(89) And they began to bring forth beasts of the field and birds, so that there arose different geneANSWER: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull.

(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).

(8) And we are to know, that there was a great Difference in the Beasts before the Curse; for some (viz. the tame ones) were very near of Kin to the Element, with whom Man should have had Joy and Delight; on the contrary, some, viz. the wild ones, which fly from Man, [were very near of Kin] to the four Elements; for the Causes of those Wonders stuck wholly in the Essences, and they were very well known and seen in the Light of the Life in the Knowledge of the Virgin. There is nothing so deep that Man cannot search into, and see it most assuredly, if he does but put away the Vail, and look (through the Tables graven through) with Joshua, into the promised Land.

(5) And for this cause it comes to pass that these are called the “sacred animals” by the Egyptians, and that each several state gives service to the souls of those whose souls have been made holy, while they were still alive; so that [the several states] are governed by the laws [of their peculiar sacred animals], and called after their names. It is because of this, Asclepius, those [animals] which are considered by some states deserving of their worship, in others are thought otherwise; and on account of this the states of the Egyptians wage with each other frequent war. XXXVIII

(188) Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.

(415) Not in the present generation, he replied; there is no way of accomplishing this; but their sons may be made to believe in the tale, and their sons’ sons, and posterity after them. I see the difficulty, I replied; yet the fostering of such a belief will make them care more for the city and for one another. Enough, however, of the fiction, which may now fly abroad upon the wings of rumour, while we arm our earth-born heroes, and lead them forth under the command of their rulers. Let them look round and select a spot whence they can best suppress insurrection, if any prove refractory within, and also defend themselves against enemies, who like wolves may come down on the fold from without; there let them encamp, and when they have encamped, let them sacrifice to the proper Gods and prepare their dwellings. Just so, he said. And their dwellings must be such as will shield them against the cold of winter and the heat of summer. I suppose that you mean houses, he replied. Yes, I said; but they must be the houses of soldiers, and not of shop-keepers. What is the difference? he said. That I will endeavour to explain, I replied. To keep watch-dogs, who, from want of discipline or hunger, or some evil habit or other, would turn upon the sheep and worry them, and behave not like dogs but wolves, would be a foul and monstrous thing in a shepherd? Truly monstrous, he said.

(11) "Do you not know that those who keep tigers do not venture to give them live animals as food, for fear of exciting their fury when killing the prey? Also, that whole animals are not given, for fear of exciting the tigers' fury when rending them? The periods of hunger and repletion are carefully watched in order to prevent such outbursts. The tiger is of a different species from man; but the latter too is manageable if properly managed, unmanageable if excited to fury. "Those who are fond of horses surround them with various conveniences. Sometimes mosquitoes or flies trouble them; and then, unexpectedly to the animal, a groom will brush them off, the result being that the horse breaks his bridle, and hurts his head and chest. The intention is good, but there is a want of real care for the horse. Against this you must be on your guard." A certain artisan was travelling to the Ch'i State. On reaching Ch'ü-yüan, he saw a sacred li tree, large enough to hide an ox behind it, a hundred spans in girth, towering up ten cubits over the hill top, and carrying behind it branches, many tens of the smallest of which were of a size for boats. Crowds stood gazing at it, but our artisan took no notice, and went on his way with out even casting a look behind. His apprentice however gazed his fill, and when he caught up his master, said, "Ever since I have handled an adze in your service, I have never seen such a splendid piece of timber as that. How was it that you, sir, did not care to stop and look at it?"

(393) 689 To say: Thy protective -sycamore is thy corn; thy corn is thy protective-sycamore. 689 Thy tail shall be in thy mouth, combat-serpent. Turn thyself . around thy turning, great bull. 669 ----- his (?) --- the Great escaped from him whom he had charmed. 689 S-t-serpent, protect thyself against the earth; s-t-serpent, protect thyself against Geb

Some animals are tame, such as the bull, the donkey, and the like, while others are wild and live off in the wild. People plow fields with tame animals, and as a result people are nourished, together with animals, whether tame or wild. So also the perfect human plows with powers that are tame and prepares everything to come into being. Thus the whole place has stability, good and evil, right and left. The holy spirit tends everything and rules over [all] the powers, whether tame or wild and running loose. For the spirit is [resolved] to corral them, so that they cannot escape even if [they] wish.

(89) And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild beasts, and those wild beasts began to tear in pieces those sheep.

(62) And although the Driver compasses thee about, and will fetch thee away, yet there is a limit for thy Beast, how far it shall go, the Hunter cannot break [or destroy] it sooner than the limited Time; and then if he breaks it, or it is done only for [the Manifesting of] God's Deeds of Wonder, and for thy best Good; all thy Stripes in the thorny Bath shall stand in my Kingdom for a fair Ensign of thy Victory; and moreover, thou shalt have great Joy in it, before the Angels of God, in that thou hast despised the Hunter, and art gone out of a wild Birth into an angelical one. O how thou wilt rejoice, when thou shalt think upon thy wild Beast, which plagued thee Day and Night, in that thou art 0 loosed from it.

(2) He who thus knows these Revatîs, as interwoven in animals, becomes rich in animals , he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.'

(7) So also it is very clear and manifest, that before the Curse there grew not such venomous [or poisonous] Thorns and Thistles, and poisonous Fruits; and if God had not cursed the Earth (from the [one] Element) then no Beast should have been so fierce and [mischievous or] evil; for God said, Let the Earth be cursed for thy Sake. From whence now is also arisen the Disobedience of the Beasts towards Man, and their Wildness, [or flying in their Face,] as also, that they are so [cruel,] fierce, [mischievous,] and evil, and that Man must hide himself from their fierce Rage and Fury;] whereas God (in the Creation) gave all into his Power, all Beasts of the Field should be in Subjection under him, which now is quite contrary; for Man is become a Wolf to them [in devouring the Beasts,] and they are [like] Lions against him, and there is mere Eternity against one another; he can scarce order the tame Beasts, much less the wild.

(2) Every existing creature manifests some aspect of the intelligence or power of the Eternal One, who can never be known save through a study and appreciation of His numbered but inconceivable parts. When a creature is chosen, therefore, to symbolize to the concrete human mind some concealed abstract principle it is because its characteristics demonstrate this invisible principle in visible action. Fishes, insects, animals, reptiles, and birds appear in the religious symbolism of nearly all nations, because the forms and habits of these creatures and the media in which they exist closely relate them to the various generative and germinative powers of Nature, which were considered as prima-facie evidence of divine omnipresence.

(89) And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to cry aloud on account of their little ones, and to complain unto their Lord.

(8) And as to this Decad of the Sephiroth, restrain thy lips from comment, and thy mind from thought of them, and if thy heart fail thee return to thy place; therefore is it written, "The living creatures ran and returned," and on this wise was the covenant made with us.

(1) Not yet had Nessus reached the other side, When we had put ourselves within a wood, That was not marked by any path whatever. Not foliage green, but of a dusky colour, Not branches smooth, but gnarled and intertangled, Not apple-trees were there, but thorns with poison. Such tangled thickets have not, nor so dense, Those savage wild beasts, that in hatred hold 'Twixt Cecina and Corneto the tilled places. There do the hideous Harpies make their nests, Who chased the Trojans from the Strophades, With sad announcement of impending doom; Broad wings have they, and necks and faces human, And feet with claws, and their great bellies fledged; They make laments upon the wondrous trees. And the good Master: "Ere thou enter farther, Know that thou art within the second round," Thus he began to say, "and shalt be, till Thou comest out upon the horrible sand; Therefore look well around, and thou shalt see Things that will credence give unto my speech." I heard on all sides lamentations uttered, And person none beheld I who might make them, Whence, utterly bewildered, I stood still.

(20) Man's veneration for trees as symbols of the abstract qualities of wisdom and integrity also led him to designate as trees those individuals who possessed these divine qualities to an apparently superhuman degree. Highly illumined philosophers and priests were therefore often referred to as trees or tree men--for example, the Druids, whose name, according to one interpretation, signifies the men of the oak trees, or the initiates of certain Syrian Mysteries who were called cedars; in fact it is far more credible and probable that the famous cedars of Lebanon, cut down for the building of King Solomon's Temple, were really illumined, initiated sages. The mystic knows that the true supports of God's Glorious House were not the logs subject to decay but the immortal and imperishable intellects of the tree hierophants.

(90) And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it.

(92) Sound the note of every bird that draws near; When God sent, thee to the birds, To the predestinarian bird talk predestination, To the bird with broken wings preach patience, To the patient well-doer preach comfort and pardon, To the spiritual 'Anka relate the glories of Mount Qaf, To the pigeon preach avoidance of the hawk, To the lordly hawk mercy and self-control; As for the bat, who lingers helpless in the dark, Acquaint him with the society of the light;