Sahm Comes to Meet Rostam
The grandfather meets the living child whose image he has celebrated. Family pride, dangerous ancestral joking and a serious farewell occupy the same gathering.
The chapter in five texts
| Text | Chapter treatment and distinctive choices |
|---|---|
| F&R English | Sixty-six couplets retain the ceremonial meeting, fuller portrait, joking boast and ethical farewell. |
| Moscow | Pp 242–246 retain the meeting and farewell, with local bracketed expansions in reception and characterization. |
| Mohl | Pp 179–182 support five mil, fuller bow imagery, the explicit jest and three later escort stages. |
| Ganjoor | Sh27 has 63 couplets; it reads two later escort stages rather than three. |
| Khaleghi | Pp 270–275 carry the visit and farewell; p 275 prints three escort stages and begins the editorial record of the early-feat narratives. |
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.
Narrative and poetic form
The English allows pride and moral unease to share the scene. The grandfather’s serious counsel does not erase Mehrab’s dangerous joke, and printed details defend several apparent departures from Ganjoor.
Couplet commentary
Quoted text · evidence · interpretation1–10A desired meeting becomes a public reception
Sahm leaves his army with its commander and travels with experienced men; Zal and Mehrab prepare a large welcome. Ganjoor says the sound travels several mil; Mohl p 179 specifies five, supporting English 10.
The English gives the reception measured scale without changing its purpose. The shared welcome by both sides of the family shows the political settlement continuing into the next generation.
11–21A lion-cub enthroned on an elephant
The child sits on a golden throne carried by an elephant, with crown, girdle, shield and a heavy mace in Ganjoor. English 13–14 equips him with bow and arrows instead; Mohl p 180 also gives bow imagery in the fuller display.
The apparent doubling of lion and elephant is source-based heroic comparison. The additional bow is part of the fuller martial portrait, not proof that the infant effigy and the older living child are the same scene.
22–28Rostam asks for the equipment of service
The youth calls himself Sahm’s branch and servant, rejects mere eating and sleeping, and asks for saddle, armor, helmet and arrows.
The English preserves his active self-presentation rather than making him only an object of adult wonder. His wish for likeness in courage distinguishes visible resemblance from the conduct still required to earn it.
29–39The gaze moves from procession to kinship
Sahm kisses head and eyes, the instruments fall silent, the company goes to the palace and a month of feasting follows. Dastan and Rostam occupy the throne’s corners, with Sahm’s Homa-feathered crown before them.
The feather is Homa’s, not the Simorgh’s surgical or summoning plume. Keeping the named birds distinct preserves two different symbolic roles. The English’s bodily portrait sustains delight in the living grandson after the earlier surrogate image.
40–44An extraordinary birth remembered in gratitude
Sahm recalls a child brought from the mother’s side, blesses the Simorgh because God showed her the remedy, and urges wine against sorrow. English puts the birth recollection before the invitation to drink; Ganjoor places that invitation earlier.
This local reordering makes gratitude lead naturally into celebration. Human skill, the bird’s guidance and divine source are explicitly connected in the Persian; the English need not choose one agency by deleting the others.
45–52Mehrab’s dangerous boast is heard as drunken joking
Mehrab drinks, professes fear of neither Shah nor Sahm, invokes Rostam and Shabdiz and threatens to restore Zahhak’s custom. Zal and Sahm laugh. Mohl p 181 further marks the words as jest.
The English’s explanation of joking has printed support. It does not make the boast politically innocent: it voices exactly the dynastic possibility the king had feared. Laughter contains that possibility within this family feast rather than establishing an actual plan of restoration. Shabdiz is the horse named locally; the name alone does not identify a later royal horse.
53–55A named calendar day begins the farewell
The departure is on Hormozd, the first day of Mehr, followed by a stage of escort and Rostam riding an elephant.
The English preserves a Persian calendar date instead of treating Ormozd as an additional traveler. The sequence links festival time to renewed public duty.
56–62Counsel against the excesses of power
Sahm requires justice, loyalty to kings, wisdom over wealth, restraint from wrongdoing and consistency in public and private. He senses his remaining time is short.
The English retains the practical ethical program without turning the farewell into abstract sentiment. The acknowledgment of mortality prepares Manuchehr’s final counsel and also measures the triumphant grandfather against his own history of paternal failure.
63–66Two or three further stagesPrinted journey variant
Ganjoor gives two manzils for the later escort. Mohl p 182 and Khaleghi p 275 give three, supporting English 65. The earlier one-stage escort is already mentioned in all the surrounding narrative.
“Stages” is preferable to silently fixing a number of travel days. The numerical variant has printed support; the text should not be harmonized by changing it to Ganjoor merely because the digital form is convenient.
New Naqqali