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The treatise Husrav ī Kavādān ud rēdak-ē (HKR) relates the story of a princely orphan from the district of Ēranvinārdkavād (near Qom). The main part of it consists of questions and answers between king Husrō I (531-579 A.D.) and the Page, and relates how the king rewarded him for his knowledge and aptitude.
A second story, that of a boy being sent to capture two lions and control his urges to sleep with a beautiful woman, is annexed into the text of the Pārsīg version by the scribes.
pārsīg
ped nām ī yazdān
(1-2) ērānvinārdkavādīg rēdak-ē Vāspuhr nām, dast ērkaš, pēš šāhān šāh ēstād; u-š stāyišn ud āfrīn vas kird;
(3) u-š guft kū:
«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!»
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(19) šāhān šāh ō rēdak guft kū:
«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?»
(20) gōbed rēdak kū:
«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.»
(22) šāhān šāh pesannīd u-š ped rāst dāšt.
(23) didīgar framāyed pursīdan kū:
«murv-ē kadām xvaštar ud pedmizagdar?»
(24) gōbed rēdak kū:
«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.»
(27) šāhān šāh pesannīd u-š ped rāst dāšt.
(28) sidīgar framāyed pursīdan kū:
«az hān ī ped afsard nihend gōšt-ē kadām xvaštar?»
(29) gōbed rēdak kū:
«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.»
(32) šāhān šāh pesannīd u-š ped rāst dāšt.
(33) cahārum framāyed pursīdan kū:
«xāmiz-ē kadām tarundar?»
(34) gōbed rēdak kū:
«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.»
(36) šāhān šāh pesannīd u-š ped rāst dāšt.
(37) panzum framāyed pursīdan kū:
«rōvnxvardīg-ē kadām veh ud xvaštar?»
(38) gōbed rēdak kū:
«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.»
(42) šāhān šāh pesannīd u-š ped rāst dāšt.
(43) šašum framāyed pursīdan kū:
«hambag-ē kadām xvaštar?»
(44) gōbed rēdak kū:
«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.»
(47) šāhān šāh pesannīd u-š ped rāst dāšt.
(48) haftum framāyed pursīdan kū:
«dānēnag-ē kadām xvaštar?»
(49) gōbed rēdak kū:
«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.»
(54) šāhān šāh pesannīd u-š ped rāst dāšt.
(55) aštum framāyed pursīdan kū:
«may-ē kadām veh ud xvaštar?»
(56) gōbed rēdak kū:
«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.»
(59) šāhān šāh pesannīd u-š ped rāst dāšt.
(60) nōhum framāyed pursīdan kū:
«huniyākkar-ē kadām xvaštar ud veh?»
(61) gōbed rēdak kū:
«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.»
(64) šāhān šāh pesannīd u-š ped rāst dāšt.
(65) dahum framāyed pursīdan kū: «andar may didīgar ud sidīgar ud cahārum ud panzum ud šašum ud haftum cē gōbeh?»
(66) gōbed rēdak kū:
«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.»
(67) šāhān šāh pesannīd u-š ped rāst dāšt.
(68) yāzdahum framāyed pursīdan kū:
«spram-ē kadām hubōydar?»
(69) gōbed rēdak kū:
«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.»
(94) šāhān šāh pesannīd u-š ped rāst dāšt.
(95) dvāzdahum framāyed pursīdan kū:
«zan-ē kadām veh?»
(96) gōbed rēdak kū:
«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.»
(97) šāhān šāh pesannīd u-š ped rāst dāšt.
(98) sēzdahum framāyed pursīdan kū:
«bārag-ē kadām veh?»
(99) gōbed rēdak kū:
«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.»
(101) šāhān šāh pesannīd u-š ped rāst ud xūb dāšt.
(102) šāhān šāh guft kū:
«tū vas māyakkāmag hē!»
(103) rēdak guft kū:
«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.»
(104) šāhān šāh pesannīd u-š ped rāst dāšt.
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(105) pas šāhān šāh ō Māhhusrav ī Anōšhusrōg framūd kū:
«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.»
(106) u-š harv rōz cahār dēnār framūd dādan.
(107) pas az hān māhīgān ēvcand rēdak ō dar ī šāhān šāh mad, ud darsālār rāy ō pēš šāhān šāh frēstīd.
(108) u-š ped dibag ōn nibišt ēstād kū:
«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.»
ud ka andar hān handāzišn šāhān šāh hamāg kird,
(110) āxvarr-sālār frāz šud, ō šāhān šāh guft kū:
«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.»
(112) šāhān šāh andar zamān rēdak ō pēš xvāst. u-š guft kū:
«hunar ud šāyendagīh ī tō abāyed ka hān šagrān (rāy) zīndag ō amā āvared!»
(113) rēdak ped ham zamān šud.
(114) andar rāh zan-ē dīd ī vas nēkōg.
(115) rēdak bē ō hān zan guft kū:
«agar-t sahed, man rāy hilē(š) dā abāg tō kāmag vizārēm.»
(116) zan ō rēdak guft kū:
«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).»
(117) rēdak andar zamān az pēš hān zan nihuft, abāz gašt, ud raft, ud hān varan bē nē vizārd.
(118) ō vidār ī šagrān šud, ud ped vidār ī šagrān bē nišast, ud harv do šagr ped kamann bē grift, ud zīndag ō pēš šāhān šāh āvurd.
(119) šāhān šāh abd sahist. ō rēdak guft kū:
«šav, šagrān bē ōzan!»
ud rēdak šud ud šagrān bē ōzad.
(120) pas rēdak ped šahr vazurg marzbān framūd kirdan.
(121) pas az hān āgāhīh ō šāhān šāh rasīd kū: rēdak ō griftan ī šagrān šud, andar rāh zan-ē dīd, bē ō hān zan šud, ud zan rāy cē guft, ud hān zan ō rēdak cē pāsox dād, ud rēdak az ānōh frāz raft, ud hān varan bē nē vizārd.
(122) ud šāhān šāh ka-š hān soxan ašnūd, guft kū:
«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.»
ka hamāg ēn kārīhā ī guft kird hend,
(124) rēdak gāh ud pāyag vazurg būd, u-š az hān frāz ped nazdīgīh ī xvēš dāšt.
anōšagruvān bād Husrav ī šāhān šāh ī Kavādān, ud hān rēdak ī xvašārzōg. ēdōn bād!
frazaft ped drūd ud šādīh ud rāmišn.
English
In the name of the Gods
(1-2) A page named Vāspuhr from the district of Ērānvinārdkavād stood before the king of kings, with his hands under armpits. He paid great homage and blessings;
(3) and said:
“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).”
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(19) The king of kings said to the page:
“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?”
(20) The page says:
“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.”
(22) The king of kings approved and accepted.
(23) A second time he says:
“Which bird is better and tastier?”
(24) The page says:
“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.”
(27) The king of kings approved and accepted.
(28) A third time he says:
“Among the meats served cold is better?”
(29) The pages says:
“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.”
(32) The king of kings approved and accepted.
(33) A fourth time he asks:
“Which sliced meat is more tender?”
(34) The pages says:
“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.”
(36) The king of kings approved and accepted.
(37) A fifth time he asks:
“Which sweetmeat is better and finer?”
(38) The pages says:
“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.”
(42) The king of kings approved and accepted.
(43) A sixth time he asks:
“Which conserve is better?”
(44) The page says:
“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.”
(47) The king of kings approved and accepted.
(48) A seventh time he asks:
“Which dried fruit is better?”
(49) The pages says:
“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.”
(54) The king of kings approved and accepted.
(55) An eighth time he asks:
“Which wine is better and finer?”
(56) The page says:
“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.”
(59) The king of kings approved and accepted.
(60) A ninth time he asks:
“Which entertainer is better and finer?”
(61) The page says:
“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.”
(64) The king of kings approved and accepted.
(65) A tenth time he asks:
“What do you say about the first, second, third, fourth, fifth, sixth and seventh in wine?”
(66) The page says:
“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.”
(67) The king of kings approved and accepted.
(68) An eleventh time he asks:
“Which fragrant herb is more sweet smelling?”
(69) The page says:
“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.”
(94) The king of kings approved and accepted.
(95) A twelfth time he asks:
“Which woman is best?”
(96) The page says:
“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.”
(97) The king of kings approved and accepted.
(98) A thirteenth time he asks:
“Which mount is better?”
(99) The page says:
“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.”
(101) The king of kings approved and accepted.
(102) The king of kings said:
“You are very lecherous!”
(103) The page says:
“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.”
(104) The king of kings approved and accepted.
*
(105) Then the king of kings said to Māhhusrav son of Anōšhusrōg thus:
“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.”
(106) And he ordered him (/the page) to be given four denarius every day.
(107) A few months after that, the page came to the court of the king of kings, and sent the doorkeeper to the king of kings.
(108) and he had written in an epistle thus:
“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.”
And when the king of kings was paying all his attention to that,
(110) the head groom came forward and said to the king of kings:
“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.”
(112) Instantly the king of kings summoned the page, and told him:
“For (proving) your virtue and aptitude, you must bring those lions to us alive!”
(113) The page left instantly.
(114) In the path, he saw a very beautiful woman.
(115) The page told that woman:
“If you will, let me fulfill my desire with you.”
(116) The woman told the page:
“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.”
(117) The page instantly hided himself from that woman, turned around and went away and did not satisfy that lust.
(118) He went to the lions’ pass and sat there, hunted them both with his lasso and brought them alive to the presence of the king of kings.
(119) The king of kings seemed that wondrous. He told the page:
“Go, kill the lions!”
The page went and killed the lions.
(120) Then he (= the king) ordered him to be made a great margrave.
(121) Then it came to the king of king’s information that the page went to capture the lions, saw a woman in the way, approached that woman, what he told her, what the woman answered him, and the page went away from there and did not satisfy that lust.
(122) When the king of kings heard that, he said:
“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.”
When all that has been said was finished, 124- The page had a high rank and status, and was from then on held close to the king himself.
May the king of kings Husrav son of Kavād be immortal, and that ambitious page too, be it so!
Finished with peace, happiness and joy.
rēdak ī xvašārzōg: Text according to the Arabic version
There exists an Arabic version of the treatise, preserved in the book of Al-Tha‘âlibî ( ثعالبی ), which however places the story in the time of Husrō II (590-628 A.D.). Here we give a Pārsīg translation of the Arabic version, made by Raham Asha.
(cf. H. Zotenberg, Histoire des rois des Perses par Al-Tha‘âlibî ( ثعالبی، غرراخبار ملوك الفرس ), Paris, 1900, pp. 705-711.)
rēdak ī xvašārzōg, dahegānzādag, vāspuhr, spasag ī <Husrav> Abarvēz, kē ped ārāstan ī xvarišn ī xvaš ud peyrāstan ī tanbahr ī nēkōg ud abāz guftan ī huniyāgīh dūrnāmīg būd.
(1) rōz-ē Abarvēz ō rēdak pursīd kū: xvarišn-ē kadām xvaštar ud husāzdar ud pedmizagdar?
gōbed [rēdak] kū: hān xvarišn ī andar tandrustīh ud abēbīmīh ud šādmenišnīh ud gursagīh ī saxt abāg dōstān ud hamālān xvarend.
(2) guft kū: zih! nūn gōb az hān ī caragarzānīgān gōšt-ē kadām xvaštar?
gōbed kū: gōšt ī varrag kē ped šīr ī do gōspend parvard ēsted, ud do māh carīd ēsted, ped gardanāg kirdan, ud andar tanūr brištan; ayāb gōšt ī vahīg ī frabih ped sōrābag puxtan; ayāb sēn ī gāv ī māyag ī kavādak ī frabih ped sikbāg [xūb puxtan].
(3) guft kū: xūb! andar xvarišnān ī xvaš kadām pedmizagdar?
gōbed kū: mazg [ī astoxān] ud zardag [ī xāyag].
(4) guft kū: az hān ī murvān gōšt-ē kadām xvaštar?
gōbed kū: tadarg ī frabih ud kabg ī zimestānīg (/ carz ī tīrmāhīg), ud kabōttar ī kadagīg ī frabih, ud kark ī kadagīg ī juvān kē ped [ārd ī] gannum ud šāhdānag ud rōvn ī zētān parvard ēsted.
(5) guft kū: [az hān ī ped] afsard [nihend, gōšt-ē] kadām xvaštar?
gōbed kū: gōšt ī gōdar ped sik ī truš ud spendān ī tund xvīsend ud narm kunend.
(6) guft kū: xāmiz-ē kadām xvaštar?
gōbed kū: gōšt ī āhūg ī juvān kē narm ud xvard ud nāzuk kird ēsted ud ped sik ud spendān ud ābkāmag ud šibēd ud sīr ud šāhzērag ud zērag parvard ēsted.
(7) guft kū: rōvnxvardīg-ē kadām xvaštar?
gōbed kū: afrušag ī ped ārd ī brinj ud šīr ī gāv ud pīh ī āhūg ud šakarpārag kird ēsted; ud gōzēnag ī ped rōvn ī vādām ud gulāb; ud lōzēnag ī ped tabarzad [ud gišnīz] ud ābvard; ud pālūdag ī ped šakar ud angubēn.
(8) guft kū: may-ē kadām xvaštar ud pedmizagdar?
gōbed kū: hān ī angūr kē hugōn ud rōšn ud tanuk ud hubōy ud humizag ud zūdgīrišn. ud [ēn and may] veh: hān ī baxlīg, ud hān ī marvrōdīg, ud hān ī pōšangīg, ud hān ī bustīg, ud hān ī gōrīg, ud hān ī kanārizīg, ud hān ī darγamīg. bē abāg may ī āsūrīg ud hān ī katrabulīg ēc may pehikār nēst.
(9) guft kū: dānēnag-ē kadām vehdar?
gōbed kū: mazg ī vādām ī ārdag ud az pōst vixtag ped šakar [āmixtag]; ud mazg ī gōz ī hindūg ī tarun ped tabarzad; ud anārdānag ped ābvard ud gulāb ī hušk; ud sēb ī sūrīg ayāb kōmišīg; ud xurmāg ī +hērtīg kē ped vādām āgand ēsted; kištag ī šiftālōg ī armanīg; ud trušag ī vādrang ī tabarīg.
(10) guft kū: hubōy urvar-ē kadām xvaštar?
gōbed kū: šāhsprahm ī ped dārbōy bōyēnend u-š abar ābvard peššinzend.
(11) guft kū: anīz?
gōbed kū: vanafšag ped ambar, ud nīlōpar ped mušk, ud [viškōb ī] girgir ped kāpūr.
(12) guft kū: abar sprahm bōy cē gōbē?
gōbed kū: nargis bōy ēdōn cōn bōy ī juvānīh. ud gul bōy ēdōn cōn bōy ī hamālān. ud šāhsprahm bōy ēdōn cōn bōy ī frazendān. ud hērīg (/šabbōy) bōy ēdōn cōn bōy ī dōstān.
(13) guft kū: abar bōy ī vahišt cē gōbē?
gōbed kū: agar bōy ī may ī husravānīg ud sēb ī sūrīg ud vard ī pārsīg ud šāhsprahm ī samargandīg ud vādrang ī tabarīg ud nargis ī muškīg ud vanafšag ī spāhānīg ud kurkum ī kumīg ud bōnīg ud nīlōpar ī šēravānīg ud bōy ī segānag ped aštdahan (/dārbōy ī hindūg) ud mušk ī tubētīg ud ambar ī šihrīg āmēzē, az bōy ī vahišt ī ō ahlavān nistūd ēsted abēbahr nē bavē.
(14) guft kū: huniyāgīh-ē kadām vehdar?
gōbed kū: vāng ī zīh ī ō āvāz māned, ud āvāz ī ō vāng ī zīh.
(15) guft kū: gugānīhā gōb!
gōbed kū: barbit ī cahār-tār, ud cang ī āmādag, ud tambūr ī kūk-kirdag, ud nāy ī ēvtāg, ud dāyestān ī spāhānīg, ud āvāz ī nihāvandīg, ud cakāvag ī nēvšābuhrīg, ud harv āvāz ī az ēr brūt bē nē āyed.
(16) guft kū: āb-ē kadām xvaštar ud pedmizagdar?
gōbed kū: hān ī xunak āb kē aziš āvāz ī ēx āyed ped kabārag ī nōg andar tišnagīh ī saxt xvārdan.
(17) guft kū: vastarg-ē kadām cābuktar?
gōbed kū: andar vahār hān ī šāhagānīg ud dabīqīg; ud andar hāmin hān ī tōzīg ud šaṭāīg; ud andar pādēz hān ī do-pūdag ī rāzīg ud spēdvaft ī marvzīg; ud andar zimestān hān ī xaz ud lambar, ud ped sarmāg ī saxt xaz ī dotāg ī kazāgand.
(18) vistarg-ē kadām narmdar?
gōbed kū: bāliš ī dēbāgīg ī parrāgand ka ēk abar did nihend.
(19) guft kū: zan-ē kadām nēkōgdar ud abāyišnīgdar?
gōbed kū: hān ī ped dil nišīyed, u-š dōšed, u-š menišn abāyed. hān vehdar ī [ped dād] andarg keh ud meh, [ped bālāy] andarg buland ud gišnag, ud [ped pahnāy] andarg kars ud frabih, hurust, huzihr, hukirb, enīg rāst, brūg tāgdēs, cašm vādāmēvēn, vēnīg meyānag, lab dārmag ud vissadēn, dahan tang, dandān xvašāb, xvašxannag, zanag gird, gardan ābrēg, gōnag anārgōn, pōst abrēšumēvēn, gēsūg syā, pestān sēb, meyān bārīg cōn vabz, aškamb narm, nāfag mag, kūn hambast, pāy kutāh, hubōy, xvašāvāz, kamsoxan, ud vasšarm.
šāh xannist ud guft: zihāzih!
u-š framūd kū dvāzdah-hazār dramsang asēm-iš dahend; u-š gāh ī ōy nazdīg ud grāmīg ud vāspuhragān kird.
ومنها ريدك خوش آرزو وكان غلاما من ابناء روساء الدهاقين مختصاً بخدمة ابرويز، واعرف الناس بتطييب الطعوم وتنعيم الجسوم واوصفهم للملاذ.
فساله ابرويز يوماً عن اطيب الطعام واوفقه والذه.
فقال: ما تأكله علی صحة الجسم وامن السرب وسرور القلب وشدة الجوع مع الاحباب والاصدقاء.
قال: احسنت! فأخبرنى عن اطيب لحوم الماشية.
فقال: لحم حمل قد رضع شاتين ورعى شهرين يسمط ويشوى فى التنور او لحم جدى سمين يطبخ شورباجا او صدر بقرة بكر سمينة بالسكباج.
قال: جودت! فأخبرنى عن الذ الاطايب.
قال: المخ والمح.
قال: فأخ برنى عن اطيب لحوم الطير.
قال: التذرج السمين والقبج الشتوى وفراخ الحمام المسمنة. والدجاج الفتى المربى بالبر والشهدانج ودهن الزيت.
قال: فأخبرنى عن اطيب البوارد.
قال: لحوم العجاجيل الرخصة الرطبة بالخل الثقيف والخردل الحريف.
قال: فأخبرنى عن اطيب الخاميز.
قال: لحوم البباء الفتية الرخصة المشرحة المرققة بالخل والخردل والمرى والشب والثوم والكرويا والكمون.
قال: اخبرنى عن اطيب الحلاوى.
قال: الملبقة بدقيق الارز واللبن الحليب وشحم البباء والقند ثم الجوزينج بدهن اللوز والجلاب. ثم اللوزينج بالطبرزد ثم الفالوذج بالسكر والعسل.
قال: فأخبرنى عن اطيب الشراب والذه.
قال: العنبى الذى جمع حسن اللون وتمام الصفاء ولطافة الرقة وطيب الرائحة وعذوبة الطعم وسرعة الاخذ وحيره البلخى والمروروذى والبوشنجى والبستى والجورى والقنارزى والدرغمى. ولا اختار على السورى والقطربلى.
قال: فأخبرني عن اجود النقل.
قال: لب اللوز المدقوق والمنقى من قشره بالسكر ولباب جوز الهند الطرىّ بالطبرزذ وحب الرمانيين بماء الورد والجلاب اليابس والتفاح الشامي او القومسي. والرطب الازاذ باللوز ومفلق الخوخ الارمني وحماض الاترج الطبري.
قال: فأخبرنى عن اطيب المشمومات.
قال: الشاهسفرم المبخر بالند يرش عليه ماء الورد.
قال: ثم ماذا؟
قال: البنفسج بالعنبر والنيلوفر بالمسك وفول الباقلاء بالكافور.
قال: فأخبرني عن روائح الرياحين.
قال: رائحة النرجس كرائحة الشباب. ورائحة الورد كرائحة الاحباب. ورائحة الشاهسفرم كرائحة الاولاد. ورائحة المنثور كرائحة الاصدقاء.
قال: فأخبرني عن رائحة الجنة.
قال: اذا جمعت بين رائحة الشراب الخسروانى والتفاح الشامى والورد الفارسى والشاهسفرم السمرقندى والاترج الطبرى والنرجس المسكى والبنفسج الاصفهانى والزعفران القمى والبونى والنيلوفرالسيروانى و)الند( المثل بالعود الهندى والمسك التبتى والعنبر الشحرى لم تعدم رائحة الجنة التي وعد المتقون.
قال: فأخبرني عن اطيب السماع.
قال: ما اشبه نطق وتره الغناء وغناؤه نطق الوتر.
قال: فصّل هذه الجملة.
قال: البربط بأربعة اوتار والصنج المهيا والطنبور المسوّى والمزمار الاوحد والدستان الاصبهانى والغناء النهاوندى وچكاوك النيسابورى وكل غناء لايخرج من تحت السبال.
قال: فأخبرني عن اطيب الماء والذه
قال: جلجلة الجليد فى الخزف الجديد على العطش الشديد.
قال: فأخبرني عن انعم اللباس
قال: اما فى الربيع فالشاهجانى والدبيقى. واما فى الصيف فالتوّزى والشطوى. واما فى الخريف فالمنير الرازى والملحم المروزى. واما فى الشتاء فالخز والحواصل، وفى شدة البرد خز مبطن بخز بينهما قز.
قال: فأخبرني عن اوطاء الفرش
(قال: برادع الديباج المحشوة بالريش يباهر بينهما (+بينها
قال: فأخبرني عن احسن النساء واشهاهن؟
قال: من يقبلها القلب ويحبها وتشتهيها النفس وخيرهن من كانت بين الصغر والكبر والطول والقصر، والهزل والسمن، مليحة القد، جميلة الوجه، حلوة الجملة، مستوية الجبهة، مقوسة الحاجبين، ملوزة العينين، معتدلة الانف، دقيقة الشفتين، وعقيقتيهما ضيقة الفم، لؤلؤية الثغر، حسنة الضحك، مدورة الذقن، ابريقية العنق، رمانية اللون، حريرية البشرة، حالكة الشعر، تفاحية الثديين، زنبورية الخصر، لطيفة البطن، مدهنية السرة، ضخمة العجيزة، صغيرة القدم، طيبة الرائحة، رخيمة الصوت، قليلة الكلام، كثيرة الحياء.
!فضحك الملك وقال: زهازه
.وامر) فأعطى اثنى عشر الف مثقال فضة. وزيد تقريبا واكرامها واختصاصا)
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