CANTO XVIII
THE EGYPTANS MAKING AN ACCUSATION OF TYRANNY AGAINST THE PEOPLE OF ZANG BEFORE SIKANDER

Alexander being warned of the arrival of the Zang army

The cannibals (copy of 1485)

For contest, the men of Zang went hastening;
Two horses apiece, they went towards the desert. (p164)
                         The warriors dragged their chattels to (halted in) the desert.
                          For fighting the men of Zang, waist-belt made tight. (p165)
When the men of Zang obtained intelligence that the army (of Sikandar) had come,
The world became black to the eye of the men of Zang.
                          The two armies became arranged opposite (to each other);
                         All compassionate feelings, risen to go, departed.
From the steel-nail hoof of the war-steeds;
From the agitation, earth's foundations fell.
                          From much shouting, which, came forth from the ambush,
                         The (glass of the) sky (cracked and) fell upon the earth.
From the mace, heavy of weight, of the warriors,
The head of the fish and of the ox became heavy. (p166)
                          From the clamoring of noise, like the Resurrection Day,
                          First came upon the beasts of the desert.
When their weapons were prepared for battle,
The demon, on account of their uproar became a flee-er.
                        They accepted the battle place in such a place
                        That the heat brought forth dust from (distressed) the men.
A land, more waterless than red sulfur
An atmosphere, more liver-scorching than hell.
                        Neither in it cold water, save pure poison (hot water, bitter and deadly)
                        Nor in it warm affection, save the sun.
By reason of large serpents (swords) the caves (wounds) came into commotion;
in them (the caves) the day (of splendor) of markets as regards tumult (of bloodshed). (167)

In that place of ghuls (6)(the battle--field, void of water) they (the men of Rum) made their abode (for embassy- sending);
They (the champions on both. sides) galloped like ghuls in  ever direction (for man-slaying camp-guarding, and supply-bringing).
                      When the ox of the earth swallowed his own hump (half of the sun),
                      The black lion (night) leaped forth from ambush (appeared)
The Bull of the celestial sphere (Taurus) went boldly to (appeared on) the horizon.
The stars, like lions' teeth, came forth (fearful).
                      Night displayed from its own navel something like musk (darkness)
                      The world laid aside the jewel of light.
The officer of the advanced guard (of the army), enemy recognizing, went forth;
The watchman bound his loins on the guard-place (about Sikandar's tent). (p168)
                      The stars began shining (in the pure air);
                      The men rested from moving.
(Separately) in one place (the men) both of Rum and also of Zang;
The men of Rum and of Zang listless as to action (of battle).
                        Come, cup-bearer that wine (of senselessness) that is like the men of Rum (red and white)
                        Give me; for my temperament is happy like the (temperament of the) men of Zang.

( It is said that when the orders of Muhammad the prophet, regarding the accepting of the Islam faith,  reached the seven climes, the men of Zang listened with the ear of acceptance. On hearing this Muhammad prayed that the Zang  nation might always be joyous. For this reason it is that the people are of laughing face.)
Perhaps with (opposed to) me this fearless panther (the traitor, Time)
May not be of two colors (deceitful) like the men of Rum and of Zang.

CANT0 X I X.

Should cause the fear of the king's sword to reach him
-Perhaps he may listen; may turn back from the road.
                           Should in the Zang language exercise guidance,
                           Saying; Iron (men of Zang) in the fire (men of Rum)  displays softness. (p173)
The brave man, rose-faced, cypress-tree,
Caused this speech from the man of Rum (Sikandar) to reach him (the King of Zang),
                          Saying: The holder of crown, and sword, and throne
                          Has, by fortune's power, advanced the standard.
He is prosperous (in fortune) and very impetuous;
He is the burner like fire at the time of anger.
                          When he draws (the bowstring of) the wild ass-hide (fixed) upon, the deer-antler (bow-shaped)
                          He stitches (with the arrow) the head, of the ant to the foot of the ant.
Thus best that to him ye should display courtesy;
Should bewail, and offer apology.
                          It is not proper that that fire (Sikandar) should come to flaming;
                         Because then with a sea of water it will not be extinguished.
The world, which tried him in peace and war,
Experienced loss in war with him, and profit in peace.
                         It is proper to prepare the soul for love towards him
                         It would not be auspicious to seek revenge from him (p174)
The King of Zang, when he gave ear to this speech,
Writhed on himself like the old snake.
                          From heat (of passion) his, brain began to boil;
                          He raised a shout like rumbling thunder.
He ordered that Tutiya-Nosh
They should withdraw, and take sense out of his body (by slaying him).
                         Those demon-like ones took him away from the place before the king,
                          Like the stone (amber), straw-attracting, the grass blade.

The king's messenger, bell-striking (standing in attendance), spoke,
Saying ; May the king be worthy of crown and the enemy ruined l
                         The advanced guard went for road-holding
                         The picket for drum-place guarding.
The next day when the sphere displayed haste,
The sun stuck forth its head from the shoulder of the Mountain (of Kaf),
                         The drum as the monarch's door roared;
                         The world, like the clamor of bells, became restless. (p177)
The drum-striker, with the throbbing of the raw hide (on the drum),
Cast the nose-strap into the throat of night.
                         The breath (voice) of the ox-tail (Rumish trumpet) began to shriek;
                          The raw hide of the brazen drum began to, clap its hands.
The balance (spear) of those steel-weighing (the warriors) by inclining downwards,
Urged a torrent (of blood) from one scale-pan to another (both armies).
                          The spear-point of the javelin (8), khaftan (9)-piercing,
                          Passed through the fleshy part of the back (surface) of the navel,.
From the short sword and the spear and the arrow of willow-leaf form
Armor and helmet became rent, (p178)
                           From fear of the assault, (and) from the flash of the sword,
                           The water in the heart of the stern thunder-cloud (the two armies) became blood.
When army to, army turned its face
The warrior came forth from both sides.
                           Much they grappled with each other;
                           Much the blood which they shed of each other.
The (army of) Zang prevailed over the army of Rum;
Like the panther over the wild ass, limbs out-stretched in flight (p179)
                           The man of Zang brought destruction to Rum;
                           The owl (the filthy bird ) from every desolate land uttered its cry (of desolation),
Saying:  The men of Rum feared the previous repast (the relish of blood-drinking).
Saying:  What did the man of Zang with Tuitiya-Nosh?
                          He (the man of Zang) cast the blood of the hero into the goblet;
                          He,  from wrong-headedness, drank that raw (pure) blood.
When the men of Zang displayed such great dexterity,
Cowardly rein-urging (to the rear) came not from the men of Rum (they stood their ground).
                          The chief, army-understanding (Sikandar), knew
                          That fear of the men of Zang  had come to the men of Rum
When the army becomes timid as to fight,
It reflects not, save as to flight.
                          He (Sikandar) summoned before him the wise minister (Aristo);
                         He gave him information of his own concealed secret,
Saying:  This valiant army has become faint-hearted
Of the sword-wound un-suffered it has become sated,  (p180)
                          With an army, one can urge this contest;
                          Alone, what may issue from a single horse-soldier (myself)

Of the blood-devouring of Tutiya-Nosh, the hero,
The whole of the army will die of fear.
                           Each one displays the form of fear
                           No work comes from timid ones.
Since this army, battle-seeking, has become fainthearted,
Bring water, and wash the hands of valor.
                           All the men of Zang display boldness
                           Display recklessness (of desperation) like raging elephants.
What, artifice can, one bring to the hand (use)
By which defeat may come to the men of Zang?
                            Deliver that opinion that may render assistance
                            And may give me deliverance from this dread.
The world-experienced minister grievance-redresser,
With knowledge of affairs expressed breath,
                            Saying; 0 king may wisdom be thy guide
                            May victory be thy friend; and thy enemy weak!
The World Ruler (God) Creation-Shelterer,
0 king, world-seizer, may He be thy shelter
                            In every place from mountain and plain (difficult matter) to which thou turnest thy face
                            May thy prosperity be from the sphere, victorious in revolution (p181)
The black men, who are snakes, man-striking,
Are not men ; but verily Ahriman (the evil principle).
                            if the army of Rum hesitate as to conflict with the army of Zang,
                            It is not wonderful ; for this (the man of Rum) is a fish (little injuring), and that a
                            crocodile (man devouring).
Of man-slaying is much fear;
Of man-devouring, how may one not fear ?
                            If we ask for peace from these stone-hearts
                            The wise will not call us wise.
And if we make the place void of (forego) contest,
They will at once bring forth the dust (of destruction) from the world.
                           Yes; if they had possessed fear of us,
                           The (coming of the) mediator (Tutiya-Nosh) would have placed obligation upon them
                           (and they would have considered his coming gain).
Of what use is the coming of a mediator, when they are very senseless?
And, if thou desirest truth are mediator-slayers!
                            It is proper to employ one remedy
                           To counterfeit by artifice man-devouring.
To capture some of the men of Zang on the path;
To confine (them) in this court.
                           For thee, to sit silent and angry
                           To cast down the men of Zang on the dust. (p182)
To out off, with torture, the head of one from his body;
To send it to the cook for the purpose of eating:
                            To say in the Zang tongue: Wash this;
                            Cook it, that the Khusrau, name-seeking, may eat it.

Order that the cook secretly
May place a sheep's head; and make it dust-sleeping (in the grave)..
                           May boil (half cook) the head of a black sheep
                           May bring it boneless to the king:
The king that leather, uncooked, half-raw,
Will rend, and with great avidity eat it:
                          Will order that they bring also his (the Zangi's) brain
                         Saying; No one has eaten anything better than this.
If at first I had known, in the least,
That such food would keep me healthy,
                          I would not have cherished the captives taken by the warriors of Rum;
                          would have devoured every man of Zang, pleasant of taste.
When that pitiful man-devourer (Palangar) obtains news
That there is a terrible man-devourer (Sikandar) worse than he,
                         He will, by reason of this fear, abandon that hot malice;
                         For one can make iron soft by iron. (p183)
If we accomplish this remedial measure,
We may bring defeat upon those bold ones,
                          From wolves (the men of Zang) we can escape by wolf-ishness;
                          (the rending of flesh half raw) ;
                          For only (the action of) ignorance (wolfishness) can bring defeat upon (flight to)
                         ignorance.
The king ordered that the warriors of Rum
Should display endeavor in that land and clime
                         Should lay an ambush in the way of the men of Zang;
                         Should seize some of the men of Zang.
Those warriors, order-accepting, went;
They took captive some of the men of Zang
                         Conducted them to the king's drum-place,
                         And consigned them to the officer of. the guard.
The king's watch-keeper brought them
The back of the head red (with blows), blood-like and a great face, black.
                         The king with fury, like the roaring lion,
                         That brings low the heavy stag,
Ordered so that of one of that number of the men of Zang
They cut off the head, like a mountain-fragment;
                         Gave it to the cook, saying: Take it;
                         Prepare whatever is fit for the king.
He (Sikandar), on the other hand, uttered the secret to the cook
How it was proper to prepare for him this repast.
                        On foot before the Khusrau the other men of Zang
                        Were at that custom and usage helplessly astounded.
When the Khusrau ordered that they should bring the tray;
Should lay the victual (table) -cloth.
                        The intelligent person (the cook) brought the tray,
                        On it boneless pieces, of meat (a sheep's 'head).
That food, the king rent in pieces with force,
Like a lion that rends the hide of the wild ass.

                       He ate with satisfaction, and wagged his head,
                       Saying:  I have never seen better food than this.
Since a man of Zang is in eating so heart-attracting,
To eat any other roast-meat to me is not agreeable.
                       Always I will devour the leg of a Zangi with wine;
                       For I may not obtain roast-meat of better flavor than this
The king, elephant-binder (powerful), in thought of the black men,
Continued eating of that counterfeited sheep's head.
                       When he made them fearers of the dragon (himself),
                       He released them, like snakes in the desert.
Those black men went to the King of Zang;
They unfolded the news of that sorrowful day.
                       Saying:  This one, dragon in disposition, man in fashion,
                       Is a crocodile. that has brought loss upon us.
He devours the men of Zang raw,
As men of Zang, eat the almond-kernel. (p185)
                       When he brings into bonds the heads of the Men of Zang,
                       He eats them like the head and boneless pieces of flesh of a sheep. 

Terror came into the heart of the men of Zang
Because the coarse canvas (harshness) brought forth its head from the painted silk (delicateness).
                        Their fire (of battle) -exciter (the army-leader, Palangar) became pale
                        His fierce fire (of wrath) from the ardency (which it had) settled down.
The next day, when the cock (the sun) expanded its wings (arose in flight),
The brain of heaven (the sky) became void of fancy (stars).
                        The (white) cock (the sun) uttered a shout (crowed) at the black ghul (night)
                        The sound of the drum began to throb.
The clamor of the trumpet of shrill sound,
(Was) like the trumpet (tumult-exciting) of (the angel) Irafil on the Resurrection Day.
                        On account of the clamor-bringing forth of the ox-tail (the Rumish trumpet),
                        The power of Taurus (alarmed) became lost from the sky. (p186)
Drums of wolfish hide, by reason of tumult,
Brought to boiling the brain of the world.
                        From the screaming of the clarion, wound-scattering,
                        The brain of the sphere (became) pierced by the sharp wound.
In that hold and seize (tumult) the heart of the warriors (of Rum)
Brought forth (encouraged) with the scream of the Turki reed.
                        The earth-shaking (sounding) of the whip (the mace) in the brain (of warriors),
                        Produced a fiery whip (a flame, wick-brain consuming) like the lamp.
The arrow, steel-gnawing (weapon-shattering, kept), proceeding
Through, the limbs of lions (warriors) steel-devouring.
                        The luster of the surf ace of the sword so gleamed
                        As the star from the dark, cloud at night.
Again the two armies arose
They arranged their ranks in another form.
                       Two clouds from two directions began to shout;
                       Two seas of fire came into agitation. (p187)
The armies of Rum and Zang commingled;
White and black:(hostile), like the boar of two colors.
                       The hoof of horses, wind-fleet, steel-shod,
                       Made the earth red with the blood of warriors.
The twang (of the strings) of the bows, arm-breaking,
Snatched from themselves (made senseless) many individuals.
                       The flashing of the sword, mirror-shining,
                       More gleaming than the fountain of the sun.
The army of Rum planted high the standard;
The earth (hidden) in the bow; the sky in the noose
                       Within the center of the army Sikandar, (son) of Faylikus
                       Drew up a wing, like a bride (in splendor).
The chief of the arm of the men of Zang of pitch color
Brought forward a wing of an army like the mountain Besitun (hard).
                      The ranks of terrible elephants, in one place a crowd;
                       Like the circumference of a declivity (and like) the loins (flanks) of a mountain

Eye-lashes, spear-like (sharp); eyes cornelian-like (red);
From trunk to tail immersed (clad) in iron. (p188)
                      On each elephant, an ivory throne of a different kind
                      On it, a man of Zang capped with a musk (black)-crown,
When he (the man of Zang) used to shout at the headstrong elephant,
If he (the Zangi), had shouted at fire, he would have consumed (destroyed) the fire.
                      By reason of the many elephants which came forth for contest,
                      The earth from the elephants feet, became of blue color (black).
He (Sikandar) sent the footman (the pawn at chess) for the elephant (bishop) maneuver (chess-move).
In every corner (of his army) a hundred elephants secured (for battle, unable to run away)
                     When the order of battle was prepared,
                     The nature (of the combatants) was disengaged from love.
A tyrant, a black one, by name Zaracha,
Moved from the army-place of the men of Zang.
                     Elephant-like (screaming) he came, in hand a (crocodile's back-) bone,
                     By which he was wont to break the elephant's bones:
A great black snake, wolfish enchantment, his
From head-largeness (conceitedness), head-swellingness, his:
                       A mouth, large and black like the cauldron,
                       From which the eye of the beholder became white (senseless) ;
(His head) a jar evoked from a reddish black stone,
With jars of foul fluid over it poured :
                       A great shoulder and chest like the steel shield (expanded and hardened);
                       Ask not in truth the tale of the robustness of that one.
Thou hast seen a standard, (the black) tassel at its head
He (Zaracha) differed not from its form a hair. (Zaracha was in stature, tall like the standard, and in   blackness of face, like the tassel at its head.)
                       If there (at the standard's head) there were a small inverted cup,
                       In his head were two eyes like the cup (full) of blood. (190)
In the Zang language he praised himself much.,
Saying: Than the (consuming) fire beneath the smoke, I am more consuming (beneath my blackness)
                       I am Zaracha, the elephant, steel-devouring (greatly intoxicated with lust),
                       Who, on elephants' backs, drag my (ponderous) pil-pa (mace) (Pil-pa is an Ethiopian
                        weapon, or a long necked flask like an elephant's foot)
When I put wine into the pil-pa cup
(Intoxicated) I sever the elephant's tendon with a pil-pa (war-weapon).
                       When in the battle-field I draw forth the sharp sword,
                       I make the mountain, by the assault (of my sword-point), stone-shedding.
If the lion (of gentle nature) come before me, or if the lion (of savage nature).
Like the rumbling thunder-cloud I pour on him a torrent (of blows).
                        My ebullition (wrath) casts down the horse (of ebullition) of the Nile
                        My face (the mighty mountain bird, the roc (1) makes the (mighty) elephant the (feeble) footman.(191)

Entrusted the rein, of his swift bay steed to fortune;
Displayed superiority over that one of strong hand (Zaracha, fortune-less), (29)
                        How descends the black eagle upon the mountain-partridge
                        How leaps the sun (at rising) upon the earth
Swifter than that, the Khusrau, stout of body,
Attacked with fierceness that Ahriman (Zaracha).
                        He shouted at him saying: 0 old crow (black of body, great of age)
                        A young eagle has come, rest-taking
If thou turn not the rein from the path,
I wilt make the world black to thee like thy face. (p195)
                        For the reason that thou art black of face (confounded) -from the sharp sword,
                        Thou shall flee in this battle-field.
Go not, until I make thy (black) face red with blood
Until I make thee more interlocked (in death's throes) than thy hair-lock.
                        Rust falls on the mirror-like sword,
                        I am that mirror (lustrous sword); for from me (by continuous warfare) rust has fallen.
Rumish white lead takes away eye-pain (and eye-redness)
My sword takes through fear redness (ruddiness) from the yellow (black) face.
                       Why boasted thou, saying,--I am the demon, man-devouring ?
                       Devour me, who am greater than the demon-man.
Thou knows not the strife of the sword and the mace ?

I will with a strong arm teach thee.
                       If thou come from the (terrible) place (Zang)-guard thy place;
                       Otherwise, I will put thy head beneath my foot.
I am that chief of Rum, of Arab (keen) sense,
Who, like the morning-dagger (the true dawn), am Zang- slayer (darkness of night destroyer). (p196)
                       When I strike the Indian steel (the sword) against the head of the large elephant,
                       The elephant-driver casts his garments into the jar of indigo (in mourning over the slain elephant).
When with iron (sword) I make a hole within the stone (and make the mountain-stone slave to my sword),
The sense of the chief of Zang (Palangar) goes to Zang. (28)
                       When he (Sikandar) uttered this speech he stood in the stirrup,
                       Raised the arm; loosed the rein (gave rein to the steed) :
Assaulted him like the raging lion,
A mace (the head) of lion form in his hand.
                       From the severity with which he struck the mace on his (Zaracha's) head,
                       Fever-trembling fell upon the mountain Alburz (Zaracha).
With one wound (blow) of that mace of hard steel
He took the life of that ebony-tree.
                         Head, and neck, and chest, and foot, and hand,
                         He shattered to pieces, from head to foot.
When the work of (slaying) Zaracha reached a conclusion,
Another toil (of combat) appeared. (p197)
                         A black, in form the lofty date-tree,
                          -The eye of the gardener trembling at it-
Attacked the Khusrau like a savage dragon
Delivered against him a sword-wound (blow) tike fire.
                          Against the king's armor the sword was not effective
                         The man of Zang growled (with vexation) like the black thunder-cloud.
When the Dara (12) of Rum (Sikandar) beheld; that black
He drew forth the black crocodile (the sword) from the scabbard.

                          He struck such a blow with his sword at that data-tree,
                          -Like the ravening lion at the old stag,-
That the head of the man of Zang fell from the lofty date-tree,
Like the Zang-man who fell from the date-tree.
                          Another man of Zang went to battle;
                          He opened his tongue with a handful of boasting,
Saying: The black cloud has come from the mountain (army) of Zang
It rains not, save dragons and crocodiles (sword-blows)
                         I am Siya Gula of hero-arm (powerful);
                        Am equal in the balance to the ponderous mountain:
Pluck up the elephant's neck from the body;
Drink in a breath the fountain of the Nile, (render it dry).
                          For that one, whose life I pluck with iron-weapon,
                          I stain many garments in the foul fluid (black color). (p198)
When that world-seeker (Sikandar) saw that that foolish speaker
Made his own navel (person) musk-smelling (odoriferous) with (his own dried) blood.
                          He raised the sword-point against his (Siya Gula's) neck;
                          And cast down his head from that foolish talking.
A powerful black, more terrible than that one,
Urged his rein for battle against the Khusrau.
                         He (Sikalndar) struck against him the sword, poison-water drunk, in such a way
                         That the man, of Zang came, from wandering (in battle), to the dust.
Another black placed the saddle on the black horse;
Sikandar, with another wound, laid his eyes together (slew him)
                          Again until the night, of the renowned ones of Zang,
                          To none desire of battle came,
The world-possessor, in possession of victory, became consoled;
He turned in the time of evening to the place of rest.
                         When (at the time of setting) the form of the sun of the hue of pomegranate flowers (ruddy)
                         Took blueness (darkness) from the jar of pure indigo (night), (p199)
The care-keeper (the sky) of the standard (Draco) of snake form (night)
Plastered gold (the stars) on its painted silk of blue color (dark night).
                         The guards,(pickets) of the army. according to the regulations of watching.
                         More vigilant than the man star-recognizing (the astronomer)
Put not away from the eye guard-keeping;
(But) kept the watch keeping that is the custom.
                        When in the morning-time, with happy star, came
                        The red rose (the sun) on the arch of the water-lily (the sky).
Sikandar came forth from his sleeping-place
He arrayed the army for conflict with the enemy
                        Urged the steed, rein-turning (obedient)
                        Urged that water (the steed) like fire,.
Pressed his foot (remained firm) within the center of the army;
Entrusted a section (of the army) to every warrior-hero.

                            Established the left and the right (wing) with (out of) the iron-fortress (the army armor-wearing)
                            Carried down its strong foundations like the mountain.
Verily the army of Zang and the tribe of Abyssinia
Became in every corner sword drawing. (p200)
                            On the right flank the men of Abyssinia; on the left the men of Barbary;
                            in the center the man of Zang (the chief) demon-like.
When the king's drummer beat the drum of battle,
The Zangi bell-holder shook the bell (of battle).
                            The black cloud (the army iron-clad) began to roar;
                            The heat (flash) of the sword went from the fish (beneath the earth) to the moon.
The shout burst from both armies in such a way
That from terror of it the demon's brain became distracted.
                            The dust fastened a lump on (choked) the throats (of warriors)
                            Their limbs from sleeplessness (during the past night) became yellow (and powerless).
On account of the mace of heavy weight and the sharp sword
The mediator sought the path of flight.
                            From much screaming of the (Rumish) clarion (and) Zangi brazen bowl,
                            Fear came to the revolving sphere.
From (terror) of the trumpet, empty of brain,
Earth cast out of its head its brain, the mountain
                            From the brazen fortress (body) of the drum of thunder noise,
                            Tumult fell upon the brazen (strong) fortress. (p201)
From reed blowing in far (high) note
Suspicion was that the trumpet of (the angel) Sarafil had come.
                           From much striking of the mace and the sword on the earth
                           Dust came forth from every corner to the cloud.
From the steel point of the flying arrow,
Blood (the jewel-essence) clotted in the heart of the hard stone (the jewel-mine).
                          The bow of arched eye-brow (bow-notch) with eye-lash arrow,
                          Brought forth milk (blood) from the breast (bosses) of the cuirass.
The noose knotted, whorl within whorl
Returned not at all save around the neck (of an enemy).
                          Like the Indian juggler, swiftly rising (in the dance),
                         The brandishing of the Indian sharp sword.
From the rhythm of the spear-thrusts
The steed, under the subjection, of the rein, began to dance.
                          By the point of the arrow of wasp-sting
                         The surface of iron and stone became rent. (202)
The earth, stained (or distracted) with the blood of those cleft asunder (with the sword),
The air bound by the sighs of those wounded.

Go not, so that I may display the contest of warriors,
So that I may show in this battle-field field rage of lions.
                          We shall see to, which of us is superiority
                          To which in this matter is victory.
At the raging of the man of Zang, inexperienced in action,
The blood in the monarch's heart raged.
                          When the ill-wisher brings into action (reveals) his malice,
                          He brings the striver's (his enemy's) blood into agitation (and seeks his own destruction).
Sikandar said to him : Boast not so much;
Utter not foolish boasting before men (p205)
                          Express not so much boast of manliness;
                         Tremble at thy own shadow.
Though thou be a lion, fear the lion-overthrower;
Exercise not boldness with the overthrower of the bold.
                          The body (of thy opponent), that thou canst not remove from its place,
                          In conflict with it, why is it necessary to press the foot (to contend)
Stretch forth thy band to the lion's flank (grapple) at that time,
When thou hast great power in lion-overthrowing.
                          Thou flightest for the plunder (destruction) of thyself
                          For thou art the sparrow; yet thou actest as the hawk.
Come, that we may grapple; the place is fit
We shall see which of us is the hardship-endurer.
                            Boast not as to opponent-overthrowing;
                          Thou wilt be taken if thou boast.
The man of Zang (Palangar) was enraged at the king's speech;
He entered into contest (twisting) like black smoke.
                            He delivered a sword-blow at the king's helmet,
                            From the lightning (the sword), when reaches, injury the cloud (the black helmet)
At that one. of hideous visage the king (Sikandar) was enraged;
The hair of his body raised its head, sword-like. (p206)
                            With force he struck a sword-blow at his body;
                           The blow was not effective against his (Palangar's) cuirass.
They made many assaults on each other;
They delivered not, one deadly wound.
                            In this way, until night came overhead,
                            The blows of neither, were effective.
When the man of Zang (Palangar) became distressed by the king's blows,
He said to him; The sun has gone towards the mountain (is setting) .
                            Night has come; it is proper to abandon blood (shedding) at night,
                            By the promise of coming to-morrow, it is fit to make the engagement (of combat).
When the night of dark action (darkness-spreading) becomes chattel-burner (departs),
The fire (the sun) bursts forth from the revolving of day (after night). (p207)

CANTO XX.
SIKANDAR'S OBTAINING VICTORY OVER THE ARMY OF THE MEN OF ZANG.
                            The next day, when the fountain of the sun
                             Kindled fire from the sea of water (the sky, called the revolving water or crystal)
The two armies drew up the drums (on the backs of elephants)
(Opposed) like the pieces of chess of ivory and of ebony.
                            The partridges of Rum and the crows of Zang
                            Became (like) the hawk's breast, that is two (parti-) colored.
The blacks like the night (of great darkness) ; the men of Rum like the lamp (of little Luminousness),
Small and great, like the crow and like the eye of the crow.
                             A cloud (the army of Zang) of rust-colored appeared;
                             It poured, down a river of blood from its (red) eye.
In that torrent (of blood) that passed from foot to head,
This one (the army of Zang) became injured; the other (the army of Ram), drowned. (p209)
                            The World-Khusrau (Sikandar) resolved on battle;
                            The evil eye (through the pride of the might of his army) did (evil) work against the
                            enemy (Palangar).
Drew up the market of contest;
Excited dust with the running water (his steed).
                             A coat, silk-stuffed, (adorned) with (pictured) eyes of the wild ass,
                             He put on, and became free from (the danger of) the sword and the arrow:
A suit of flashing armor, ring-possessing (mail),
Which, like the fountain (of the sun), comes not (by reason of splendor) into the eye(p210)

A spear of thirty yards, point-bearing,
Found nutriment (or shelter) in the water of the liver (of warriors) :
                             As a sword-belt, au Indian sword like water (in moving or in cutting)
                             In luster, greater than the sun's fountain
On his head was such a cap of steel of Chin, (14)
That the jewel of the mine became envious of its sheen.
                             A small spear, poison-possessing, suspended;
                             At the time of striking like the poison of the snake.
He bestrode a steed, mountain-like;
In being seen (in appearance) auspicious; in motion, pleasant.
                           At the time of meeting (early in the morning) he dispatched  a choice body of troops
                           To see when the enemy might come to the road (to meet him).
Palangar came not, for he was dispirited
He was anchor-plunged (immersed) in reflection (of grief, or of stratagem).
                            Another man of Zang, like the intoxicated Ifrit, (15)
                            He sent that he might acquire the jewel (of Sikandar's life)(p211)
By one (thrust of the) king's spear that reached him
The vein of life severed (its connection) with the man of Zang.
                            Like the mountain-fragment (in hardness) came another demon (a Zangi)
                            On seeing (the blackness of) whom the eye of beholders became sorrowful.
He suffered the same as that other inexperienced one.
In this way the dust of the grave scratched (stroked) the heads of several.

The army on both sides stirred up motion
They mixed night (men of Zang) and day (men of Rum).
                          From fear of the whirring noise which came from (the flight of) arrows,
                         The silk garment beneath the cuirass of the (cuirass-wearers) became the shroud.
The noise of the flashing swords
Brought forth the cloud (smoke) from the (bosses of the) shields (of the warriors).
                         The cuirass-like armor, from the sun's heating,
                         In ardency like an oven in heat..
From the raging, of the head in acute frenzy,
The world fled from light (became ,dark to the warrior's eye) (p214)
                           From the many men of Zang, slain on the dust of the road,
                           The earth with the sky (both) became black of face.
The (red) cornelian (man of Rum) kindled fire from the black stone (man of Zang);
From the fire the black stone (man of Zang) became completely consumed.
                           The black stone (the Zangi) became light (valueless); the jewel (the red cornelian, or the
                            Rumi) heavy (valuable);
                           This indeed, is the custom of jewelers.
The musk-willow (the Zangi) became captive to the jasmine-leaf (the Rumi),
The black crow the prey of the white falcon.
                            Perplexity attacked the constitution (of the men of Zang);
                            The house (of the brain) void of the chattel of wisdom.
By the encouraging of the brave chiefs (of Rum)
The (weak) wild ass (the Rumi) became bold in contest with the (powerful) lion (the Zangi).
                            From (their) uttering;  Huy and again: Han (16)
                            Tumult brought forth its head (appeared) from. the midst (of the men).
When the conflict of the two armies passed beyond limit,
Time folded up the leaf of one (the Zang).(p215)
                            Victory became the guide (ally) of the strong one (army of Rum) ;
                           The weak one (of the army of Zang) came to quarter-asking.

In that assault the army of Rum
Bound its loins for Zangi-slaying in every direction.
                           Sikandar extended his hand to the sword (for slaughter)
                           Defeat came upon the market (of fortune) of the men of Zang.
When the army of Zang came to the stream, Zangana,
The melody (of victory) issued from the trumpet of Rum.
                           The head of the monarch's standard ascended to the moon;
                           The path (of the people of the world) became void of the tumult of the men of Zang.
The rain of mercy (Sikandar's victory) poured down, from the cloud (of Divine favor)
It washed the rust (of infidelity and injustice) of the men of Zang from the sword (of Time).
                           Beneath a golden standard the king (Sikandar) stood,
                           On his body a blue coat of silk.
On every side the dragging of a Zangi, like the crocodile,
On the neck the binding cord and halter. (p216)
                          The person whom they placed (protection seeking) beneath the standard (of Sikandar)
                          His head they cast off at the king's order.
In that valley none of the men of Zang remained;
But if there remained any; there remained only the vulture's portion.
                         That multitude (of Zang) that displayed opposition to the elephant (Sikandar)
                          Fell like the dead silk worm at the ant's foot.
When the worldly one endures the burden of men,
He sometimes suffers the leathern shoe (of adversity); sometimes enjoys the silk (of prosperity).
                         When the (Zang) enemy became captive to contempt,
                        The men of Habsh (17) went under Sikandar's protection.
Of those desert ones that were from Habsh the king
Ordered not the slaying in that tumult :
                        Had compassion on the hardship (of the state) of their work,
                        Gave them protection from his own sword (of slaughter) .

Ordered that they should brand them;
On this account the men of Habsh (17) bear the mark on the head. (p217)
                        By that burning mark he made them luminous (of face).
                        For the lamp, by fire, becomes luminous.
From much plundering for the king's sake,
The booty could not be contained in the exhibition-place.
                        When the king beheld those goods of great weight and value,
                         He saw the plain full of treasure, like the ocean.
Besides the bejeweled cup and golden maces,
Jewels (of Yaman) in ass-loads; aloes (fit for burning) in heaps.
                         Also of gold of the mine, and of rubies and pearls,
                         He filled many ox-hides.
Of camphor, silver-like,(white), the plain (was) wearied;
Of silver, camphor-like (white and pure), a hundred mountain-fragments.
                         Verily, those huge elephants, treasure-drawing;
                         Verily, those Arab-steeds, peacock-like (in beauty and decoration).
Many captives of Greece and Barbary
Surpassed (in beauty) the moon and Jupiter.(p218)
                         From the horse-armor bejeweled,
                         Also from the resplendent pictured carpet (of seven colors),
All the surface of the plain was full of property;
With the treasure of jewels decorated.
                        The king, from pursuing his victory over the army of Zang and plundering of treasure,
                         Rested ; and became free from pain and toil
Glanced at those slain for the sake of warning;
Laughed outwardly; wept inwardly,
                        Saying:  In this conflict, so many creatures (of God)
                        Why is it necessary to slay with sword and arrow ?
If I place the crime on them, it is unlawful (for they obeyed their leader);
If I regard the crime on my part, that also is a mistake (for I slew the robbers).
                        Head-casting down (slaying) is the nature of the sky:
                        lt is not possible to draw the head from destiny.
Like smoke from beneath the veil of somber hue (mourning garment),
Turn not the head, from the (order of the) azure (black) vault (of the sky). (p219)
                        The heavens that are like azure-colored silk,
                        Are blue (black) dyers of all garments (of the disobedient).
In this screen set awry (the sky), utter not a song (of joy)
In this excited (uplifted) dust (of the earth), seek not water (to quench the thirst).
                        Who knows this excited (uplifted) dust,
                        With the blood of how many hearts it is mixed
If the beholder be not blind, every path (of the earth)
Consists of the (decomposed) hide of the deer, and the undressed (raw) leather of the wild ass.
                        Come, cup-bearer make me intoxicated with the wine (of senselessness)
                        Put wine-sweetmeat (of senselessness) into the head when thou givest the wine.
With that wine with which I render my heart happy,
It, I make in hell (the vicissitudes of Time) the tale of (the preserving substance against) fire. (p220)

CAN T 0 X X I
SIKANDAR'S RETURNING FROM BATTLE WITH THE MEN OF ZANG, AND HIS LAYING THE FOUNDATIONS OP THE CITY OF ISKANDRIYA.
                        Fruitful be that auspicious tree (Nasratu'd-din), (18)
                        Beneath whose shade (of justice) one can take one's chattels (and repose)
Sometimes, by fruit (bounty) it gives adornment to the table
Sometimes, by shade (protection) it gives ease to the soul.
                        Such a spring, time has come to fruit (appeared),
                        May the work of such (a tree) not fall from (be void of) splendor
When the young fruit-tree, fruit-possessing, became fruitful;
How is it possible to give it to the power of the axe (vicissitudes of Time)
                        The winter departed. and the spring came
                        Verdure brought forth its head (appeared) by the rivulet.
Again, the withered garden became fresh;
The violet mingled (its own) ambergris with musk (exhaled perfume).
                        For ambergris-purchasing (of the violet) the sleepy narcissus
                         Stuck forth its head (appeared) as fresh camphor (appears) from the dust. (p221)
(In such a spring-time) I loosed the fastening from the lock (of sadness) of the treasury (of my heart).
(For proceeding) to the desert, I raised high the standard (of my heart's treasure).
                        The invisible form of that angelic messenger, green clad,
                        -Whom the poet calls (the angel) Surosh (Jibrail).-(19)
With the voice of concealed (invisible) ones (secretly) said: Arise
From thy heart, treasure-scattering, represent.
                        When the army of Rum took revenge from the army of Zang
                        Where led Sikandar his steed beneath the saddle
The representer of the tale (Nizami) in the Dari (20) language,
Versified the representation, in such a way
                       That when happiness became the mate of the king,
                       He (Sikandar) laughed like the pomegranate-flower, and blossomed like the rose
Rested a week in the battle-place;
Gave color to the sand with (libations of) ruby wine
                       Opened the treasure-door to the treasure-desirers;
                       With treasure and jewels the army became rich.
When the rain-water bearer and the wind-spreader
Sprinkled water and went their, way in the morning,
                        Dust uplifted went from his path.
                        For dustless, the road of the sage (is) best (p222)
When the road became dustless of road-dust (through rain),
The king, world-shelterer, came to the saddle.
                        Those (officers) exclaiming: Proceed; proceed played the golden reed
                        They fixed the royal pavilion on the back of the beasts of burden.
(The region) from the river of Afrancha (of the country of Zang) to the river Nile,
Was agitated by the clamor of the drum of departure:
                        The camel-bell, a vociferator on every side
                        Filled the brain with empty sound.
The mouths of small bells (attached to horses) with mountings of gold
Made the ears deaf with their sound (like to that) of large bells.
                        The army from every quarter moving in cavalcade,
                        To such, a degree that no one knows its number.
The world possessor, with his own special escort,
A proud mover on his own partridge (steed), the prancer.
                        When he traveled a little way of the earth from that quarter,
                        From the valley-side (water full) he came to the desert (waterless) (p223)
From much standard-exalting, red and yellow,
The azure vault of the sky became parti-colored.
                        The booty (on the back of the beasts) appeared the mountain in the desert;
                         From jewel-dragging the strong, beasts of burden distressed.
By reason of much treasure heaped on the back of elephants,
Bridges established in a hundred places over the Nile (24)
                          In this joyousness the victorious king,
                          Head exalted to the lofty sky,

             Alexander celebrates his victory over the Zangis                                                                                                        

Many swords begemmed;
Royal carpets embroidered with forms of the camelopard, the panther, and the wild ass:
                           Damsels active; slaves expert;
                           At the time of attendance, body sound:
Verily, thrones with ivory crowned;
Beset with jewels; with collar and crown
                           Captives (of Zang) chains on hand and foot,
                            In stature and breadth (of shoulder) like raging elephants:
Of severed ears (of the men of Zang), camel-loads;
Of heads full of straw, ass-loads (26)
                            Of war-elephants, one hundred terrible elephants,
                            Raging, in battle-time, like the river Nile (in flood).
Pure valuables of this sort,'
He sent with a messenger without equal.
                            When the sent one, way-experienced, came,
                             He gave that valuable treasure to Dara.
Dara was affrighted at such a present;
The rein envy became sharper over him (p227)
                             He accepted the countless treasure
                             Thanks for that accepted came not from him.
He prepared an answer, not in its own place, (unsuitable)
And opened the door of secret malice.
                            The sent one, that reply of folly.
                            Concealed not from the judgment of Sikandar,.
Sikandar became distressed by his action (of envy and malice)
He secretly preserved (the sense of), his injury.
                            From the victory of fortune and his own dignity.
                           The desire of malice towards his own enemy was not his.
From every side went forth the news,
How the man of Rum sported with the man of Zang.
                           From every country messengers hastened (to Sikandar)
                           They offered congratulations upon this success.
The door of reproach (of cowardice), against the inhabitants of Rum, became shut.
Verily, the man of Rum became free from (the reproach of) pusillanimity.
                           When Time practices helping the feeble
                           The (weak) ant sports with the savage dragon. (p228)
In this mill (of Time) thou mayst behold many grains (of property);
Everyone, in turn, throws; (his property) beneath the mill-stone.
                           Come, cup-bearer that wine (of senselessness), which is of auspicious foot,
                           Give me; for the medicine of men (of the path of the love of God) is wine.
That wine which is the consoler of the one grief-stricken (through love to God),
No fire (heat) experienced save the sun (the effulgence of God's glory);(p229)

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