Naushervan said to Bakhtak, “We must depart for another refuge and escape from their clutches.” Bakhtak answered, “The city of King Kayumars is not far from here. That sovereign is an accomplished spearsman and is so intrepid and stalwart that fear of him used to drive Qeemaz Shah to retreat into the mountains to save his life. We must go to him.”
Naushervan escaped with Bakhtak without loss of time and sought refuge with Kayumars Shah. Upon hearing the news, Amir Hamza decided to follow him to Kayumars Shah’s dominion.
Rustam-e Peel-Tan said, “Khurshid Khavari is with child. What are your wishes with regard to her?” Amir answered, “Send her to her mother. You must depart with the advance camp.” Rustam-e Peel-Tan sent Khurshid Khavari to her home to be with her family.
The next day Amir marched toward Kayumars Shah’s lands accompanied by his whole army. Qeemaz Shah accompanied him, along with his brothers and sons.
After Amir Hamza’s army had arranged itself in battle formations, Kayumars came into the battlefield wielding a lance and challenged the followers of the True Faith. Qeemaz Shah made a salutation to Amir Hamza and said, “If you were to order me, I would go to answer Kayumars Shah’s challenge.” Amir replied, “Go forth. I give you into the custody and protection of God.”
After exchanging the challenge Kayumars attacked Qeemaz Shah with his lance. Qeemaz Shah did his best to foil the strike, but the point of the lance pierced Qeemaz Shah’s foot, and since it was laced with a deadly poison, Qeemaz Shah returned to camp suffering from an unbearable burning pain. He fell unconscious immediately upon entering his pavilion. Amar put a bandage of noshidaru on his wound and went himself to face Kayumars Shah.
Seeing Amar’s strange garb, Kayumars said, “O clown, has some madness seized you that you have come to face and fight me?”
With his cunning and alacrity Amar humiliated Kayumars and snatched his lance. Amar presented the lance to Amir Hamza, who said, “Clean the poison from its tip and give it to Sa’ad Yemeni, who is a lance fighter and a spearsman beyond compare.”
When night had fallen, an ayyar presented himself to Naushervan’s service and said to him, “King Tassavuran has sent his daughter, who is unequaled in beauty and comeliness, to be given to you in marriage. Pray send for her and give permission for her to be brought into your presence.” Naushervan was greatly pleased by these auspicious tidings and sent Buzurjmehr to bring her to him. Khvaja Buzurjmehr brought her into the camp and lodged her in the women’s quarters, and her arrival afforded great pleasure to Naushervan.
The narrator states that this princess had once seen Hamza’s portrait. She had become ardently enamored of him, and wished to sacrifice her life and soul at his feet. Some days after her arrival in Naushervan’s camp, she found her chance and, dressed in night livery, she entered Amir Hamza’s camp. She pulled out a peg from the back of Amir’s tent and gained entry within. She drugged and kidnapped him in his sleep and carried him to a trench hidden from everyone’s view. After diluting the effects of the drug in Amir’s body, she disclosed her love for him and revealed to him the secret hidden in her heart. Amir asked her, “Who are you?” She answered, “I am Zar-Angez, the daughter of King Tassavuran. Now I am Naushervan’s wife.” Amir answered, “In the first place, Naushervan is my father-in-law, and in the second place, you have a husband. I would never inculpate myself in this manner with you. Such a deed is strictly proscribed in my religion and is considered a grave sin.” Zar-Angez showered Amir with sweet words of love, but he paid her not the least attention and closed his ears to her words. When she saw that he refused her advances, she threatened him, saying, “O Hamza, I will kill you if you do not accept me!” Amir replied, “If that is written in my fate, then there is no help for it. But nothing that you do to harm me will have the least effect if it is not fated.” They were still engaged in this exchange when the dawn arose. Zar-Angez left Amir imprisoned in the ditch and went back to her pavilion.
A great hue and cry rose in Amir’s camp that morning. Seeing that he had disappeared from his tent, everyone began searching for him. In due time news of this reached the camp of the infidels, and they, too, were surprised. Kayumars Shah boasted to Naushervan that Hamza had decamped for fear of his poison-tipped lance. The two armies again faced each other in the arena. The camp of the followers of the True Faith appointed Rustam-e Peel-Tan as Amir Hamza’s deputy and formed their forces in battle arrays. That day, Landhoor, his son Farhad, and Sarkob Turk fought Kayumars Shah and were wounded by his poisoned lance. As the shades of evening fell, the drums to announce the day’s end were sounded in both camps and the armies went back to their resting places.
That strumpet visited Hamza again that night and told him that she was greatly distressed to see that three of his champions had been injured by Kayumars and that men who were the pride of his warriors had fared so ill at his hands. Amir said to her, “It is a shame that you have kept me a prisoner here. Set me free so that I may teach Kayumars the art of lance fighting.” That harlot answered him, “Not until I have achieved my end will I set you free.” Amir replied: “Whether or not you set me free, I shall never commit such a wrong as satisfying your carnal desire.” In short, that night also ended and that licentious woman left Amir as before to return to her pavilion.
In the morning Kayumars again entered the arena and bellowed loudly, “He whose death is nigh should face me and enter the arena!” This time, Sa’ad Yemeni took the prince’s leave to face him. Kayumars charged at Sa’ad and raised his arm to strike him, but Sa’ad foiled his attack. After they had fought and exchanged thrusts of their spears, Kayumars found his chance and injured Sa’ad Yemeni. It was soon evening and the armies again retreated to their resting places.
That wanton woman returned to Amir, proclaiming her desire to Amir in the language of tears and crying with her head lowered at his feet. It so happened that Amar Ayyar happened by that place in search of Amir and, hearing her words, confronted that whore, who immediately ran away at the sight of him. He asked Amir, “Who was she? If you order me, I will kill her and make her brains flow from her skull.” Amir answered, “Do not harm her. Let her go, for she is a woman. Spare her because that sinful creature is Naushervan’s wife and he is very enamored of her.” Amar tried to open Amir’s bonds, but the Sahibqiran broke them all by himself. Amar asked him, “Why did you not try these two days to secure your release? Why could you not break these chains before?” Amir answered, “Everything is fated to happen at a particular time. It was God’s will that a worthless woman should make me her prisoner.” Amir exited the trench and offered his gratitude to God for his release. He sent for Ashqar and his arms and armor, and rode from there straight into the battlefield. Upon sighting him, his friends ordered festive music played, and their hearts were pacified.
Kayumars came into the arena and called out loudly, “O Arab, where did you run off to in fear of me?” Amir smiled, spurred on Ashqar to face him, and answered, “O braggart, deal me your blow!” After they had fought for some time, Amir dealt Kayumars such a powerful blow with the shaft of his lance that Kayumars was stunned and darkness fell before his eyes. He fell from his horse and after pinioning him and securing his limbs well, Amir gave him into Amar’s custody.
When Naushervan saw what had happened, he said to Bakhtak, “We must worry for our own fates now and escape from the clutches of the foe.” Bakhtak said, “Let us depart for Gilan, whose sovereign is King Gunjal. He also has a daughter whose beauty puts the peris to shame, and the eyes of Heaven fail to find anyone as beautiful as she. She has a masterful command of the arts of lancing, swordplay, mace fighting, and other arts of war. Hamza stands nowhere in comparison to her.” Naushervan departed that very instant and, traveling night and day, arrived in Gilan. He wrote a missive to King Gunjal describing the hardships he had suffered at Hamza’s hands. After reading this letter, King Gunjal came out to greet Naushervan and conducted him to his court offering him words of comfort and solace.
W
hile Naushervan was awaiting Amir Hamza’s arrival in Gilan, Kayumars converted to the True Faith and received rewards and a high station in Amir Hamza’s court. He invited Hamza to his city and hosted him there lavishly.
OF AMIR’S DEPARTURE FOR GILAN AND KING GUNJAL’S CONVERTING TO THE TRUE FAITH, AND OF AMIR’S MARRIAGE TO GILI-SAVAR, THE DAUGHTER OF KING GUNJAL
The narrator tells that Kayumars Shah’s city had many pastures in its vicinity. The lure of the hunt kept Amir Hamza camped there for many days. He passed his days hunting and his nights in pleasure seeking, and his life there was an uninterrupted tale of cheer and comfort. One day he asked Amar, “Have you had any news where Bakhtak has now led Naushervan?” Amar answered, “He is in Gilan with King Gunjal.” Amir said, “We must also visit Gilan and see the sights that land has to offer.” The advance camp left the same day for Gilan, and the next day Amir followed with his army. After some days, he arrived near Gilan and set up camp in its vicinity.
Spies brought intelligence of Amir’s arrival to King Gunjal and Naushervan had the drums of war sounded that same day. A warrior had yet to come forward from either camp on the day of battle when a dust cloud rose from the direction of the forest. The moment the skirts of dust were torn apart, they all beheld a mounted warrior striding forth with a lance in his hand and with an appearance to strike awe in the hearts of his beholders. He arrived in the arena at a leisurely pace, and after sweeping both armies with his glance, sought combat with the army of the followers of the True Faith. One after another, Shermar Sherwani, Taz Turk, and Kaus Sherwani challenged the warrior and were defeated by him.
In the meantime, the evening hours had crept over them and the combat was soon ended. Kaus Sherwani returned to his camp and the rider turned back toward the forest. Amir Hamza and Amar followed him to investigate the matter.
Hearing a sound behind him, the rider speedily disappeared into a garden. Amir followed him and watched the rider dismount near a pond. Mace bearers, attendants, and servants—all of them women—rushed forward from all corners to receive the warrior. Amir said to Amar, “It appears that this rider is a woman.” At that moment, the rider caught sight of Amir and sent a eunuch to Amir Hamza and Amar. The eunuch asked Amir Hamza, “Who are you, and why have you set foot here?” Amir introduced himself and Amar and said, “O attendant, what is the name of your princess?” The eunuch replied, “My princess is known as Gili-Savar.” Then he returned to his mistress and told her the news.
The princess retired to the garden’s summerhouse. She took off her armor and exchanged her manly garb for a womanly costume. She came forward to greet Amir Hamza and conducted him to the throne and treated him with great respect and honor. She offered Amir a crystal goblet filled with rose-colored wine. She drank one herself and after they had become inebriated, she removed the veil from her face and sat in Amir’s lap, casting aside all modesty and shame.
When Amir’s eyes beheld the gaze of that moonfaced beauty, her eyebrows shot out the arrows of her eyelashes and deeply pierced his heart. He involuntarily yearned for marriage with her, and openly stated his desire. As ardor and longing had already lodged themselves in her heart, she accepted Amir’s proposal. Khvaja Amar Ayyar immediately tied them into the nuptial knot by reciting the wedding sermon and unifying the two hearts. Amir Hamza and Gili-Savar then retired to the bedchamber, where they took pleasure of each other and drank the nectar of nuptial delights.
News of the wedding reached King Gunjal, and he descended on them with four thousand troops and put a cordon around the garden. The princess said to Amir Hamza, “If you order it, I shall sever his head and dispatch him to the land of the hereafter.” Amir answered, “He is your father, after all. You must never raise your hand to strike him. I will go to teach him a lesson for his arrogant ways.” Amir then stepped out of the garden.
Upon seeing Amir, Gunjal said, “O Arab, did you consider my daughter to be like Naushervan’s—someone you could marry by force? The same vanity has again possessed you. You shall see now how I punish you and take my revenge for your actions.” King Gunjal drew his sword and rushed at Amir, who overpowered him, and King Gunjal converted to the True Faith.
One night Amir was lying with Gili-Savar in the garden when Zar-Angez, who had kept Amir her prisoner for three days in the trench, came into the garden armed with her bow and quiver. Seeing Amir asleep holding Gili-Savar in his arms, Zar-Angez was beset by terrible pangs of jealousy. She said to herself, Hamza spurned me and married Gili-Savar, inflicting a great wrong on me. Now is my chance to kill both of them and show them no mercy. She was taking aim when Gili-Savar woke up and, seeing Zar-Angez standing nearby, rose from bed. Zar-Angez climbed down from the roof of the palace and by the time Gili-Savar came out to confront her, she had galloped away in fear. Gili-Savar followed her on horseback. After they emerged from the garden into the open field, that strumpet turned around and said, “I ran away from the garden in fear of Hamza, not because I was afraid of you. I have no fear of you and deem it absolutely unworthy of my status to feel any dread or anxiety because of you.” She shot an arrow at Gili-Savar, who cut it in flight with her sword. Gili-Savar then spurred on her horse, which flashed like lightning and came up to Zar-Angez. Joining her stirrups together, Gili-Savar dealt her a thrust of her sword that cut Zar-Angez in two; her body fell to the ground.
Amir had witnessed everything from afar. When Gili-Savar killed Zar-Angez, he called out, “What have you done, O Gili-Savar! Naushervan will think that I killed her and will thus suffer terrible embarrassment and mortification.” Gili-Savar answered, “What is done is done.” Then Amir returned to the garden with Gili-Savar and rested there for the night.
In the morning Naushervan received news that Zar-Angez lay dead in the field. He sent ayyars to bring back her corpse, and after expressing much sorrow, said, “It seems that this wanton woman went to see Hamza, who then killed her. A thousand pities and great shame that I should see the day when a woman would leave my side to be with another man without any regard for my name and honor. Now I cannot show my face to the world.” He then said to his slaves, “I have had my fill of reigning over the empire. Now I wish to travel from one land to another and pass the remaining days of my life in this manner.” Naushervan ordered his saddlebags filled with a great quantity of goods, gold, and jewels and, taking a thousand slaves with him, he left the city in the middle of the night and headed for Tartary. Whenever people asked him who he was, he identified himself as a merchant and held back his true identity.
The next morning Naushervan’s camp was in an uproar over his disappearance. Some suggested that Amir Hamza had killed him, others said that Amar Ayyar had kidnapped him. Buzurjmehr said, “If Hamza killed the emperor or Amar kidnapped him, who took the thousand slaves? Naushervan must have departed in shame for the deeds of Zar-Angez.” Prince Hurmuz sent his men to all corners of the empire to find him. At the advice of the courtiers and nobles he ascended the throne to look after the affairs of the empire and took over Naushervan’s duties.
Now hear of Naushervan. He went on his way, bearing the hardships of the journey and telling everyone he met along the way that he was a merchant. It so happened that a bandit named Bahram conducted a raid on Naushervan’s camp. Most of Naushervan’s slaves were killed and all his goods and wealth were stolen. Bahram also took Naushervan prisoner, and asked him, “O old man, tell me the truth. Who are you, and where are you headed?” Naushervan answered, “I am Naushervan bin Qubad.” Bahram said, “Why do you lie, you deceitful old man? Where is the comparison between you and Naushervan? He is the Emperor of the Seven Climes. What business would he have selling merchandise?” With these words, Bahram had Naushervan thrown out by the scruff of his neck, and robbed him of every last farthing. Naushervan put on the garb of beggars and crept along his way, and on the fourth day he finally arrived in Tartary.
Finding a stranger in their city, all the citizens there asked him, “O dervish, whence have you come?” Naushervan replied
, “I am Naushervan bin Qubad.” Everyone who heard this considered him a liar and rebuked him, calling him names. Slowly the news reached the king of Tartary that a fakir had newly arrived in his land claiming to be Naushervan bin Qubad. The king had him brought into his presence and asked Naushervan to tell him about himself. Naushervan again repeated what he had told everyone. The king did not believe him and ordered that the false dervish be driven out of his kingdom.
In short, Naushervan was driven away as an impostor and charlatan whenever he gave people a true account of himself. In his travels, Naushervan finally arrived at the fire temple of Namrud. It was the custom of that place that any traveler who arrived there was given food for three days and on the fourth day he was sent on his way. If anyone wished to stay longer, he had to fetch wood from the forest for use in the fire temple. Thus Naushervan received food for three days and on the fourth day he was told either to leave or fetch wood from the forest.
Naushervan had never cut wood in his life; however, he was forced to comply due to the need to feed himself. The man in charge of the fire temple said, “This fakir has brought back very little wood, and therefore he deserves a like share of our food.” That day Naushervan could not satisfy his hunger. When he went to the forest again the next day, he could not cut much wood at all and tried to steal some from other men’s bundles. Someone caught sight of him stealing wood, and everyone there gave him a good beating. Naushervan suffered a double misfortune in receiving the beating and also having the wood he had cut himself taken from him. Naushervan returned with even less wood that day and, as a consequence, received even less food.
The Adventures of Amir Hamza Page 50