{xxviii} Ibn al-Muqaffa‘’s Preface

Thus says Abu’l-Hasan Abdullah Ibn al-Muqaffa‘, after praising the ­Creator and extolling the Lord of Apostles:

God created the world with his perfect power and wisdom and graciously distinguished humankind from other animals by intelligence and wisdom because intelligence is absolutely the key to goodness and happiness, and to it are tied the interests of this and the next life and success in this world and resurrection in the next. It is of two sorts: innate, which God gives, and acquired, which is obtained through experience. Innate intelligence in humans is like fire in wood: just as its appearance is not possible without tools for lighting fire, its effect does not appear without experience and practice. The wise have said, “Experiences are seeds for the mind.” Anyone who has a share of heavenly grace and innate intelligence and is careful to acquire virtue and reflect upon the experiences of the ancients will get his wishes in this world and be fortunate in the next as well. “God leads to what is the clearest way and the best guide.”

It should be known that God has a reason for everything, for every reason there is an efficient cause, and for every efficient cause there is a place and a time to which the eventuality is tied and the lifetime of a specific person of fortune to whom it is slated. The reason and cause for translating this book and bringing it from India to Persia are as follows. The Creator gave the just monarch and successful prince of the world, Anoshirvan Chosroës son of Kavadh, a large share of intelligence and justice and granted him penetrating insight and a sharp mind to know things and recognize their proper order, and he adorned his character with heavenly assistance so that he might acquire knowledge and apply its principles and thereby attain a station no monarch after him has ever been able to acquire or been worthy of attaining. In him were combined such regal splendor and ambition for world conquest that he brought under his control most of the realms of the world and rendered the tyrants of the day obedient to his will, and the worldly glory people seek he found.

It reached his hearing that in the treasuries of the kings of India there was a book written in the language of the birds and beasts that was useful to kings for managing their subjects, spreading justice and clemency, {xxix} exterminating opponents, and conquering enemies. They considered it a major source for every good, the basis of all knowledge, a guide for every benefit, and the key to all wisdom, and just as kings could benefit from it, so too could ordinary people profit from it. They called it the book of Kalila and Dimna.

That just monarch was determined to see it. He ordered that a skilled person should be sought who knew both Persian and Indian and who was known for his quest for knowledge so that he could be sent on that mission. They sought long and hard, and finally they heard of a young man named Burzoë who had all the qualifications and also had gained some renown as a physician. He was summoned and told, “After reflection, augury, planning, and consultation we have chosen you for a mission, for your wisdom and perspicacity are known and your desire to acquire knowledge and skill is certain. They say there is such a book in India, and we desire that it should be brought to these parts along with other books of the Hindus. Make yourself ready to go on this mission and get it. Much money will be sent with you so that you will be able to cover any expenses you may have. If your sojourn is lengthy and you need more, tell us so that more may be sent, for all our treasury is at your disposal.”

Then he ordered that an auspicious day and favorable ascendant should be found for his departure, and on that day he left. With him were sent fifty purses, each holding ten thousand dinars. All the army and grandees of the realm escorted him off.

Burzoë set out on his mission in all eagerness, and when he arrived at his destination he frequented kings’ courts, assemblies of the learned, and gatherings of citizens and asked about the intimates of rajas, the dignitaries of the city, and philosophers. He frequented every place and conducted himself with kindness toward all, and he represented himself as having left his home on a quest for knowledge and going everywhere as a student. Although he knew something about every branch of learning he delved into his search as though he knew nothing, took advantage of every opportunity, made friends, and put each to various tests. Finally his choice fell upon one of them who was exceptional in his virtue and wisdom, and he developed such intimacy with him that over a period of time he had taken the measure of his friendship and compassion and knew for certain that if he put the key to his secret in his hand and opened its lock to him he would repay him for his friendship nobly and gallantly.

{xxx} When they had spent enough time together for the bonds of friendship to be as firm as could be and for him to know that his friend could be trusted with his secret, he said one day, “Brother, I have kept my purpose concealed from you until now. ‘For the intelligent an indication is sufficient.’ ”

“So it is,” replied the Hindu. “Although you have kept your purpose hidden, I have seen signs of it. Yet my affection for you has not allowed me to reveal it. Now that you have divulged it, there is no reason for me not to tell you. It is as clear as the sun in the sky that you have come to carry off precious stores from our realm and enrich the monarch of your land with treasures of wisdom, and you have been deceitful and cunning. I, however, have been watching you patiently and carefully, and I have been waiting for a word to drop that would reveal your purpose. Of course it never happened, and for that reason my trust in your friendship grew stronger, for no one exercises so much prudence, wisdom, and self-control as when he is in a strange land and among people who do not know him and of whose customs he is unaware.

“Intelligence can be discerned by eight things. First, clemency; second, self-awareness; third, obedience to kings and the desire to please them; fourth, knowing the place of secrets and being aware of the confidentiality of friends; fifth, taking care to keep one’s own and others’ secrets hidden; sixth, being eloquent and sweet-tongued at kings’ courts and winning friends by good speech; seventh, keeping one’s tongue under control and speaking only when necessary; and eighth, maintaining silence in gatherings and avoiding revealing what is not asked or what might result in regret. Anyone who has these qualities may obtain what he needs and succeed in that for which he has adopted friends.

“All these qualities coalesce in you, and it is certain that your friendship with me was for this purpose, and no one who has such excellent qualities, if in all cases his pleasure is sought, will fall far from the path of wisdom. However, this request causes me trepidation, for it is very dangerous.”

When Burzoë saw that the Hindu was aware of his deception he did not deny it but responded calmly and kindly, saying, “I had thought up many convincing things to say to reveal this secret. As though deploying an army, I had looked at it from every angle. I reinforced the right and left wings with friendship and sincerity, the vanguard with our oaths and compacts, and I strengthened the flanks with respect for {xxxi} each other in separation. With such array I set out for the battlefield to remove the veil of fear from my desire and achieve success with your assistance, but with one indication you became aware of all of my ideas and made it unnecessary for me to go on at length, voicing your willingness to grant my wish. It was worthy of your virtue, and that was what I hoped for in my friendship with you. If a wise man trusts in a stronghold with a firm foundation or if he is secure on a mountain that can be moved by neither wind nor water, he cannot be accused of a fault.”

The Hindu said, “The wise say that nothing can be compared to friendship. Even if friendship is adorned with affection, and even if friends support each other with their lives and possessions, it will still fall short of what is required. The key to all purposes is the keeping of secrets, and any secret that is not revealed to a third person is safe from exposure, while any that reaches the ears of a third person will undoubtedly become public knowledge, and then it will be impossible to deny it. It is like a springtime cloud that is dispersed in the sky with patches in every direction. If someone tells about it, necessarily he must be believed since it cannot be imagined that it could be denied. I have derived such pleasure from your friendship that nothing can be compared to it. However, if anyone learns of this, our brotherhood will be so ruptured that nothing, no amount of money or goods, can ever make up for it. Our king is severe and strict. He punishes cruelly for the slightest offense, so you can imagine what would happen for a major infraction.”

Burzoë said, “The firmest foundation for friendship is the keeping of secrets. I have no other confidant in this affair and trust only you. I can imagine that the danger is great, but it would be more virtuous for you to grant me my wish. If some pain must be borne you will count it as slight and attribute it to the cost of friendship. It is certain that it is an impossibility for me to divulge this talk, but you are thinking of your family and friends, who, if they knew, would expose you to the king’s wrath. Most likely no news of it will ever leak out.”

The Hindu agreed and gave him the books. Burzoë worked in constant fear for a long time copying them and spent a lot of money on it. He made copies of this book and others of the Hindus’ books and informed Anoshirvan by trusted messenger. Anoshirvan rejoiced, and since he wanted Burzoë to get back to court as fast as possible before untoward events could cloud his happiness, he immediately sent him a {xxxii} letter ordering him to make haste and to be strong of heart and great of expectation. He also worried about the books and told him that he would have to make an intelligent plan to bring them out. The letter was sealed and entrusted to a messenger, who was instructed to avoid the highways lest the letter fall into inimical hands.

As soon as the letter reached Burzoë he returned in haste to the court. The king was informed, and he immediately summoned him. Burzoë bowed, kissed the ground, and received a warm welcome. The sight of the travails that were apparent in Burzoë distressed the king, and he said, “Be strong of heart, good and faithful servant, and know that your service is appreciated and praised. You must withdraw and rest for a week. Then come to court so that we may order what is necessary.”

On the seventh day the learned men and nobles were commanded to assemble. Burzoë was summoned and told to read the contents of the book for those present. When he read it all were amazed, and they praised Burzoë and expressed their gratitude to the deity for making it possible. The Chosroës ordered the doors of the treasury opened and commanded Burzoë to go in and take without reservation what coins and jewels he wanted.

Burzoë kissed the ground and said, “The king’s good opinion of and favor toward me go beyond wealth. What riches could equal the king’s favorability toward me? However, since an oath has been given, I will take from the royal wardrobe one robe of the Khuzistan type that is worn by kings.” Then he added, “If I confronted any difficulties in this service or had any fear and dread, it was easy for me to bear when I had hopes of the king’s pleasure. All effort and striving on the part of servants are done out of loyalty. Otherwise tasks are carried out only by the felicity of the king’s person and the favorability of the king’s fortune. What service could be equal to the favors that were granted to my family while I was away? There remains one request, which, in comparison to the king’s favors, is insignificant. If it is in conformity with destiny, eminence in this world and glory in the next will be joined together, and reward and praise will adorn the king’s felicitous days.”

Anoshirvan said, “Even if you had expectation of sharing in our kingdom, it would be granted. You must ask for anything you want.”

“If the king please,” said Burzoë, “let Buzurjmihr be ordered to write a preface for this book containing an account of my adventures and my profession, lineage, and sect. Then, by order of the king, let it be assigned {xxxiii} a position to be a lasting honor for me, your servant, for all time and so that a record of my good service to the king may be eternalized.”

The Chosroës and those in attendance were greatly astonished and fully convinced of Burzoë’s high-mindedness and intelligence. They agreed that he was worthy of that honor. Buzurjmihr was summoned and was told, “You have realized Burzoë’s true counsel and great loyalty, and you have learned of the great task he has carried out at our command. We wanted him to have a large share of worldly reward and of our treasury, but he paid no attention to that and only requested that a preface should be added to this book in his name detailing his history from the day of his birth until this moment, when he has the honor to be addressed by us. When it is finished it should be announced so that an assembly may be held and it can be read out in public, and your efforts and deeds, which go beyond the ability of the people of the age, should also be made known to the learned men and nobles of the realm.”

When the king gave this order Burzoë prostrated himself in gratitude and lauded the king. Buzurjmihr wrote a preface as has been described, ornamenting it with various rhetorical devices, and informed the king. That very day open court was held, and in the presence of Burzoë and all the people of the realm Buzurjmihr read out his preface. The king and all those present approved of it highly and were eloquent in their praise of what Buzurjmihr had said, and the king gave him a hefty reward of cash, jewels, and fine garments, but Buzurjmihr accepted only a robe.

Burzoë kissed Anoshirvan’s hands and feet and said, “May God always grant the king success and combine his splendor in this world with glory in the next. This your servant has been honored, and there will be benefits for readers of this book that will cause it to be related. They will know that obedience to kings and service to monarchs are the most excellent of deeds, and noble indeed is he whom the rulers of the day ennoble and take into their service.”

The book of Kalila and Dimna contains fourteen chapters, ten of which are part of the original book that the Indians made: (1) the lion and the bull, (2) the trial of Dimna, (3) the ringdove, (4) the owls and the crows, (5) the king and the bird Finza, (6) the cat and the mouse, (7) the lion and the jackal, (8) the monkey and the tortoise, (9) the archer and the lioness, and (10) the ascetic and the guest.1 What the Persians {xxxiv} appended to it consists of five chapters: one on Burzoë the Physician, one on the ascetic and the weasel, one on Bilar and the Brahmans, one on the traveler and the goldsmith, and one on the prince and his friends.2

When we saw that the people of Persia had translated this book from the Indian language into Pahlavi, we wanted to give the people of Iraq, Baghdad, Syria, and the Hejaz the benefit of it, and so it was translated into the Arabic tongue, which is their language. When our labor was finished, insofar as possible it had been couched in terms that would enable learners to understand and would inculcate benefit in order that readers might profit from it more easily, God willing.

1. These ten constitute Chapters 1–4, 8, 7, 9, 5, 10, and 11 of this translation.

2. These five are the testament of Burzoë and chapters six, twelve, thirteen, and fourteen in Nasrullah’s version. Chapter six actually belongs to the Pañćatantra as it is now, but apparently when this part of the preface was written, it was thought that it had been added by the Persians. It is chapter six in Ibn al-Muqaffa‘’s version.