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Downloaded from Brill.Com09/27/2021 03:09:17AM Via Free Access the Image of the Ideal Monarch in the Tale of Duodecagon THE IMAGE OF THE IDEAL his crown to the people. MONARCH IN THE TALE The people are the roots and the OF DUODECAGON king is the tree And the tree depends on the roots. 1 Kusuma Raksamani Do not hurt the people’s heart. If you do, you unroot yourself.” (“Boostan” in Najibullah 1963: 297) Abstract In the anecdote, Anushirawan was the A collection of Thai tales, derived from King of Persia who ruled the Sasanian 2 Persian Islam, narrates how the kings Empire from 531–579 A.D. Hurmuz or successfully deal with their ministers and Hormizd IV was his son and his successor subjects with their righteousness. In the (reigning 579–590). Anushirawan is narrative, the twelve-sided tomb of a king remembered as a great patron of culture is discovered with the inscription of twelve and a man of a noble character. Because stories, endowed with precepts and wise of his fame, the Arabs called him Kisra (in sayings on the art of ruling. This article Arabic meaning “great”) and also named discusses the Persian source of the work all the rulers of the Sasanian Empire by and analyses the content and theme of the this name. The name Kisra later became story that mirrors the image of the ideal Khosrow which is well known in Western king in Thai culture and that of Persian languages, and Anushirawan was called Muslims as well. Also, the power of the Khosrow I. His reputation for justice as constructive narrative is stressed in well as wisdom is cited in several of wise allowing stories to educate the reader or sayings and stories. The above mentioned the listener. account of his last words to his successor Hurmuz, preaching on the role of a good I heard that in his moment of monarch, is one of them. agony Anushirawan said to Hurmuz: The anecdote is in Boostan, a Persian “Be thoughtful of the poor collection of poems by Saadi of Shiraz, a And concerned not only with your great poet of ethical and humanitarian own well-being. literature. Saadi (1219–1292) lived during No one will be prosperous in your the troubled period of the Mongol rule and 3 kingdom the fall of Baghdad. As early as the last If you are devoted only to your own welfare. 2 Sasanians or Sasanids were a Persian dynasty founded in 224 A.D. and dominated by Arabs The wise dislike the shepherd’s during the years 637–651. The Sasanian sleep Empire ruled over Mesopotamia, Persia, When the wolf is after the sheep. Western Turkestan and Afghanistan. Take care of the poor and needy 3 After the death of Ghengis Khan in 1227 And remember that the king owes A.D. his vast Mongolian empire was divided up among his four sons. Hulagu, one of his grandsons, conquered Persian territory in 1256. 1 Professor Emeritus of Sanskrit and Thai, He launched the Mongol assault on Baghdad in Silpakorn University, Bangkok, Thailand 1258 and founded the Empire of the Ilkhanids, Downloaded from Brill.com09/27/2021 03:09:17AM via free access The Image of the Ideal Monarch in the Tale of Duodecagon decade of the 12th century the literary Saadi tells us of his purpose in writing the works of the Islam culture, mostly in Gulistan: Arabic and Persian, were used to express messages other than simply the illustration I have, in summary form, of a story. Many manuscripts were comprised in this book morals and provided with dedications intended to choice tales, embellished with reflect the glory of ruling princes. They verses and meritorious deeds of could also be used as lessons in kingship Kings; in collecting materials for and statesmanship and, in many instances, which, I have spent a considerable served as ways of recollecting and part of my life […] my design was interpreting contemporary events through to give advice, and I have spoken references to past heroes. (Hattstein & accordingly. I committed the work Delius 2004: 51–52). Saadi’s is no to god, and departed. exception. Saadi was attached to the (Gladwin 2000: 23) courts of Atabek ben Saad Zangui, the ruler of Fars (southern Iran), and his His intention probably accords with those descendants, to whom Saadi dedicated his of Muslim thinkers and writers who works. Nevertheless, instead of flattering believe that they have a duty to explain the the important men of his time, as was noble values and present them in an easily- customary among poets, he invited them to understood and attractive fashion so that practise humility, justice and piety. He people will be able to develop the values called the Boostan, which consists of ten and attitudes which God intended for chapters, “the Palace of Wealth, furnished them, thus enabling them to enjoy a decent with ten doors of instruction” (Iran and pleasant life (Al-Hashimi 2003: 20). Chamber Society: 4).The first one concerns Saadi’s works are, we may say, a unique justice, counsel and the administration of combination of canonical and secular government. Also in Gulistan, his collection precepts. His narrative is mostly of stories in eight chapters, Saadi dedicates concerned with worldly activities, but his the first chapter to advice on the morals of resolutions are well grounded in Muslim kings. In his works, historical and thought. In the preface to the Boostan legendary figures such as Anushirawan, (Iran Chamber Society: 3–4), apart from Hurmuz, Faridun, Mahmud, Hatim Tay praise of God, he refers to Prophet and Bahram are characterized in ethical Muhammad as his inspiration for ideal and political parables or tales, interspersed leadership: with those wise sayings attributed to some of those sovereigns. Sir Edwin Arnold, an Think not, O Saadi, That one can English poet and scholar of Eastern walk on the road of purity philosophy, has aptly described the except in the footsteps of Gulistan in culinary terms as “an Muhammad. intellectual pillaw [spiced rice]; a literary He is the patriarch of the prophets, curry; a kebab [grilled meat] of versatile the guide of the path to genius.” (Yohannan 1956: 21) salvation; the mediator of mankind, and the chief of the Court of Judgement. who converted to Islam in 1295. The What of thy praises can Saadi Mongolian dynasty on Persian territory was utter? dissolved in 1335. 60 Downloaded from Brill.com09/27/2021 03:09:17AM via free access MANUSYA: Journal of Humanities, Special Issue No.16, 2008 The mercy of God be upon thee, O I, Khun Kalayabodi, composed Prophet, and peace! these exemplary tales dedicated to the King on Sunday, the fourth Again in the preface of the Gulistan month, the tenth day of New (Gladwin 2000: 10), the qualities of the Moon, 1114 Minor Era, the Year good leader are dedicated to Prophet of Monkey and the Fourth-Ended Muhammad: Year. There is a tradition of the chief of The date falls in 1752 A.D., in the reign of created beings, the most noble of King Baromakote (reigning 1732–1758) existences, the mercy of the and the title of Khun Kalayabodi belonged universe, the purest of mankind to Muslim court officials, mostly Persian, and completion of the revolution in the late Ayutthaya through to the of ages, Muhammad Mustafa4 Ratanakosin Periods. Accordingly, it (upon whom be blessings and might not be wrong to conclude that the peace!). The intercessor, the Nithan Sip Song Liam was written or, obeyed, the gracious prophet, the more precisely, compiled by a Persian bountiful, the majestic, the affable, Muslim court official in the reign of King the sealed. Baromakote of Ayutthaya. As I have already discussed elsewhere (Raksamani Saadi’s Gulistan and Boostan are 2004: 43–56), the Nithan Sip Song Liam is attractive to readers not only in Muslim not a direct translation of any Persian circles but also in Western ones, through work. It is a compilation of tales, legends their Latin and English translations. Ralph and wise sayings related by Persian Waldo Emerson said that Saadi “speaks to officials in the court of King Narai all nations, and like Homer, Shakespeare, (reigning 1656–1688) and passed down by Cervantes and Montaigne, is perpetually courtiers until written down by Khun modern.” Emerson found in the Gulistan Kalayabodi in the late Ayutthaya period. “the universality of moral law.” (Yohannan 1956: 21) One of the sources of these tales is Saadi’s; at least three tales, (No.1 The The meritorious deeds of Kings, in the Ailing King Who Needs a Child’s Blood disguise of Persian tales, travelled far for Medication; No. 8 The King Who away from home to the land of Siam. A Fosters a Thief’s Son; No. 9 The King court manuscript of a collection of Persian Who Offers His Head for Alms) tales called Nithan Sip Song Liam (Tale of correspond to those in the Gulistan and the Duodecagon) is dated as early as the late Boostan. Also, the analogy of the tree- Ayutthaya Period. roots and the king-people as in King Anushirawan’s words in the Boostan (see On the colophon of the oldest extant above) is recited in the Thai tale on the manuscript is this inscription: inscription of a king named Nowasawan, a Thai version of Nushirawan or Anushirawan. His son Horamuk, a Thai version of Hurmuz, also appears in the 4 In Arabic, al-mustafa means “chosen one”. It Thai tale. is one of the common names of Prophet Muhammad, as chosen by God. 61 Downloaded from Brill.com09/27/2021 03:09:17AM via free access The Image of the Ideal Monarch in the Tale of Duodecagon Although the Tale may “speak to all mountain in a deserted land.
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