Sketches of Persia

by John Malcolm

I have sometimes had doubts whether it was quite fair to rake up the ashes of the long-departed Pehlevee writers; more particularly as there does not now exist one solitary book in their language which we could compare with the Hindu MSS., of which we have lately become enamoured; but reverence for the learning of those who have decided this question, and dread of their hard words, with the very spelling of which I am always puzzled, has kept me silent. As I am, however, rather partial to my Persian friends, I must vindicate them from this general charge of robbery and fraud. They certainly acquired one of their most celebrated works of imagination from India, under circumstances that do equal honour to the just king Noosheerwân, his wise minister Boozoorchimihr, and the learned doctor Barzooyeh.

The work to which I refer is the Kartaka-Damnaka of the Brahmins, the Kalîla-wa-Damna of the Arabians, and the Fables of Pilpay of Europe. This book, originally written in the Sanscrit, was first translated into Pehlevee, from that into Arabic, and next into Persian. So many learned Oriental critics, French and English, have given the names and dates of the translations, that I shall not repeat them, but give a short account of the first introduction of these famous fables into Persia, with some facts of the life and opinions of the wise and disinterested man through whose efforts his native country became possessed of this treasure.

Noosheerwân, deservedly styled the Just, who governed Persia in the beginning of the seventh century, hearing of the fame of a work which a Brahmin of Ceylon had composed, employed the celebrated physician named Barzooyeh to obtain for him a copy of this production. This was a delicate and hazardous enterprise, for the work, ever since the reign of a certain Indian King, named Dabshileem, for whom it was written, had been guarded with great care and jealousy, lest the profane should learn the wisdom that ought only to appertain to the wise and holy.

Barzooyeh, confident in knowledge and strong in allegiance, undertook to fulfil the commands of his Sovereign. He proceeded towards India, furnished with money and every thing that could forward the objects of his journey. When he arrived at the Indian capital, he pretended that the motive which induced him to visit it was the improvement of his mind, by communication with the wise men for which it was at that period renowned. Amongst those whose society he courted, he early discovered one Brahmin, who appeared to him the very model of wisdom. His efforts were directed to gain his friendship, and believing he had succeeded, he resolved to intrust him with his real design.

"I have a secret to confide to you," said he, one day to his friend: "and you know, 'a sign to the wise is enough.'" "I know what you mean," said the penetrating Brahmin, "without your sign; you came to rob us of our knowledge, that you might with it enrich Persia. Your purpose is deceit; but you have conducted yourself with such consummate address and ability that I cannot help entertaining a regard for you. I have," continued the Indian, "observed in you the eight qualities which must combine to form a perfect man: forbearance, self-knowledge, true allegiance, judgment in placing confidence, secrecy, power to obtain respect at court, self-command, and a reserve, both as to speech in general society and intermeddling with the affairs of others. Now you have those qualities, and though your object in seeking my friendship is not pure but interested, nevertheless I have such an esteem for you that I will incur all hazards to forward your object of stealing our wisdom."

The Brahmin obtained the far-sought book, and by his aid and connivance a copy was soon completed. Noosheerwân, who had been informed of the success of his literary envoy, was impatient for his return; and when he arrived at the frontier, he was met by some of the most favoured courtiers sent by the monarch to conduct him to the capital. He was welcomed with joy, particularly by Noosheerwân; a great court was held, at which all who were dignified or learned in the kingdom were present. Barzooyeh was commanded to read from the volume he had brought: he did so; and the admiration of its contents was universal.

"Open my treasury!" said the grateful Noosheerwân; "and let the man who has conferred such a benefit on his country enter, and take what he finds most valuable." "I desire neither jewels nor precious metals," said Barzooyeh; "I have laboured not for them but for the favour of my Sovereign; and that I have succeeded is rather to be referred to his auspices, than to my humble efforts. But I have," said he, "a request to make: the King has directed his able minister, Boozoorchimihr, to translate this work into Pehlevee; let him be further instructed that mention be made of me in some part of the book, and that he particularly specify my family, my profession, and my faith. Let all this be written, so that my name may go down to future ages, and the fame of my Sovereign be spread throughout the world."

The King was delighted with this further proof of the elevated mind of Barzooyeh; all present applauded his perfect wisdom, and joined in supplicating that his request might be granted.

Noosheerwân, addressing the assembly, said—"You have witnessed the noble disinterestedness of this man, you know how faithfully he has discharged his duty, and what difficulties and dangers he has encountered and overcome in my service. I desired to enrich him with jewels and money, but such rewards have no value in his mind, his generous heart is above them; he has only asked that his name shall have a separate mention, and that his life up to this date shall be faithfully written. Let it," said the Monarch, turning to Boozoorchimihr, "have a place at the very commencement of that book of wisdom which he has procured for his country."

The above is the substance of the story, as given in the Persian translation of this work, made by Aboo'l-Fazl, and called Eiyâr-e-Dânish, or the Touchstone of Wisdom; and we have in the same volume some particulars of the religious tenets, or rather doubts, of the philosophic Barzooyeh, which merit a short mention.