, ~ Came, kissed the sage's head and eyes, and went ~ His ways triumphant, happy, and content.

*[1] Perhaps this may mean : " I have patrons among the nobles but Mahmud is obdurate." Cf. what follows and Vol. i. p. 33.

*[2] I.e. the Four Wonders. Cf. p. 94.

VOL. VI. - G

{ - - - p.98}

(6) How Sikandar marched against Kaid of Hind and wrote a Letter to him

~ Now when Sikandar had surveyed Írán, ~ And knew that crown and throne were his, he led ~ His host toward Kaid of Hind and, road or none, ~ Pursued his march, while as he went along ~ The people of the cities on his way ~ Unbarred their gates to him. In all that coast ~ He found none worthy to be called a man, ~ And raised his helm o'er Venus. On approaching ~ The mighty city, named by valiant Kaid ~ Mílád, they called a scribe and seated him ~ Before Sikandar who, like lion lusting ~ For quarry, wrote to Kaid : " This from Sikandar ~ The mighty and victorious, the lord ~ Of scimitar, of crown, and belt."

~The letter ~ Began with praises of the man that laveth ~ His heart with knowledge, " for in his desire ~ To eat the fruitage of his toils he chooseth ~ The easiest course, adoreth holy God, ~ And trusteth, feareth, reverenceth Him, ~ While knowing that we top the throne and are ~ The Shadow of the all-conquering Lord. Now I ~ Have written thee a letter to enlighten ~ Thy darkling mind ; so when thy scribe shall read it ~ Lay it not out before thee and consider, ~ But, if it come by night, wait not for day, ~ And do my will forthwith. If thou shalt slight ~ My words so will not I, but trample down ~ Beneath my feet thy throne and head and crown."

{ - - - p.99}

(7) How Kaid of Hind answered Sikandar's Letter and announced the Sending of the Four Wonders

~ Now when this letter came to Kaid of Hind ~ {c. 1296} ~He interviewed the great king's envoy, praised ~ And favoured him exceedingly, assigned him ~ In courtesy a seat upon the throne, ~ And said : " I joy to do the Shah's behest, ~ And alway will be true to him ; but still ~ That one so great as I am should set forward ~ So quickly and unreadily would please not ~ The Maker and the monarch of the earth."

~ Then calling for a scribe, for pen of Chin, ~ And silk of Hind, he wrote at once an answer, ~ And decked it like the garth of Paradise. ~ He gave, first, praises to the Omnipotent, ~ The Lord of victory and time, the Lord ~ Both generous and just, the Lord of manhood, ~ Of sense and prowess ; then : " The good man's head ~ Will turn not from the great, illustrious king, ~ Nor are we well advised in keeping aught ~ From him who hath the army, crown, and sword. ~ Four things have I that none else in the world ~ E'er hath possessed in public or in private, ~ And after me none will possess the like. ~ These, if the Shah shall bid me, I will send ~ To give new vigour to his heart and rule, ~ And afterward, if he commandeth me, ~ Will come and slave-like do him fealty."

{ - - - p.100}

(8) How Sikandar sent back the Messenger to ~ receive the Four Wonders

~ The envoy came as swiftly as the wind, ~ Told all that he had heard, and gave the letter. ~ Sikandar said to him : " Go to, return ~ To that famed man, and say : ' What things are these ~ That none e'er had in public or in private, ~ For we ourselves have seen whatever is, ~ And heaven will not create afresh ?'"

~ The envoy ~ Went from the presence, journeyed swift as fire, ~ {C. 1297} ~ And said to Kaid : " The Shah is fain to know ~ What things they are that no one else possesseth, ~ For seeing is believing."

~ When he heard, ~ Kaid cleared the court and sat with his advisers ~ In council, set the envoy in his presence, ~ And courteously entreated him. then said :- ~ " I have within my bower a daughter such ~ That if the sun on high should gaze on her ~ 'Twould gloom contrasted with my darling's face. ~ Her locks are lassos of one hue with pitch, ~ Milk savoureth on her lips, a cypress-stem ~ Is crooked to her, she scattereth pearls in speech, ~ Her looks and countenance make wisdom fly, ~ Yet 'tis the food of her discourse. When silent ~ She is the soul of modesty, and none ~ Hath seen her peer in this age. Sprung from chiefs, ~ And pious, she is chaste of heart and modest. ~ I have a cup which thou mayst fill with wine, ~ Or pour therein cold water, and although ~ Thou sat'st with boon-companions for ten years

{ - - - p.101}

~ The wine would fail not ; whether wine or water ~ The cup affordeth thee, the marvel is : ~ No drinking draineth it. My third possession ~ Is this : a youthful leech who diagnoseth ~ Disease by making a uroscopy. ~ So long as he is at the court the Shah ~ Will never ail ; and, fourthly, I possess, ~ Though privily, a sage who will foretell ~ The Shah all that will chance from circling sun ~ And shining moon. "

~ The noble messenger ~ Withdrew, made wind his mate, came and informed ~ Sikandar, and the heart of the world-king ~ Bloomed like a rose. He said : " If what is spoken ~ Be true could this world purchase all the four ? ~ Kaid will illume my dark soul if he send them. ~ His country 'neath my feet I will not tread, ~ But with this good will hie me home instead."

...cont...

(9) How Sikandar sent Ten ^[1] Sages with a Letter to inspect the Four Wonders of Kaid of Hind

~ The Shah made choice of Rumans learned, wise, ~ And well disposed, then wrote a letter all ~ Excuse and perfume, colour and device : ~ " Ten trusty chiefs of mine, world- veteran, ~ {C. 1298} ~ And in my confidence, wise men and modest, ~ Endowed with Grace and counsel, shrewd observers, ~ Learned and directing, lo I have dispatched thee : ~ They will not deviate from thy shrewd counsels. ~ Exhibit those four wonders unto them, ~ And suffer them to stay with thee awhile. ~ When I receive the letter of mine ancients, ~ Those men expert and erudite, to say :-

*[1] Nine in P.

{ - - - p.102}

~ ' The four things those whose like none e'er beheld ~ Have passed before our eyes,' I will indite ~ A patent drawn on silk to this effect :- ~ ' Kaid, while he liveth, is the king of Hind.' "

~ So those ten Human sages left Sikandar, ~ And sped to Kaid who, when he saw those chiefs, ~ Had much to ask of them and heard their answers, ~ Received them graciously and lodged them featly.

~ Next day, when heaven grew pallid and the sun ~ Drew forth its sword of battle, they adorned, ~ Although the moon requireth no adornment, ~ The monarch's daughter, and within the palace ~ Set up, and decked with ornaments of Chin, ~ A golden throne whereon she sat sun-faced, ~ Outshining Venus in the sky. The sages, ~ Those ancient men, fair-spoken and observant, ~ Drew near. The monarch sent them to the bride, ~ As bade Sikandar, son of Failakus. ~ The ancients, seeing the king's daughter's face ~ Illumining the palace, crown, and throne, ~ Were lost in wonder and astonishment ; ~ Feet failed them at the sight. They stood stock-still, ~ Their tongues all busied with the praise of God, ~ Unable to withdraw or look elsewhere, ~ Till one arrived to call them, since they lingered, ~ Before the king, who said : " Why such delay ? ~ The owner of that face is but a human, ~ Endowed with goodliness by every star." ~

~ A Rúman answered : " None, O king ! beholdeth ~ A picture like her in his halls ; so now ~ We each of us will send the Shah a letter ~ Describing somewhat of the lady's charms." ~

They all sat down with paper, ink, and pens. ~ Each wrote what he had noted, covering all ~ The paper with his words ; then from ^[1] Milád

*[1] Reading with P.

{ - - - p.103}

~ They sent in haste a horseman to Sikandar, ~ Who marvelled as he read, for every sage ~ {c. 1299} ~ Had written some description of the lady. ~ He wrote to them and said : " Ye have done well, ~ Ye ancients ! ye have looked on Paradise. ~ Return with those four things and ask naught else. ~ When ye have given the patent unto Kaid ~ Make ready for the way and load the beasts. ~ No man henceforth shall do him injury, ~ For I have found him just, and that sufficeth." ~ The envoy quitted that green country-side, ~ And to those Rúman ancients' presence hied.

[10] How the Ten Sages brought the Daughter, the Cup, ~ the Leech, and the Sage, from Kaid of Hind to Sikandar

~ Now when those sages heard their Shah's reply, ~ Brought by the toilful cavalier, they went ~ Forth from their palace and approached king Kaid, ~ And his famed court. The king of Hindustan, ~ When he had read the answer to his letter ~ The message of the imperious world-aspirant ~ Joyed to be free from trouble with Sikandar, ~ And chose withal a hundred men of Hind ~ Of honied tongue and eloquent, unlocked ~ Hoards not by him amassed, and chose therefrom ~ Crown, throne, and armlet, and of gems withal, ~ And raiment in the piece, all that was best. ~ They brought three hundred camel-loads of raiment, ~ And royal jewelry ; ten of dinars, ~ And five score all of drachms ; there was withal ~ A splendid litter of green aloe- wood, ~ Inlaid with gold and gems. Kaid placed gold thrones ~ Upon ten elephants and on another,

{ - - - p.104}

~ More splendidly caparisoned, the Beauty, ~ Who was escorted by the sage and leech, ~ And showered tears of blood. A magnate bare ~ The cup, whose wine made all the chiefs bemused. ~ When that Moon reached the royal women's house ~ There was a crown of black musk on her head ; ~ She had let fall her tresses o'er her cheeks, ~ Like mail o'er cercis-blossom, and appeared ~ A slender cypress 'neath the full orbed moon, ~ {c. 1300} ~ To gaze was perilous. Her eyes were like ~ To twin narcissi grown in Paradise. ~ Thou wouldst have said : " She is compact of charms." ~ Sikandar gazed upon her stately form. ~ Her hair, her face, and all from head to foot, ~ And said : " Behold the Lustre of the world ! " ~ While privily invoking benisons ~ Upon the All-just, the Maker of the sky, ~ Who had created such a form and face. ~ He gave command, and all the men of lore, ~ And understanding, in the host of Rum ~ Sat by while he demanded her in marriage, ~ The which he solemnised with Christian rites, ~ And showered dínárs upon her from above ~ Out of his hoards till scarcely she could move.

[11] How Sikandar tested the Sage, the Leech, and the Cup sent by Kaid of Hind

The matter of the Cypress-tree ^[1] achieved, ~ And an abode fit for her rank prepared, ~ The Shah was free to find out how the sage

*[1] The daughter of Kaid.

{ - - - p.105}

~ Would come off in a strife of wits, and so ~ He sent a large bowl all abrim with ghee ~ To that redoubtable philosopher, ~ And said : " Anoint thy limbs herewith, loins, waist, ~ Breast, back, and neck withal, repose thyself ~ Till thou hast shaken off thy weariness, ~ Then fill for me my mind and brain with knowledge."

~ The sage, when he beheld the ghee, observed : ~ " This should not prove a mystery to me !"

~ He placed a thousand needles in the bowl, ~ And then returned it to the sovereign, ~ Who, when he saw them, summoned privily ~ A smith and bade him melt them to an ingot, ~ And fashion out of it a disk. Sikandar ~ Dispatched this to the sage who furbished it, ~ And sent back in the place of that dull iron ~ A mirror free from rust and luminous. ~ They took this to Sikandar in the night, ~ Who, saying naught, exposed it to the wet ~ Till it grew dark and dull ; then he returned it, ~ And thus prolonged the riddle of the iron. ~ The sage refurbished it to brilliancy, ~ And sent it back forthwith, but first applied ~ That which would prove preservative from damp. ~ Sikandar, seeing, called to him the sage ~ And, greetings done, assigned to him a seat ~ Below the throne, then spake about the bowl ~ Of ghee to further test that famed man's wit, ~ Who said : " Ghee will not penetrate the frame. ~ {c.1301} ~ Thou said'st : ' I pass the sages of the state ~ In knowledge.' I replied : ' mighty Shah ! ~ A man that is both wise of heart and pure ~ Will like a needle pierce both feet and bones, ~ Or e'en a stone if one is in the way.' ~ I said in fact to thee : ' My goodly speech, ~ My heart and soul and prudent purposes

{ - - - p.106}

~ Make use of words still finer than a hair, ~ And thou hast not a heart more dense than iron.' ~ Thy answer to me was : ' In bygone years ~ My heart grew rusty hi the midst of bloodshed. ~ How shall the gloom depart, for why should I ~ Continue thus distraught ? ' I answered thee : ~ ' I will refurbish by celestial wisdom ~ Thy heart if it becometh malcontent, ~ And when it shineth with a brilliant lustre ~ How shall it rust again ?'"

~ His goodly words ~ Found favour with the Shah whose heart grew keener ~ By dint of the procedure of the sage. ~ He ordered that the treasurer should bring ~ A robe, gold, silver, and a vase of gems. ~ These they presented to the sage who said :- ~ " I have a privy jewel of mine own, ~ Which is both brighter and immune from foes, ~ And not, like wealth, the mate of Ahriman. ~ I need not hire a watchman for the night, ~ And when I go abroad I fear no thieves, ~ Since in the night-time knowledge is rny warden, ~ And wisdom my soul's crown when it is waking, ^[1] ~ For wisdom, knowledge, right, are necessaries ~ Since error knocketh at the door of loss. ~ The Shah will see that I have food and raiment ~ Enough for public and for private uses ; ~ Why should I joy in superfluities, ~ And have to safeguard all this wealth ? Command ~ To carry back these havings, and may wisdom ~ Direct thy soul."

~ Sikandar mused at him, ~ And turned the matter o'er, then said : " The Lord ~ Of sun and moon will find me not in fault ~ In future since I have thy counsel, rede,

*[1] Order of couplets as in P.

{ - - - p.107}

~ And useful talk." ~

~ He bade the leech approach ~ That judged diseases by uroscopy, ~ And asked : " Who is the greatest sufferer ~ Whose pangs compel our tears ?"

~ The leech replied :- ~ " The glutton, one without restraint at table. ~ Excessive food conduceth not to health, ~ And great is he who maketh health his aim. ~ Now will I gather herbs from every side, ~ And will exhibit unto thee a medicine, ~ One that will keep thee sound ; no need to purge ; ~ {c.1302} ~ Thine appetites will greaten too, and when ~ Thou eatest much it will not injure thee. ~ Heed thou my skilled advice, then blood and brain ~ Will wax in thee, thou wilt grow strong of frame, ~ Thy heart will.be as blithe as jocund spring. ~ 'Twill bring back colour to thy face and make ~ Thy judgment sound in all, thy flowing locks ~ Shall turn not grey, not soon shalt thou despond." ~ Sikandar said : " I have not seen or heard ~ Of any king thus favoured, but if thou ~ Produce this noble potion thou wilt be ~ My guide to good, and I with mine own soul ~ Will purchase thee. The malice of thy foes ~ Shall harm thee not."

~ Sikandar got prepared ~ A robe of honour and fair gifts for him, ~ And made him chief among the learned physicians. ~ That suasive leech departed to the mountains ~ Without attendants. With his ample knowledge ~ He could distinguish bane and antidote, ~ And, having gathered many mountain-herbs, ~ And put the worthless by, chose such as were ~ Medicinal, and out of these compounded ~ The needed potion. With these mountain-simples

{ - - - p.108}

~ He purged the Shah and kept him sound and whole, ~ So that for nights he slept not but enjoyed ~ Society, affected much the Fair, ~ And sought their soft embraces till he ailed, ~ Because he tendered not himself, and so ~ One day the leech came, by uroscopy ~ Detected signs of decadence, and told him :- ~ " Youths surely age. by intercourse with women : ~ Methinketh that for three nights thou hast slept not ; ~ Speak unto me and give me a reply."

~ Howbeit Sikandar answered : " I am well : ~ None of the ills of life is troubling me. "

~ Yet still the approven leech of Hindústán ~ Would not admit the matter to be so, ~ But sought that night among his books, and mixed ~ A medicine against that decadence. ~ That night Sikandar had no lovely mate. ~ The leech, when morning came, found him alone, ~ And, having ended the uroscopy, ~ Flung down the potion, sat in high delight, ~ And, taking in his hand a goblet, bade ~ The board be spread and wine and minstrels ordered, ~ {c. 1303} ~ The Shah inquired: "Why hast thou poured away ~ The draught that thou hadst mixed so carefully ? "

~ He said : " Last night the world -lord sought no mate ~ But slept alone, and when thou sleepest thus ~ Thou needest, sire ! no draught."

~ Sikandar smiled, ~ Delighted with the leech, to whom he said :- ~ " Ne'er may this world lack Hind, for thou wouldst say ~ That all the leeches and astrologers ~ Flock thither."

~ Calling for a purse of gold, ~ And for a sable steed whose reins were hung ~ With golden balls, he gave that skilled leech both, ~ And said : " Be honest rede thy tongue's companion."

{ - - - p.109}

~ Then bade he, and they brought the golden goblet ~ Brimmed with cold water. All folk drank thereof ~ From morn till bed-time as in revelry, ~ But all the drinking did not ininish it. ~ Then to the sage the Shah said : " Kaid hath not ~ His equal in the world, and from this time ~ No longer shall we speak of Hindustan, ~ But Jádústán, ^[1] as being Kaid's abode. ~ The people are no more than other folk ~ In looks but wonderful in tricks and magic !"

~ Then said the Shah to that philosopher : ~ " This knowledge must not be concealed from us : ~ How is the water in the cup renewed ? ~ Is it the stars or Indian jugglery ? "

~ " Despise not, sire ! the cup," the sage replied, ~ " For they were many years in making it, ~ And labours underwent in that behoof. ~ From all the provinces the astrologers, ~ Where'er there was a master known to fame, ~ Assisted Kaid, when fashioning the cup, ~ Both day and night, and passed full many a day ~ In noting all the aspects of the stars. ~ Take thou the loadstone, that wherewith a man ~ Attracteth iron, as an illustration. ~ This cup by innate force attracteth water, ~ Receiving fresh additions from the sky. ~ It catcheth water to replace the waste ~ Too quickly for man's eyes to follow it."

~ The Sháh, on hearing that wise man's discourse, ~ Approved thereof; he thought the words of profit. ~ Thus said he to the elders of Milád : ~ " I will observe the compact made with Kaid ~ In honour while I live, for he is one ~ Before whose presence other folk should stand. ~ Since I have gotten from him four such things

*[1] Sorcerer-land.

{ - - - p.110}

~ We will not ask for more."

~ Now afterward ~ Sikandar set the goods that he possessed, ~ With all the treasures that he had amassed, ~ {c. 1304} ~ And therewithal a hundred jewelled crowns, ~ Upon two hundred carriers and stored ~ All, with dinars and jewels in the rough, ~ Upon a mountain. When they vanished there ~ None saw again what was reposited ; ~ From that time forward no one e'er beheld ~ That treasure and the men that hoarded it. ~ Sikandar only knew where, hid from sight, ~ Were laid those treasures on the mountain-height. ^[1]

*[1] Sikandar's method of hiding his treasures bears a suspicious resemblance to that of Captains Kidd and Flint.

Shahnama of Firdausi vol.1 c.1010 - translated by A G Warner & E Warner - of Trűbener's Oriental Series, 1912.

-::4. We desire to make some explanations with regard to certain important words in the original.

Báj and Zamzam. By these terms is known a certain practice of Zoroastrians which may be para- phrased in English as " taking prayer inwardly." Before eating, washing, &c., it is customary to mutter the beginning of some sacred formula, to carry through the operation in complete silence, and then to utter the rest of the formula aloud. We have employed such expressions as " muttering "or " muttered prayer " to describe the practice. It is sometimes used as a pretext for obtaining a few moments' private conversation.

Barsam. This was formerly a bundle of twigs, but now of metal wires varying in number according to circumstances, held in the hand during the performance of certain religious rites of the Zoroastrians. The practice is clearly referred to in Ezekiel viii. 16, 17. We translate "Barsam" by "the sacred twigs."

Dakhma. Firdausi does not use this word in its proper sense that in which it is still used by the Parsis at the present day but in that of mausoleum, charnel, or charnel-house, and we have so translated it.

Dihkán. The general sense of this word is that of countryman as distinguished from townsman. Owing, however, to the fact that the rural class in Iran as elsewhere were the chief repositories of the traditions and folklore of their native land, which were handed down orally and recited at local gatherings by those best qualified for the task, the word came to have the secondary meaning of bard or minstrel, and we have rendered it according to its first or secondary meaning as the sense of the passage required.

Reference:

P. = Mohl's edition pf the Shahnama

History of India, (in 9 volumes) - Vol. II -or- Early History of India: From the 600 BC to the Mohammedan Conquest - by Vincent A Smith, 1906

- Alexander's Indian Campaign pg 54 -or- pg 60.

-:: At Ohind, Alexander was met by an embassy from {king} Ambhi (Omphis), who had recently succeeded to the throne of Taxila, the great city three marches beyond the Indus. The lately deceased king had met the invader {Alexander} in the previous year {327 BC} at Nikaia and tendered the submission of his kingdom. This tender was now renewed on behalf of his son by the embassy, and was supported by a contingent of 700 horse and a gift of valuable supplies, comprising 30 elephants, 3,000 fat oxen, more than 10,000 sheep, and 2,000 talents of silver.

The ready submission of the rulers of Taxila is explained by the fact that they desired Alexander's help against their enemies in the neighbouring states. Taxila was then as war both with the hill kingdom of Abhisara and with the more powerful state governed by the king whom the Greeks called Porus, which corresponded with the modern districts of Jihlam, Gujarat, and Shahpur.::-

History of India - As told by its own Historians - The Muhammadan Period - Vol 6 - HM Elliot - pg.555

Introduction to Firishta's History

660. “Rahat, son of Shankal, raised to the throne by Afrasiyab. — Rahat was a devout and well-meaning Raja. He divided the revenues of his kingdom, which stretched from Garhi to Malwa, into three portions. One he dispensed in charity, the second he appropriated to the support of his father Shankal and the tribute to Afrasiyab, and the third he devoted to the maintenance of his army and cattle. Through this arrangement his army diminished, and the Raja of Malwa, who was subject to him, and paid him revenue, threw off the yoke of obedience, and wrested the fort of Gwalior from the possession of his officers. Raja Rahat had built the fort of Rohtas, and he had erected a large idol temple, where he was then engaged in worship. He led an army against the Raja of Malwa, but returned unsuccessful.(1) Rahat reigned eighty-one years, when he died. As he had no son who had attained to years of discretion, a disturbance arose at Kanauj, which was the capital. A man named Maha Raj, of the Kachhwaha tribe, and a native of Marwar, raised a rebellion, seized upon the capital Kanauj, and became King.

661. “History of the reign of Maha Raj Kachhwaha. — After a time, and when Maha Raj had established his power, he led a large army against Nahrwala. He wrested that country from its zamindars, who were ahirs or cowherds, and established ports on the sea-shore for the purposes of traffic. There he built ships and launched them, after which he returned. He died after a reign of forty years. His cotemporary was Gushtasp {not the Gushtasp contemporary with Zoroaster, but the later Gushtasp, viz. Hystaspes, the father of Darius I}, to whom he sent tribute every year.

662. “History of the reign of Kaid Raj. — Kaid Raj was nephew by the sister’s side of Maha Raj, in accordance with whose will and testament he ascended the throne. At this time, Rustam, son of Dastan, had been killed, and as the Panjab had for some time had no vigorous governor, Kaid Raj led his army thither, and easily obtained possession of the country. He dwelt for some time in one of its ancient cities named Behra, and then built the fort of Jammu. In it he placed one of his adherents, a man of the Gakkhar(2) tribe named Durg, and made him governor of it. From that time to the present, that fortress has remained in the possession of that tribe. After a while the Gakkhar tribe, and a tribe called Chobeh, who are zamindars of consequence in the Panjab, allied themselves with the dwellers in the desert, and with the people who live in the hills between Kabul and Kandahar. The allies marched against Kaid Raj, and he, being unable to resist, relinquished that country (of the Panjab) to them. From that time this tribe spread, and took possession of every hill which had a chief. It would seem that this tribe is the same as the Afghans of the present day. Kaid Raj reigned for forty-three years.

663. “History of the reign of Jai Chand. — Jai Chand was the commander in-chief of Kaid Raj, and, finding himself strong enough, placed his feet upon the throne. In his reign there was a great famine; and as he was not of royal race, he had no sympathy for the sufferings of the people. He spent his days at Bayana in debauchery and pleasure, while his soldiers and subjects were perishing. Many villages and towns went to ruin, and Hindustan was many years before it recovered from the effects of his neglect. Jai Chand reigned for sixty years. His cotemporary was Darab, to whom he sent tribute every year. He left a son of tender years, whom his mother placed upon the throne, she herself carrying on the government as regent. But Jai Chand’s brother, named Dihlu, conspired with several chiefs, put the boy aside, and placed the crown upon his own head.

664. “History of the rebellion of Raja Dihlu. — Dihlu was a Raja of considerable courage and daring, and he was kind and gentle to the people. His great object was to promote their happiness. He built the city of Dehli, and named it after himself. When he had reigned forty years, a man named Fur, who was related to the Raja of Kamaun, and dwelt in that country, broke out in rebellion. He first got possession of the country of Kamaun, and then he marched against the fort of Kanauj. A great battle was fought between him and Raja Dihlu, in which Dihlu was taken prisoner; and Fur sent him to be confined in the fort of Rohtas.

665. “Reign of Raja Fur.(1) — Fur soon afterwards led an army to Bang, and extended his sway as far as the shores of the Indian Ocean. He became a very great Rai, and, according to Munawwar Khan, no Rai was ever equal to him. After he had ascended the throne, ho relinquished the practice of sending tribute to the King of Iran.

The importance of a link to Anushirwan the Just was his bloodline to Zoroaster and Solomon; both of whom are related to Abraham and ultimately Adam & Eve (see Genealogy to Adam & Eve [1] [2] [3]).

Earlier Persian ; lineage:-

Ashkanian Emperors: Ashek 248 BC ->- A'hek ->- Shapour ->- Baharam Gudarz ->- Palash ->- Hormuzd ->- Narsi ->-Firouz ->- Palash ->- Khosru ->- Palashan ->- Artabanus

Ashghanian Emperors: Ardaban ->- Khosru ->- Palash ->- Gudarz ->- Narsi ->- Gudarz ->- Narsi ->- Ardaban

Sassanid Emperors: Ardeshir Babekan, 3rd Century ->- Shapour ->- Hormuzd ->- Baharam Shahindeh ->- Baharam ->- Baharam Sistan ->- Narsi ->- Hormuzd ->- Shapour ->- Ardeshir ->- Shapour ->- Baharam ->- Yezdejerd ->- Baharam Gour ->- Yezdejerd Sipah-dost ->- Hormuzd ->- Firouz ->- Palash ->- Kobad ->- Nushirvan

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