The ethico-didactic books in the Fihrist (315, 19-316, 25) 38
They are almost exclusively of Persian origin 38
_ETHICO-DIDACTIC LITERATURE OF IRAN_
Opinion on the importance of the influence of ethical and didactical
works of the Sasanian times on the literature of this class of early
Moslem epoch, generally speaking has been expressed in scientific works
and has found admittance into a few general surveys of Persian
literature. To the literary monuments go back a number of books on what
is called _Adab_, good behaviour or agreeable manners, in modern Persian
literature. Besides several literary monuments of later ages,[1] for the
solution of this question, capital importance attaches to the
information given in the _Fihrist_ of an-Nadhim which is the fundamental
source of the history of entire Arabic literature bearing on our period.
Further on we shall draw upon this work with the object of determining
this species of literary tradition in Arabic books of the first
centuries of Islam.
[Footnote 1: P. Horn, Geschichte der persischen Letteratur, _(Die
Letteraturen des Ostens in Finzeldarslellungen_ Bd VI) 38, and _Die
Mittelpersische Letteratur_, 237.]
Great importance for this problem lies in that portion of the Fihrist
which when first edited had elicited little interest, and where are
enumerated the titles of books of ethico-didactic character, Persian,
Greek, Indian, Arabic, by well-known authors and by anonymous
writers[1]. We are aware that in the Fihrist there are partly Arabic,
partly Persian, titles of books which have come down to us in a
mutilated form, but at the same time some of them have reached us in
their correct shapes and others are often easily restorable.
[Footnote 1: Fihrist 315, 19-316, 23.]
In this section of the Fihrist we have in all forty-four titles of
books. Among them a large number can be directly traced to Persian
origin and a portion were evidently written under Persian influence. To
the first class we have no hesitation in assigning fourteen names of
books, since as we shall see, two of them or possibly three pertain to
one and the same work. We will examine these titles in some detail.
1. The first book is by Zadan Farrukh and is a testament to his son[1].
Although we are not able to recall a book of this title among the
Pahlavi literature that has come down to us, still the general character
of this work is presented to us in perfect definiteness. It is
undoubtedly one of the testaments or counsels, the so-called _Pand
Nameh_ or _Andarz_, of a father to a son, or some one person to another,
and the typical representatives of which in the Pahlavi literature
appear to be the well-known book of testament of Adarbad to his son, the
book of advice to his son by Khosro Anushirvan and the book of counsel
to the latter by his Wazir, Buzurj Meher[2].
[Footnote 1: In the text the term is Zadan Farrukh, but Justi already in
his _Iranisches Namenbuch_ in 1895 proposed the reading Zadan Farrukh.]
[Footnote 2: As regards the first, see my _Materials from Arabic
Sources,_ page 68-69. For the second, West Pahlavi literature G.I. Ph.
II, 112. For the third, in Pahlavi verse West 113. For Musalman times
see Schefer Chrestomathy 3-6 and Salemann and Zukovski, Persian Grammar
page 41-49. Also compare _Melanges Asiatiques_ IX, 215. In Arabic
Anthologies especially of the character of what is known as
Furstenspiegel the maxims of this wise Wazir are very frequently quoted.
See for instance, _Sirajul Mulk_ of Tartushi, also compare the
bibliography in V. Chaubin, of Arabic works, Leige 1892, page 66.]
Alongside of this most celebrated _Pand Nameh_ in the Pahlavi
literature are also famous a number of other analogous literary
monuments traceable to definite persons, while some are anonymous. They
are of a nature, for instance, of a simple testament from father to
son[1].
[Footnote 1: West 109-111, and 113-115.]
As we have already observed, and as we shall have occasion to speak
further, this category of literary remains undoubtedly survived in the
Musalman literature and partly in the literature of the Arabs. For the
study of the Pahlavi literature this class of tracts has already evoked
attention and has called forth several editions and translations. We
notice that their interest goes beyond that of Pahlavi literature proper
and they are important also for the history of the literature of
Musalman nations. Moreover, they are of interest from a general point of
view, for the study of Musalman culture. In fact, by their very
character these works are brief catechisms with no pretensions to
abstract theoretical acquaintance with the sacerdotal tracts, composing
another important section of Pahlavi literature, but immediately
connected with the daily ordinary life. It goes without saying that
whoever read them in the original, their interest did not lie in their
theoretical character, but that they were rendered into Arabic and
modern Persian languages with a view to the same practical end. Hence
however monotonous they are,[1] whatever wearisome character these books
possess, they are of great interest for the purpose of comparison with
similar productions of Musalman literature and for the purpose of
establishing their influence in the unfolding of ethical ideas of the
Musalman east, which are far from being clearly made manifest. This side
of the question deserves, in my opinion, in these days ampler attention
and research.
[Footnote 1: See Noeldeke "_Persische Studien_" II, S.B.W.A, 1892, 29,
Noeldeke remarks, with reference to this class of literature, "that the
investigation of this fatiguing business demands an unusual amount of
patience", see for instance, the comparison instituted between ethical
norm in the Parsi and in the Musalman Literature by Darmesteter in
_Revue Critique_, 21, 1-8.]
2. The second book in the Fihrist is attributed to a _Mobedan-mobed_
that is, head of the Parsi clergy, who in Arabic texts is sometimes
called simply Al-Mobedan and whose name was not understood by Flugel[1].
The same word is met with in a mutilated form in another place in the
Fihrist[2]. (119-20).
[Footnote 1: Fugel took it for a dual, and consequently divided the name
into two.]
[Footnote 2: The book next following is called _Kitab kay Lorasp_ and
apparently it had to do with questions connected with Persian literary
tradition.]
He is mentioned by Ali Ibn Rayhani, Arabic author, who stood in near
relationship to the Khalif and who was partial to the Zindiks, that is,
in this case, to the Dualists. He is a reputed author of several books
among which there is one whose title was restored by Justi in the
_Namenbuch_[1]. The conjecture of Justi that this name should be read
Mihr Adar Jushnas is fully supported by a sketch of it in a passage of
interest to us in the Fihrist. Justi hesitated to declare whether this
was the name of the book or of its author. But in another place in the
text this word is accompanied by the designation Al-Mobedan from which
we can undoubtedly conclude that this book was ascribed to a particular
person, the supreme _Mobed_ Mihr Adar Jushnas. Therefore, this title of
the book should be read as that of the book of Mihr Adar Jushnas, the
Mobedan. This book stands at the head of the works we are considering in
the Fihrist. Therefore, we can fully trace it to the Persian literary
tradition.
[Footnote 1: _Namenbuch_ Mahr Adar Jushnes.]
3. Similarly there can be no scepticism regarding the individual nature
of the book called the _Book of the Testament of Khusro to his son
Ormuz_, the admonition given to the latter when he handed over to him
the reins of government and the reply of Ormuz. Flugel already perfectly
correctly noticed that by Kisra we must here understand Kisra
Anushirvan. In this way in this book or in the first half of it we have
certainly the _Andarz Khusro_, the celebrated work in the Pahlavi
literature which has been preserved up to our times and which has been
translated into the European languages.[1] It contains a number of
counsels of Khusro to his son and occupies the place of importance in
this species of literature. It is of a pseudo-epigraphic character.
[Footnote 1: See West, 112. The full title is: _Andarz-e-Khusro Kavadan.
IV._]
4. With this book is identical another mentioned just there but a little
further and entitled the _Book of Counsels of Kisra Anushirvan to his
son_ who was called "a well of eloquence". In this way these third and
fourth titles indicate one and the same book sufficiently known in the
Persian literary tradition in which we are interested.
5. To the same category belongs another book ascribed to the Kisra. It
is possible that in this book we have a treatise identical with the one
referred to above as the book of the Testament of Khosro Anushirwan,
since in several redactions his testaments are represented as advice to
his son while in some they stand as admonition directed to the general
public.[1]
[Footnote 1: Salemann, _Mittel-persische Studeîn, Melanges Asiatiques_,
ix, 1888, 218.]
6. Under the sixth heading appears a _Book of Counsels of Ardeshir
Babekan to his son Sabur._ This work which was sufficiently known and
made use of in the early Moslem period has not come down to us in the
original Pahlavi. We know of the existence of a verse translation of
this book in the Arabic made by Belazuri (Fihrist, 113 and 114).
Moreover, this work was considered as a model composition (probably as
represented by Belazuri), and in this connection it was comparable
(Fihrist 126, 15-19) to _Kalileh wa Dimneh,_ the Essays of Umar Ibn
Hamza,[1] Al Mahanith,[2] the tract called _Yatima_ of Ibn al Mukaffa,
and the Essays of Ahmed Ibn Yusuf, secretary of Mamun. In view of the
importance attached to this and the following _risalas_ by the author of
the Fihrist, it would be interesting to have their editions and
translations.
[Footnote 1: A relative of the Khalif Mansur and Mahdi, a secretary of
the former Fihrist, 118, 8-12. In the _Kitab al Mansur wal Manzum_ of
Ahmed ibn Abi Taher (_vide_ Baron B.P. Rosen, _On the Anthology of Ahmed
ibn Abi Taher_, Journal of the Russian Oriental Society, Vol. III, 1889,
page 264). The essay probably referred to is called _Rasalat fi al
Khamis lil Mamun_. (Or Rislat al Jaysh). See Fihrist, II, 52.]
[Footnote 2: This was probably the title of the epistle of Umar Ibn
Hamza to Ali ibn Mahan preserved by the same Ahmed ibn Abi Taher. As
regards persons by the name of Mahan in the Musalman period see Justi
_Namenbuch_ 185.]
Extracts from this testament especially from its concluding portion,
have been handed down to us in the _Kitabat Tambih._[1] They relate to
the prophecy of Zaradusht regarding the destruction of the Persian
religion and empire in the course of a thousand years after him.[2]
[Footnote 1: By the same Ahmed ibn Abi Taher has been preserved the
Essay of this Ahmed ibn Yusuf on "Thankfulness"--_Risalat Ahmed ibn
Yusuf fishshukr_ which possibly is referred to by the author of the
Fihrist. See also there the highly important _Risalat ibn Mukaffa
fissahobat_.
B.G.A. VIII, 98, 16-99, 1. Macoudi, _Le livre de l'avertissement et de
la revision_, trad. par Carra de Vaux, Paris, 1897, 141-142.]
[Footnote 2: In connection with this prophecy, as regards the changes
which were made in the chronological system of the Persian history see
A. Gutschmid, _Kleine Schriften,_ III, Leipzig, 1892. 22-23, and 97,
&c.]
It is highly interesting that just like the well-known testament by
Tansar to the king of Tabaristan this testament was written at a
considerably later period, in the time of Anushirwan.[3]
[Footnote 3: See on this question Christensen 111-112 and Appendix VI.]
Regarding the general character of this apocryphal testament we may
judge by the counsels of the founder of the Sasanian dynasty which have
come down to us in various Arabic and Persian historical works and in
the Shah Nameh.
7. The 7th title refers to the book of a certain _mobedan mobed_ on
rhetorical passages which were analogous probably to the anonymous _Pand
Namehs_ which are found in the Pahlavi literature.
8. The 8th is the book on the correspondence between the Kisra and a
Marzban.[1]
[Footnote 1: Does not this appear like a book containing the
correspondence on the well-known episode in the history of the Persians
in Yemen and the letters which were exchanged between the Marzban or
Mavazan and Khosrau Parviz? (See Noeldeke, Tabari 237, 264, 350-351).]
9-10. The 9th and the 10th titles relate to books of questions directed
on a certain occasion by the king of Rome to Anushirwan and on another
occasion by the king of Rome to another emperor of Persia.
11. The 11th book refers to the order of Ardeshir to bring out from the
treasury books written by Wisemen on "Government."
12. The 12th book was written for Hormaz, son of Kisra, _i.e.,_ Kisra
Anushirwan on the correspondence between a certain Kisra and
"Jamasp."[1]
[Footnote 1: Are we to understand under this name a reference to the
well-known Jamasp Hakim occurring in Pahlavi literature (Weat, 110)?
On the Persian wisdom of Jamasp, see C.H.L. Flise, cher _Kleinere
Schriften_ 3 Leipzig, 1888, 254-255, and Justi _Namenbuch_, 109.
The name, however, cannot be clearly read, Hadahud (see Fihrist, 316,
13) where instead of Mardyud should be read Mardwaihi. In the same book
162, 6, instead of Zaydyud should be read Zaiduya. As regards the name
Hadahud generally, see Justi, 177, who mentions a son of Farrukhzad.]
13. The 13th book is attributed to a certain Kisra and it is added that
it treated of gratitude and was written for the benefit of the public.
14. Finally, the 14th heading referred no doubt to one of those Persian
books written by Persians bearing Persian names and embodying various
stories and anecdotes.
Of the remaining 30 books, 11 belong to the Moslem period but were
composed at the time of complete Persian influence on Arabic literature.
We have three books on Adab written for Khalif Mahdi, Rashid and for the
Barmecide Yahya ibn Khalid. Then there are nine books by authors who are
partly unknown and partly belong to the same period of Persian influence
and who have been mentioned in other places in the Fihrist.
Of the remaining 19 books a considerable number is to be found to have
issued from Persian sources. Of Persian origin probably were two books
translated by the aforesaid Mihr Adur Jushnasp--one relating to 'Adab'
and the other on 'house-building.'
The book on the refutation of the Zendiks by an unknown author was
probably derived from Parsi circles. For, especially in the reign of
Mamun there existed various controversies with the followers of Mazdaism
and Dualists.[1]
[Footnote 1: A. Barthelémy, Gujastak Abalish. _Rélation d'une Conférence
Théologique, presidée par le Calife Mamoun_, Paris, 1887. (Bibliotheque
de l'école des hautes études, sciences philologiques et historiques,
LXIX., fascicule.)]
Further, undoubtedly under Persian books must be reckoned the book of
the 'Counsels' of ancient kings and the book of the 'Questions' to
certain Wisemen, and their Answers. If these are not of direct Persian
origin they are similar in contents to Persian books. Two books included
in this list, namely, one by a certain Christian on ethico-didactical
subjects as is stated in the title itself, drawn from Persian, Greek and
Arabic sources, and the other, a book translated by the author of the
Fihrist himself containing the anecdotes regarding the people of a
superior class and of the middle class--these two books on account of
their contents embody the experiences relating to ethico-didactical
questions and were of the nature of compilation similar to the book of
Ibn Miskawaihi of whom we shall speak later on. Finally, all the
remaining books relate to that class of anecdotal and didactic
literature which spread so wide among Arabic writers through Pahlavi and
originating from Indian authors. Such books were, for instance, the
story of Despair and Hope, the Book of Hearing and Judgment, the Book of
the two Indians, a liberal man and a miser, their disputation, and the
judgment passed on them by the Indian prince, etc. That our assumption
is highly probable is confirmed by the mention among these books of the
book of the philosopher and his experiences with the slave girl
Kaytar.[1]
[Footnote 1: This book no doubt is a portion of the well-known fable Lai
d'--Aristote preserved in certain ancient monuments of Arabic
literature. The same book is mentioned among Persian books in another
place in the Fihrist. (305-6). Kitab Musk Zanameh, w[=a] shah Zanan.
These two books have been variously transcribed by the copyists.]
The name has been much mutilated and serves as an example of the degree
to which Persian titles have been corrupted. Nevertheless, thanks to the
circumstance that the name of the slave girl has come down to us, in the
Arabic version of the story we are able to trace the title adduced in
the Fihrist.[1]
[Footnote 1: Le Livre des beautes et des antithesis attribute a Abu
Othman Amr ibn Bahr al-Djahiz texte publie par G. Van Vloten, Leyde,
1898, 225-257; E. G., Browne, "some account of the Arabic work entitled
Nihayatu'l-irab fi Akhbari'l Furs wa'l-Arab," particularly of that part
which treats of the Persian kings, J.R.A.S. (900, 243-245).]
This name is Mushk Daneh or a grain of Musk. The book of Musk Daneh and
the _mobed_ became famous in Arabic literature as a separate Persian
composition.[2]
[Footnote 2: Similarly the title Shahzanan in the Fihrist is possibly
Mobedan, (See Browne 244, 2, 3, 11, 15; 245, 4, 15; and Van Vloten 255,
16; 256, 1, 4, 14; 257, 7, 9; or Shaikh al mobedan, Browne 245.)]