The intelligent and experienced reader is aware that the science of history has many uses, the enumeration whereof would give occasion to great prolixity. But, according to the proverb, ‘Though all cannot be completed, all is not omitted,’ I cannot avoid recording some of these uses in order to enhance the pleasure and to augment the diligence of those who wish to devote themselves to the study of this science. Accordingly the musk-pen here inserts with slight alterations those uses, copied from trustworthy authorities; and this declaration is made that, if objections be raised, the intelligent may know who was the copyist.
First Use.—Men obtain all their knowledge either by means of their intellect or of their senses; the knowledge gained by the latter is acquired either by the eye or by the ear, and every intelligent person is aware that the affairs of the world can, by intellect alone, not be ascertained, as also that no individual ever lived long enough to witness all the events of the world with his own eyes, and to acquire certainty on their goodness or badness. Accordingly the way to become acquainted with the affairs of the world and its inhabitants, together with their customs and manners, depends upon the perusal of works based on things heard; nor does in this respect any other science resemble that of history.
Second Use.—History is a science promoting cheerfulness and exhilaration, wiping off the rust of ennui and fatigue from the speculum of the mind. Everybody knows that sight and hearing are nobler senses than the others: the former is delighted by contemplating beautiful pictures, and the latter by enjoying the recital of narratives; because curiosity is implanted in human nature, and in proverbs it is said that ‘the eye is not satisfied with seeing, nor the ear filled with hearing,* nor the earth with rain.’
Third Use.—History, although having many advantages, can be easily studied and remembered; and anyone spending his time agreeably in the pursuit thereof may likewise draw useful lessons therefrom for his own guidance and the furtherance of his affairs.
Fourth Use.—Anyone able to criticise historical statements will meet with different expressions of opinion, will select those in conformity with authentic traditions, and reject those contrary to them as false; in which manner he will acquire the faculty of discriminating between truth and falsehood.
Fifth Use.—The sages have said that experience in affairs is one of the advantages to men, because by it the transactions of life are perfected. They have also said that there are various degrees of intellect, one of which they have named ‘the intellect acquired by experience,’ and this they have divided into three kinds. The first is the ability to predict the good and evil consequences of an undertaking; the second is the faculty of distinguishing from the act itself whether it will harm or profit the agent; the third is an acquaintance with the events of former times, and the power of ascertaining from them the causes of prosperity and distress, of happiness and calamity. Of all these three degrees of experience, that is the most instructive which a man has acquired by himself participating in an event. As the history of antiquity is based on the maxim that ‘a thing is known by study, and averted by explanation,’ it is plain that it belongs to the first kind; because if a cheerful and practical narrative of a people is given, together with the various advantages which had accrued to the subjects who acted in the affairs recounted, an intelligent reader will draw his conclusions, and will, according to the verse, ‘Those are they whom Allah directs,’* be guided by the experience thus acquired, and will bring his own business to a happy issue. On the other hand, when the history of an imbecile and weak-minded nation—which is careless and ignorant, and whose misfortunes may be a warning to others—is perused, the reader will, according to the verse, ‘O ye who are endowed with understanding,’* be put on his guard, and will, according to the verse, ‘And will be a bar between them and between that which they covet,’* remain unscathed.
Sixth Use.—The student of history peruses in the works he reads the opinions of wise men, which are more sound than those of our [ordinary] contemporaries; because the ancients looked in their affairs mostly to their own profit, whereas in the present age everybody minds the business of other people more than his own, and the former principle is greatly superior to the latter. Accordingly, when a man consults history, he has the experience of many intelligent persons at his disposal, and may thus prevent calamities or remove them, or console himself, using the light kindled by others to illuminate his own affairs, and to bring them to a prosperous end. The words, ‘Who is guided by the advice of others is aided,’ and the suggestion of Solmân the Persian—u. w. bl.—to dig the foss, which met with the approbation of his lordship the refuge of prophecy* — blessing, etc.—are likewise corroborations of the statement just made.
Seventh Use.—The intellect is strengthened by the study of history, virtue is promoted, and correct notions are produced. Therefore Barzachumir,* whose blessed nature was a paragon of wisdom, has said: ‘A knowledge of history aids man to form a proper opinion, because an acquaintance with ancient events is like an impartial witness giving a true account of all things.’
Eighth Use.—The minds of exalted personages are set at rest by the study of history when untoward calamities befall them, because in such cases all hope of success is not cut off, since in days gone by sometimes the greatest misfortunes were, by the grace of the Omnipotent, removed in the easiest manner; for time gives birth to a thousand varied events, not one of which was [previously] reflected in the speculum of our mind.
Ninth Use.—He who is acquainted with the events and histories of the world attains a certain degree of patience and acquiescence in the Divine will, which is a quality of illustrious and pious men. For everyone who studies the affairs of this world must be aware how all the inspired messengers and prophets, u. w. bl., who are now ranking with angels, bore everything with patience, and how they behaved; accordingly he will also, when any great calamity befalls him, take hold of the cable of resignation, and will not fail to imitate them; not is there any doubt that whoever possesses these two laudable qualities will be happy in both worlds, and will never feel the misery of the infernal regions.
Tenth Use.—This advantage, which in reality comprises several, but is reckoned by historians as one, is as follows: Just and religious sovereigns, as well as grandees and the chiefs of the people, become, by the vicissitudes and catastrophes recorded in history, more impressed with [a consciousness of] the power of the King of Kings] (praised be His government!), and are warned by the changes of past times that neither fortune nor misfortune is of long duration, and that they ought not to be puffed up by the smiles of the former, nor distressed by the frowns of the latter. By perusing the accounts of the happiness of the just and virtuous, and of the unhappiness of base and wicked individuals, we are admonished; the advantages of beneficence, and the evil consequences of maleficence, in matters of government become evident to men in power, who, although they may at the beginning of their governments have been tyrannical and oppressive, mostly renounce these evil ways of the erring and of the condemned, are saved from the abyss of the wicked, and walk in the path of the righteous, and finally attain the enjoyments in store, and the exalted stations prepared, for good men in eternal bliss; for ‘Such is the abode in the next world for those who covet not greatness on earth, nor wickedness; and the reward is for the pious.’*