sa'di shirazi - nature or nurture?

7/30/2019 Sa'di Shirazi - Nature or Nurture?

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Sa'di Shirazi Nature or Nurture?

A Rhetorical Interpretation of the Gulistan and Bustan

with Discussion of the Importance of Innate Human

Traits and Characteristics.

Benjamin James Lattimore

228941

BA Persian

Submitted: Wednesday 18th April 2012

9,001 Words


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Sa'di Shirazi Native or Nurture?

Declaration by candidate I have read and understood the School

regulation concerning plagiarism and I undertake:

that all material presented for examination is my own work and has not been written for me,

in whole or in part, by any other person(s);

that any quotation or paraphrase from the published or unpublished work of another person

has been duly acknowledged in this ISP;

that I have not incorporated in this ISP without acknowledgement any work previously

submitted by me for any other course forming part of my degree.

Signed (student)

Date..

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Abstract

This work is a rhetorical interpretation and discussion of the importance of innate traits and characteristics to

Sa'di Shirazi, in particular reference to Sa'di's two most didactic works: the Gulistan and the Bustan. This

work shall seek to explore evidence for Sa'di's approach to inherent nature from these two texts whilst also

comparing and contrasting this evidence with illuminating thought from a wide range of other leading writers

and thinkers. There will also be a brief discussion as to whether the Bustan and the Gulistan provide a sound

foundation on which to place 'Sa'di's personal views.'

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Contents

Page 5 - 1. Introduction

Page 8 - 2. Methodology

Page 9 - 3. Traits, Talents and Characteristics

Page 9 - 3.1. Intelligence

Page 18 - 3.2. Courage, Leadership and Wickedness

Page 24 - 4. When Reeds Blossom

- The Impossibility of Altering Inherent Traits

Page 30 - Results of Innate and Inherent Traits

Page 32 - Vocabulary of Inherency

Page 33 - Sa'di, Innate Traits and the Bustan

Page 36 - Conclusion

Page 38 - Bibliography

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1. Introduction

Human beings have long discussed from whence our human traits and characteristics come from. Is Galton

(1865,p.318) correct to suggest:

I have shown, in my previous paper, that intellectual capacity is so largely

transmitted by descent that, out of every hundred sons of men distinguished in the

open professions, no less than eight are found to have rivalled their fathers in

eminence. It must be recollected that success of this kind implies the simultaneous

inheritance of many points of character, in addition to mere intellectual capacity. A

man must inherit good health, a love of mental work, a strong purpose, and

considerable ambition, in order to achieve successes of the high order of which we

are speaking. The deficiency of any one of these qualities would certainly be

injurious, and probably be fatal to his chance of obtaining great distinction

Or is Bates (Unknown, p. 2) more correct to suggest:

The second position is called empiricism, defined as the belief that knowledge

originates in the environment, and comes in through the senses. This approach

(also called behaviorism and associationism) is also an ancient one, going back

(at least) to Aristotle, but in modern times it is closely associated with the

psychologist B.F. Skinner. According to Skinner, there are no limits to what a

human being can become, given time, opportunity and the application of very

general laws of learning. Humans are capable of language because we have the

time, the opportunity and (perhaps) the computing power that is required to learn

50,000 words and the associations that link those words together.

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When it comes to human characteristics, is it nature or nurture that is most important?

This essay is not about the discussion of whether an individual's characteristics are born with them and

inalterable, or whether environment and upbringing play a role as well. Instead, this essay will seek to

explore Sa'di's view on these matters. As mentioned, many of today's great thinkers wrestle over the ideas of

whether human nature is 'nativist' or 'nurturist' (as Chomsky later discusses) and although we increasingly

look to scientific and statistics-based answers to these questions, there remains a place for more subjective

discussion. It is in this subjective space that we would be served well by reminding ourselves of the positions

that great thinkers of the past, from all parts of the globe, took on the topic of inherency and innate nature. It

is for this reason that I hope to analyse Sa'di and draw from him his views on our inherent characteristics,

supported at all times by the stories of the Gulistan and the Bustan.

In the Gulistan it is clear that Sa'di gives great purchase to the aforementioned 'Galton' school of thought. To

Sa'di, our human traits and characteristics are born with us at the start of life. Our talents, our skills and our

mindsets - although life may expand them - the extent of these are determined at our birth. Environment and

upbringing are almost irrelevant at best, they serve to allow one to reach one's own full capacity. To Sa'di,

often our innate nature plays a decisive role in determining our future whether we reach up high towards

success, or collapse into loss and failure. In this essay we shall look at a wide range of stories from all

chapters of the Gulistan and see how Sa'di uses his characters to show the importance he places on inherent

human character.

Before we begin, it is important to overcome the fair concern over whether we can truly use the stories of the

Gulistan and the Bustan to show Sa'di's views on any matter, let alone the importance he places upon innate

human traits. As a writer, could Sa'di simply be weaving together a series of entertaining stories? How can

we claim that the stories of the Gulistan and Bustan show Sa'di's own opinions? The answer is that we can.

The Gulistan and the Bustan are famously didactic pieces, and indeed Sa'di is a famously didactic writer.

Gottheil (1909, p. 11) supports this:

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But Sa'di is known to us chiefly by his didactic works, and for these we cherish

him. The "Bustan," or "Tree-Garden," is the more sober and theoretical, treating of

the various problems and questions of ethics, and filled with Mystic and Sufic

descriptions of love.

His other didactic work, the "Gulistan," is indeed a "Garden of Roses," as its name

implies; a mirror for every one alike, no matter what his station in life may be. In

prose and in poetry, alternating; in the form of rare adventures and quaint devices;

in accounts of the lives of kings who have passed away; in maxims and apothegms,

Sa'di inculcates his worldly wisdom--worldly in the better sense of the word.

Sa'di uses both the Gulistan and the Bustan as means to share his wisdom and because of this, we can be

confident that the views, ideas and concepts expressed in the Gulistan and Bustan are truly those felt by

Sa'di.

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2.Methodology

The primary goal of this work is that of a rhetorical interpretation. It is to explore Sa'di Shirazi's approach to

inherent traits and characteristics within the works of the Gulistan and Bustan. This will begin initially with

both finding evidence of Sa'di's focus upon such characteristics and then later determining the importance

Sa'di places upon them.

The predominant sources of this work are the translations of both the Bustan and the Gulistan. These will

provide the bulk of the evidence for the arguments made later in this work. There will also have been

significant research into a variety of academic approaches to innate characteristics, such as intelligence and

leadership. The goal of this is to illuminate Sa'di's own opinions and place the work into a modern context.

This work has been broken down into a number of smaller research topics, as can be seen from the earlier

contents. These have been chosen to unify issues and more importantly, to maintain a continuity for the

evidence developed from both the Bustan and the Gulistan. The approach taken to develop this evidence

involved several deep readings of both texts and an evaluation of both the primary and secondary meanings

Sa'di placed within the stories. Finally, as was covered in the introduction, in-depth research was undertaken

to explore the didactic nature of Sa'di's works and to ensure that both the Gulistan and the Bustan provide a

reliable foundation on which to place 'Sa'di's personal views.'

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3. Traits, Talents and Characteristics

We begin by looking at traits Webster's dictionary describes them as:

1. A stroke; a touch.

'By this single trait Homer makes an essential difference between the Iliad and Odyssey.'Broome.

2.A distinguishing or marked feature; a peculiarity; as, a trait of character.

3.1Intelligence

These are skills, talents and characteristics that great thinkers have long debated over. Are they born and

determined, or learned and developed over time? Primary among which, and the topic that will take up the

lion's share of this chapter, is the subject of intelligence. There are strong debates still raging as to the source

of intelligence the seemingly nativist versus nurturist argument. Sa'di takes a strong nativist view in the

stories of the Gulistan, and he would find himself supported by Chomsky (1988, p.4) in this

"How can we interpret [Plato's] proposal in modern terms? A modern variant

would be that certain aspects of our knowledge and understanding are innate, part

of our biological endowment, genetically determined, on a par with the elements of

our common nature that cause us to grow arms and legs rather than wings. This

version of the classical doctrine is, I think, essentially correct."

There are two particular stories that are key to this chapter, particularly when focusing on intelligence,

courage and leadership.

First, there is the story of the royal prince in Chapter 1, Story 3:

I have heard that a royal prince of short stature and mean presence, whose brothers

were tall and good-looking, once saw his father glancing on him with aversion and

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contempt but he had the shrewdness and penetration to guess the meaning and said:

'O father, a puny intelligent fellow is better than a tall ignorant man, neither is

everything bigger in stature higher in price. A sheep is nice to eat and an elephant

is carrion.

The smallest mountain on earth is Jur, nevertheless

It is great with Allah in dignity and station.

Hast thou not heard that a lean scholar

One day said to a fat fool:

'Although an Arab horse may be weak

It is thus more worth than a stable full of asses.'

The father laughed at this sally, the pillars of state approved of it, but the brothers

felt much aggrieved.

While a man says not a word

His fault and virtue are concealed.

Think not that every desert is empty.

Possibly it may contain a sleeping tiger.

I heard that on the said occasion the king was menaced by a powerful enemy and

that when the two armies were about to encounter each other, the first who entered

the battlefield was the little fellow who said:

'I am not he whose back thou wilt see on the day of battle

But he whom thou shalt behold in dust and blood.

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Who himself fights, stakes his own life

In battle but he who flees, the blood of his army.'

After uttering these words he rushed among the troops of the enemy, slew several

warriors and, returning to his father, made humble obeisance and said:

'O thou, to whom my person appeared contemptible,

Didst not believe in the impetuosity of my valour.

A horse with slender girth is of use

On the day of battle, not a fattened ox.'

It is related that the troops of the enemy were numerous, and that the king's, being

few, were about to flee, but that the puny youth raised a shout, saying 'O men, take

care not to put on the garments of women.' These words augmented the rage of the

troopers so that they made a unanimous attack and I heard that they gained the

victory on the said occasion. The king kissed the head and eyes of his son, took

him in his arms and daily augmented his affection til he appointed him to succeed

him on the throne. His brothers became envious and placed poison in his food but

were perceived by his sister from her apartment, whereon she closed the window

violently and the youth, shrewdly guessing the significant of the act, restrained his

hands from touching the food, and said: 'It is impossible that men of honour should

die, and those who possess none should take their place.'

No one goes under the shadow of an owl

Even if the homa should disappear from the world.

This state of affairs having brought to the notice of the father, he severely reproved

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the brothers and assigned to each of them a different, but pleasant, district as a

place of exile til the confusion was quelled the quarrel appeased; and it has been

said that ten dervishes may sleep under the same blanket but that one country

cannot hold two padshahs.

When a pious men eats half a loaf of bread

He bestows the other half upon dervishes.

If a padshah were to conquer the seven climates

He would still in the same way covert another.

The second story that is key in understanding this chapter is the story of the military officer's son in Chapter

1, Story 5:

I saw at the palace-gate of Oglimish the son of a military officer who was endued

with marvellous intellect, sagacity, perception and shrewdness; also the signs of

future greatness manifested themselves on his forehead whilst yet a small boy.

From his head intelligence caused

The star of greatness to shine.

In short, he pleased the sultan because he had a beautiful countenance and a perfect

understanding; and philosophers have said: 'Power consists in accomplishments,

not in wealth and greatness in intellect, not in years.' His companions, being

envious, made an attempt upon his life and desired to kill him but their endeavours

remained fruitless.

What can a foe do when the friend is kind?

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The king asked: 'What is the cause of their enmity to thee?' He replied: 'Under the

shadow of the monarchy of my lord I have satisfied my contemporaries except the

envious, who will not be contented but by the decline of my prosperity, and may

the monarchy and good fortune of my lord be perpetual.'

I may so act as not to hurt the feelings of anyone

But what can I do to an envious men dissatisfied with himself?

Die, O envious man, for this is a malady,

Deliverance from which can be obtained only by death.

Unfortunate men sometimes ardently desire

The decline of prosperous men in wealth and dignity. If in daytime, bat-eyed

persons do not see

Is it the fault of the fountain of light, the sun?

Thou justly wishest that a thousand such eyes

Should be blind rather than the sun dark.

In Chapter 1, Story 3 the royal prince is described thus:

I have heard that a royal prince of short stature and mean presence, whose

brothers were tall and good-looking, once saw his father glancing on him with

aversion and contempt but he had the shrewdness and penetration to guess the

meaning and said: 'O father, a puny intelligent fellow is better than a tall ignorant

man...

Also, in Chapter 1, Story 5 another individual is described thus:

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I saw at the palace-gate of Oglimish the son of a military officer who was endued

with marvellous intellect, sagacity, perception and shrewdness; also the signs of

greatness manifested themselves on his forehead whilst yet a small boy.

From these two quotations from the two stories, we see that Sa'di clearly views intelligence as an inherent

trait one that people are born with, as opposed to developing over time.

In the story of the royal prince, we see this in the choices of traits that Sa'di decides to use as comparison.

Height and attractiveness are entirely determined by one's genetics and, particularly in Sa'di's time, little

could be done to allay or alter these. By comparing height and attractiveness with intelligence, and ignorance

for that matter, I argue that Sa'di places intelligence (or lack thereof) in the same category as these inherent

characteristics.

In the story of the military officer's son, Sa'di shows intelligence as an inherent trait, and how it can serve to

deliver greatness. In this story, the son is destined for greatness not because of any martial prowess, strength

or wealth his greatness is borne solely from his superior intelligence. This is best shown by the following

couplet used in the story:

From his intelligence caused

The star of greatness to shine.

In addition the following quotation from the story shows how Sa'di defines 'greatness' in this story, and the

importance intelligence places upon its attainment:

... philosophers have said: 'Power consists in accomplishments, not in wealth and

greatness in intellect, not in years.'

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It is worth noting Sa'di's use of 'philosophers.' A writer can seek to support a personal assertion by drawing

upon the support of thinkers and experts in the field. By doing this Sa'di has sought to add greater credibility

to the story's assertion that intelligence is the key to greatness.

In addition Sa'di supports the assertion that intelligence is an inherent trait through emphasising the young

age of the military officer's son. Having such a superior intellect can only be the result of a naturally imbued

intelligence.

The argument that intelligence is an inherent trait is supported yet further when we look at later stories which

show the opposite of intelligence ignorance. In these stories Sa'di shows that ignorance is entirely inherent

and by doing so, shows that its opposite, intelligence, is innate too.

In Chapter 7, Story 1 there is the following:

A vizier who had a stupid son gave him in charge of a scholar to instruct him and

if possible to make him intelligent. Having been some time under instruction but

ineffectually, the learned man sent one to his father with the words: The boy is not

becoming intelligent and has made a fool of me.

Here we see that the vizier's son is stuck in his ignorance, and attempts to build such intelligence are doomed

indeed Sa'di uses the scholar to say that to continue pursuing education for the vizier's son would be folly.

This is supported by the verse that accompanies the prose of the story:

When a nature is originally receptive

Instruction will take effect thereon.

No kind of polishing will improve iron

Whose essence is originally bad.

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The use of the 'term' nature is an important one its use in English implies an inherent or core combination

of characteristics. One's nature is often seen as something we should not, or indeed cannot go against.

Matthews, Deary and Whiteman (2003, p. 3) support this well:

Everyday conceptions of personality traits make two key assumptions. First, traits

are stable over time. Most people would accept that an individual's behaviour

naturally varies somewhat from occasion to occasion, but would maintain that also

there is a core of consistency which defines the individual's 'true nature' the

unchangeable spots of the leopard. In other words, there are differences between

individuals that are apparent across a variety of situations. We might expect a

student we have noted as a 'worrier' to be unusually disturbed and worried on

several different contexts such as examinations, social occasions and groups

discussions. Stability distinguishes traits from more transient properties of the

person, such as temporary mood states. Second, it is generally believed that traits

directly influence behaviour. If a person spontaneously breaks into cheerful song,

we might 'explain' the behaviour by saying that he or she has a happy disposition.

In the verse Sa'di is clearly emphasising the fact that the vizier's son's nature is not receptive to tuition he is

inherently unable to learn and gain intelligence. The comparison of iron is especially pertinent. Iron's quality,

strength and use comes entirely from the iron ore that it came from and a poor quality iron ore (or a

deficient natural intellect) will never produce iron of quality (or intelligence of worth), regardless of any

attempts to better it.

In Story 6, also in Chapter 7, a similar situation occurs:

A padshah entrusted a tutor with the care of his son, saying: 'This is thy son.

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Educate him as if he were one of thy own children.' He kept the prince for some

years and strove to instruct him but could effect nothing, whilst the sons of the

tutor made the greatest progress in accomplishments and eloquence. The king

reproved and threatened the learned man with punishment, telling him that he had

acted contrary to his promise and had been unfaithful. He replied: 'O king, the

instruction is the same but the natures are different.

This story supports that of the vizier's son well. Again, there is the use of the term 'nature' and in a wider

sense, it shows that Sa'di views education as entirely reliant upon a person's natural intelligence. There is

never any direct mention, or indeed indirect allusion to hard work or studiousness (or lack thereof) on the

effect of education on an individual. As an aside, it is also worth noting that Sa'di often uses stories in the

Gulistan as a means to swipe at kings and their nepotism and it would not be an interpretation too far to

suggest that Sa'di is comparing the relative intelligence of royalty and thinkers of the time. Regardless of

Sa'di's commentary on royalty's capacity to govern, it further supports the idea that intelligence is inherent

the prince is doomed to ignorance, whilst the sons of a thinker are destined for a greater intellect. Finally,

there is also a comparison with the 'iron' used in the verse of the story about the vizier's son:

Although both silver and gold come from stones

All stones do not contain silver and gold.

The make-up of a stone and ore has been determined millennia before human's attempt to mine it for silver or

gold. In this couplet Sa'di seeks to show that the 'silver and gold' of one's own mind and intellect is set long

before education seeks to make value of it. He makes a point of saying that although the source of one's

intelligence is the same, each source is different in its capacity and this capacity is set as we are born.

To continue the theme of the waste of education on an inherently ignorant mind, Chapter 2, Story 21 states:

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Loqman, being asked from whom he had learnt civility, replied: 'From those who

had no civility because what appeared to me unbecoming in them I refrained from

doing.'

Not a word is said even in sport

Without an intelligent man taking advice thereby.

But if a hundred chapters of wisdom are read to a fool

All strike his ear merely as sport.

In this story Sa'di seeks to compare an intelligent man's ability to find wisdom in all that is said, even when

in jest or without much heed, whereas an ignorant man is unable to discern advice and knowledge from small

talk and jocular speech.

3.2 Courage, Leadership and Wickedness

When we look in more detail at Chapter 1, Story 3, we see a great amount of focus on inherent

characteristics. The royal prince of short and mean presence is compared to his taller and more attractive

brothers. As previously discussed height and attractiveness are highly innate characteristics, and the key

positive features of the short royal prince are equally inherent. We have already discussed intelligence, but

courage is another trait Sa'di decides to highlight in the story:

... the first who entered the battlefield was the little fellow who said:

I am not he whose back thou wilt see on the day of battle

But he whom thou shalt behold in dust and blood,

Who himself fights, stakes his own life

In battle but he who flees, the blood of his army.

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Though courage may wax and wane over time in the face of circumstance, whether one is courageous or

cowardly is determined very much by our inherent nature. A risk-taking, daring spirit will generally remain

so, whilst a more conservative, risk-averse nature will more often than not act in that way. Sa'di has clearly

tried to show that whatever the royal prince may lack in inherent height, he makes up for in innate courage

and bravery.

In addition to courage, Sa'di uses the same story to emphasise a trait that most divides thinkers on the subject

of inherency leadership. I argue that Sa'di is firmly in the camp of seeing leadership as something that is

inherent, and not borne from education. I argue this, partly because of the era in which Sa'di lived an era of

royalty and genealogy where governance was passed down along family lines, and was ostensibly defended

as a means to ensure continuation of sound leadership. Although Sa'di is highly critical of the behaviour of

kings in the Gulistan, royalty and hereditary right are never questioned as a means of governance. In the

story of the royal prince, Sa'di shows the prince's leadership talents thus:

It is related that the troops of the enemy were numerous, and the king's, being few,

were about to flee, but that the puny youth raised a shout, saying: 'O men, take care

not to put on the garments of women.' These words augmented the rage of the

troopers so that they made a unanimous attack and I heard that they gained the

victory on the said occasion.

Sa'di's view of leadership as an innate trait is also supported in Chapter 1, Story 4 in which a captured robber

youth is raised by a vizier but eventually rejoins a robber-band. Sa'di writes:

After two years had elapsed a band of robbers in the locality joined him [the

youth], tied the knot of friendship and, when the opportunity presented itself, he

killed the vizier with his son, took away untold wealth and succeeded to the

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position of his own father in the robber-cave where he established himself.

This excerpt from the fourth story shows well how Sa'di considers leadership to be hereditary, and thus

something that is innate. Beyond the inability of the vizier to affect the youth's character which will be

discussed in greater detail later, the youth is destined by his birth to succeed to the position of his father.

Sa'di's views on leadership as laid out above sits well with established thought on the topic. Although there

exist elements of leadership theory, many would argue that individuals are more likely to become leaders

based on their innate characteristics. Gibb (1949, p. 82) writes,

What they have shown is that the personality traits of leaders can be considered

only in relation to the field of the group function, to the specific goal of the group,

to the degree of organization within the group and so on. Thus older, heavier and

taller boys tend to be leaders if gangs in which physical strength and athletic

prowess are highly valued.

In the light of this we can see why Sa'di would ultimately view leadership as an inherent trait. When we

consider the Hobbesian environment in which Sa'di would have lived, leadership would have fallen to those

with a combination of guile, intellect and physical prowess or stature. Gibb hints at the concept that what is

required for leadership differs, depending upon location, status, position and need. Sa'di shows this

throughout the Gulistan with a variety of stories that show these various facets guile, cunning, strength and

prowess.

Beyond intelligence, courage and leadership, Sa'di also goes on to show the importance of further innate

traits and characteristics. This is explored best in the Chapter 3, Story 28 when a father describes to his son

the people who benefit from travel. We begin with attractiveness:

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...handsome fellows with whom the souls of pious men are inclined to commingle

because it has been said that a little beauty is better than much wealth. An attractive

face is also said to be a slave to despondent hearts and the key to locked doors,

wherefore the society of such a person is everywhere known to be very acceptable:

A beautiful person meets with honour and respect everywhere

Although perhaps driven away in anger by father and mother

I have seen a peacock feather in the leaves of the Quran.

I said: 'I see thy position is higher than thy deserts.'

It said: 'Hush, whoever is endowed with beauty,

Wherever he places his foot, hands are held out to receive it.'

When a boy is symmetrical and heart-robbing

It matters not if his father disowns him.

He is a jewel which must not remain in a shell.

A precious pearl everyone desires to buy.

As highlighted in the story of the royal prince in Chapter 1, Story 3, attractiveness is clearly an inherent trait.

Sa'di also goes on discuss a talent that we know is most definitely impacted by inherent skill the art of

song. Sa'di writes:

... one with a sweet voice, who retains, with a David-like throat, water from

flowing and birds from soaring. By means of this talent, he holds the hearts of

people captive and religious men are delighted to associate with him.

Beyond the aforementioned, Sa'di uses a fascinating device to further show the importance he rests in

inherent traits. There are a number of stories where the character, though seemingly of good nature, knows of

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a darker truth the character knows of his innate self. In Chapter 2, Story 8, Sa'di shows the value of

knowing one's own inherent nature:

A great man was praised in an assembly and, his good qualities being extolled, he

raised his head and said: 'I am such as I know myself to be.'

O thou who reckonest my virtues, refrainest from giving me pain,

These are my open, and thou knowest not my hidden, qualities.

My person is, to the eyes of the world, of good aspect

But my internal wickedness makes me droop my head with shame.

The peacock is for his beauteous colours by the people

Praised whilst he is ashamed of his ugly feet.

In relation to the hypothesis of this essay, this story raises an interesting version of the idea of innate nature.

The phrase 'internal wickedness' describes an inherent flaw in the nature of the character that is never

explained. In this case, the 'good qualities' that are being extolled describe actions we may all take to better

ourselves, such as education, good works and charity, but the character reminds us that it is our innate

characteristics that are the most important. This concept is well supported in Chapter 4, Story 5:

Galenus saw a fool hanging on with his hands to the collar of a learned man and

insulting him, whereon he said: 'If he were learned he would not have come to this

pass with an ignorant man.'

Two wise men do not contend and quarrel

Nor does a scholar fight with a contemptible fellow.

If an ignorant man in his rudeness speaks harshly

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An intelligent man tenderly reconciles his heart.

Two pious men keep a heart between them untorn

And so does a mild with a headstrong man.

If however both sides are fools

If there be a chain they will snap it.

An ill-humoured man insulted someone.

He bore it and replied: 'O man of happy issue,

I am worse than thou canst say that I am

Because I know thou art not aware of my faults as I am.

The crucial part of this story comes in the final three lines. These support the previous story's concept and the

importance of inherent traits by showing that whatever we may present to the world is almost irrelevant

when compared to what we know to be our innate true selves.

From the preceding chapter we see not only examples of when Sa'di uses inherent traits and talents in the

Gulistan, but crucially shows their importance by highlighting their results. As in the story of the military

officer's son, high intelligence is linked to greatness and equally as shown in the other stories, ignorance

implies loss and failure. When it comes to leadership, the examples above the royal prince that becomes

heir to the throne and the captured youth in the robber-cave show well that Sa'di believes that leadership is

innate. More then that, being born with sound leadership will lead the character to success. Lastly Sa'di

shows the importance he rests in other innate characteristics and talents such as attractiveness and song.

From Chapter 3, Story 28 these characteristics and talents bless their possessors with great success.

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4.When Reeds Blossom

- The Impossibility of Altering Inherent Traits

One of the recurrent themes of the Gulistan that supports the notion that Sa'di places great importance upon

innate human traits and characteristics is the impossibility of altering these traits when they are present.

Again and again characters in the stories of the Gulistan are trapped by either their own, or a related

character's innate nature. Their fates become dependent upon these inherent characteristics and with this,

we see how Sa'di gives these characteristics their importance.

One of the clearest examples comes in Chapter 1, Story 4. In summary, the story begins with a cohort of

Arab brigands having taken control of a vital position at the top of a mountain, preventing any passing

caravans from passing through. Their position was of sufficient remoteness and inaccessibility as to make

any attempts to remove them impossible for the Sultans troops. Knowing that if allowed to remain, the

Brigands would only gain in strength, the local chiefs sought a way to remove them.

They decided upon sending a spy to watch the movements of the brigands, and once they had left their lair to

attack a passing caravan, experienced warriors would hide themselves amongst the empty habitation and

would ambush the brigands upon their return, when they would be weighed down by their booty. The plan

worked perfectly and all the brigands were captured and brought to the court of the king, who decreed that

all should be slain. One of his viziers requested that a youth in the brigands be spared on grounds of his

young age; a request that was met with a reprimand from the king. Nevertheless the vizier continued and

claimed that given education and better surroundings, a would-be brigand could be raised as a noble.

Eventually the viziers request to raise the youth was accepted by the king, though with some disapproval.

The vizier took great pains to provide the very best in education and social delicacies and was pleased with

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the apparent growth of the youth. He would later comment to the king on the youths great turnaround from

ignorance into knowledge and learning; a comment met with some incredulity by the king.

Two years later a band of robbers would enter the locality and make acquaintance with the youth of the

former brigands. The robbers and the youth soon became friends and when the opportunity arose, the youth

killed both the vizier and his son before fleeing with the robbers, and ultimately taking up his original

fathers position in the robber-cave.

One of the key features of the fourth story is the use of the poetry to emphasise and contrast the differing

opinions of the king and his vizier. The vizier is clearly of the mindset that environment is the prime factor in

the development of a persons character, as shown by the quotations below:

Being yet a child the rebellious and perverse temper of the band has not yet taken

hold of his nature and there is a tradition of the prophet that every infant is born

with an inclination for Islam but his parents make him a Jew, a Christian or a

Majussi.

The spouse of Lot became a friend of wicked persons

His race of prophets became extinct.

The dog of the companions of the cave for some days

Associated with good people and became a man.

This confidence in the importance of the environment in the development of character is also shown most

strikingly in the story, being the last mention of the vizier before his murder at the hand of the youth two

years later. Sa'di writes:

One day the vizier hinted at his talents in the presence of the king, asserting that

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the instructions of wise men had taken effect upon the boy and had expelled his

previous ignorance from his nature.

These statements from the vizier stand in stark contrast to that of the king that can be seen as the

spokesperson for the views of Sa'di in this story. Sa'di clearly places great stead upon the inherent nature of

people to suggest towards their future characters and actions. The quotation from the king when he first

attempts to dissuade the vizier is clearly evident of this:

He whose foundation is bad will not take instruction from the good,

To educate unworthy persons is like throwing nuts on a cupola.

It is preferable to extirpate the race and offspring of these

people and better to dig up their roots and foundations, because it is

not the part of wise men to extinguish fire and leave burning coals

or to kill a viper and leave its young ones.

This firmly held belief in the inevitability of one becoming what we were born to be is shared with even

greater strength after the vizier announces the apparent reformation of the youth. The king states:

At last a wolfs whelp will be a wolf

Although he may grow up with a man.

After the murder of the vizier and the youth attaining his, some might say, destined place in a position of

leadership in a band of robbers, the king delivers another verse that sums up quite eloquently the problem

Sa'di sees when one tries to alter ones inherent form:

How can a man fabricate a good sword of bad iron?

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O sage, who is nobody becomes not somebody by education.

The rain, in the beneficence of whose nature there is no flaw,

Will cause tulips to grow in a garden and weeds to grow in bad soil.

Saline earth will not produce hyacinths.

Like the story of robber youth and the vizier, Chapter 2, Story 19 gives a similar tale:

A caravan having been plundered in the Yunan country and deprived of boundless

wealth, the merchants wept and lamented, beseeching God and the prophet to

intercede for them with the robbers but ineffectually.

When a dark-minded robber is victorious

What cares he for the weeping of the caravan?

Loqman the philosopher being among the people of the caravan, one of them asked

him to speak a few words of wisdom and advice to the robbers so that they might

perhaps return some of the property they had plundered because the loss of so

much wealth would be lamentable. Loqman replied: 'It would be lamentable to

utter one word of wisdom to them.'

The rust which has eaten into iron

Cannot be removed by polishing.

Of what use is preaching to a black heart?

An iron nail cannot be driven into a rock.

The verse in this story is particularly interesting. At first the comparison to rust for the natures of the robbers

implies a certain degree of environmental change that resulted in the robbers becoming thus. Rust occurs

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only after iron is forged, and is brought on entirely by later oxygen and water damage and would readily

imply that ignorance and ill-company would cause the same on a human character. However the abiding

importance Sa'di places upon innate traits comes in the second couplet with the use of 'black heart,' implying

that a heart is determined to be bad which is then further compounded by comparing that heart to a rock in

the second line. Rocks, of all things (particularly in the time of Sa'di) are static in their nature and

characteristics, implying the hearts of the robbers are the so set.

One of most eloquent efforts to show the importance Sa'di places on inherent characteristics comes not in a

story, but in fact from Maxim 36 of Chapter 8,

Even after falling into mud a jewel retains its costliness, and dust, although it may

rise into the sky, is as contemptible as before. Capacity without education is

deplorable and education without capacity is thrown away. Ashes are of high origin

because the nature of fire is superior, but as they have no value of their own, they

are similar to earth and price of sugar arises not from the cane but from its own

quality.

The land of Canaan having no natural excellence,

The birth of a prophet therein could not enhance its worth.

Display thy virtue if thou hast any, not thy origin.

The rose is the offspring of thorns and Abraham of Azer.

This maxim suggests in the clearest terms the way in which Sa'di views inherent traits and characteristics.

The comparison of jewels and dust inanimate objects, static in their nature is key. To Sa'di, we are all

either jewels or dust, and though time and circumstance may elevate us of dust to high office, or plummet us

of the jewel into the depths of poverty, our inherent make-up shall never change. We shall eternally remain

jewels or dust.

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In the verse this is well-supported by the couplet discussing Canaan and a prophet. Sa'di argues that Canaan

is of such low inherent standing, even the greatest gift the heavens can theoretically bestow upon us would

be an irrelevance. The inherent nature of Canaan is beyond any attempts to alter, change or improve and in

this absolutism, we most see clearly how Sa'di places inherent traits in such high importance.

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5.Results of Innate and Inherent Traits

One of the key ways in which Sa'di shows the high importance in which he places innate human traits and

characteristics come from the results he gives to the characters of the stories of the Gulistan. The innate

natures of Sa'di's characters oft play a key role in their fates and we shall explore both the positive and

negative situations in which some of these characters find themselves within the Gulistan.

We shall begin with positive results; where a character's innate traits and characteristics lead to them to

success or at the very least, a positive outcome. In Chapter 1, Story 33, we have the tale of a vizier whose

kind nature leads to salvation:

One of the viziers of a king treated his subordinates with kindness and sought of

the goodwill of his colleagues. Once he happened to be called to account by the

king for something he had done whereupon his colleagues endeavoured to effect

his liberation. Those who guarded him treated him leniently and the great men

expatiated upon his good character to the padshah til he renounced all further

inquiry.

As the excerpt from the story states, the vizier with a kind heart and pleasant character was delivered from

the negative attentions of a king. Kindness and pleasant character are traditionally thought to be a part of

one's character a part of one's make-up and thus can well be considered an innate human trait. The

kindness of character (or lack thereof) is stated again in Chapter 1, Story 35, where the prior actions and

natures of two brothers lead to their respective saving or perishing:

I was sitting in a vessel with a company of great men when a boat which

contained two brothers happened to sink near us. One of the great men promised a

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hundred dinars to a sailor if he could save them both. Whilst however the sailor

was pulling out one, the other perished. I said: He had no longer to live and

therefore delay took place in rescuing him.' The sailor smiled and replied: 'What

thou hast said is certain. Moreover, I preferred to save this one because, when I

once-happened to lag behind in the desert, he seated me on his camel, whereas I

had received a whipping by the hands of the other.

As can be seen, the actions one takes and in particular those born with kindness or malice within one's

character have clear results in this story.

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6. Vocabulary of Inherency

Another example of how Sa'di shows the importance of inherent traits comes in his repetitive use of language

that imbues the character with such an innate quality. In all of the preceding analysis we have seen such

language used in the stories focused on inherent traits, but in this chapter we shall briefly explore Sa'di's use

of language in chapters where the story arc or meaning is unrelated to the inherent quality in hand.

Sa'di uses a range of adjectives to describe the innate qualities of his characters. In Chapter 2, Story 5, Sa'di

describes a dervish that stole a casket as a dark-hearted wretch. In Chapter 3, Story 23 a wealthy man

gripped by greed is described thus, inwardly his sordid nature was so dominant that he would not for his life

give a morsel of bread to anyone.

On a more pleasant note, Sa'di also uses language to show good inherent qualities. In Chapter 6, Story 2,

Sa'di has the old man in the story describe himself as benevolent, kind, good-natured. Though it is entirely

possible that the old man is lying, the fact remains that Sa'di highlights these features as being symbols of a

good inherent nature.

Lastly, in Maxim 56 of Chapter 8, Sa'di again reiterates how he believes that inherent traits cannot be altered

by environment or teaching. He uses the word 'nature' in the following to represent this:

Anyone associating with bad people, although their nature may not infect his own, is supposed to follow

their ways to such a degree that if he goes to a tavern to say his prayers, he will be supposed to do so for

drinking wine.

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7. Sa'di, Innate Traits and the Bustan

As described by Gottheil in the introduction to this essay, Sa'di is famous for two large didactic works: the

Gulistan, that this essay is focused upon, and also the Bustan. Any writer on Sa'di would be remiss if they

had not considered both works and so, for the sake of completeness, this short chapter will focus upon

inherent traits and characteristics in the Bustan.

It is worth noting that Sa'di's mentioning of innate traits and characteristics is much reduced in the Bustan

compared to the Gulistan. However when such mentions do appear, they readily support the hypothesis that

Sa'di places great importance upon innate traits and characteristics.

The two most significant mentions come in the fourth chapter of the Bustan, 'Concerning Humility.'The

primary focus of these two stories mentions follows the fascinating approach taken in the Gulistan in which

the characters of the stories, despite their apparent 'goodliness,' in fact know their great personal flaws and

failures as human beings. The first story here from the Bustan is entitled 'A Story Illustrative of Pious Men

Regarding Themselves with Contempt.'

A sagacious youth of noble family landed at a seaport of Turkey, and, as he

displayed piety add wisdom, his baggage was deposited in a mosque.

One day the priest said to him, "Sweep away the dust and rubbish from the

mosque."

Immediately, the young man went away and no one saw him there again. Thus, did

the elder and his followers suppose he did not care to serve.

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The next day, a servant of the mosque met him on the road and said, "Thou didst

act wrongly in thy perverse judgment. Knowest thou not, O conceited youth, that

men are dignified by service?"

Sorrowfully, the youth began to weep. "O soul-cherishing and heart-illuminating

friend!" He answered, "I saw no dirt or rubbish in that holy place but mine own

corrupt self. Therefore, I retraced my steps, for a mosque is better cleansed from

such."

Humility is the only ritual for a devotee. If thou desire greatness, be humble; no

other ladder is there by which to climb.

The key element to this story is the following:

I saw saw no dirt or rubbish in that holy place but mine own corrupt self.

This is supported again in the story entitled 'A Story of Sultan Bayazid Bastami:'

When Bayazid was coming from his bath one morning during the Eid festival,

someone unwittingly emptied a tray of ashes from a window upon his head. With

his face and turban all bespattered, he rubbed his hands in gratitude and said, "I am

in truth worthy of the fires of hell. Why should I be angered by a few ashes?"

The great do not regard themselves; look not for the godliness in a self-conceited

man. Eminence does not consist in outward show and vaunting words, nor dignity

in hauteur and pretension.

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On the Day of Judgment thou wilt see in Paradise him who sought truth and

rejected vain pretension. He who is headstrong and obdurate falleth headlong; if

thou desire greatness, abandon pride.

Again, the key line is:

With his face and turban all bespattered, he rubbed his hands in gratitude and said,

I am in truth worthy of the fires of hell. Why should I be angered by a few ashes?

From the above two stories we can build upon our previous discussions on whether Sa'di views individuals

as inherently good or bad. In the Bustan Sa'di does not make the results of a person's character explicit, as

opposed to in the Gulistan where various characters' innate 'goodliness' or 'wickedness' affected their actions

which oft led to either their salvation or destruction.

Although the results of one's character are not explicit in the Bustan, Sa'di continues to show the value he

places upon good or bad nature. The characters examined earlier in the chapter show this in their humility

and self-awareness. They are all too aware of their own personal faults and innate nature.

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8. Conclusion

As laid out in the introduction to this essay, we have explored the extent to which Sa'di places importance

upon innate human traits, characteristics and nature. As a highly didactic work, and as a highly didactic

writer, we can safely use Sa'di's Gulistan as a body of work that shows Sa'di's mindset and values.

In the third chapter we looked at Sa'di's approach to a number of traits, particularly intelligence and intellect

primarily focused around two key stories in the first chapter of the Gulistan. In the fourth we discovered a

number of occasions where Sa'di shows in his stories how impossible it is to change one's innate traits and

characteristics, again, whilst focused particularly on intelligence. In the fifth chapter we looked at some

occasions where the stories of the Gulistan showed the direct results of the innate traits, whilst in the sixth

we explored the wider vocabulary that Sa'di uses that belays the importance he places upon inherent

character. Lastly in the seventh chapter, we explore the occasions where discussions of innate and inherent

traits and characteristics appears in Sa'di's other famous large and didactic work, the Bustan.

As we have explored in this essay, it is clear that Sa'di takes a 'nativist' approach to human character. To Sa'di

we are, and the also the lives we lead, the result of an innate combination of traits and characteristics.

Intelligence and intellect is a recurring feature in the stories of the Gulistan and Sa'di would happily join

21st Century discussions, as laid out in this essay by Chomsky and Bates, of whether our capacity for

learning is bound by fate, or whether, under the most ideal circumstances, we have infinite capacity to

develop and grow in intellect. However the importance Sa'di places upon inherent traits and characteristics

extend far beyond just intelligence and intellect. Sa'di weighs in on attributes as varied as height and

attractiveness, song and leadership.

Sa'di utilises a range of literary tools and devices to lay out the high importance he places in innate nature.

These include the very typical and linear 'trait' plus 'opportunity' equals positive or negative result.

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However as this essay has shown, Sa'di has utilised features such as showing the impossibility of altering

one's own traits, his characters being all too aware of their own innate foibles and even, at the most basic

level, selecting and using vocabulary that reinforces the idea of inherent and innate traits and characteristics.

Today we still continue to ask ourselves the questions: are 'bad' people created so, or does environment lead

them a certain way? Is genius inherent, or can hard work and determination replace it? Are leaders born, or

are they made? This is a debate that will almost certainly rage for decades, for centuries, if not millennia, and

this essay seeks not to weigh in on either side of this debate. Instead, we have sought to discover where Sa'di

Shirazi, undoubtedly one of the great thinkers of Persia and the Middle Ages, stood in this long-argued

debate. From this essay, we have an answer Sa'di categorically is a 'nativist.' To Sa'di, our innate nature

and thus our innate traits, characteristics and talents is not only important, but is also utterly integral in

determining the lives we lead.

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9.Bibliography

Bates, E.

On The Nature and Nurture of LanguageBates, E. (n.d.) On The Nature and Nurture of Language. [online] Available at:

http://crl.ucsd.edu/bates/papers/pdf/bates-inpress.pdf [Accessed: 25th March 2012], p. 2.

Shirazi, S.

Bustan - Sa'di - Chapter Four

Bustan Sa'di Chapter 4Bustan - Sa'di - Chapter Four (n.d.)Bustan Sa'di Chapter 4. [online] Available at:

http://www.enel.ucalgary.ca/People/far/hobbies/iran/Boostan/bustan_ch4.html [Accessed: 27 Mar 2012].

Chomsky, N.

Language and Problems of KnowledgeChomsky, N. (1988).Language and problems of knowledge. Cambridge, MA: MIT Press, p. 4

Shirazi, S.

Enel.ucalgary.ca

Gulistan of Sa'diEnel.ucalgary.ca (n.d.) Gulistan of Sa'di. [online] Available at:

http://enel.ucalgary.ca/People/far/hobbies/iran/Golestan/index.html [Accessed: 17 Apr 2012].

Galton, F.

Hereditary Talent and CharacterGalton, F. (1865) Hereditary Talent and Character.Macmillan's Magazine, 12 p.318.

Gibb, C.

Talent for Leadership

Gibb, C. (1949) Talent for Leadership. The Australian Quarterly , 21 (4), p.82.

Gottheil, R.

Special IntroductionGottheil, R. (1900) Special Introduction. In: Unknown. eds. (2004)Persian Literature, Comprising The Shah

Nameh, The Rubaiyat, The Divan, and The Gulistan - Volume 1. 2nd ed. Whitefish, Montana, USA:

Kessinger Publishing LLC, p.11.

Matthews, G. et al.

Personality TraitsMatthews, G. et al. (2003)Personality Traits. 2nd ed. Cambridge, United Kingdom: Cambridge University

Press, p.3.

Webster's Revised Unabridged Dictionary (1913) - The ARTFL ProjectWebster's Revised Unabridged Dictionary (1913 + 1828) (1913) Webster's Revised Unabridged Dictionary

(1913) - The ARTFL Project. [online] Available at: http://machaut.uchicago.edu/?

action=search&word=trait&resource=Webster%27s&quicksearch=on [Accessed: 25 Mar 2012].

sa'di shirazi - nature or nurture?

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