(12) "Therefore it has been said that no bird is so wise as the swallow. If it sees a place unfit to dwell in, it will not bestow a glance thereon; and even though it should drop food there, it will leave the food and fly away. Now swallows fear man. Yet they dwell among men. Because there they find their natural abode." "And what is the meaning," enquired Yen Hui, "of no beginning and no end?" "The work goes on," replied Confucius, "and no man knoweth the cause. How then shall he know the end, or the beginning? There is nothing left to us but to wait." "And that man and God are One," said Yen Hui. "What does that mean?" "That man is," replied Confucius, "is from God. That God is, is also from God. That man is not God, is his nature. The Sage quietly waits for death as the end." When Chuang Tzŭ was wandering in the park at Tiao-ling, he saw a strange bird which came from the south. Its wings were seven feet across. Its eyes were an inch in circumference. And it flew close past Chuang Tzŭ's head to alight in a chestnut grove.

(620) was in most cases based on their experience of a previous life. There he saw the soul which had once been Orpheus choosing the life of a swan out of enmity to the race of women, hating to be born of a woman because they had been his murderers; he beheld also the soul of Thamyras choosing the life of a nightingale; birds, on the other hand, like the swan and other musicians, wanting to be men. The soul which obtained the twentieth 9 lot chose the life of a lion, and this was the soul of Ajax the son of Telamon, who would not be a man, remembering the injustice which was done him in the judgment about the arms. The next was Agamemnon, who took the life of an eagle, because, like Ajax, he hated human nature by reason of his sufferings. About the middle came the lot of Atalanta; she, seeing the great fame of an athlete, was unable to resist the temptation: and after her there followed the soul of Epeus the son of Panopeus passing into the nature of a woman cunning in the arts; and far away among the last who chose, the soul of the jester Thersites was putting on the form of a monkey. There came also the soul of Odysseus having yet to make a choice, and his lot happened to be the last of them all. Now the recollection of former toils had disenchanted him of ambition, and he went about for a considerable time in search of the life of a private man who had no cares; he had some difficulty in finding this, which was lying about and had been neglected by everybody else;

(90) And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out.

(47) Among the mythological creatures of the Mysteries were the harpies--projections into material substance of beings existing in the invisible world of Nature. They were described the Greeks as being composite, with the heads of maidens and the bodies of birds. The wings of the harpies were composed of metal and their flight was, accompanied by a terrible clanging noise. During his wanderings, Æneas, the Trojan hero, landed on the island of the harpies, where he and his followers vainly battled with these monsters. One of the harpies perched upon a cliff and there prophesied to Æneid that his attack upon them would bring dire calamity to the Trojans.

A sage went out to till his field, and saw a peacock busily engaged in destroying his own plumage with his beak. At seeing this insane self-destruction the sage could not refrain himself, but cried out to the peacock to forbear from mutilating himself and spoiling his beauty in so wanton a manner. The peacock then explained to him that the bright plumage which he admired so much was a fruitful source of danger to its unfortunate owner, as it led to his being constantly pursued by hunters, whom he had no strength to contend against; and he had accordingly decided on ridding himself of it with his own beak, and making himself so ugly that no hunter would in future care to molest him. The poet proceeds to point out that worldly cleverness and accomplishments and wealth endanger man's spiritual life, like the peacock's plumage; but, nevertheless, they are appointed for our probation, and without such trials there can be no virtue.

(6) The Navarrese selected well his time; Planted his feet on land, and in a moment Leaped, and released himself from their design. Whereat each one was suddenly stung with shame, But he most who was cause of the defeat; Therefore he moved, and cried: "Thou art o'ertakern." But little it availed, for wings could not Outstrip the fear; the other one went under, And, flying, upward he his breast directed; Not otherwise the duck upon a sudden Dives under, when the falcon is approaching, And upward he returneth cross and weary. Infuriate at the mockery, Calcabrina Flying behind him followed close, desirous The other should escape, to have a quarrel. And when the barrator had disappeared, He turned his talons upon his companion, And grappled with him right above the moat.

(13) "What manner of bird is this?" cried Chuang Tzŭ. "With strong wings it does not fly away. With large eyes it does not see." So he picked up his skirts and strode towards it with his cross-bow, anxious to get a shot. Just then he saw a cicada enjoying itself in the shade, forgetful of all else. And he saw a mantis spring and seize it, forgetting in the act its own body, which the strange bird immediately pounced upon and made its prey. And this it was which had caused the bird to forget its own nature. "Alas!" cried Chuang Tzŭ with a sigh, "how creatures injure one another. Loss follows the pursuit of gain." So he laid aside his bow and went home, driven away by the park-keeper who wanted to know what business he had there. For three months after this, Chuang Tzŭ did not leave the house; and at length Lin Chü asked him, saying, "Master, how is it that you have not been out for so long?" "While keeping my physical frame," replied Chuang Tzŭ, "I lost sight of my real self. Gazing at muddy water, I lost sight of the clear abyss. Besides, I have learnt from the Master as follows:—"When you go into the world, follow its customs." Now when I strolled into the park at Tiao-ling, I forgot my real self. That strange bird which flew close past me to the chestnut grove, forgot its nature. The keeper of the chestnut grove took me for a thief. Consequently I have not been out." When Yang Tzŭ went to the Sung State, he passed a night at an inn.

(22) This, too, it says, that of all precious birds the crow (valâgh) is the most precious. 23, Regarding the white falcon it says, that it kills the serpent with wings. 24. The magpie (kâskînak) bird kills the locust, and is created in opposition to it. 25. The Kahrkâs, dwelling in decay, which is the vulture, is created for devouring dead matter (nasâî); so also are the crow (valâk) and the mountain kite. 26. The mountain ox, the mountain goat, the deer, the wild ass, and other beasts devour all snakes. 27. So also, of other animals, dogs are created in opposition to the wolf species, and for securing the protection of sheep; the fox is created in opposition to the demon Khava; the ichneumon is created in opposition to the venomous snake (garzak) and other noxious creatures in burrows; so also the great musk-animal is created in opposition to ravenous intestinal worms (kadûk-dânak garzak). 28. The hedgehog is created in opposition to the ant which carries off grain, as it says, that the hedgehog, every time that it voids urine into an ant's nest, will destroy a thousand ants; when the grain-carrier travels over the earth it produces a hollow track; when the hedgehog travels over it the track goes away from it, and it becomes level. 29. The water-beaver is created in opposition to the demon which is in the water. 30. The conclusion is this, that, of all beasts and birds and fishes, every one is created in opposition to some noxious creature. 31. Regarding the vulture (karkâs) it says, that, even from his highest flight, he sees when flesh the size of a fist is on the ground; and the scent of musk is created under his wing, so that if, in devouring dead matter, the stench of the dead matter comes out from it, he puts his head back under the wing and is comfortable again. 32. Regarding the Arab horse they say, that if, in a dark night, a single hair occurs on the ground, he sees it. 33. The cock is created in opposition to demons and wizards, co-operating with the dog; as it says in revelation, that, of the creatures of the world, those which are co-operating with Srôsh, in destroying the fiends, are the cock and the dog. 34. This, too, it says, that it would not have been managed if I had not created the shepherd's dog, which is the Pasus-haurva, and the house watchdog, the Vis-haurva; for it says in revelation, that the dog is a destroyer of such a fiend as covetousness, among those which are in the nature (aîtîh) of man and of animals. 35. Moreover it says, that, inasmuch as it will destroy all the disobedient, when it barks it will destroy pain; and its flesh and fat are remedies for driving away decay and pain from men. 36. Aûharmazd created nothing useless whatever, for all these (kolâ aê) are created for advantage; when one does not understand the reason of them, it is necessary to ask the Dastûr ('high-priest'), for his five dispositions (khûk) are created in this way that he may continually destroy the fiend (or deceit).

A fowler went out to catch birds, and disguised himself by wrapping his head up in leaves and grass, so as to avoid frightening the birds away from his snare. A bird of some sagacity came near him, and suspected something wrong, but foolishly lingered near, and began to question him as to his business. The fowler said he was a hermit who had retired from the world and dressed himself in weeds for the health of his soul. The bird said he was surprised to see a Mosalman doing this in contravention of the Prophet's precept, "There is no monkery in Islam," and his repeated declarations that Islam involves association with the faithful and avoidance of a solitary life. The fowler replied that a solitary life was allowed in heathen countries for the soul's health. The bird then asked what the grains of wheat were that were strewed on the trap. The fowler replied that they were the property of an orphan, which had been deposited with him in consequence of his known probity. The bird then asked permission to eat some, as he was very hungry, and the fowler, with much pretended reluctance, allowed him to do so. The moment he touched the grain the trap closed upon him, and he found himself a prisoner. He then abused the fowler for his trickery, but the fowler said he had only himself to blame for his greediness in eating the food which belonged to an orphan. The moral is, that it is not destiny which leads people into afflictions, but their own errors and vices.

(94) Or canst secure thyself from his talons! The Koran cries out even to the last day, "O people, given up as a prey to ignorance, If ye have imagined me to be only empty fables, Ye yourselves who abuse me will see yourselves Annihilated, and made like a tale that is told!" A gnat came in from the garden and fields, And called on Solomon for justice, Saying, "O Solomon, you extend your equity Fish and fowl dwell under the shelter of your justice;

(1) Another bird said to the Hoopoe: ' I am effeminate, and can only hop from one branch to another. Sometimes I am wanton and dissolute, at other times I am abstinent. Sometimes my desires drag me to the taverns, sometimes my spirit draws me to prayer. Sometimes, in spite of myself, Satan leads me astray; at other times angels guide me back. Between these two I am in the pit and the prison; what can I do save lament, like Joseph?'

The Hoopoe replied: 'This happens to every man, according to his nature. If we had been guiltless from the beginning God would not have had to send his messengers and prophets. Through obedience you can attain felicity. O you who loll in the sweating room of indolence and yet are full of idle wishes, while you continue to feed the dog of desire your nature is worse than that of an impotent hermaphrodite.'

(41) Which was best, its head or its tail?" He replied, "If its face was towards the town, And its tail to the villages, then its face was best. But if its tail was towards the town, and its face Towards the villages, then prefer its tail to its face." A bird flies with its wings towards its nest, If a lover be befouled with good and evil, Yet regard not these; regard rather his aspiration. Though a falcon be all white and unmatched in form, And if an owl fixes his affection on the king,

A certain falcon lost his way, and found himself in the waste places inhabited by owls. The owls suspected that he had come to seize their nests, and all surrounded him to make an end of him. The falcon assured them that he had no such design as they imputed to him, that his abode was on the wrist of the king, and that he did not envy their foul habitation. The owls replied that he was trying to deceive them, inasmuch as such a strange bird as he could not be a favorite of the king. The falcon repeated that he was indeed a favorite of the king, and that the king would assuredly destroy their houses if they injured him, and proceeded to give them some good advice on the folly of trusting to outward appearances. He said, "It is true I am not homogeneous with the king, but yet the king's light is reflected in me, as water becomes homogeneous with earth in plants. I am, as it were, the dust beneath the king's feet; and if you become like me in this respect, you will be exalted as I am. Copy the outward form you behold in me, and perchance you will reach the real substance of the king."

(1) Then all the birds, one after another, began to make foolish excuses. If I do not repeat them, pardon me, reader, for it would take too long. But how can such birds hope to entangle the Simurgh in their claws? So the Hoopoe continued her discourse:

'He who prefers the Simurgh to his own life must struggle bravely with himself. If your gizzard will not digest a single grain how shall you share in the feasting of the Simurgh? When you hesitate over a sip of wine how will you drink a large cup, O paladin? If you have not the energy for an atom how shall you find the treasure of the sun? If you can drown in a drop of water, how will you go from the depths of the sea to the heavenly heights? This is not a simple perfume; and neither is it a task for him who has not a clean face,' When the birds had thought this over they again spoke to the Hoopoe: 'You have taken upon yourself the task of showing us the way, you, the best and most powerful of birds. But we are feeble, with neither down nor feathers, so how shall we be able at last to reach the Sublime Simurgh? If we should arrive it would be a miracle. Tell us something

about this marvellous Being by means of a similitude, or, blind as we are, we shall understand nothing of the mystery If there were some relation between this Being and ourselves it would be much easier for us to set out. But, as we see it, he may be compared to Solomon, and we to begging ants. How can an insect in the bottom of a pit mount up to the great Simurgh? Shall royalty be the portion of the beggar?'

(1) Then came the Parrot with sugar in her beak, dressed in a garment of green, and round her neck a collar of gold. The hawk is but a gnat beside her brilliance; earth's green carpet is the reflection of her feathers, and her words are distilled sugar. Listen to her: 'Vile men whose hearts are iron have shut me in a cage, so charming am I. Held fast

in this prison I long for the source of the water of immortality guarded by Khizr. Like him I am clothed in green, for I am a Khizr among birds. I should like to go to the source of this water, but a moth has not strength to lift itself to the Simurgh's great wing; the spring of Khizr is enough for me.'

The Hoopoe replied: 'O you who have no idea of felicity! He who is not willing to renounce his life is no man. Life has been given to you so that for an instant you may have a worthy friend. Set out upon the Way, for you are not an almond you are only the shell. Join the company of worthy men and enter freely in their Way.'

(1) Then came the Sparrow, of feeble body and tender heart, trembling like a flame from head to foot. She said: 'I am dumbfounded and crestfallen. I don't know how to exist, and I am frail as a hair. I have no one to help me and I have not the strength of an ant. I have neither down nor feathers - nothing. How can a weakling like me make her way to the Simurgh? A sparrow could never do it. There is no lack of those in the world who seek this union, but for a being such as I it is not becoming. I do not wish to begin such a toilsome journey for something I can never reach. If I should start out for the court of the Simurgh I should be consumed on the way. So since I am not at all fitted for this enterprise I shall be content to seek here my Joseph in the well. If I find him and draw him out I shall soar with him from the fish to the moon.'

The Hoopoe replied: 'O you, who in your despondency are sometimes sad, sometimes gay, I am not deceived by these artful pleas. You are a little hypocrite. Even in your humility you show a hundred signs of vanity and pride. Not another word, sew up your lips and put your foot forward. If you bum, you will burn with the others. And don't compare yourself with Joseph!'

(3) A fly in search of honey saw a beehive in a garden. The desire for honey put her into such a state that you would have taken her for an Azad, and she called out: ' I will give an obol to anyone who will help me get into this hive.' Someone took pity on her, and for an obol helped her in. But no sooner was she in than her legs became stuck in the honey. Though she fluttered her wings and skipped about it became worse, and she moaned: 'This is tyranny, this is poison. I am caught. I gave an obol to get in but would gladly give two to get out. '

'In this Valley,' continued the Hoopoe, 'no one must remain inactive, and one must enter it only after having reached a certain stage of development. Now it is time to work instead of living in uncertainty and passing one's time heedlessly. Rouse yourself from apathy, renounce inner and outer attachments, and cross this difficult valley; for if you do not renounce them you will become more heedless than the worshippers of many gods, and you will never become self-sufficient,'

(" 4)

(1) The Heron came in all haste and at once began to speak about himself. ' My charming house is near the sea among the lagoons, where none hears my song. I am so inoffensive that no one complains of me. Sad and melancholy, I stand pensively on the salt sea's verge, my heart filled with longing for the water, for if there were none what would become of me! But since I am not one of those who dwell in the sea, I am like to die, my lips parched, on its shore. Though the waters boil and the waves break at my feet, I cannot swallow a single drop; yet if the ocean should lose even a little of its water my heart would burn with vexation. For a creature such as I my passion for the sea is enough. I have not the strength to go in quest of the Simurgh, so I ask to be excused. How could one like me, who seeks only a drop of water, possibly attain union with the Simurgh?'

Said the Hoopoe: 'O ignorant of the sea, don't you know that it is full of crocodiles and other dangerous creatures? Sometimes its water is bitter, sometimes salt; sometimes it is calm, sometimes boisterous; always changing, never stable; sometimes it flows, sometimes it ebbs. Many great ones have been swallowed up in its abyss. The diver in its depths holds his breath lest he should be thrown up like a straw. The sea is an element devoid of loyalty. Do not trust it or it will end by submerging you. It is resdess because of its love for its friend. Sometimes it rolls great billows, sometimes it roars. Since the sea cannot find what it desires, how will you find

there a resting place for your heart! The ocean is a rill which rises in the way that leads to its friend; why then should you remain here content, and not strive to see the face of the Simurgh?'

(1) Fear and apprehension drew plaintive cries from the birds as they faced a road without end, where the strong wind of detachment from earthly things split the vault of heaven. In their anxiety they crowded together and asked the Hoopoe

for advice. They said: 'We do not know how we should present ourselves to the King with due reverence. But you have been in the presence of Solomon, and know the usages of etiquette. Also you have ascended and descended this road, and many times flown round the earth. You are our Imam, to bind and to loose. We ask you now to go up into the minabar and instruct us. Tell us about the road and about the King's court and the ceremonies there, for we do not wish to behave foolishly. Also, all kinds of difficulties arise in our minds, and for this journey one needs to be free from disquiet. We have many questions to ask, and we wish you to resolve our misgivings, otherwise we shall not see clearly on this long road.'

The Hoopoe then set the crown on her head, sat on her throne and disposed herself to speak to them. When the army of birds was ranged in front of her in ranks, the Nightingale and the Turtle-dove went up and as two readers with the same voice together gave forth a melody so sweet that all who heard were lifted out of themselves. Then one after another, a number of birds went up to her to speak about their difficulties and to make excuses.

(2) Even thus, relieved from the delay of waiting, That murmuring of the eagle mounted up Along its neck, as if it had been hollow. There it became a voice, and issued thence From out its beak, in such a form of words As the heart waited for wherein I wrote them. "The part in me which sees and bears the sun In mortal eagles," it began to me, "Now fixedly must needs be looked upon; For of the fires of which I make my figure, Those whence the eye doth sparkle in my head Of all their orders the supremest are. He who is shining in the midst as pupil Was once the singer of the Holy Spirit, Who bore the ark from city unto city; Now knoweth he the merit of his song, In so far as effect of his own counsel, By the reward which is commensurate. Of five, that make a circle for my brow, He that approacheth nearest to my beak Did the poor widow for her son console; Now knoweth he how dearly it doth cost Not following Christ, by the experience Of this sweet life and of its opposite.