Samak tries to find the seaward access to the Treasure House by a star he has marked above its location near the sea. He is unsuccessful.25 He then tries to reach the underground quay of the Treasure House. Again he fails. The ship is drawn into a whirlpool and Samak jumps overboard.26
Samak’s adventures on this sea voyage, including his airborne trip while hanging to a huge bird or his capture by the Davalpa’is, resemble those of Sindbad the Sailor.
Eventually the bird carries Samak to a verdant island, where he finds a monastery made of tree branches. A four hundred year-old man by the name of Yazdanparast is a worshipper in this monastery.
Upon learning of Samak’s efforts to find the way of taking the ancient treasure out, Yazdanparast asks him to bring him a green page of writing lying in a corner of the monastery. Samak is unable to read the writing. Yazdanparast reads it: the page is addressed from Siamak to Farrokhrooz and it reemphasizes that the treasure has been left for him. It also indicates the way out, through “a fountain which the paris have poisoned.” On the right hand side of the fountain there is a large stone that must be removed to reveal a hole out of which the fountain’s water flows for an hour until it is emptied. An iron door appears that leads to the City of the Eagle.”
Having found the page in that same island, Yazdanparast reads it, but fails to realize its meaning before hearing Samak mention the City of the Eagle. Someone interested in the treasure must have written down this page to leave a record.27
After a few more adventures, and the help of the Homamorgh, which the old man says is a Simorgh, Samak returns and they take the treasure out via the City of the Eagle, over which Goor-Khan no longer reigns.
A most striking point is that, as we saw above, the fountain was poisoned by order of the Great King, whereas the writing on Siamak’s page mentions “a fountain which the paris have poisoned.” The paris are innocent in the first version and guilty in the second! Undoubtedly, these two versions pertain to different layers of collective memory.
The ancient corpse and the Treasure House can also be pale remnants of the cremation of Amasis’ mummy and the looting of his mausoleum, which is attributed to Cambyses. This memory has become inverted in the course of time. An insult to a corpse has turned into reverence and fondness: Samak salutes the corpse, and has the two year-old Farrokhrooz kiss it! And no pharaoh whose riches may be looted is involved. In his stele, Siamak says, “I was king and I gathered this treasure and left it for eternity.”28 Only the Siamak of Iranian mythology, descended from Kiumars, the son of Mashi and Mashianeh and the father of Hooshang29, is killed during his father’s reign by the div’s son.30
Another layer of this adventure reveals itself in the words of Salmoon the Sage, “an erstwhile student of Plato.” The Egyptians considered Alexander and the Greeks as their liberators from Persian hegemony. Therefore, when a disciple of Plato says to have “seen in his calculations of the planets’ orbits that the treasure left behind by Siamak in the City of the Eagle will be opened up by one of Fereydoon’s descendants,” no doubt remains that the Greeks also admit that the treasure belonged to the Iranians and that they had only taken away what belonged to them.
Farrokhrooz comes into possession of another treasure in the reconstituted Turkish translation of the story of Samak-e ‘Ayyar, which can also be a remnant of the collective memory of Achaemenian times. This treasure is found on an island probably located on the eastern African coast, near present-day Sudan or Ethiopia, as the geographic and demographic features described in the story seem to indicate. This layer has become intermingled with another layer of collective memory connected to the period when Muslims captured and traded in slaves in Zanzibar.