Husrav ī Kavādān ud rēdak-ē | Husrō Son of Kavād and a Page (HKR)

«šāhān šāh anōšag ud jāyēdān, haft kišvar xvadāy, ud kāmaghanzām bēd!

(4) framāyed niyūšīdan! dūdag kē an aziš būd ham, āzādīh yazdān ud niyāgān ī ašmā rāy, hamāg nāmīg ud tuvāngar ud kāmagzīvišn būd hem.

(5) u-šān xīr ped abāyist ī xvēš ēstād.

(6) u-m ōy ī pidar ped aburnāyīh bē vidurd, ud mādar kē an pus būd ham, bē man enyā anī pus nē būd.

(7) az hān bahrag rāy, ped stūr ī pidar, pārag ī stabr ud xvarišn ī gōnag gōnag, ud brahm ī xūb ud cābuk ud nēk dāšt ham.

(8) ped hangām ō frahangestān kirdan dād ham; u-m ped frahang kirdan saxt avištāft ham.

(9) u-m Yašt ud Hādōxt ud Bayān Yasn ud Juddēvdād hērbedīhā varm, gyāg gyāg zand niyūšīd ēstād.

(10) u-m dibīrīh ōn kū xūbnibēg ud raynibēg, bārīgvēnišn ud dānišnkāmag ud xraddōst ud frazānagsoxan ham.

(11) u-m asvārīh ud kamānvarīh ōn kū ped farrox abāyed dāštan hān dad kē tar asp sar ī man andar tuvān vidārdan.

(12) u-m nēzagvarīh ōn kū ped vadbaxt abāyed dāštan hān asvār kē ped asp ud nēzag ud šamšēr ō hamrānīh ud hamnibardīh ī man āyed. ud pez asprēs cōgān-āvāy ud gōy-damān abar-sāg-āxēz azēr tang ud ped sar asp abar gōyīhā ēdōn zanam cōn rōygar-ē kē cakuš ud pehikān hamāg abar ē gyāg pehikōbāg.

(13) ped cang ud vin ud barbut ud tambūr ud kinnār, ud harv srōd ud cigāmag, pez peyvāzag guftan ud pāyvāzīg kirdan avestād mard ham.

(14) pez tis ī stāragān ud abāxtarān ēdōn andar šud ham kū avēšān kē andar hān pēšag hend hamāg andar man tis-ē xvār hend.

(15) ud ped catrang ud nēvardašēr ud aštpāy kirdan az hamālān frāzdar ham.

(16) pez zamb ī do-ēvēnag bastan rāy ×abar xāk Vindād Gušnasp nišāyam.

(17) bē nūn dūdag višuft ud nizār ud tabāh bē būd, ud mād-iz ped baxt šud.

(18) ka-tān ped yazdān-pahlumīh sahed, ped tis ī man framāyed nigerīdan!»

«ka tū rēdak ēdōn xvašārzōg hē, u-t xōg ped xvarišn ī xvaš ud brahmag ī xūb ud cābuk andar būd ēsted, bē gōb kū: xvarišn-ē kadām xvaštar ud ped-mizagdar?»

«anōšāg haft kišvar xvadāy, kāmaghanzām, framāyed ašnūdan: xvarišn-ē hān xvaštar ud pedmizagdar ī andar gušnagīh ud tandrustīh ud abēbīmīh xvarend.

(21) bē hān pedmizagdar: vahīg ī domāhag kē ped šīr ī mādar ud hān-z ī gāv parvard ēsted, rūdan, ambarag ka abāg ābkāmag ud kāmag hannūd xvarend; ayāb sēn ī gāv frabih ped spēdbāg xūb puxtan, ped šakar ud tabarzad xvardan.»

«murv-ē kadām xvaštar ud pedmizagdar?»

«anōšāg baved! ēn and murv hamāg xvaš ud nēk:

(25) frašmurv, pōr, karak, tadar, tihūg, spēddumbag, sūrparrag, ud sī, ud sīt, ud cakōk, ud sī ī parvardag, ud kulang ī gušn, ud carz ī tīrmāhīg, ud kabkanjīr, ud xašēnsār, ud murvābīg.

(26) bē abāg kark ī kadagīg ī juvān kē ped šāhdānag ud ārd ī javēn ud rōvn ī zētān parvard ēsted tāxtan ranzag kirdan. pēš ped rōz-ē kuštan, rūdan, ped pāy-ē āgustan; ud rōz ī didīgar ped gardanāg ud sōrābag brištan. az hān murv hān ī pušt xvaštar, ud az pušt hān xvaštar ī ō dumb nazdīktar.»

«az hān ī ped afsard nihend gōšt-ē kadām xvaštar?»

«anōšāg baved! ēn and gōšt hamāg xvaš ud nēk:
(30) gāv ud gōr ud gavazn ud varāz ud uštar kavādak ud gōdar ī ēksālag ud gāvmēš ud gōr ī kadagīg ud xūk ī kadagīg.
(31) bē abāg gōdar ī gušn kē ped aspast ud jō parvard ēsted, ud pīh dāred, u-š ped sik ī truš rōnend, ud cāšnīg ēvēnīhā dahend, u-š pušt ped halām nihend, ēc afsard pehikār nēst, afsard ī hān veh ud xvaštar.»

«xāmiz-ē kadām tarundar?»

«anōšāg baved! xāmiz-ē xargōš tarundar; ud <hān ī> asperōd hubōydar; ud vušmvar pedmizagdar; ud sar, ī <ast> tar, hugugārdar.

(35) bē abāg āhūg ī māyag ī starvan kē afsard ēsted ud pīh dāred, ēc xāmiz pehikār nēst.»

«rōvnxvardīg-ē kadām veh ud xvaštar?»

«anōšāg baved! ēn and rōvnxvardīg hamāg xvaš ud nēk:

(39) ped hāmin hān ī lōzēnag ud gōzēnag ud gōzafrušag ud carbafrōšag ud carbangust kē az carz ayāb az hān ī āhūg kunend ped rōvn ī gōz brēzend.

(40) ped zimestān hān ī lōzēnag ud šiftēnag ud vafrēnag ped tabarzad ud gišnīz ud ābvard.

(41) bē abāg pālūdag ī az āb ī sēb ī mayxvaš kird ēsted ēc rōvnxvardīg pehikār nēst.»

«hambag-ē kadām xvaštar?»

«anōšāg baved! ēn and hambag hamāg xvaš ud nēk:

(45) xiyārvādrang ka abāg pōst xvarend, beh, ud singabēr-z, ud halīlag, ud gōz ī tarun, ud vādrang, ud vahman ī spēd.

(46) bē abāg singabēr ī cīnīg ud halīlag ī parvardag ēc ambag pehikār nēst.»

«dānēnag-ē kadām xvaštar?»

«anōšāg baved! ēn and dānēnag hamāg xvaš ud nēk:

(50) anārgēl ka abāg šakar xvarend, ped hindūg nārikēla xvānend, ud ped pārsīg gōz ī hindūg xvānend.

(51) bistag gurgānīg ka ped sōrābag brēzend; naxvad ī tarun ka abāg ābkāmag xvarend.

(52) xurmāg ī hērtīg kē ped gōz āgand ēsted; bistag tarun; šiftālōg ī armanīg; balūt ud šāhbalūt ped šakar ud tabarzad.

(53) bē hamvār abāg šāhdānag ī syārazūrīg kē ped pīh ī pāzan brišt ēsted, ēc dānēnag pehikār nēst. cē xvaš ped xvardan, hubōy ped dahan, hugugār ped eškambag, pez hān kār frāzdar.»

«may-ē kadām veh ud xvaštar?»

«anōšag baved! ēn and may hamāg nēk ud xvaš:

(57) may ī kenīg ka nēk vīrāyend; ud may ī harēvag; ud may ī marvrōdīg; ud may ī bustīg; ud bādag ī halvānīg.

(58) bē hamvār abāg may ī āsūrīg ud bādag ī vāzrangīg ēc may pehikār nēst.»

«huniyākkar-ē kadām xvaštar ud veh?»

«anōšāg baved! ēn and huniyākkar hamāg xvaš ud nēk:

(62) cangsrāy ud vīnsrāy ud kinnārsrāy ud sūrnāysrāy (sūrāzīgsrāy?) ud mustagsrāy ud tambūrsrāy ud barbutsrāy ud nāysrāy ud dumbaragsrāy; ud …, rasanvāzīg ud zanjīrvāzīg ud dārvāzīg ud mārvāzīg ud cambarvāzīg ud tigrvāzīg ud tāsvāzīg ud vannagvāzīg ud andarvāyvāzīg; karmīrsrāy ud šnārsrāy ud tambūr-ī-meh-srāy; sparvāzīg ud zēnvāzīg ud gōyvāzīg ud silvāzīg ud šamšērvāzīg ud dašnagvāzīg ud varzvāzīg ud šīšagvāzīg ud kabīgvāzīg. ēn and huniyāgīh hamāg xvaš ud nēk.

(63) bē hamvār abāg cangsrāy kenīg ī nēkōg ped šabestān, -kenīzag ī cangsrāy ī veh ka-š vāng tēz ud xvašāvāz, pez hān kār nēk šāyed-, ud vīnsrāy ped xvaran ī vazurg, ēc huniyāgīh pehikār nēst.»

«anōšāg baved mardān pahlum! andar may fradum hubōy, ud didīgar dānēnag, ud sidīgar halīlag ī parvardag, ud cahārum xāmiz, ud panzum bazmāvurd, ud šašum vāšām, ud haftum rōvnhannūdag xvaftan.»

«spram-ē kadām hubōydar?»

«anōšāg baved mardān pahlum! spram-ē jāsmin hubōydar, cē-š bōy ēdōn cōn bōy ī xvadāyān māned.

(70) husrav sprahm bōy ēdōn cōn bōy ī šahriyārān.

(71) kēdīg bōy ēdōn cōn bōy ī huniyāgīh.

(72) gul bōy ēdōn cōn bōy ī hamālān.

(73) nargis bōy ēdōn cōn bōy ī juvānīh

(74) hērīg ī suxr bōy ēdōn cōn bōy ī dōstān.

(75) ud hērīg ī zard bōy ēdōn cōn bōy ī zan ī āzād ka nē rūspīg.

(76) kāpūr-bōyag bōy ēdōn cōn bōy ī dastvarīh.

(77) saman ī spēd bōy ēdōn cōn bōy ī frazendān.

(78) ud saman ī zard bōy ēdōn cōn bōy ī zan ī āzād ka nē rūspīg.

(79) sūsan ī spēd bōy ēdōn cōn bōy ī dōstīh.

(80) marv ī ardašērān bōy ēdōn cōn bōy ī mādarān.

(81) ud marv ī spēd bōy ēdōn cōn bōy ī pidarān.

(82) vanafšag bōy ēdōn cōn bōy ī kenīzagān.

(83) šāhsprahm bōy ēdōn cōn bōy ī grāmīgān.

(84) murd bōy ēdōn cōn bōy ī dahebedān.

(85) nīlōpal bōy ēdōn cōn bōy ī tuvāngarīh.

(86) marzangōš bōy ēdōn cōn bōy ī bizeškīh.

(87) spēdag bōy ēdōn cōn bōy ī vēmārān.

(88) palangmušk bōy ēdōn cōn bōy ī vayūg.

(89) kōbal bōy ēdōn cōn bōy ī husravīh.

(90) nastaran bōy ēdōn cōn bōy ī zan ī pēr.

(91) muz ka nē viškōbed bōy ēdōn cōn bōy ī zankāmagīh; ud ka viškuft ēsted bōy ēdōn cōn bōy ī grāmīgān.

(92) sīsimbar bōy ēdōn cōn bōy ī āzādagīh.

(93) bōy ēn hamāg sprahmīhā andar jāsmin tis-ē xvār, cē-š bōy ō bōy ī xvadāyān māned.»

«zan-ē kadām veh?»

«anōšāg baved! zan-ē hān veh ī ped menišn mard-dōst; u-š … bālāy meyānjīg; u-š var pahn, sar, kūn ud gardan hambast; u-š pāy kutāh; ud meyān bārīg, ud azēr-pāy višādag; ud angustān dagrand; u-š hannām narm ud saxt ud āgand; ud behīg pestān; u-š nāxun vafrēn; u-š gōnag anārgōn; u-š cašm vādām-ēvēn; ud lab vissadēn; ud brūg tāgdēs; ud dandān spēd tarun ud xvašāb; ud gēsūg syā ud rōšn ud drāz; ud ped vistarg ī mardān soxan nē ašarmīhā gōbed.»

«bārag-ē kadām veh?»

«anōšāg baved! ēn and bārag hamāg nēk: asp ud astar ud uštar tazag ud stōr ī byaspānīg.

(100) bē hamvār abāg bārag ī šabestānīg ēc bārag pehikār nēst.»

«tū vas māyakkāmag hē!»

«anōšag baved mardān pahlum! az hān dah-hazār kenīzag ī andar maškabarzēn ī tō hend, ēnēšān kāmag, ī ēnēšān tis, bannag abarš rāmistan ī ašmāh rāy guft.»

«jār-ē ped tis ī ēn rēdak abar rased, dvāzdahhazār drahm ī purr dahed, ud tis ī ēn rēdak guft harv rōz ped uzmāyišn abar rased, harv rōz xvarišn ī ēn rēdak guft ārāstag ud virāstag pēš amā dāred dā abar rasem.»

«anōšag baved mardān pahlum! az ganz ī dād šāhān šāh, ped pedīxīh ī xvarišn cābuk ud abēāhōg ham.

(109) ud ka-tān sahed andar kār ī amā sazāgīhā nigerišn framāyed kirdan.»

«anōšag baved mardān pahlum! āgāh framāyed būdan kū do šagr āmad hend kē asp ramagān az gyāg ī xvēš spuxt dārend.

(111) agar ašmā [abar] sahed, hān šagrān az asp ramagān abāz framāyed dāštan.»

«hunar ud šāyendagīh ī tō abāyed ka hān šagrān (rāy) zīndag ō amā āvared!»

«agar-t sahed, man rāy hilē(š) dā abāg tō kāmag vizārēm.»

«agar hān vināhīhā ī dā imrōz man kird hend tū bē pedīreh, ud hān kirbagīhā ī tō dā imrōz kird hend bē ō man abespāreh, tō rāy bē hilēm dā abāg man kāmag vizārē(š).»

«šav, šagrān bē ōzan!»

«hān rēdak vas ped-xrad būd ka hān vināhīhā bē nē pedīrift hend, ud hān varan bē nē vizārd, bē bē hišt,

(123) hān kē ōy veh būd.»

“May the king of kings, lord of the seven climes, be immortal, eternal and successful!

(4) Please listen! The family that I came from, thanks to the Gods and your forefathers, were all famous, wealthy and free.

(5) And they had from (worldly) things as much as they needed.

(6) My father passed away in my childhood, and the mother whose son I was, had no other son but me.

(7) For that reason, by my father’s inheritance (*stūr), great stock and different foods, good, fine and beautiful clothes I was brought up.

(8) In (proper) time, I was given (/ sent) to the school. And I hastened rigorously in my education.

(9) The Yasna, Hādōxt (Nask), Bayān Yasn, Vīdēvdād I have memorized like a teaching-priest, and the Zand I had read passage by passage.

(10) In scribeship, thus I am elegant and swift writing, with precise vision, knowledge-desiring, wisdom-loving and wise-worded.

(11) In horsemanship and archery, thus I am that a wild animal that can outgo the head of my horse must be considered blessed.

(12) In lance wielding, thus I am that the rider who, with horse and spear and sword, comes to my encounter and combat. In horse racing, thus I am leading with the polo stick, blower of the ball, stand on my shin, under the saddle string and over the horse’s head, I strike the balls like a coppersmith who with the hammer and arrowhead constantly strikes a single spot.

(13) With a harp, vina, barbat, tanbur, lyre and in all poems and songs, in (musical) rhetoric and dancing I am a master.

(14) In the matter of planets and constellations I am so advanced that who are in that profession, compared to me, are inferior.

(15) In playing chess, backgammon and aštpāy I am superior to my comrades.

(16) Also in the two kinds of wrestling, I prevail over Vindād Gušnasp.

(17) But now the house has become scattered, feeble and ruined, and my mother also went to fate (= died).

(18) If you would, by the greatness of the Gods, please look into my affairs (= test me).”

“You, boy, who are so ambitious, and your temperament has been with good food and fine and beautiful clothes, say so: which food is better and tastier?”

“Be you immortal, O’ lord of the seven climes, successful, please listen: the which is eaten during hunger, health and security is better and tastier;

(21) but even tastier is the two-months old goat brought up with the milk of its mother and also that of cow, epilated, eaten with Ābkāmag and anointed with sauce; or else the breast of a fat cow which has been well cooked in white soup and which must be eaten with sugar and rock candy.”

“Which bird is better and tastier?”

“Be you immortal! These birds are all good and fine:

(25) peacock, francolin, quail, pheasant, partridge, white tailed (pigeon), red feathered (pigeon), goose, sīt, lark, well-brought goose, male crane, autumn bustard, woodcock, mallard, duck.

(26) But competing with young domestic chicken that has been brought up with hempseed, barley flour and olive oil, is (useless) distressing. Killing, depilating and hanging by one foot in one day; the other day, cooked with brine on a skewer. Of that bird, its back is better, and of its back, the part nearer to its tail is better.”

“Be you immortal! These meats are all good and fine:
(30) cow, onager, deer, wild boar, young camel, one-year-old calf, buffalo, domestic onager (donkey) and domestic pig.
(31) But (no meat served cold can compete) with fat male calf brought up with lucerne and barley, who is smeared (*rōbend) with vinegar and seasoned in correct manner and its fillet is potted. That cold-served meat is better and finer.”

“Which sliced meat is more tender?”

“Be you immortal! Sliced meat of rabbit is more tender. That of crowned sandgrouse is more sweet-smelling. That of quail is tastier. That of wagtail (sar[īzag]), which is (also called) tar, is more digestible.

(35) But no sliced meat can compete with fatty (venison) of female sterile gazelle which is served cold.”

“Which sweetmeat is better and finer?”

“Be you immortal! These sweetmeats are all good and fine:

(39) In summer almond sweet, walnut sweet, walnut pastry, fatty pastry, tender-fingers (carbangust) made from that of bustard and gazelle baked with walnut oil.

(40) In winter, sugar sweet and snow dessert with rock candy, coriander and rose-water.

(41) But no sweetmeat can compete with pālūdag made of bitter-sweet apple’s juice.”

“Which conserve is better?”

“Be you immortal! These conserves are all good and fine:

(45) Cucumber that’s eaten with skin, quince and also ginger, myrobalan, fresh walnut, citron and centaurea behen.

(46) But no conserve can compete with Chinese ginger and macerated myrobalan.”

“Which dried fruit is better?”

“Be you immortal! These dried fruits are all good and fine:

(50) Coconut that is eaten with sugar, called ‘nārikela’ in Indian (/ Sanskrit) and in Persian, ‘Indian walnut’,

(51) Hyrkanian Pistachio roasted with brine, fresh pea eaten with Ābkāmag,

(52) dates of Hīra stuffed with walnut, fresh pistachios, Armenian peach, acorn and chestnut eaten with sugar and rock candy.

(53) But there is never any competition with and hempseed of Syārazūr that is roasted with mountain goat fat. For it is good to eat, sweet smelling to the mouth, easily digestible to the stomach, and is also prior in that work.”

“Which wine is better and finer?”

“Be you immortal! These wines are all good and fine:

(57) Virgin wine that is spiced well, wine of Herat, wine of Marvrōd, wine of Bust and young wine of Halvān.

(58) But there is never any competition with Assyrian wine and young wine of Vāzrang.”

“Be you immortal! These entertainers are all good and fine:

(62) Harpist, vina player, lyrist, surnay (or sūrāzīg?) player, mouth organist, tanbur player, barbat player, flutist and tambourine player; …, rope dancing, chain dancing, pole acrobatics, serpent charming, hoop dancing, arrow dancing, tablet dancing, rope walking and aerial acrobatics; crimson player, šnār player and big tanbur player; shield dancing, weapon dancing, ball dancing, javelin throwing, sword dancing, dagger dancing, mace dancing, glass dancing and monkey dancing. These entertainments are all good and fine.

(63) But there is never any competition with a beautiful harpist girl in the harem, -the best harpist damsel is she whose voice is shrilling and sweet-singing and is also good in that affair-, and vina player in great banquet.”

“What do you say about the first, second, third, fourth, fifth, sixth and seventh in wine?”

“Be you immortal O’ greatest of men! In wine fragrance is first, (serving with) nuts second, with myrobalan third, with sliced meat fourth, with sandwich fifth, with fatty food sixth, seventh is soaking oil-anointed food in it.”

“Which fragrant herb is more sweet smelling?”

“Be you immortal O’ greatest of men! Jasmine is the sweetest smelling herb, for its scent is like that of the lords.

(70) The scent of sarsaparilla is like that of the governors.

(71) The scent of ketaki is like that of music.

(72) The scent of rose is like that of comrades.

(73) The scent of narcissus is like that of youth.

(74) The scent of red cheiri is like that of friends.

(75) The scent of yellow cheiri is like that of noblewomen, who are not courtesans.

(76) The scent of camphor is like that of authority.

(77) The scent of white star jasmine is like that of children.

(78) The scent of yellow star jasmine is like that of noblewomen.

(79) The scent of white lily is like that of friendship.

(80) The scent of mugwort is like that of mothers.

(81) The scent of white marv (Moin: marrubium) is like that of fathers.

(82) The scent of sweet violet is like that of damsels.

(83) The scent of royal basil is like that of esteemed ones.

(84) The scent of myrtle is like that of rulers.

(85) The scent of water lily is like that of wealth.

(86) The scent of marjoram is like that of medicine.

(87) The scent of Spēdag (colewort?) is like that of sickness.

(88) The scent of speckled basil is like that of brides.

(89) The scent of chamomile is like that of good fame.

(90) The scent of sweet-brier is like that of old women.

(91) The scent of unbosoming licorice is like that of lecherousness. The scent of that which blooms is like that of the esteemed ones.

(92) The scent of wild thyme is like that of nobility.

(93) The smell of all these fragrant herbs are unworthy compared to that of jasmine, for it resembles the scent of lords.”

“Be you immortal! A woman is better who in thought is husband-loving, … average in height, whose chest is wide; head, buttocks and neck is shapely, feet short, waist slender,( foot) sole cupped, fingers long, and her limbs are soft, hard and solid (at proper places), her bust like quince, nails like snow, cheeks like pomegranate, eyes like almonds, lips like red coral, eyebrows like arches, teeth white and fresh, hair dark, brilliant and long, and who does not speak shamelessly in the beds of men.”

“Which mount is better?”

“Be you immortal! These mounts are all good and fine: horse, mule, fast camel and post-donkey.

(100) But there is never any competition with a castrated mule.”

“You are very lecherous!”

“Be you immortal O’ greatest of men! Of those ten-thousand damsels who are in your royal pavilion, this servant has (only) spoken of these desires, these things, for the sake of your enjoyment.”

“Now tend to the affair of this page, give him twelve-thousand full drachmas, and test what this page has said every day, and bring to me every day, well prepared and adorned, the foods this page has spoken of so that I can test them.”

“Be you immortal O’ greatest of men! From the treasure given by the king of kings, by the welfare of nourishment, I am agile and healthy.

(109) And if you will, look now into my affairs in proper manner.”

“Be you immortal O’ greatest of men! Be informed that two lions have come and keep away the flock of horses from their place.

(111) If you see fitting, please keep the away those lions from the flock of horses.”

“For (proving) your virtue and aptitude, you must bring those lions to us alive!”

“If you will, let me fulfill my desire with you.”

“If you accept the sins committed by me to this day, and the good you have done to this day be given to me, I shall let you fulfill your desire with me.”

“Go, kill the lions!”

“That page was much wise for not accepting those sins and not having satisfied that lust, but he let it go,

(123) for he is a good man.”