Beate Dignas & Engelbert Winter - Kaveh Farrokh

264 9 Exchange of information between West and East
philosophers 94 exiled after 529 when Justinian (527–65) had closed the
Academy in Athens, the last institution of pagan erudition. 95 One of these,
Priscianus, wrote a treatise entitled ‘Answers by the philosopher Priscianus
to the questions posed by the Persian king Xusrō’ (Prisciani philosophi
solutiones eorum de quibus dubitavit Chosroes Persarum rex). 96 When the
Neo-Platonists were disappointed by their experience in Persia and wished
to return the king actually supported them by negotiating an amnesty for
them in the ‘eternal peace’ of 532. 97
Eastern sources confirm Xusrō’s exceptional desire for erudition as well
as his open-mindedness and tolerance. The king himself composed a book
of his exploits which has survived in the works of the Persian author Ibn
Miskawayh, who died in the year 1043. This author’s universal history was
written in Arabic and among other topics covers the history of Persia from
its beginnings to the end of the Sasanian Empire. In a manner that was
characteristic for his time, Ibn Miskawayh attributes much significance
to the Persian monarchy during the Sasanian period. He wrote during a
period that saw a Persian reaction to the Arab supremacy and the beginnings
of modern Persian ‘national literature’. 98 The author points out that his
account followed Xusrō’s own book, which the king had written about his
conquests and the way he ruled his empire. 99
The Book of Deeds of Xusrō I Anōˇsarvān; Ibn Miskawayh, Ta¯gārib al-umam,
p. 206, l. 2 – p. 207, l. 7
When we had finished studying the lives of our ancestors . . . we turned to the
lives of the Romans and the people from India, and we took from these what was
laudable, using our intellect to select (as a standard for this) and choosing according
to our discrimination (distinguishing with our cleverness). And we picked out from
all of it that which embellishes our rulers turning it into a guide for exemplary
behaviour and custom. (While doing so) our souls were not at variance with us
about what our passions favour.
(Then) we told them about it and informed them of it and wrote to them of what
we disliked of their behaviour and declared these things forbidden suggesting alternatives.
We have not disliked anyone because they belonged to a different religion
or a different religious community. We have not been selfish with (the knowledge)
we received, yet we have also not disdained to learn what (knowledge) they possess.
For acknowledging the learning of truth and knowledge and pursuing it are the
most significant embellishments for a king, while their scorning of learning and
94 Agath. ii.30.3.
95 On the Greek philosophers’ flight to the court of Xusrō I see Schöffler 1979: 37–41; see also Hartmann
2002a: 123–60; 2002b: 59–86.
96 Altheim and Stiehl 1954: 22–6. 97 Agath. ii.31.1–4.
98 Caetani 1909: xii–xiii. 99 Grignaschi 1966: 17.