The author [of this work] has considered it suitable— after recording some of the sayings and doings of such persons as were distinguished by wisdom and knowledge before the establishment of the Muhammadan religion—to insert some extracts from the Kitâb Fuvâid-us-sulûk, composed by a distinguished author, after the model of the Kalila va Dimna, with a few abridgments and changes, as follows:
It is recorded in chronicles that every man who acquires some knowledge, and ascertains the quality thereof by research, has, whether he practises that knowledge or not, by the mere possession of it acquired greater merit than the humble devotee, who has performed a thousand prayer-flexions in orisons. If, however, he practises that knowledge and teaches it to another, also the merit of the person thus taught accrues to him in addition, and is written down to him in the book of his works till the day of the resurrection.
The Emâm Muhammad Edris Shâfa’i—mercy be on him —says: ‘I have borne with the times, and patience became my deliverance; I have inherited knowledge, and knowledge became my deliverance.’ It is evident to wise persons that after intellect there is nothing more noble than knowledge, and after the latter no gift is more excellent than science. Firdausi—may Allah have mercy on him—has said:
Distich: Whom without knowledge you find
Always avoid him, and never mind.
All intelligent persons are aware that between science and intellect the chief difference consists in the impossibility of acquiring the latter by dint of study, diligence, and repetition, because it cannot be thus acquired, except that portion of it which is called practical wisdom. Knowledge, however, is attained by study, by travel, by attending schools, and by associating with learned men. A wise man is anxious to learn; he considers even such persons to be his teachers who are inferior to him in age and dignity, neither is he ashamed to own them as his masters and so respect them. Aflatûn says: ‘Who has not the patience required for study, must have patience with folly and ignorance.’
It is related that Jâlinus once walked in a pasture, where he saw a herdsman put out his tongue, and therewith assiduously lick the eyes of a cow. Asking for the reason of this proceeding, he received the following reply: ‘Once every month a whiteness appears in the eyes of this cow, which disables her from seeing in the night; but by licking the eye I remove that substance from it.’ Hereon Jâlinus gave the herdsman some money, saying: ‘This is your reward for the lesson in the science of medicine which you have just given me.’ That great physician was not ashamed to learn from an ignorant and low person, and highly esteemed the information he had received, although it was of no great importance. It is related that one day a juggler came to Khosru Parviz and performed wonderful tricks of sleight of hand before him. On that occasion also Shirin happened to be present, and being astonished at the performance, said to Khosru: ‘You are the king of the world, and ought to be more wise than anyone else. Tell me now whether you know this trade or not.’ Khosru, being ashamed to confess his ignorance to his mistress, he replied: ‘I know it.’ Thereon he beckoned to the juggler to depart, but secretly requested him to come again. When they were both alone, Khosru asked the juggler: ‘Can you teach me your art quickly?’ And when the latter gave an affirmative answer, he was presented with much gold, began his teaching immediately, and Khosru became in a short time so skilled, that whenever he happened to be alone with his mistress he performed tricks of legerdemain. That king was unwilling to incur the reproach of ignorance, because no failing is more disgraceful than this, and no advantages are greater than those of knowledge. This maxim is confirmed by the story of Behrâm and Behrûz, one of whom was by the advantages of learning raised to the throne of dignity, and the other was by the misery of ignorance kept poor and despised: