Nizam al-Mulk’s Book of Government; or, Rules for Kings (Siyasat nameh) is a treatise on kingship and a model for governance, written in 1091 in response to a request by the Seljuk ruler Malik-Shah that his ministers produce books on government and its administration in the face of various troubles facing the nation. Nizam al-Mulk, wazir (vizier) to the Seljuk sultans, incorporated traditional Persian and Islamic modes of thought into his treatise, which became a classic of the genre known as the “Mirrors for Princes”—so called because the intent was that rulers should look into these books and see reflected in them the way in which to rule. Nizam al-Mulk’s Book of Government, addressing politics and religion and the dangers facing the nation in some fifty chapters and giving practical and ethical advice for the conduct of the ruler, was given official sanction and established distinctly Persian forms of government and administration that endured for centuries. The excerpts chosen for inclusion here take up subjects varying from the role of spies and informants to the conduct of ambassadors to the payment of soldiers and the apportionment of government posts.
Nizam al-Mulk's Book of Government; or, Rules for Kings
[Chapter X: Concerning Intelligence Agents and Reporters and Their Importance in Administering the Affairs of the Country]
It is the king’s duty to enquire into the condition of his peasantry and army, both far and near, and to know more or less how things are. If he does not do this he is at fault and people will charge him with negligence, laziness and tyranny, saying, “Either the king knows about the oppression and extortion going on in the country, or he does not know. If he knows and does nothing to prevent it and remedy it, that is because he is an oppressor like the rest and acquiesces in their oppression; and if he does not know then he is negligent and ignorant.” Neither of these imputations is desirable. Inevitably therefore he must have postmasters; and in every age in the time of ignorance and of Islam, kings have had postmasters, through whom they have learnt everything that goes on, good and bad. For instance, if anybody wrongly took so much as a chicken or a bag of straw from another—and that five hundred farsangs away—the king would know about it and have the offender punished, so that others knew that the king was vigilant. In every place they appointed informers and so far checked the activities of oppressors that men enjoyed security and justice for the pursuit of trade and cultivation. But this is a delicate business involving some unpleasantness, it must be entrusted to the hands and tongues and pens of men who are completely above suspicion and without self-interest, for the weal or woe of the country depends on them. They must be directly responsible to the king and not to anyone else; and they must receive their monthly salaries regularly from the treasury so that they may do their work without any worries. In this way the king will know of every event that takes place and will be able to give his orders as appropriate, meting out unexpected reward, punishment or commendation to the persons concerned. When a king is like this, men are always eager to be obedient, fearing the king’s displeasure, and nobody can possibly have the audacity to disobey the king or plot any mischief. Thus the employment of intelligence agents and reporters contributes to the justice, vigilance and prudence of the king, and to the prosperity of the country. …
[Chapter XIII: On Sending Spies and Using Them for the Good of the Country and the People]
Spies must constantly go out to the limits of the kingdom in the guise of merchants, travellers, sufis, pedlars (of medicines), and mendicants, and bring back reports of everything they hear, so that no matters of any kind remain concealed, and if anything [untoward] happens it can in due course be remedied. In the past it has often happened that governors, assignees, officers, and army-commanders have planned rebellion and resistance, and plotted mischief against the king; but spies forestalled them and informed the king, who was thus enabled to set out immediately with all speed and, coming upon them unawares, to strike them down and frustrate their plans; and if any foreign king or army was preparing to attack the country, the spies informed the king, and he took action and repelled them. Likewise they brought news, whether good or bad, about the condition of the peasants, and the king gave the matter his attention, as did Adud ad Daula on one occasion. …
[Chapter XVII: Concerning Boon-Companions and Intimates of the King and the Conduct of Their Affairs]
A king cannot do without suitable boon-companions with whom he can enjoy complete freedom and intimacy. The constant society of nobles [such as] margraves and generals tends to diminish the king’s majesty and dignity because they become too arrogant. As a general rule people who are employed in any official capacity should not be admitted as boon-companions, nor should those who are accepted for companionship be appointed to any public office, because by virtue of the liberty they enjoy in the king’s company they will indulge in high-handed practices and oppress the people. Officers should always be in a state of fear of the king, while boon-companions need to be familiar. If an officer is familiar he tends to oppress the peasantry; but if a boon-companion is not familiar the king will not find any pleasure or relaxation in his company. Boon-companions should have a fixed time for their appearance; after the king has given audience and the nobles have retired, then comes the time for their turn.
There are several advantages in having boon-companions: firstly, they are company for the king; secondly, since they are with him day and night, they are in the position of bodyguards, and if any danger (we take refuge with Allah!) should appear, they will not hesitate to shield the king from it with their own bodies; and thirdly, the king can say thousands of different things, frivolous and serious, to his boon-companions which would not be suitable for the ears of his wazir or other nobles, for they are his officials and functionaries; and fourthly, all sorts of sundry tidings can be heard from boon-companions, for through their freedom they can report on matters, good and bad, whether drunk or sober; and in this there is advantage and benefit.
A boon-companion should be well-bred, accomplished, and of cheerful face. He should have pure faith, be able to keep secrets, and wear good clothes. He must possess an ample fund of stories and strange tales both amusing and serious, and be able to tell them well. He must always be a good talker and a pleasant partner; he should know how to play backgammon and chess, and if he can play a musical instrument and use a weapon, so much the better. He must always agree with the king, and whatever the king says or does, he must exclaim, “Bravo!” and “Well done!” He should not be didactic with “Do this” and “Don’t do that,” for it will displease the king and lead to dislike. Where pleasure and entertainment are concerned, as in feasting, drinking, hunting, polo and wrestling—in all matters like these it is right that the king should consult with his boon-companions, for they are there for this purpose. On the other hand, in everything to do with the country and its cultivation, the military and the peasantry, warfare, raids, punishment, gifts, stores and travels, it is better that he should take counsel with the ministers and nobles of the state and with experienced elders, for they are more skilled in these subjects. In this way matters will take their proper course. …
[Chapter XXI: On Ambassadors and Their Treatment]
When ambassadors come from foreign countries, nobody is aware of their movements until they actually arrive at the city gates; nobody gives any information [that they are coming] and nobody makes any preparation for them; and they will surely attribute this to our negligence and indifference. So officers at the frontiers must be told that whenever anyone approaches their stations, they should at once despatch a rider and find out who it is who is coming, how many men there are with him, mounted and unmounted, how much baggage and equipment he has, and what is his business. A trustworthy person must be appointed to accompany them and conduct them to the nearest big city; there he will hand them over to another agent who will likewise go with them to the next city (and district), and so on until they reach the court. Whenever they arrive at a place where there is cultivation, it must be a standing order that officers, tax-collectors and assignees should give them hospitality and entertain them well so that they depart satisfied. When they return, the same procedure is to be followed. Whatever treatment is given to an ambassador, whether good or bad, it is as if it were done to the very king who sent him; and kings have always shewn the greatest respect to one another and treated envoys well, for by this their own dignity has been enhanced. And if at any time there has been disagreement or enmity between kings, and if ambassadors have still come and gone as occasion requires, and discharged their missions according to their instructions, never have they been molested or treated with less than usual courtesy. Such a thing would be disgraceful, as God (to Him be power and glory) says [in the Quran 24.53], “The messenger has only to convey the message plainly.”
It should also be realized that when kings send ambassadors to one another their purpose is not merely the message or the letter which they communicate openly, but secretly they have a hundred other points and objects in view. In fact they want to know about the state of roads, mountain passes, rivers and grazing grounds, to see whether an army can pass or not; where fodder is available and where not; who are the officers in every place; what is the size of that king’s army and how well it is armed and equipped; what is the standard of his table and his company; what is the organization and etiquette of his court and audience hall; does he play polo and hunt; what are his qualities and manners, his designs and intentions, his appearance and bearing; is he cruel or just, old or young; is his country flourishing or decaying; are his troops contented or not; are the peasants rich or poor; is he avaricious or generous; is he alert or negligent in affairs; is his wazir competent or the reverse, of good faith and high principles or of impure faith and bad principles; are his generals experienced and battle-tried or not; are his boon-companions polite and worthy; what are his likes and dislikes; in his cups is he jovial and good-natured or not; is he strict in religious matters and does he shew magnanimity and mercy, or is he careless; does he incline more to jesting or to gravity; and does he prefer boys or women. So that, if at any time they want to win over that king, or oppose his designs or criticize his faults, being informed of all his affairs they can think out their plan of campaign, and being aware of all the circumstances, they can take effective action, as happened to your humble servant in the time of The Martyr Sultan Alp Arslan (may Allah sanctify his soul). …
[Chapter XXIII: On Settling the Dues of All the Army]
The troops must receive their pay regularly. Those who are assignees of course have their salaries to hand independently as assigned; but in the case of pages who are not fit for holding fiefs, money for their pay must be made available. When the amount required has been worked out according to the number of troops, the money should be put into a special fund until the whole sum is in hand, and it must always be paid to them at the proper time. Alternatively the king may summon the men before him twice a year, and command that they be paid, not in such a way that the task be delegated to the treasury and they receive their money from there without seeing the king; rather the king should with his own hands put it into their hands (and skirts), for this increases their feelings of affection and attachment, so that they will strive more eagerly and steadfastly to perform their duties in war and peace. …
[Chapter XLI: On Not Giving Two Appointments to One Man; on Giving Posts to the Unemployed and Not Leaving Them Destitute; on Giving Appointments to Men of Orthodox Faith and Good Birth, and Not Employing Men of Perverse Sects and Evil Doctrine, Keeping the Latter at a Distance]
Enlightened monarchs and clever ministers have never in any age given two appointments to one man or one appointment to two men, with the result that their affairs were always conducted with efficiency and lustre. When two appointments are given to one man, one of the tasks is always inefficiently and faultily performed; and in fact you will usually find that the man who has two functions fails in both of them, and is constantly suffering censure and uneasiness on account of his shortcomings. And further, whenever two men are given a single post each transfers [his responsibility] to the other and the work remains forever undone. On this point there is a proverb which runs, “The house with two mistresses remains unswept; with two masters it falls to ruins.” One of the two thinks to himself, “If I take pains to do the work expediently, and take care not to let anything go wrong, our master will think that this is due to the capability and skill of my partner, not to my own diligent and patient efforts.” The other one has the same idea and thinks, “Why should I take trouble for nothing when it will go without praise or thanks? Whatever efforts and exertions I make, my master will suppose that my partner has done it.” Actually there will be constant confusion in the work, and if the manager says, “What is the cause of this inefficiency?” each man will say that it is the other’s fault. But when you go to the root of the matter and think intelligently, it is not the fault of either of them. It is the fault of the man who gave one appointment to two persons. And whenever a single officer is given two posts by the divan it is a sign of the incompetence of the wazir and the negligence of the king. Today there are men, utterly incapable, who hold ten posts, and if another appointment were to turn up, they would spend their efforts and money to get it; and nobody would consider whether such people are worthy of the post, whether they have any ability, whether they understand secretaryship, administration, and business dealings, and whether they can fulfill the numerous tasks which they have already accepted. And all the time there are capable, earnest, deserving, trustworthy, and experienced men left unemployed, sitting idle in their homes; and no one has the interest or judgment to enquire why one unknown, incapable, base-born fellow should occupy so many appointments, while there are well-known, noble, trusted, and experienced men who have no work at all, and are left deprived and excluded, particularly men to whom this dynasty is greatly indebted for their satisfactory and meritorious services. This is all the more extraordinary because in all previous ages a public appointment was given to a man who was pure alike in religion and in origin; and if he was averse and refused to accept it, they used compulsion and force to make him take the responsibility. So naturally the revenue was not misappropriated, the peasants were unmolested, assignees enjoyed a good reputation and a safe existence, while the king lived a life of mental and bodily ease and tranquillity. But nowadays all distinction has vanished; and if a Jew administers the affairs of Turks or does any other work for Turks, it is permitted; and it is the same for Christians, Zoroastrians and Qarmatis. Everywhere indifference is predominant; there is no zeal for religion, no concern for the revenue, no pity for the peasants. The dynasty has reached its perfection; your humble servant is afraid of the evil eye and knows not where this state of affairs will lead.
by Timothy May.
Hajiku 1435H / 2014, Insya-Allah
8 years ago