سندبادنامه 2
English (machine translation) 2
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2.1
“The righteousness of the servants and rectitude of the nations, the safety of creation from every grief,
comes from two things with no third between them: the cleaving of the sword and the gentleness of the pen.”
Therefore He reinforced religion with kingship, and gave lustre to kingship through religion, and made each of the two
settled, firm, powerful, and fortified by the other; and after obedience to the divine commands and prohibitions,
He commanded compliance and submission to those in authority, and deemed obedience and submission to them equal
to His own pleasure and that of the prophets who are absolute deputies, as He says:
“Obey God and obey the Messenger and those in authority among you” (4:59). Hence, from this
it becomes clear that religion without kingship goes to ruin, and kingship without religion becomes void.
And the Prophet—peace be upon him—said: “Religion and kingship are twin brothers.” And Gushtāsp, who was the central gem in the necklace
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of the Chosroes of the Persians and great men of Iran, says: “Religion is strengthened by kingship, and kingship
is protected by religion”: religion grows powerful through kingship, and kingship remains stable through religion; and if the awe of the sword is not paired
and aligned with the firmness of the pen, and if there is no hope of recompense
and reward for good deeds, and no fear of retribution and punishment for evil deeds, the order of the world and the worldly will become invalid,
and fall from the path of rectitude, and no creature will put forward good deeds or store up virtues.
show no inclination; and when the principles of religion fall into disorder and the rites of punishment are neglected and abandoned, piety
and probity depart, the rules of chastity and restraint suffer disruption and dispersion, and the beliefs
of hearts retreat entirely, the organization of people and the welfare of lands scatter and disperse from the thread of order
and arrangement, the governance and administration of cities and inhabitants crumble,
affairs become tied to force, power, capability, and strength, and 'he who conquers plunders' becomes manifest,
3.1
and 'The sword belongs only to the one who draws it, / and dominion has ever belonged to whoever prevails'
comes true. Thus, in accordance with these clear premises and evident principles, it becomes manifest
that the sword and the pen, and religion and kingship, are twins and companions:
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"When both unite in a resolute soul, / it reaches every height of glory."
And just as obedience to the resolute prophets is among the duties imposed by the intellect, following those in authority is among
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the requisites of the Sharīʿa. And just as He commanded the prophets and messengers to deliver the message, reveal proof,
and display miracles, He directed rulers and sultans to exercise justice and manifest virtue,
as He said: "Surely God commands justice and kindness" (16:90). And just as
the prophets have ranks, rulers and commanders have degrees. And the Commander of the Faithful ʿUmar ibn al-Khaṭṭāb,
may God be pleased with him, who was the destroyer of the foundation of polytheism and the builder of the principles of Islam, and by whom the foundation of religion
and state was consolidated, and the rites of kingship and the religious community were confirmed through him, says:
"The most blessed of rulers is the one through whom his subjects are blessed." The most fortunate of sultans is he whose subjects
dwell under the shadow of his favor and care and within the protection of his immunity and defense, and whose submissive people
find rest in the neighborhood of his security, impregnable sanctuary, and unburdened and lofty courtyard. And the Prophet,
peace be upon him, said: "The sultan is the shadow of God on earth; to him every wronged person repairs." He states that
the king is the shade of the sun of the Creator's mercy over the expanse of the earth—that is, those burning in the critical heat
of the jaundice of tyranny, the sunstruck victims of oppression, and those thirsting in the Midsummer month of disappointment may find rest in the shade of his clemency and the courtyard of
his justice, and travelers through the wasteland of deprivation in the midday heat of separation may drink the pure water of bounty from the fountain of
his justice and the watering-place of his virtue, reciting:
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"No poor man suffers poverty when his cloud rains upon you, / and in no land where you are the raincloud does drought remain."
6.1
O right hand, whose drinking-place is [the grant of] needs, / and O left hand, whose earning-place is [the fulfillment of] hopes!
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7.1
In your eloquent speech is the unique jewel of the learned, / on your fingertips is the feast of bounties.
And since it has been demonstrated by these premises that the most excellent of the prophets is the one to whom the Book
and Sharīʿa were revealed, it is established by these principles that the best of sultans is the one in whom
the form of virtue and the shape of justice have attained existence; and it has become apparent that the superiority
and distinction of the station of those in authority over the classes of mankind lies in their spreading justice
and bestowing security and virtue:
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"Were it not for intellects, the lowliest lion / would be closer to honor than man."
And the description of his virtues and character was this:
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"His gifts enriched and satisfied, leaving, by God, / no one on earth who recognizes poverty."
10.1
Dirhams are in their death throes in his palm; / that is why the profession of faith is upon his tongue.
Therefore it is incumbent that the most favored of servants and the most devoted of well-wishers
persevere in obedience and submission to them to the extent of their capability and the reach of their power,
and adorn the past obligations of beneficence and honor with further acts of thanksgiving, and in whatever
lies within the scope of their capacity and the vessel of their strength, offer laudable endeavors and agreeable and praised deeds,
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so that they may qualify for greater praise and assume the mantle of increased trust from the king of their age,
the brilliance of their worth and the superiority of their virtue may become manifest, and they may obtain widespread fame
and renowned renown, for they have said:
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"Upon the servant there is an obligation that he must fulfill, / even if the master is exalted and his virtues are sublime."
Praise and gratitude are due to God Almighty, who adorned the territory of Islam with the beauty of justice and the perfection
of virtue belonging to the most just of kings and the most excellent of sultans, the supreme just Khāqān of the world, the aided, triumphant,
victorious, and exalted king, the honor of the kings of nations, master of the Turks and Persians, support of the Imam,
helper of mankind, light of the state, glory of the religious community, refuge of the nation, majesty of the realm, crown of the kings of the Turks,
pillar of the world and of religion, succor of Islam and the Muslims, vanquisher of enemies and rebels, shadow of God
on the earths, sultan of the land of the East and the West, Alp Qutlugh Tonga Bilge Abū l-Muẓaffar Qilich
Ṭamghāj Khāqān, son of Qilich Qara Khān, proof of the caliph of God, supporter of the Commander of the Faithful—may God exalt
his supporters and multiply his power—and made the pavilions of his majesty and dignity firmly pitched and established with the ropes of divine assistance,
and conveyed the inherited and acquired kingdom to the worthy and rightful heir,
and caused the suns of equity and the full moons
of fairness to rise from the horizons of his realms and the paths of his ways, and from the fountains of his justice and the springs of his virtue
caused the flow of security and peace to run into the streams of his kingdom and state, and made the mandate of his commands and prohibitions
effective, absolute, commanding, and governing across the territory of the earth and the climes of the world, so that
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the aggressors against the realm and the rebels against the dynasty drew their heads into the collar of seclusion, and the God-fearing
and the righteous drew their feet into the skirt of security and well-being. The bride of kingship and dynasty has opened her mouth like a rose into the smiles of equity, and the gates of tyranny and injustice are bolted against all classes of subjects with the nail
of justice. The falcon and the partridge share the same nest in partnership, and the sparrowhawk and the sparrow
show harmony in the same dwelling; the haunches of wild asses are untroubled by the claws of lions,
and the throats of pheasants are spared the talons of falcons:
Justice has spread its wing over mankind, / so that the eagle does not pounce upon the dove.
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From his justice and equity it is no wonder / if the clawed predator bears the litter of the dove.
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When his hunting dogs need a new collar, / they draw raw quarry from the lion's mane.
His benevolence has drawn the cloak of mercy over all quarters of the aggrieved, and his subtle favors
have opened the doors of clemency to the oppressed. The daily ledger of royalty has been dated with the chronicle of this king,
and the scroll of equity has been adorned with the pen of this dynasty's justice. And this itself
is an outflow from an overflow and a part of a whole, as the poet said:
And following this drizzle is a sweeping torrent, / and behind this sprout is a blooming meadow;
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Thus the battle-lines assemble for their clash, / and ahead of the engagement they have vanguards.
And like the squadrons meeting for their clash, / having vanguards sent before the encounter.
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And by the splendor of the victorious dynasty—may its landmark never cease to shine and its banner remain steadfast—the paths of justice, which
17.1
had remained untrodden, and the highway of equity, which had been effaced and blotted out under the trampling feet of tyranny, were traversed and made clear; the order of the kingdom and the splendor of the realm returned to their customary stability and familiar way,
and attained fixity and constancy upon the foundations of rectitude and the bases of decrees. Consequently, hearts take the steps of affection in passion for him, and souls gird the loins of service in devotion to him, and the inward convictions of sincere servants and the outward witnesses of affectionate counselors
grow firmer by the hour and more steadfast by the moment that the foundation of this dynasty shall remain forever and ever, and the lofty castle of this kingdom—may its quarters and corners never cease to flourish, and its flanks and foundations be fortified—shall escape the hand of the vicissitudes of interregnum into the haven of immunity and safety,
and annex the realm of Iran to the expanse of Turan, and the khutba, coinage, and pulpits of the cities of the horizons
shall be adorned with his exalted titles and address:
The maiden cities and the matrons have sought you in marriage, / and toward you, rather than other kings, is their repose.
The Qurʾān has come, and its verses have announced the good news / of an increase in kingship whose time has now arrived.
Dour camels have borne your praise across the deserts, / and ships in the seas have vowed allegiance to you.
O reviver of nations whose black calamities / and griefs had severed their life-veins!
And upon every pulpit prayers are offered for him / in good deeds, followed by their 'Amen.'
May you ever dwell in blessings whose springtide lasts / forever, and whose pure spring remains before the eyes!
18.1
The virgin and mature realms have sought you in betrothal; / thus in you alone, beyond all other kings, their tranquility lies.
O Chosroes, may the kingdom be joyous for you; / may the entire world be conceded to you!
Through you, the inhabited quarters of tyranny were laid waste; / may your foundation of justice stand firm!
The khutba acquired honor from your name; / likewise may every year and month be exalted!
Since your right hand gave kingship prosperity, / may the signet-ring of Jam[shīd] be in your left hand!
And whatever was in the realm of Jam[shīd], / may it all be under the bezel of your ring!
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May the auspicious parasol of your sublime resolve / cast shade over the highest heaven!
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Upon every heart in which there is the beauty-mark of rebellion against you, / may all its affairs become tangled like a lock of hair!
As long as less and more are counted, / may your fortune be more and your enemy less!
And just as the dwellers of the earth place their foreheads upon the exalted, sacred threshold, the luminaries
of the celestial realm will place their foreheads upon the dust of his auspicious portal. The commands and prohibitions of this king of exalted lineage and noble descent shall obtain absolute execution across sea and land, dry and moist, zenith and nadir of the world, such that if he wills, his command sets the earth in motion,
and his prohibition restrains time from movement:
One of countenance who, were he to confront the midday sun, / it would prostrate to him in awe and majesty.
Upon any heart bearing the blemish of rebellion, / may all its affairs become tangled as tresses!
If they make a likeness of his bow in the highest sphere, / the likeness of the Ram becomes radiant, and the bodies of his frame bow down; / the two-pointed horn of Venus rubs its bowstring, / the two-cornered ear of Mars chafes under it;
out of envy of it, the back of the lord of Cancer bends; / from fear of it, the wits of the rider of Leo take flight.
His prudence, which is the intelligence agent of the upper realm, brings tidings of the hidden and secret things of destiny,
and his resolve, which is the vanguard of the host of fate, overtakes the day that has passed:
Whenever he draws a scimitar from his determinations, / the hand of fate trembles.
If you wish news from beyond the sphere, / tell prudence: 'Go and bring back news!'
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When the courier of his resolve passed over the celestial sphere, it was singled out for speed of motion;
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when a draught of his prudence reached the earth, it found rest and calm; the air mingled with the gentleness of his nature
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and became distinguished by delicate temperament; the sphere of ether, from the height of his resolve,
May its body slumber [before] the two-branched bough of Venus, / may its bowstring rub the ear of two-peaked Mars!
From envy of him, may the back of the lord of Cancer bend; / from dread of him, may the senses of the rider of the Lion flee!
His prudence, which is the intelligence-agent of the world above, gives tidings of the hidden things and secrets of fate;
and his resolve, which is the vanguard of destiny's host, overtakes the day that has departed:
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Whenever he draws from his resolves a sharp sword, / the hand of fate trembles.
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If you wish news from beyond the heavens, / bid prudence go and bring the news back.
The courier of his resolve passed across the celestial sphere, and was distinguished by swiftness of movement;
a sip of his prudence reached the earth, and it gained rest and composure; the air was tempered by the gentleness of his nature
and became distinguished by delicacy of temperament; the sphere of ether became transparent and luminous on account of the loftiness of his aspiration;
took impression from his lofty aspiration and surpassed the encircling [sphere]. Heaven prayed for the form of his exalted threshold, and found circularity and roundness. The sun built upon the color of the visage of his mind,
and its body became transparent and luminous therefrom:
for that reason:
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Heaven prayed for the form of his exalted court, / so its shape became the most excellent of shapes, namely, the spherical.
The sun praised the color of the cheek of his mind, / so its hue became the most beautiful of hues, namely, the luminous.
The cloud, sweating in the fever of embarrassment before his cloud-like fingers, broke into shame-sweat and said:
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"I rain down rain:"
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The clouds did not emulate your bounty, / but rather, they were seized with fever, and their downpour is the sweat of fever.
The heart of the mountain turned to blood from the heat of his generosity, and said, "I produce
red rubies:"
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When the heart of the mountain turned to blood from the heat of his bounty, / it spread the fame abroad: "I am a red ruby."
And just as the Seal of the Prophets and the Chosen of the Pure, Muḥammad the Chosen—upon him be blessings and peace—although he had precedence in excellence, superiority, and merit over the other
prophets, came last in bodily existence and later in time,
so too the king of the world, the exemplar of the sons of Adam, the Pillar of the World and of Religion,
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Qilich Ṭamghāch Khāqān, son of Masʿūd, son of al-Ḥusayn—may God perpetuate his glory—although he follows the footsteps of past kings,
is superior in praiseworthy traits and commendable virtues by shining premises and clear proofs,
just like the superiority of the sun over Suha, the advantage of day over night, and the excellence
of existence over non-existence; and though he is later in the sequence of time, over the geometry of the world
he is prior:
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Later in the sequence of time, / prior in the geometry of the world.
And when God Most High adorned these preceding blessings with succeeding munificence, and made the sun
of the glory of his rule of the world shine and rise from the easts of good fortune and horizons of perfection of world-conquest,
so that the dead world of equity and the deceased of justice were revived by the water of life of his benevolence,
honor, and favor, and the trees along the streams in the garden of royal perfection gained freshness and splendor from the aid of the rain of his excellence, the world opened its tongue with this congratulation:
the rain of his bounty gained splendor and freshness, and the world opened its tongue in this felicitation:
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The times have become so fair through you, / as though you were a smile in the mouth of Time.
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Once more the world acquired form, likeness, and beauty; / through the justice of the renowned king, the world found a support for justice.
And every beggar who opened his mouth like a rose at his court placed a golden cup on his palm like the narcissus
and bore a golden tray on his head like the rose.
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Upon necks his favors have remained / like neck-rings, while the people are ringdoves.
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Upon every particle that exists in the world, / he confers thousands of donkey-loads of favors.
Without the register of his realm, Time / rolls up the back of its belly like a scroll.
Wherever the cloud of his lightning-natured sword has set a flood of blood flowing, branches of saffron have sprouted from the roots
of Judas-trees; and wherever the leek-green sword of his wrath in the meadow
[has fallen], the fire of his tempered blade has turned sea into desert and the Jayḥūn into plain, and the water of his soul-taking spearhead
has made a sea out of the desert, and the Jayḥūn out of the plain; and the tongue
of Time said to him:
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Henceforth, you have made the sail of the cloud swim in blood;
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the basin of the heavens became full of blood from the throats of the shah's enemies.
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And the shining evidences and clear proofs of these meanings are the expanse of the desert of Ribāṭ-i Īlak, where
the adversaries of kingdom and state and the transgressors of the territory of Tūrān, in the months of the year five hundred and fifty-six, made a feast for wild beasts
and birds out of their own skulls on the day of battle:
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They saw the thrusts in their hearts in quick succession, / even before they caught sight of the spears as phantoms.
38.1
Whoever disputes this, tell him: Go, gaze upon the battle-line of the shah,
so that you may see the brains of his opponents gathered harvest upon harvest on mountain and pass.
Ever since his vigilant fortune has, like a torch, made its whole body into eyes, the eye of calamities
has only seen the phantom of discord in sleep during the nights of interregnum; and ever since his enduring prosperity, like
a candle, has become all face in every limb, the eye of good fortune has never beheld the back of victory in the hippodrome of conquest. Whoever in his reign, like an oven, opened his mouth in his praise and commendation
has not witnessed; whoever in his reign opens their mouth like an oven in praise and eulogy of him
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became all tongue in his whole body like a candle, and all mouth in every limb like a blossom;
and whoever became ten-tongued like the lily and two-faced like the tulip, Time
drew his tongue out from the back of his neck with a sharp dagger like the violet, and dyed his tunic with the blood of the dagger like the tulip,
and said to Time in the language of circumstance:
40.1
In the battlefield of destiny, with the blood of his enemy, / may he be rose-colored as long as they see the sword!
His fingers are such an oyster shell that if the hand of the plane-tree were to touch it, it would not come out without gold.
41.1
The hand of the plane tree would never come out without gold, if the cloud of your generous hand were to rain drops from heaven,
and the sightless eye of the narcissus would remain unseeing, and the mute tongue of the lily would become eloquent:
Linked texts (1)
- سندبادنامه — Ẓahīrī Samarqandī, Persian