In fierce skirmishes, swords flashed like lightning. A river of blood flowed in which torsos writhed and heads floated away like bubbles. A rain of fire fell. The magic spirits screeched. Raad Thunder-Clap rose from the earth to shatter the enemy warriors’ skulls with his screams. Mehshar Lightning-Bolt flashed and struck, wreaking havoc. A great calamity unfurled itself in Heyrat’s camp as noisily as doomsday. The fire of sword blows scorched alive both young and old. In the pitched battle, all distinctions were erased.
On their steeds the fierce lions of battle emerged
Holding aloft their victory-incarnate standards
From the tolling of bells and the beating of drums
The breath was knotted in the world’s breast
Like the wind stirs the water surface
The hatred of the foe stirred the warriors’ ranks
Like screaming thunder, the relentless army
Killed the foe with its lightning blades
Finished with the carnage in the arena
The braves looted and pillaged the foe
The champions trussed up the booty
And with gold and silver rich became
Mahrukh’s remaining army, which lay dispersed in the mountain passes and hills, also joined the fight when the commotion of battle reached their ears.
Finally, Heyrat’s camp was defeated and they started to retreat. Mahrukh and her army took possession of the tents and pavilions they had lost in the earlier fight with sorcerer Baran the Rain-Master, and which were now in Heyrat’s possession. Afterwards, they returned to their campsite. The queen’s lofty pavilion rose as of old, the bazaar was established, shops opened up, the vigils made their rounds and the administrators of the camp took charge.
Mahrukh’s noble commanders entered her pavilion. The queen ascended her throne with great majesty and glory. The court had returned to its usual bustle and revels were planned. Fairy-faced dancers presented themselves and began performing. Houri-cheeked cupbearers carrying cups of rose wine circulated among the drinkers to regale and intoxicate them. The tricksters presented themselves and received robes of honor from Queen Mahrukh. Then everyone raised their hands and prayed for Amar Ayyar’s release from the clutches of sorceress Khumar.
At that moment, Burq said, “I wished to go across the Bridge of Magic Fairies but I returned to help secure your release. Now I shall resume my mission to secure Amar’s.” Saying that, Burq departed and the other tricksters also left.
Once Empress Heyrat arrived in Batin carrying Sarsar she stopped and said to the trickster girl, “O Sarsar, I was so bewildered that instead of taking Burq captive I brought you here. Now I am headed for the emperor’s court to forestall sorceress Chashmak Zan from igniting his anger after the altercation with you. You should return to the camp.”
Sarsar did as she was ordered and Heyrat headed for the Apple Garden.
When the empress arrived, she looked around for Chashmak Zan Lightning-Bolt but did not find her there and reckoned that she must have returned to her land. Heyrat then narrated the entire account of Sarsar and Chashmak Zan’s dispute to Afrasiyab.
The emperor said, “I already knew all the details of this incident by magic. O Heyrat, infighting is the first sign of the downfall of an empire. It happens when reason becomes corrupted. What harm was there if Sarsar had given over the captives to Chashmak Zan when she asked for them? How would you like to hear that once you arrived here Burq the Frank restored the sorcerers of his camp to consciousness? Those rebels plundered your camp and now sit in great comfort as they did in theirs before. Not only did we lose our captives, we also have an irate Chashmak Zan on our hands, and the dead to mourn in your camp. All this happened because our dear Sarsar decided to show off her influence and authority. But why did you, being the administrator, allow it to happen and let a trickster girl persuade you against our greater interests? If our subjects were loyal to us they would have realized it was the same whether they or someone else conducted the captives to the court. The purpose of the whole exercise is to kill the enemy by any means possible, but nobody among you cares about that. Return now to your camp and gather together the dispersed army. I await sorceresses Khumar and Makhmur, who have gone to arrest Amar. Once they return with Amar I will send for the devil designate of Lord Laqa’s court to kill him because Amar is the hardiest, most recalcitrant rebel of the entire lot. Then I will take care of the others too.”
Heyrat was greatly embarrassed by Afrasiyab’s censure. Hearing of the destruction of her camp, she hurriedly returned and reassembled the dispersed army.
Heyrat’s pavilion was established on the same scale as before. The bazaars opened up and, to hide away the shame of her defeat, the empress ordered a musical assembly at her court. A dance recital began in her camp too.
Now hear of Sarsar. She knew that since Burq the Frank had been released, he would have freed his companions. She crossed the river engrossed in thoughts of returning to Mahrukh’s camp to perform some trickery. She made herself up in Amar’s likeness and carried on toward Mahrukh’s camp. But before she had gone far, she ran into a group of sorcerers. Seeing her in disguise, they reckoned that it must be one of the enemy tricksters and caught her by magic after reciting a spell. Sarsar protested that she was the trickster girl Sarsar and a servant of the Emperor of the Tilism but they did not believe her; one of them took her aside to behead her.
Burq the Frank, who had departed in search of Amar, happened upon that place and saw the sorcerer about to kill a trickster. When he approached he saw Amar’s face but upon looking closely he recognized Sarsar.
Burq said to himself, I should help her get released. She is, after all, my master’s beloved. He quickly disguised himself as a sorcerer and called out to the one holding Sarsar, “Well done, my friend! You performed a great deed by catching this sly thief. Quickly cut off his head.” Sarsar looked around perplexed to see which new enemy had arrived on the scene.
Burq approached and said to the sorcerer, “I will cut him into pieces and eat his flesh. He has killed thousands of sorcerers. To kill him and make a magic spirit of such a one would be wonderfully useful.”
As Burq came closer, he said softly to Sarsar, “My lady, if you wish I can save you. I am Burq the Frank.” Sarsar answered, “Who do you call your lady, O wretch? And what great favor do you wish to do me? I just have to utter the words, ‘He is a trickster like me,’ and you will instantly be killed too.”
Burq was unnerved when he heard this and cursed Sarsar for her ingratitude and threats. But since she was Amar’s beloved he felt duty bound to secure her release. He approached the sorcerer and engaged him in conversation. Then, finding an opportunity, he hit him in the face with an egg of oblivion and cut off his head. Immediately, a great noise rose as his magic spirits cried out and proclaimed his death.
Sarsar was released and ran to escape. Burq called out, “Either have your forehead engraved or your nose tip cut off so that people can differentiate between tricksters and trickster girls.”
Sarsar answered, “O wretch deserving of beheading, you also dare to make fun of me. It is your ill fate that makes you say that.”
Burq said, “My lady, do not be angry now, and forgive me. But do tell me who captured and took away my master.” Sarsar answered, “It was sorceress Khumar who captured Amar and took him to the region of Batin. For Amar to be released from there is all but impossible.”
Burq answered, “God the True Master is all powerful.”
With these words the trickster girl Sarsar and the trickster Burq the Frank parted and went their separate ways.
END OF BOOK I
NOTES
1. Most Great Name: according to Muslim tradition God has ninety-nine known names. Besides these God has a name which is revealed only to prophets and saints. It is the Most Great Name of God. A holy guide named Khizr taught God’s Most Great Name to Amir Hamza. With its power Amir Hamza can counter and revoke magic but he cannot conquer a tilism with it, no
r use it to free someone imprisoned within a tilism.
2. The combination of occult sciences used to create a tilism is called himia. Different sources offer different definitions of himia. It is generally described as the science of conquering planetary forces and enslaving jinns, and is a combination of at least four occult sciences simia, kimia, limia and rimia. The science of creating illusions and transferring spirits between bodies is simia. It manipulates the imagination and presents non-existent and imaginary things to the human eye; the science of the transmutation of physical properties of elements and bringing them to the highest pinnacle of their essence is called kimia; the science of runes – letters or words – that cause super-natural effects through interaction with the function of heavenly bodies is called limia; and rimia is the science of configuring and exploiting the inherent physical forces of the Earth to create extraordinary marvels.
3. Heavens’ Hunter: an allusion to the sun.
4. The species of lentil described here is maash which is used in Indian magic as a vehicle for producing spells and enchantments.
5. Painter of Creation: an allusion to God.
6. Tasveer: the literal translation of the word tasveer is “picture”, “portrait” or “image”.
7. Omnipotent Causer of Causes: an allusion to God. Note that while the princess herself believes in Laqa, the narrator is a True Believer, and for him only the One God is Omnipotent. He describes the ultimate authority in the universe as such in his narrative. This characteristic sometimes also enters first person speech.
8. Her heart was marked by the prince’s love like the tulip;…all delicate and fragile like the spikenard: in the Urdu poetic tradition the tulip symbolizes a lover’s heart which is marked by love, the narcissus a lover’s eye that looks his beloved’s way, and the spikenard the locks and ringlets of the beloved.
9. Seven Climes: an approach used by the classical Islamic geographers to divide the Earth into the Greek system of seven zones or climes.
10. King of Stars: an allusion to the moon.
11. Heavens’ Prisoner: an allusion to the sun.
12. Calmuck Tartar: Turkic and Mongol peoples of the Mongol Empire were generically referred to as “Tartars”, i.e. Tatars.
13. …conversing together like the rose and the nightingale: in the Urdu poetic tradition the nightingale is portrayed as the lover of the rose.
14. Virgin of the Heavens: an allusion to the Virgo.
15. Kaaba: the holy shrine in Mecca toward which all Muslims turn when saying their prayers.
16. Hoopoe Throne: the name of Amar Ayyar’s official seat in Amir Hamza’s camp.
17. gugal: a fragrant gum-resin obtained from the saal tree or the Balsamodendron mukul.
18. maulsari: the tree Mimusops elengi.
19. … moon of the sky of excellence…like Greek-partridges: in the Urdu poetic tradition, the Greek-partridge or chakor is alluded to as the lover of the moon.
20. old man heavens: an allusion to the sky.
21. Light of Tur: according to Islamic folk belief Mount Tur was burned from God’s dazzling glimpse when he revealed it to Musa (Moses). This verse alludes to that divine light.
22. nau-ratan bracelet: a bracelet consisting of nine jewels: pearl, ruby, topaz, diamond, emerald, lapis lazuli, coral, sapphire, and go-meda. These nine pearls are supposed to represent the nine planets known to ancient astronomers.
23. “May what the Scribe of Fortune…Writer of Destiny has engraved on our brows come to pass.”: Scribe of Fortune and Writer of Destiny are both allusions to God; the following phrase is an allusion to a folk belief according to which a person’s destiny is written or engraved on his forehead.
24. Eagle of the Heavens: a northern constellation named Eagle.
25. Bull of the Earth: according to legend the celestial bull on whose horns the Earth is balanced. According to another tradition it is the allegorical name of the energy implanted in the heart of the Earth by its creator.
26. Emperor of the Russet Throne of the East: an allusion to the sun.
27. Help O Ali!: the traditional call for help in the name of Ali, the fourth Caliph of Islam, who was known for his strength and valor.
28. naad-e Ali: a prayer beginning with the words naad-e Ali, which is in the praise of Ali, Prophet Muhammad’s son-in-law and the fourth Caliph of Islam. It is recited for luck and good fortune.
29. Made the layers of Earth six, and eight the skies: according to folk belief there are seven layers of the Earth and seven layers of the heavens. This couplet describes how one layer of the Earth rose to the skies with the billowing dust and became the sky’s eighth layer, leaving the Earth with six layers.
30. Rampart of Sikander: according to legend, this was the great wall built by the prince Sikander the Bicornous to keep Yajuj and Majuj (Gog and Magog) from raiding population centers.
31. sarod: a stringed musical instrument similar to the lute.
32. Goblet of demon Ifrit’s skull: Ifrit was the leader of the demons who rebelled against Emperor Shahpal of Mount Qaf. He was killed and beheaded by Amir Hamza. A goblet made from his skull was kept by Amir Hamza as a souvenir.
33. True Master of Both Worlds: an allusion to God.
34. “Two of Lord Laqa’s own daughters had eloped with Hamza’s sons”: a reference to earlier encounters between Laqa and Amir Hamza.
35. See Of the Tilism called Hoshruba and the Master of the Tilism, Emperor Afrasiyab.
36. Imam Zamin: a coin pledged in the name of Ali Raza bin Musa al-Kazim (148–203 A.H.) whose alias was “Imam Zamin.” The coin is tied to a traveller’s arm by his relatives for safe journey. It is given away to a person of the Syed caste upon the traveller safely reaching the destination.
37. Westbound Traveller: an allusion to the sun.
38. Verily We have conferred clear victory upon you: a verse from The Quran (48:1)
39. khurdnok shoes: a shoe with a slightly upturned toe from Lucknow, India, made with velvet, red kid-leather, and leather obtained from the back of the wildass or the belly of a horse or ass.
40. keora-water: the essence of the keora flower.
41. Aloe-wood: Aloe is a tree that yields a rich perfume. It has been used in various religious rituals since ancient times.
42. koriyala: a black flower with white spots.
43. Virgin of the Ethereal Sphere: an allusion to the Virgo.
44. tilak: the ornamental or ceremonial mark Hindus make on the forehead with colored eye-earths, sandalwood or unguents.
45. cowries, coins, dirhams and dinars: cowry shells were used as the smallest unit of currency in the Indian subcontinent until the early twentieth century. Dinar and dirham were coins.
46. Moon of Canaan: an allusion to Yusuf (Joseph).
47. Valley of Ayman: the name of the valley of Mount Tur. According to Islamic folk belief Mount Tur was burned from God’s dazzling glimpse when he revealed it to Musa (Moses).
48. The ringdove sang…plaints for its beloved rose: in the Urdu poetic tradition, the ringdove is considered a lover of the cypress tree and the nightingale of the rose. The connection between the dove and the box tree is uncertain.
49. heavens’ Gold-Feathered Bird: an allusion to the sun.
50. Mirror of Sikander: an allusion to the folk belief that the mirror was first invented by Sikander (Alexander).
51. So luminous was her leg…reached its proximity: this alludes to the mystical level of devotion the lover (seeker) and the beautiful leg (sought).
52. Surely the narcissus…one who died in love!: in the Urdu poetic tradition the narcissus represents the eye of the beloved. A narcissus flower growing on the grave represents eternal wait and longing.
53. lac dye: a dye obtained from the lac insect.
54. lahgam: a kind of cloth.
55. tika: an ornament worn by women along the parting of their hair.
56. Azad fakir: a caste of fakirs distinguished by a mark from the top of the nose to the forehe
ad.
57. Traveller of Heavens: an allusion to the sun.
58. Trekker of the Desert of Space: an allusion to the moon.
59. Sorcerer of the East: an allusion to the sun.
60. Brahmin: a Hindu priest.
61. “Four paisas per ser”: a paisa is the smallest coin; ser is a measure of weight equal to approximately two pounds.
62. All praise is due only to God and His Prophet: The narrator, Muhammad Husain Jah, has made a note here which is reproduced in full: “Be it known that this tale is from before Prophet Muhammad’s times but since every prophet had announced the coming of the last prophet Muhammad, Amar Ayyar and his companions also believed in him.”
63. Shining Executioner of the Heavens: an allusion to the sun.
64. missi: a powder, chiefly composed of yellow myrobalan, gall nut, iron filings, vitriol, and other ingredients, used by women for coloring their teeth.
65. Emperor of the Armies of Stars: an allusion to the moon.
66. King of Planets: an allusion to the sun.
67. king crows and kites: the blood sacrifices of carrion eaters are employed in Indian magic to power spells.
68. Chapter of Light: this refers to the twenty-fourth chapter of The Quran.
69. Smell the flower of the shield and partake of the fruit of the sword: the embossed designs made on the Mughal era shield were called flowers. The word phal means both “fruit” and “sword blade” allowing the use of the double entendre.
70. King of the Stars: an allusion to the moon.
71. King of Noon: an allusion to the sun.
72. Emperor of Planets: an allusion to the sun.
73. Holi: the spring festival observed by the Hindus. The faith of the sorcerers and their magic devices are a mix of many different faiths practised in India.
Hoshruba Page 56