Folk-Lore and Legends: Oriental Part 11

In the midst of this was an enormous snake, which, encircled by the flames, possessed no means of escape, and was about to be broiled like a fish, or kabobed like a partridge for the table. Blood oozed from its poison-charged eyes; and, seeing the man and the camel, it thus supplicated for a.s.sistance--

"What if in kindness thou vouchsafe me thy pity; Loosen the knot with which my affairs are entangled."

Now the traveller was a good man, and one who feared G.o.d. When he heard the complaint of the snake, and saw its pitiable condition, he reasoned thus with himself: "This snake is, indeed, the enemy of man, but being in trouble and perplexity, it would be most commendable in me to drop the seed of compa.s.sion, the fruit of which is prosperity in this world, and exaltation in the next." Thus convinced, he fastened one of his saddle-bags to the end of his spear, and extended it to the snake, which, delighted at escape, entered the bag, and was rescued from the flames. The man then opening the mouth of the bag, addressed it thus: "Depart whither thou wilt, but forget not to offer up thanksgiving for thy preservation; henceforth seek the corner of retirement, and cease to afflict mankind, for they who do so are dishonest in this world and the next--

Fear G.o.d--distress no one; This indeed is true salvation."

The snake replied, "O young man, hold thy peace, for truly I will not depart until I have wounded both thee and this camel."

The man cried out, "But how is this? Have I not rendered thee a benefit? Why, then, is such to be my recompense?

On my part there was faithfulness, Why then this injustice upon thine?"

The snake said, "True, thou hast shown mercy, but it was to an unworthy object; thou knowest me to be an agent of injury to mankind, consequently, when thou savedst me from destruction, thou subjectedst thyself to the same rule that applies to the punishment due for an evil act committed against a worthy object.

"Again, between the snake and man there is a long-standing enmity, and they who employ foresight hold it as a maxim of wisdom to bruise the head of an enemy; to thy security my destruction was necessary, but, in showing mercy, thou hast forfeited vigilance. It is now necessary that I should wound thee, that others may learn by thy example."

The man cried, "O snake, call but in the counsel of justice; in what creed is it written, or what practice declares, that evil should be returned for good, or that the pleasure of conferring benefits should be returned by injury and affliction?"

The snake replied, "Such is the practice amongst men. I act according to thy own decree; the same commodity of retribution I have purchased from thee I also sell.

Buy for one moment that which thou sell'st for years."

In vain did the traveller entreat, the snake ever replying, "I do but treat thee after the manner of men." This the man denied. "But," said he, "let us call witnesses: if thou prove thy a.s.sertion, I will yield to thy will." The snake, looking round, saw a cow grazing at a distance, and said, "Come, we will ask this cow the rights of the question." When they came up to the cow, the snake, opening its mouth, said, "O cow, what is the recompense for benefits received?"

The cow said, "If thou ask me after the manner of men, the return of good is always evil. For instance, I was for a long time in the service of a farmer; yearly I brought forth a calf; I supplied his house with milk and ghee; his sustenance, and the life of his children, depended upon me. When I became old, and no longer produced young, he ceased to shelter me, and thrust me forth to die in a jungle. After finding forage, and roaming at my ease, I grew fat, and my old master, seeing my plump condition, yesterday brought with him a butcher, to whom he has sold me, and to-day is appointed for my slaughter."

The snake said, "Thou hast heard the cow; prepare to die quickly." The man cried, "It is not lawful to decide a case on the evidence of one witness, let us then call another." The snake looked about and saw a tree, leafless and bare, flinging up its wild branches to the sky.

"Let us," said it, "appeal to this tree." They proceeded together to the tree; and the snake, opening its mouth, said, "O tree, what is the recompense for good?"

The tree said, "Amongst men, for benefits are returned evil and injury. I will give you a proof of what I a.s.sert. I am a tree which, though growing on one leg in this sad waste, was once flouris.h.i.+ng and green, performing service to every one. When any of the human race, overcome with heat and travel, came this way, they rested beneath my shade, and slept beneath my branches; when the weight of repose abandoned their eyelids, they cast up their eyes to me, and said to each other, 'Yon twig would do well for an arrow; that branch would serve for a plough; and from the trunk of this tree what beautiful planks might be made!' If they had an axe or a saw, they selected my branches, and carried them away. Thus they to whom I gave ease and rest rewarded me only with pain and affliction.

Whilst my care overshadows him in perplexity, He meditates only how best to root me up."

"Well," said the snake, "here are two witnesses; therefore, form thy resolution, for I must wound thee." The man said, "True; but the love of life is powerful, and while strength remains, it is difficult to root the love of it from the heart. Call but one more witness, and then I pledge myself to submit to his decree." Now it so wonderfully happened that a fox, who had been standing by, had heard all the argument, and now came forward. The snake on seeing it exclaimed, "Behold this fox, let us ask it." But before the man could speak the fox cried out, "Dost thou not know that the recompense for good is always evil? But what good hast thou done in behalf of this snake, to render thee worthy of punishment?" The man related his story. The fox replied, "Thou seemest an intelligent person, why then dost thou tell me an untruth?

How can it be proper for him that is wise to speak falsely?

How can it become an intelligent man to state an untruth?"

The snake said, "The man speaks truly, for behold the bag in which he rescued me." The fox, putting on the garb of astonishment, said, "How can I believe this thing? How could a large snake such as thou be contained in so small a s.p.a.ce?" The snake said, "If thou doubt me, I will again enter the bag to prove it." The fox said, "Truly if I saw thee there, I could believe it, and afterwards settle the dispute between thee and this man." On this the traveller opened the bag, and the snake, annoyed at the disbelief of the fox, entered it; which observing, the fox cried out, "O young man, when thou hast caught thine enemy, show him no quarter.

When an enemy is vanquished, and in thy power, It is the maxim of the wise to show him no mercy."

The traveller took the hint of the fox, fastened the mouth of the bag, and, das.h.i.+ng it against a stone, destroyed the snake, and thus saved mankind from the evil effects of its wicked propensities.

THE SEVEN STAGES OF ROOSTEM.

Persia was at peace, and prosperous; but its king, Ky-Kaoos, could never remain at rest. A favourite singer gave him one day an animated account of the beauties of the neighbouring kingdom of Mazenderan: its ever-blooming roses, its melodious nightingales, its verdant plains, its mountains shaded with lofty trees, and adorned to their summits with flowers which perfumed the air, its clear murmuring rivulets, and, above all, its lovely damsels and valiant warriors.

All these were described to the sovereign in such glowing colours that he quite lost his reason, and declared he should never be happy till his power extended over a country so favoured by Nature. It was in vain that his wisest ministers and most attached n.o.bles dissuaded him from so hazardous an enterprise as that of invading a region which had, besides other defenders, a number of Deevs, or demons, who, acting under their renowned chief, Deev-e-Seffeed, or the White Demon, had hitherto defeated all enemies.

Ky-Kaoos would not listen to his n.o.bles, who in despair sent for old Zal, the father of Roostem, and prince of Seestan. Zal came, and used all his efforts, but in vain; the monarch was involved in clouds of pride, and closed a discussion he had with Zal by exclaiming, "The Creator of the world is my friend; the chief of the Deevs is my prey."

This impious boasting satisfied Zal he could do no good; and he even refused to become regent of Persia in the absence of Ky-Kaoos, but promised to aid with his counsel.

The king departed to antic.i.p.ated conquest; but the prince of Mazenderan summoned his forces, and, above all, the Deev-e-Seffeed and his band. They came at his call: a great battle ensued, in which the Persians were completely defeated. Ky-Kaoos was made prisoner, and confined in a strong fortress under the guard of a hundred Deevs, commanded by Arjeng, who was instructed to ask the Persian monarch every morning how he liked the roses, nightingales, flowers, trees, verdant meadows, shady mountains, clear streams, beautiful damsels, and valiant warriors of Mazenderan.

The news of this disaster soon spread over Persia, and notwithstanding the disgust of old Zal at the headstrong folly of his monarch, he was deeply afflicted at the tale of his misfortune and disgrace. He sent for Roostem, to whom he said, "Go, my son, and with thy single arm, and thy good horse, Reksh, release our sovereign." Roostem instantly obeyed. There were two roads, but he chose the nearest, though it was reported to be by far the most difficult and dangerous.

Fatigued with his first day's journey, Roostem lay down to sleep, having turned Reksh loose to graze in a neighbouring meadow, where he was attacked by a furious lion; but this wonderful horse, after a short contest, struck his antagonist to the ground with a blow from his fore-hoof, and completed the victory by seizing the throat of the royal animal with his teeth. When Roostem awoke, he was surprised and enraged. He desired Reksh never again to attempt, unaided, such an encounter. "Hadst thou been slain," asked he of the intelligent brute, "how should I have accomplished my enterprise?"

At the second stage Roostem had nearly died of thirst, but his prayers to the Almighty were heard. A fawn appeared, as if to be his guide; and following it, he was conducted to a clear fountain, where, after regaling on the flesh of a wild a.s.s, which he had killed with his bow, he lay down to sleep. In the middle of the night a monstrous serpent, seventy yards in length, came out of its hiding-place, and made at the hero, who was awaked by the neighing of Reksh; but the serpent had crept back to its hiding-place, and Roostem, seeing no danger, abused his faithful horse for disturbing his repose. Another attempt of the serpent was defeated in the same way; but as the monster had again concealed itself, Roostem lost all patience with Reksh, whom he threatened to put to death if he again awaked him by any such unseasonable noises. The faithful steed, fearing his master's rage, but strong in his attachment, instead of neighing when the serpent again made his appearance, sprang upon it, and commenced a furious contest. Roostem, hearing the noise, started up and joined in the combat. The serpent darted at him, but he avoided it, and, while his n.o.ble horse seized their enemy by the back, the hero cut off its head with his sword.

When the serpent was slain, Roostem contemplated its enormous size with amazement, and, with that piety which always distinguished him, returned thanks to the Almighty for his miraculous escape.

Next day, as Roostem sat by a fountain, he saw a beautiful damsel regaling herself with wine. He approached her, accepted her invitation to partake of the beverage, and clasped her in his arms as if she had been an angel. It happened, in the course of their conversation, that the Persian hero mentioned the name of the great G.o.d he adored. At the sound of that sacred word the fair features and shape of the female changed, and she became black, ugly, and deformed. The astonished Roostem seized her, and after binding her hands, bid her declare who she was. "I am a sorceress," was the reply, "and have been employed by the evil spirit Aharman for thy destruction; but save my life, and I am powerful to do thee service." "I make no compact with the devil or his agents," said the hero, and cut her in twain. He again poured forth his soul in thanksgiving to G.o.d for his deliverance.

On his fourth stage Roostem lost his way. While wandering about he came to a clear rivulet, on the banks of which he lay down to take some repose, having first turned Reksh loose into a field of grain. A gardener who had charge of it came and awoke the hero, telling him in an insolent tone that he would soon suffer for his temerity, as the field in which his horse was feeding belonged to a pehloovan, or warrior, called Oulad. Roostem, always irascible, but particularly so when disturbed in his slumbers, jumped up, tore off the gardener's ears, and gave him a blow with his fist that broke his nose and teeth.

"Take these marks of my temper to your master," he said, "and tell him to come here, and he shall have a similar welcome."

Oulad, when informed of what had pa.s.sed, was excited to fury, and prepared to a.s.sail the Persian hero, who, expecting him, had put on his armour and mounted Reksh. His appearance so dismayed Oulad that he dared not venture on the combat till he had summoned his adherents.

They all fell upon Roostem at once; but the base-born caitiffs were scattered like chaff before the wind; many were slain, others fled, among whom was their chief. Him Roostem came up with at the fifth stage, and having thrown his noose over him, took him prisoner. Oulad, in order to save his life, not only gave him full information of the place where his sovereign was confined, and of the strength of the Deev-e-Seffeed, but offered to give the hero every aid in the accomplishment of his perilous enterprise. This offer was accepted, and he proved a most useful auxiliary.

On the sixth day they saw in the distance the city of Mazenderan, near which the Deev-e-Seffeed resided. Two chieftains, with numerous attendants, met them; and one had the audacity to ride up to Roostem, and seize him by the belt. That chief's fury at this insolence was unbounded; he disdained, however, to use his arms against such an enemy, but, seizing the miscreant's head, wrenched it from the body, and hurled it at his companions, who fled in terror and dismay at this terrible proof of the hero's prowess.

Roostem proceeded, after this action, with his guide to the castle where the king was confined. The Deevs who guarded it were asleep, and Ky-Kaoos was found in a solitary cell, chained to the ground. He recognised Roostem, and bursting into tears, pressed his deliverer to his bosom. Roostem immediately began to knock off his chains. The noise occasioned by this awoke the Deevs, whose leader, Beedar-Reng, advanced to seize Roostem; but the appearance and threats of the latter so overawed him that he consented to purchase his own safety by the instant release of the Persian king and all his followers.

After this achievement Roostem proceeded to the last and greatest of his labours, the attack of the Deev-e-Seffeed. Oulad told him that the Deevs watched and feasted during the night, but slept during the heat of the day, hating (according to our narrator) the sunbeams. Roostem, as he advanced, saw an immense army drawn out; he thought it better, before he attacked them, to refresh himself by some repose. Having laid himself down, he soon fell into a sound sleep, and at daylight he awoke quite refreshed. As soon as the sun became warm, he rushed into the camp. The heavy blows of his mace soon awoke the surprised and slumbering guards of the Deev-e-Seffeed; they collected in myriads, hoping to impede his progress, but all in vain. The rout became general, and none escaped but those who fled from the field of battle.

When this army was dispersed, Roostem went in search of the Deev-e-Seffeed, who, ignorant of the fate of his followers, slumbered in the recess of a cavern, the entrance to which looked so dark and gloomy that the Persian hero hesitated whether he should advance; but the noise of his approach had roused his enemy, who came forth, clothed in complete armour. His appearance was terrible; but Roostem, recommending his soul to G.o.d, struck a desperate blow, which separated the leg of the Deev from his body. This would on common occasions have terminated the contest, but far different was the result on the present. Irritated to madness by the loss of a limb, the monster seized his enemy in his arms, and endeavoured to throw him down. The struggle was for some time doubtful; but Roostem, collecting all his strength, by a wondrous effort dashed his foe to the ground, and seizing him by one of the horns, unsheathed his dagger and stabbed him to the heart. The Deev-e-Seffeed instantly expired; and Roostem, on looking round to the entrance of the cavern, from whence the moment before he had seen numberless Deevs issuing to the aid of their lord, perceived they were all dead. Oulad, who stood at a prudent distance from the scene of combat, now advanced and informed the hero that the lives of all the Deevs depended upon that of their chief. When he was slain, the spell which created and preserved this band was broken, and they all expired.

Roostem found little difficulty after these seven days of toil, of danger, and of glory, in compelling Mazenderan to submit to Persia.

The king of the country was slain, and Oulad was appointed its governor as a reward for his fidelity.

The success of his arms had raised Ky-Kaoos to the very plenitude of power; not only men, but Deevs, obeyed his mandates. The latter he employed in building palaces of crystal, emeralds, and rubies, till at last they became quite tired of their toil and abject condition. They sought, therefore, to destroy him; and to effect this they consulted with the devil, who, to forward the object, instructed a Deev, called Dizjkheem, to go to Ky-Kaoos and raise in his mind a pa.s.sion for astronomy, and to promise him a nearer view of the celestial bodies than had ever yet been enjoyed by mortal eyes. The Deev fulfilled his commission with such success that the king became quite wild with a desire to attain perfection in this sublime science. The devil then instructed Dizjkheem to train some young vultures to carry a throne upwards; this was done by placing spears round the throne, on the points of which pieces of flesh were fixed in view of the vultures, who were fastened at the bottom. These voracious birds, in their efforts to reach the meat, raised the throne.

Though he mounted rapidly for a short time, the vultures became exhausted, and finding their efforts to reach the meat hopeless, discontinued them; this altered the direction and equilibrium of the machine, and it tossed to and fro. Ky-Kaoos would have been cast headlong and killed had he not clung to it. The vultures, not being able to disengage themselves, flew an immense way, and at last landed the affrighted monarch in one of the woods of China. Armies marched in every direction to discover and release the sovereign, who, it was believed, had again fallen into the hands of Deevs. He was at last found and restored to his capital. Roostem, we are told, upbraided his folly, saying--

"Have you managed your affairs so well on earth That you must needs try your hand in those of heaven?"

THE MAN WHO NEVER LAUGHED.