Some historians state—but God knows whether they are correct—that one night Naushirvân had a vision in his sleep, in which he saw a tree growing in front of his throne. The king was pleased with this phenomenon, and called for wine, but whilst he was about to take the cup in his hand, a pig arrived and threw it away. Naushirvân was greatly dismayed to see a hog on his couch and drinking from his cup, so that he awoke, and called for his interpreters and soothsayers to explain the dream; but all of them confessed their inability to do so. The king’s mind was, however, so engrossed with this vision that he gave money to several persons for the purpose of discovering an interpreter. One of these individuals, Azâdsurû by name, took a bag of gold by order of Naushirvân, and went in search of an interpreter. He travelled from town to town until he arrived in Merv, where, as his good luck would have it, he alighted at the door of a schoolmaster, whom he immediately asked whether he was dexterous in the interpretation of dreams. The reply was: ‘I have studied the Zend Avesta with a master, but am not acquainted with the science of interpretation.’ One of the disciples of this master, whose name was Buzarjamehr,* and who was at the same time distinguished by intelligence and acuteness, spoke as follows to Azâdsurû, ‘Relate your story’; but the master interrupted him, and told him to remain silent. Azâdsurû, however, reproved the master for his incivility, and narrated the dream of Naushirvân, whereon Buzarjamehr said:
‘I shall tell it to the king alone.
Be aware! he will place me near the throne.’
Azâdsurû played the part of an intelligent person, gave money and a horse to Buzarjamehr, and both departed to the royal court. On their journey they first happened to alight near a tree, whereon Buzarjamehr wrapped himself up in his night-blanket, and fell asleep. After awhile Azâdsurû perceived a black snake approaching from the desert towards Buzarjamehr, whose sheet it removed from his face, which it kissed, as well as the feet of the philosopher, and then crawled up the tree.
Distich: When the snake up the tree did creep,
The babe was awakened from his sleep.
Azâdsurû was naturally astonished at this circumstance, but mounted his horse again, and travelled with his companion day and night until they arrived at the royal court, where Azâdsurû made his report, and Buzarjamehr was summoned to the royal presence. The philosopher, having been asked to explain the dream, declared that there was a young man in the royal harem enjoying illicit intercourse with one of the ladies, and represented that if his majesty was desirous to clear up this matter, the maids ought to be ordered to pass one by one before him. This was done, but the presence of the youth could not be discovered, as he had disguised himself in a female garb. Now Kesra became excited, but the philosopher nevertheless insisted that all the girls should be divested of their garments to verify his interpretation. Accordingly each was ordered to remove a portion of her dress, and
Verses: A youth appeared among them all
Of royal stature, like a cypress tall;
His body as a willow trembled,
All his hopes of sweet life fled.
The daughter of the governor of the harem had introduced this youth secretly from her father’s house, because a tender friendship existed between them since their childhood, and he lived in the harem. When this criminal affair was discovered, Naushirvân asked the girl who the youth was. She asserted, however, that he was her brother, whom she had brought from the country, and that he would not have been allowed to remain if he had been dressed in male garments. Then Naushirvân ordered both the girl and the youth to be capitally punished:
Verses: He suspended them in the harem,
Head downmost, gory soil around them.
To the interpreter gold he gave,
Horses and dresses he gave.
Henceforth Buzarjamehr grew day by day in the favour of the king, till he became wazir at last. Many wise maxims of this philosopher are on record, but historians are at variance, and I will not now delay to narrate them, but with the permission of your [i.e., the Amir’s] most noble and exalted excellency, shall relate some of the adventures of this learned philosopher in the fourth volume. In this place I shall confine myself to the twelve maxims which he enounced in the presence of Kesra and of his Mobeds: It is related that one day Naushirvân convoked a great assembly of Mobeds and scholars, challenging every one present to utter according to his best ability some maxim useful to the sovereign and the people. The king questioned every one, and when the turn of Buzarjamehr arrived, he said that he would enumerate the duties of a king in twelve short sentences, and when Naushirvân asked what they were, he stated them as follows: ‘1. Abstinence from passions, carnal lusts, anger, and whims. 2. Truth in speech, with the keeping of promises and covenants. 3. Consultations on important affairs with learned men. 4. Due honour to nobles, scholars, and authors, according to their merits. 5. Appointment of judges, investigation of affairs, and the requital of the good and the wicked according to their deserts. 6. Examination of prisoners so that the guilty may be punished and the innocent liberated. 7. The safety of roads, bazars, and seas for the benefit of the people. 8. Legal punishments of criminals, and observance of the customs of the people concerning mourning. 9. Preparation of arms and of all equipments for war. 10. Love towards children and relatives, and providing for them. 11. Keeping spies to inform the king of what is going on in the country. 12. Maintenance of wazirs, courtiers, and of bodyguards.’ Then Naushirvân ordered these sentences to be written with golden letters, and it is said that they are a synopsis of the art of government.