Fereydoon and His Sons · A6.10

Fereydoon Answers His Sons

Fereydoon answers coercion with moral argument, but Iraj chooses a more radical response: surrendering power to recover brotherhood.

F&R English · 71 couplets · 7 commentary entries

Parallel text ↓Commentary ↓

The chapter in five texts

Text	Chapter treatment and distinctive choices
F&R English	Seventy-one couplets combine the father’s answer, private warning and Iraj’s deliberate rejection of retaliatory power.
Moscow	The royal answer and the father–son discussion remain distinct movements of the dispute.
Mohl	Pp 74–77 sustain the moral argument, practical danger and Iraj’s peace proposal.
Ganjoor	Sh6.78–111 and sh7 in full supply the reference; the English repartitions these continuous passages.
Khaleghi	The corresponding main text carries both the father’s defensive reasoning and Iraj’s divergent choice.

Parallel text

English left · Persian right. Ganjoor is the reference except where a row names a printed source. Select a number to open the relevant note. G identifiers distinguish digital sections across chapter boundaries.

1–9+

When all was heard, the Shah’s brain boiled with rage,

Yet wisdom shaped the answer born of age:

“Wise man, no plea or pardon do I need;

I long expected such a word and deed.

Go tell those impure sons, corrupt and vain,

Those Ahriman-taught minds where dark thoughts reign.

‘You have revealed the nature in your heart;

Such words as these display your inward part.

If my own counsel vanished from your mind,

Your wisdom too has wandered, lost and blind.

You have no shame, no fear of God in sight;

You have abandoned every path of right.

Once black as pitch my hair, my stature high,

A cypress form, a moon-face to the eye.

The turning heaven bent my back with age,

Yet still it wheels the same upon its stage.

The same old Time that brought me to this state

Will turn on you; no fortune conquers fate.

فریدون بدو پهن بگشاد گوش

چو بشنید مغزش برآمد به جوش

فرستاده را گفت کای هوشیار

بباید ترا پوزش اکنون به کار

که من چشم از ایشان چنین داشتم

همی بر دل خویش بگذاشتم

که از گوهر بد نیاید مهی

مرا دل همی داد این آگهی

بگوی آن دو ناپاک بیهوده را

دو اهریمن مغز پالوده را

انوشه که کردید گوهر پدید

درود از شما خود بدین سان سزید

ز پند من ار مغزتان شد تهی

همی از خردتان نبود آگهی

ندارید شرم و نه بیم از خدای

شما را همانا همین‌ست رای

مرا پیشتر قیرگون بود موی

چو سرو سهی قد و چون ماه روی

سپهری که پشت مرا کرد کوز

نشد پست و گردان بجایست نوز

خماند شما را هم این روزگار

نماند برین گونه بس پایدار

Ganjoor · f6:78-88

10–21+

By God’s supreme and ever-holy name,

By shining sun and earth of darkened frame,

By throne and crown, by Venus and the Moon,

I swear no crooked judgment shaped your boon.

No secret fraud or malice moved my heart;

Deceit in your division played no part.

I called the wise, star-readers, Mobadan too,

And asked each one what justice called us to.

For many days we weighed the world’s divide;

We did not cast its shares like dust aside.

I sought the truth; no crookedness was found

With head or root within the chosen ground.

The fear of God stood present in our sight;

Throughout the world I sought the path of right.

This earth was given me, filled with humankind,

And I would not share it out with crooked mind.

I said: “My three bright sons, my fortunate eyes,

Shall each receive a realm beneath the skies.”

To each I gave the portion that was due,

With justice as the measure held in view.

If Ahriman has turned your hearts aside,

And drawn your thoughts to crookedness and pride,

Then ask if God, Yazdan who rules us all,

Will bless such deeds or let their darkness fall.

بدان برترین نام یزدان پاک

به رخشنده خورشید و بر تیره خاک

به تخت و کلاه و به ناهید و ماه

که من بد نکردم شما را نگاه

یکی انجمن کردم از بخردان

ستاره شناسان و هم موبدان

بسی روزگاران شدست اندرین

نکردیم بر باد بخشش زمین

همه راستی خواستم زین سخن

به کژی نه سر بود پیدا نه بن

همه ترس یزدان بد اندر میان

همه راستی خواستم در جهان

چو آباد دادند گیتی به من

نجستم پراگندن انجمن

مگر همچنان گفتم آباد تخت

سپارم به سه دیدهٔ نیک بخت

شما را کنون گر دل از راه من

به کژی و تاری کشید اهرمن

ببینید تا کردگار بلند

چنین از شما کرد خواهد پسند

Ganjoor · f6:89-98

22–31+

Whatever seed you scatter, good or ill,

That harvest in the end shall meet you still.

The wise have said; and I have learned it so;

Our lasting home is not this world below.

Now greed has climbed upon your wisdom’s throne;

Why make the Div’s fellowship all your own?

I fear within this dragon’s claws you lie,

And from your bodies both your souls will fly.

My hour to leave this world is drawing near;

This is no time for anger to appear.

When greed is emptied from the human breast,

What difference crown or dust, when all find rest?

Who sells his brother to the dust below

No longer can his deeds pure honor show.

Seek from Yazdan salvation when you stand

On Reckoning’s day before His just command.

Make that provision for the road ahead,

And lessen grief before your life has fled.’”

The Mobad kissed the earth and turned away,

Then rode as wind’s companion on his way.

یکی داستان گویم ار بشنوید

همان بر که کارید خود بدروید

چنین گفت باما سخن رهنمای

جزین است جاوید ما را سرای

به تخت خرد بر نشست آزتان

چرا شد چنین دیو انبازتان

بترسم که در چنگ این اژدها

روان یابد از کالبدتان رها

مرا خود ز گیتی گه رفتن است

نه هنگام تندی و آشفتن است

ولیکن چنین گوید آن سالخورد

که بودش سه فرزند آزاد مرد

که چون آز گردد ز دلها تهی

چه آن خاک و آن تاج شاهنشهی

کسی کو برادر فروشد به خاک

سزد گر نخوانندش از آب پاک

جهان چون شما دید و بیند بسی

نخواهد شدن رام با هر کسی

کزین هر چه دانید از کردگار

بود رستگاری به روز شمار

بجویید و آن توشهٔ ره کنید

بکوشید تا رنج کوته کنید

فرستاده بشنید گفتار اوی

زمین را ببوسید و برگاشت روی

ز پیش فریدون چنان بازگشت

که گفتی که با باد انباز گشت

Ganjoor · f6:99-111

32–41+

When he had gone, the Shah resumed his seat,

Called Iraj near, and told him of deceit.

He told him all his elder brothers planned:

“They come for war from West and Chin’s far land.

The stars have given them this evil share;

In wicked deeds they revel without care.

Their countries are a spring where harshness grows;

Such is the bitter crop their soil bestows.

A brother stays your brother while your head

Still bears the crown and color has not fled.

But once your colored face lies pale and dead,

No brother circles then around your bed.

My two sons, from the world’s two shoulders wide,

Have loosed their tongues against me from each side.

If you choose battle, open treasure’s gate;

Prepare your arms before it grows too late.

Reach first for breakfast’s cup before they do;

Delay, and they will eat their meal on you.

You need no worldly comrade at your side;

Let harmlessness and truthfulness abide.”

فرستادهٔ سلم چون گشت باز

شهنشاه بنشست و بگشاد راز

گرامی جهانجوی را پیش خواند

همه گفتها پیش او بازراند

ورا گفت کان دو پسر جنگجوی

ز خاور سوی ما نهادند روی

از اختر چنین استشان بهره خود

که باشند شادان به کردار بد

دگر آنکه دو کشور آبشخورست

که آن بومها را درشتی برست

برادرت چندان برادر بود

کجا مر ترا بر سر افسر بود

چو پژمرده شد روی رنگین تو

نگردد دگر گرد بالین تو

تو گر پیش شمشیر مهرآوری

سرت گردد آشفته از داوری

دو فرزند من کز دو دوش جهان

برینسان گشادند بر من زبان

گرت سر بکارست بپسیچ کار

در گنج بگشای و بربند بار

تو گر چاشت را دست یازی به جام

و گر نه خورند ای پسر بر تو شام

نباید ز گیتی ترا یار کس

بی‌آزاری و راستی یار بس

Ganjoor · f7:1-12

42–51+

Then Iraj looked upon his father’s face,

And answered him with calm and measured grace:

“My lord, consider Time, like wind in flight;

Why should the wise let grief obscure their sight?

It withers pomegranate cheeks once bright,

And dims the eyes of souls once filled with light.

At first comes treasure; later, grief befalls;

Then all must leave this lodging’s transient walls.

Since dust must be our bed and brick our rest,

Why plant revenge within the human breast?

Why raise a tree that drinks its fill of blood,

And bears revenge as fruit from root and bud?

The earth has seen great rulers come and go,

With sword, throne, signet set in royal show.

The wise before us, mighty in their day,

Did not repay each wrong in harsher way.

If you permit, I will not answer ill

With further evil born of angry will.

I need no crown, no throne, no royal cap;

Without an army I will cross the gap.

نگه کرد پس ایرج نامور

برآن مهربان پاک فرخ پدر

چنین داد پاسخ که ای شهریار

نگه کن بدین گردش روزگار

که چون باد بر ما همی بگذرد

خردمند مردم چرا غم خورد

همی پژمراند رخ ارغوان

کند تیره دیدار روشن‌روان

به آغاز گنج است و فرجام رنج

پس از رنج رفتن ز جای سپنچ

چو بستر ز خاکست و بالین ز خشت

درختی چرا باید امروز کشت

که هر چند چرخ از برش بگذرد

تنش خون خورد بار کین آورد

خداوند شمشیر و گاه و نگین

چو ما دید بسیار و بیند زمین

از آن تاجور نامداران پیش

ندیدند کین اندر آیین خویش

چو دستور باشد مرا شهریار

به بد نگذرانم بد روزگار

نباید مرا تاج و تخت و کلاه

شوم پیش ایشان دوان بی‌سپاه

Ganjoor · f7:13-23

52–60+

I shall go speak to them as brother should,

To turn their hearts from anger toward the good.

‘My lords, my brothers, dear as breath to me,

Release the wrath you bear and let it flee.

Do not bear useless anger toward the king;

Our father; what can such resentment bring?

Why should ambition draw our souls to strife,

When righteousness should govern mortal life?

How did this world reward great Jamshid’s fame?

At last it stripped the glory from his name.

His crown, his throne, his royal girdle fled;

The world kept none when Jamshid joined the dead.

And we, both you and I, must face our fate;

Time’s evil turns will reach us, soon or late.

Let us live well together, free from hate,

And bar the gate when rancor lies in wait.

I shall turn bitter hearts from blood and strife;

That vengeance better suits a righteous life.’”

بگویم که ای نامداران من

چنان چون گرامی تن و جان من

به بیهوده از شهریار زمین

مدارید خشم و مدارید کین

به گیتی مدارید چندین امید

نگر تا چه بد کرد با جمشید

به فرجام هم شد ز گیتی بدر

نماندش همان تاج و تخت و کمر

مرا با شما هم به فرجام کار

بباید چشیدن بد روزگار

دل کینه ورشان بدین آورم

سزاوارتر زانکه کین آورم

Ganjoor · f7:24-29

61–71+

The Shah replied, “Your brothers seek the sword;

You seek a feast and friendship in accord.

The moon gives light; no wonder lies therein,

For brightness is the nature born within.

Such wisdom in your answer fits your heart;

You choose the bond of love, not war’s dark art.

But would a prudent man expose his head

Where dragon jaws, with deadly venom, spread?

The dragon gives what suits its nature best;

From poison in its mouth no life finds rest.

Yet if this is the road your heart would choose,

Then go with speed; no further time to lose.

Choose several attendants from the ranks,

To ride beside you, guarding both your flanks.

Prepare whatever travel may demand,

Then journey safely toward your brothers’ land.

And from the pain that weighs upon my heart,

A letter I shall write before you part.

Perhaps I shall behold you safe and sound,

And welcome you when homeward you are bound.

For when I see you, all my soul grows bright;

Return to me in health and living light.”

بدو گفت شاه ای خردمند پور

برادر همی رزم جوید تو سور

مرا این سخن یاد باید گرفت

ز مه روشنایی نیاید شگفت

ز تو پر خرد پاسخ ایدون سزید

دلت مهر پیوند ایشان گزید

ولیکن چو جانی شود بی‌بها

نهد پر خرد در دم اژدها

چه پیش آیدش جز گزاینده زهر

کش از آفرینش چنین است بهر

ترا ای پسر گر چنین است رای

بیارای کار و بپرداز جای

پرستنده چند از میان سپاه

بفرمای کایند با تو به راه

ز درد دل اکنون یکی نامه من

نویسم فرستم بدان انجمن

مگر باز بینم ترا تن درست

که روشن روانم به دیدار تست

Ganjoor · f7:30-38

Narrative and poetic form

The translation stands particularly well when read as a dialogue between two coherent ethical positions. It gives Iraj’s renunciation enough space to be understood as a chosen policy with known danger, rather than ignorance of the danger.

Couplet commentary

Quoted text · evidence · interpretation

1–9Anger disciplined into an answer

1–9

When all was heard, the Shah’s brain boiled with rage,

Yet wisdom shaped the answer born of age:

“Wise man, no plea or pardon do I need;

I long expected such a word and deed.

Go tell those impure sons, corrupt and vain,

Those Ahriman-taught minds where dark thoughts reign.

‘You have revealed the nature in your heart;

Such words as these display your inward part.

If my own counsel vanished from your mind,

Your wisdom too has wandered, lost and blind.

You have no shame, no fear of God in sight;

You have abandoned every path of right.

Once black as pitch my hair, my stature high,

A cypress form, a moon-face to the eye.

The turning heaven bent my back with age,

Yet still it wheels the same upon its stage.

The same old Time that brought me to this state

Will turn on you; no fortune conquers fate.

فریدون بدو پهن بگشاد گوش

چو بشنید مغزش برآمد به جوش

فرستاده را گفت کای هوشیار

بباید ترا پوزش اکنون به کار

که من چشم از ایشان چنین داشتم

همی بر دل خویش بگذاشتم

که از گوهر بد نیاید مهی

مرا دل همی داد این آگهی

بگوی آن دو ناپاک بیهوده را

دو اهریمن مغز پالوده را

انوشه که کردید گوهر پدید

درود از شما خود بدین سان سزید

ز پند من ار مغزتان شد تهی

همی از خردتان نبود آگهی

ندارید شرم و نه بیم از خدای

شما را همانا همین‌ست رای

مرا پیشتر قیرگون بود موی

چو سرو سهی قد و چون ماه روی

سپهری که پشت مرا کرد کوز

نشد پست و گردان بجایست نوز

خماند شما را هم این روزگار

نماند برین گونه بس پایدار

Ganjoor · f6:78-88

Textual evidence

The king’s boiling anger is followed by a response acknowledging the envoy and condemning the sons. Time’s bending of his own body becomes a warning.

Interpretation

The English preserves both temper and judgment. Reading the whole answer as serene wisdom would remove its human pressure; reading it only as fury would miss its disciplined appeal to the same aging the sons used against him.

Return to parallel text

10–21The father defends the division

10–21

By God’s supreme and ever-holy name,

By shining sun and earth of darkened frame,

By throne and crown, by Venus and the Moon,

I swear no crooked judgment shaped your boon.

No secret fraud or malice moved my heart;

Deceit in your division played no part.

I called the wise, star-readers, Mobadan too,

And asked each one what justice called us to.

For many days we weighed the world’s divide;

We did not cast its shares like dust aside.

I sought the truth; no crookedness was found

With head or root within the chosen ground.

The fear of God stood present in our sight;

Throughout the world I sought the path of right.

This earth was given me, filled with humankind,

And I would not share it out with crooked mind.

I said: “My three bright sons, my fortunate eyes,

Shall each receive a realm beneath the skies.”

To each I gave the portion that was due,

With justice as the measure held in view.

If Ahriman has turned your hearts aside,

And drawn your thoughts to crookedness and pride,

Then ask if God, Yazdan who rules us all,

Will bless such deeds or let their darkness fall.

بدان برترین نام یزدان پاک

به رخشنده خورشید و بر تیره خاک

به تخت و کلاه و به ناهید و ماه

که من بد نکردم شما را نگاه

یکی انجمن کردم از بخردان

ستاره شناسان و هم موبدان

بسی روزگاران شدست اندرین

نکردیم بر باد بخشش زمین

همه راستی خواستم زین سخن

به کژی نه سر بود پیدا نه بن

همه ترس یزدان بد اندر میان

همه راستی خواستم در جهان

چو آباد دادند گیتی به من

نجستم پراگندن انجمن

مگر همچنان گفتم آباد تخت

سپارم به سه دیدهٔ نیک بخت

شما را کنون گر دل از راه من

به کژی و تاری کشید اهرمن

ببینید تا کردگار بلند

چنین از شما کرد خواهد پسند

Ganjoor · f6:89-98

Textual evidence

The source invokes God, sun, earth, throne, Venus and Moon, then wise counselors, astrologers and Mobads. Fereydoon denies arbitrary allocation.

Interpretation

This is the father’s defense of deliberation and right intent. It does not erase the differentiated characters established in the test, and it does not require the analyst to certify every territorial outcome as objectively equal.

Return to parallel text

22–31Greed enthroned over reason

22–31

Whatever seed you scatter, good or ill,

That harvest in the end shall meet you still.

The wise have said; and I have learned it so;

Our lasting home is not this world below.

Now greed has climbed upon your wisdom’s throne;

Why make the Div’s fellowship all your own?

I fear within this dragon’s claws you lie,

And from your bodies both your souls will fly.

My hour to leave this world is drawing near;

This is no time for anger to appear.

When greed is emptied from the human breast,

What difference crown or dust, when all find rest?

Who sells his brother to the dust below

No longer can his deeds pure honor show.

Seek from Yazdan salvation when you stand

On Reckoning’s day before His just command.

Make that provision for the road ahead,

And lessen grief before your life has fled.’”

The Mobad kissed the earth and turned away,

Then rode as wind’s companion on his way.

یکی داستان گویم ار بشنوید

همان بر که کارید خود بدروید

چنین گفت باما سخن رهنمای

جزین است جاوید ما را سرای

به تخت خرد بر نشست آزتان

چرا شد چنین دیو انبازتان

بترسم که در چنگ این اژدها

روان یابد از کالبدتان رها

مرا خود ز گیتی گه رفتن است

نه هنگام تندی و آشفتن است

ولیکن چنین گوید آن سالخورد

که بودش سه فرزند آزاد مرد

که چون آز گردد ز دلها تهی

چه آن خاک و آن تاج شاهنشهی

کسی کو برادر فروشد به خاک

سزد گر نخوانندش از آب پاک

جهان چون شما دید و بیند بسی

نخواهد شدن رام با هر کسی

کزین هر چه دانید از کردگار

بود رستگاری به روز شمار

بجویید و آن توشهٔ ره کنید

بکوشید تا رنج کوته کنید

فرستاده بشنید گفتار اوی

زمین را ببوسید و برگاشت روی

ز پیش فریدون چنان بازگشت

که گفتی که با باد انباز گشت

Ganjoor · f6:99-111

Textual evidence

The harvest maxim, lasting otherworldly home, greed on wisdom’s throne, dragon danger and preparation for judgment lead to the envoy’s departure.

Interpretation

Personified greed explains a moral mechanism. “Dragon” here is an image of consuming appetite, not a second literal apparition. The English keeps that register distinct from the father’s earlier embodied disguise.

Return to parallel text

32–41The warning to Iraj

32–41

When he had gone, the Shah resumed his seat,

Called Iraj near, and told him of deceit.

He told him all his elder brothers planned:

“They come for war from West and Chin’s far land.

The stars have given them this evil share;

In wicked deeds they revel without care.

Their countries are a spring where harshness grows;

Such is the bitter crop their soil bestows.

A brother stays your brother while your head

Still bears the crown and color has not fled.

But once your colored face lies pale and dead,

No brother circles then around your bed.

My two sons, from the world’s two shoulders wide,

Have loosed their tongues against me from each side.

If you choose battle, open treasure’s gate;

Prepare your arms before it grows too late.

Reach first for breakfast’s cup before they do;

Delay, and they will eat their meal on you.

You need no worldly comrade at your side;

Let harmlessness and truthfulness abide.”

فرستادهٔ سلم چون گشت باز

شهنشاه بنشست و بگشاد راز

گرامی جهانجوی را پیش خواند

همه گفتها پیش او بازراند

ورا گفت کان دو پسر جنگجوی

ز خاور سوی ما نهادند روی

از اختر چنین استشان بهره خود

که باشند شادان به کردار بد

دگر آنکه دو کشور آبشخورست

که آن بومها را درشتی برست

برادرت چندان برادر بود

کجا مر ترا بر سر افسر بود

چو پژمرده شد روی رنگین تو

نگردد دگر گرد بالین تو

تو گر پیش شمشیر مهرآوری

سرت گردد آشفته از داوری

دو فرزند من کز دو دوش جهان

برینسان گشادند بر من زبان

گرت سر بکارست بپسیچ کار

در گنج بگشای و بربند بار

تو گر چاشت را دست یازی به جام

و گر نه خورند ای پسر بر تو شام

نباید ز گیتی ترا یار کس

بی‌آزاری و راستی یار بس

Ganjoor · f7:1-12

Textual evidence

The father reports the threat and warns that misplaced affection before a sword is perilous. The breakfast/supper image in G 11 figures acting first before being consumed by others. English 37 makes the pallor of G 7 explicitly death.

Interpretation

The meal image is tactical and proverbial, not an invitation to a literal feast. The dead face is an interpretive sharpening of faded color. A brother’s conditional loyalty is a bitter judgment spoken by a threatened father, not the epic’s universal definition of kinship.

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42–51Mortality against possession

42–51

Then Iraj looked upon his father’s face,

And answered him with calm and measured grace:

“My lord, consider Time, like wind in flight;

Why should the wise let grief obscure their sight?

It withers pomegranate cheeks once bright,

And dims the eyes of souls once filled with light.

At first comes treasure; later, grief befalls;

Then all must leave this lodging’s transient walls.

Since dust must be our bed and brick our rest,

Why plant revenge within the human breast?

Why raise a tree that drinks its fill of blood,

And bears revenge as fruit from root and bud?

The earth has seen great rulers come and go,

With sword, throne, signet set in royal show.

The wise before us, mighty in their day,

Did not repay each wrong in harsher way.

If you permit, I will not answer ill

With further evil born of angry will.

I need no crown, no throne, no royal cap;

Without an army I will cross the gap.

نگه کرد پس ایرج نامور

برآن مهربان پاک فرخ پدر

چنین داد پاسخ که ای شهریار

نگه کن بدین گردش روزگار

که چون باد بر ما همی بگذرد

خردمند مردم چرا غم خورد

همی پژمراند رخ ارغوان

کند تیره دیدار روشن‌روان

به آغاز گنج است و فرجام رنج

پس از رنج رفتن ز جای سپنچ

چو بستر ز خاکست و بالین ز خشت

درختی چرا باید امروز کشت

که هر چند چرخ از برش بگذرد

تنش خون خورد بار کین آورد

خداوند شمشیر و گاه و نگین

چو ما دید بسیار و بیند زمین

از آن تاجور نامداران پیش

ندیدند کین اندر آیین خویش

چو دستور باشد مرا شهریار

به بد نگذرانم بد روزگار

نباید مرا تاج و تخت و کلاه

شوم پیش ایشان دوان بی‌سپاه

Ganjoor · f7:13-23

Textual evidence

Iraj answers that the world passes like wind, treasure ends in grief, and a grave makes blood-fed vengeance pointless. He volunteers to go without an army.

Interpretation

The English maintains an argument of principle rather than simply timid reluctance to fight. Iraj sees that his offer cannot secure worldly possession; it is the renunciation of possession that gives the speech its weight.

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52–60Changing the heart instead of taking revenge

52–60

I shall go speak to them as brother should,

To turn their hearts from anger toward the good.

‘My lords, my brothers, dear as breath to me,

Release the wrath you bear and let it flee.

Do not bear useless anger toward the king;

Our father; what can such resentment bring?

Why should ambition draw our souls to strife,

When righteousness should govern mortal life?

How did this world reward great Jamshid’s fame?

At last it stripped the glory from his name.

His crown, his throne, his royal girdle fled;

The world kept none when Jamshid joined the dead.

And we, both you and I, must face our fate;

Time’s evil turns will reach us, soon or late.

Let us live well together, free from hate,

And bar the gate when rancor lies in wait.

I shall turn bitter hearts from blood and strife;

That vengeance better suits a righteous life.’”

بگویم که ای نامداران من

چنان چون گرامی تن و جان من

به بیهوده از شهریار زمین

مدارید خشم و مدارید کین

به گیتی مدارید چندین امید

نگر تا چه بد کرد با جمشید

به فرجام هم شد ز گیتی بدر

نماندش همان تاج و تخت و کمر

مرا با شما هم به فرجام کار

بباید چشیدن بد روزگار

دل کینه ورشان بدین آورم

سزاوارتر زانکه کین آورم

Ganjoor · f7:24-29

Textual evidence

Iraj plans to address his brothers affectionately, recalls Jamshid’s fall and prefers turning their hostile hearts to bringing vengeance. English 60 calls this the better “vengeance.”

Interpretation

That paradox means answering enmity by recovering kinship. It should not be cited as evidence that Iraj secretly intends retaliation. The expanded appeal makes the ethical alternative sustained and emotionally credible.

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61–71Permission is not reassurance

61–71

The Shah replied, “Your brothers seek the sword;

You seek a feast and friendship in accord.

The moon gives light; no wonder lies therein,

For brightness is the nature born within.

Such wisdom in your answer fits your heart;

You choose the bond of love, not war’s dark art.

But would a prudent man expose his head

Where dragon jaws, with deadly venom, spread?

The dragon gives what suits its nature best;

From poison in its mouth no life finds rest.

Yet if this is the road your heart would choose,

Then go with speed; no further time to lose.

Choose several attendants from the ranks,

To ride beside you, guarding both your flanks.

Prepare whatever travel may demand,

Then journey safely toward your brothers’ land.

And from the pain that weighs upon my heart,

A letter I shall write before you part.

Perhaps I shall behold you safe and sound,

And welcome you when homeward you are bound.

For when I see you, all my soul grows bright;

Return to me in health and living light.”

بدو گفت شاه ای خردمند پور

برادر همی رزم جوید تو سور

مرا این سخن یاد باید گرفت

ز مه روشنایی نیاید شگفت

ز تو پر خرد پاسخ ایدون سزید

دلت مهر پیوند ایشان گزید

ولیکن چو جانی شود بی‌بها

نهد پر خرد در دم اژدها

چه پیش آیدش جز گزاینده زهر

کش از آفرینش چنین است بهر

ترا ای پسر گر چنین است رای

بیارای کار و بپرداز جای

پرستنده چند از میان سپاه

بفرمای کایند با تو به راه

ز درد دل اکنون یکی نامه من

نویسم فرستم بدان انجمن

مگر باز بینم ترا تن درست

که روشن روانم به دیدار تست

Ganjoor · f7:30-38

Textual evidence

The father praises the son’s brightness but compares the journey to entering a dragon’s mouth. He allows the decision, provides a few attendants and promises a letter.

Interpretation

“Without an army” is compatible with a modest traveling retinue. The English does not contradict itself here. The father’s permission remains anguished and conditional in feeling, not confidence that brotherhood will prevail.

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Chapter source record

English original ↗ Ganjoor f6 ↗ Ganjoor f7 ↗ Moscow p 98 ↗ Moscow p 99 ↗ Moscow p 100 ↗ Moscow p 101 ↗ Moscow p 102 ↗ Moscow p 103 ↗ Mohl p 74 ↗ Mohl p 75 ↗ Mohl p 76 ↗ Mohl p 77 ↗ Khaleghi p 111 ↗ Khaleghi p 112 ↗ Khaleghi p 113 ↗ Khaleghi p 114 ↗ Khaleghi p 115 ↗ Khaleghi p 116 ↗