"Another proof is this: when your tyrannical kings have any doubt about the probity and purity of any man, they drive him out into the jungle. If the wild beasts do not tear him to pieces, they understand from that fact that he is righteous and devout; because every species recognises its own fellow, and the wild beasts knowing him to be righteous do not molest him. True it is 'One saint knows another.' Verily there are bad and vicious ones among the wild beasts, but why is this? are there not good and bad in every species? Even the beasts which are bad do not tear to pieces the good and righteous, but they devour the evil men. Thus God Almighty declares, 'I make tyrants to prevail over tyrants, that they may obtain the recompense of their sins.'"1

When the ambassador of the rapacious beasts finished this speech, a philosopher belonging to the company of Jins said, "He speaks the truth; those people who are good shun the bad and associate with the good, although these belong to a different species; and those who are bad flee from the good to go and associate with the wicked. If men were not evil and vicious, why should their devout and holy men go and dwell in the wilds and mountains, and there conceive affection for the wild beasts, notwithstanding that they belong to a distinct species. Between these and those there is no apparent similarity; still in good qualities they surely must be partners.” All the congregation of Jins said, "He speaks the truth— there is no doubt or uncertainty about it." The men on every side, when they heard this condemnation and censure, were greatly ashamed, and hung down their heads. Meanwhile evening came on, the court rose, and all taking leave, went to their own dwellings.

1 Kurán, Súrat, vi. v. 129.

CHAPTER XXIII.

Disputation between Man and the Parrot.

IN the morning all the men and animals attended the court of justice. The King told the men that if they had still any other proof of their claims to adduce, they were to state it. A Persian said, "There are many laudable qualities in us by which our claim is established." The King directed him to set them forth, and he said, “In our race there are kings, ministers, nobles, secretaries, financiers, revenue officers, magistrates, assistants, mace-bearers, servants, friends, allies, and many other classes besides these; rich men, gentlemen, humane men, scientific men, holy men, devotees, abstinent people, preachers, poets, learned men, virtuous men, judges, lawyers, súfís, grammarians, logicians, physicians, geometricians, astrologers, soothsayers, interpreters of dreams, alchemists, and magicians; men of trade, builders, weavers, cotton-carders, shoemakers, tailors, and other numerous classes. Of all these classes each one has its distinct morals and laudable qualities, and its distinct and approved institutes and arts. All these excellences and qualities are peculiar to us; the animals do not share in them. From this it is evident that we are the masters, and the animals our slaves."

When the man had ended his statement, the parrot said to the King, "This man is boasting about his many varieties. If he would consider the varieties of the birds, he would understand that, as opposed to these, the varieties of men

کر

are very few. But for every good sort among them I will name its opposite bad one, and for every honourable one a base one. Among the different sorts of them are to be found Nimrod, Pharaoh, infidels, adulterers, idolaters, atheists, deists, traitors, tyrants, highway robbers, thieves, knaves, pickpockets, rogues, liars, cheats, swindlers, hermaphrodites, whoremongers, ... dolts, fools, misers, and many others besides these, whose sayings and doings are incapable of expression. But we are preserved from all these, and besides, we are partakers of many praiseworthy qualities and pleasing virtues; for in our species also there are leaders and chiefs, friends and allies. Moreover, our chiefs excel the kings of men in justice and good government, because men cherish their subjects and soldiers merely for their own designs and benefit, and when their object is accomplished, then they take no further thought of their soldiers and people. But this is not the way with (real) chiefs.

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For good government and rule it is necessary that a king should always show consideration and kindness to his army and people. As God Almighty always shows mercy to His servants, in the same way it is right that every king should keep an eye of tenderness over his people. The chiefs of the animals always have consideration and kindness for the condition of their army and people. In this same way the chiefs of the ants, and of the birds also, are always engaged in making provisions and arrangements for their subjects. When they show any kindness and beneficence towards their soldiers and people, they do not want any return or reward for it. Neither do they cherish any expectation of good from their offspring as a return for having brought them up, like as men nurture their children, and afterwards exact service from them. Animals, having given birth to their young ones, supply them with food; they expect nothing from them afterwards; out of mere tenderness and kindness they nurture

and feed them. They keep their feet firm in the way of God, for He creates His servants, and gives them their daily bread, but has no expectation of gratitude from them. If these evil practices were not (common) among men, why should God command them to render thanks to Him and to their parents? He has not given this commandment to our progeny, because they do not exhibit infidelity and disobedience."

When the parrot reached this part of his speech, the doctors of the Jins said, "He speaks the truth." The men being ashamed, hung down their heads, and no one gave any answer. Thereupon the King asked one of the sages who the kings were who had been eulogised for their great consideration and kindness towards their people and soldiers. The sage replied, “Angels are meant by those kings. For whatever sorts, kinds, and varieties of animals there are, God has appointed angels for every one, to look after its protection and government. Among the tribes of angels also there are chiefs and leaders, who show consideration and kindness to their respective tribes."

The King inquired whence the angels derived this tenderness. He replied, "God Almighty in his mercy has conferred upon them this advantage. For there is no person in the world whose kindness amounts to the one hundred thousandth part of that kindness which God exhibits to His servants. So, when He created His servants, He appointed angels for the protection of every one of them. Their form and appearance He fashioned with great beauty and grace; He gave them intellectual powers, He granted to them all a knowledge of the useful and detrimental.1 For their rest (i.e., abodes) He created the sun, moon, constellations, and stars. He produced their daily food from the fruit and leaves of trees; and in fine, He bestowed on them blessings of every 1 "A knowledge of good and evil."

sort and kind. All this is a proof of His kindness and mercy."

The King asked who was the chief of those angels who had been appointed for the protection of men. The sage replied, "The reasonable soul; for since the time of Adam's creation this has been the partner of man's body. Those angels who, at the divine command, paid homage to Adam, they are called 'Animal Life,' and they are subject to the reasonable soul. They who did not pay homage are the passion of anger and the sensual lusts. They call this also Iblís (devil). The reasonable soul still remains among the descendants of Adam, in the same way as the corporeal form of Adam still survives. They are born, and they continue in that form, and in the day of judgment the sons of Adam will rise in that form, and enter into paradise."

The King asked how it was that the angels and the senses were not visible. The sage replied, "It is because they are ethereal and transparent, and are not perceptible by the mortal senses. The prophets and saints, however, through purity of heart, behold them, because their senses are free from the gloom of folly, they are watchful against the slumber of heedlessness, and their senses are similar to those of the angels. Hence they see them; and hearing their words, they communicate them to their fellows.”

The King having heard these details, said, "May God reward thee." Then he looked towards the parrot, and told him to finish his speech. He said, "This man maintains that there are many workmen and mechanics in his race; but this is no proof of his superiority, because among us also are many animals who share with them in those arts. Thus the fly (bee) possesses greater ability in building and repairing than their architects and engineers,1 för it builds its house without earth or bricks, or lime or mortar. In the drawing 1 Lit. "geometricians."