(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?"

A PARTY of travelers lost their way in a wilderness, and were well nigh famished with hunger. While they were considering what to do, a sage came up and condoled with them on their unfortunate plight. He told them that there were many young elephants in the adjacent woods, one of which would furnish them an ample meal, but at the same time he warned them that if they killed one, its parents would in all probability track them out and be revenged on them for killing their offspring. Shortly after the travelers saw a plump young elephant, and could not resist killing and eating it. One alone refrained. Then they lay down to rest; but no sooner were they fast asleep than a huge elephant made his appearance and proceeded to smell the breath of each one of the sleepers in turn. Those whom he perceived to have eaten of the young elephant's flesh he slew without mercy, sparing only the one who had been prudent enough to abstain.

(363) The lion also rules over the body of the wise man; also the tyrant rules over it alone.

Some Hindoos were exhibiting an elephant in a dark room, and many people collected to see it. But as the place was too dark to permit them to see the elephant, they all felt it with their hands, to gain an idea of what it was like. One felt its trunk, and declared that the beast resembled a water-pipe; another felt its ear, and said it must be a large fan; another its leg, and thought it must be a pillar; another felt its back, and declared the beast must be like a great throne. According to the part which each felt, he gave a different description of the animal. One, as it were, called it "Dal" and another "Alif."

In the book of Kalila and Damna a story is told of a lion who held all the beasts of the neighborhood in subjection, and was in the habit of making constant raids upon them, to take and kill such of them as he required for his daily food. At last the beasts took counsel together, and agreed to deliver up one of their company every day, to satisfy the lion's hunger, if he, on his part, would cease to annoy them by his continual forays. The lion was at first unwilling to trust to their promise, remarking that he always preferred to rely on his own exertions; but the beasts succeeded in persuading him that he would do well to trust Providence and their word. To illustrate the thesis that human exertions are vain, they related a story of a man who got Solomon to transport him to Hindustan to escape the angel of death, but was smitten by the angel the moment he got there. Having carried their point, the beasts continued for some time to perform their engagement. One day it came to the turn of the hare to be delivered up as a victim to the lion; but he requested the others to let him practice a stratagem. They scoffed at him, asking how such silly beast as he could pretend to outwit the lion. The hare assured them that wisdom was of God, and God might choose weak things to confound the strong. At last they consented to let him try his luck. He took his way slowly to the lion, and found him sorely enraged. In excuse for his tardy arrival he represented that he and another hare had set out together to appear before the lion, but a strange lion had seized the second hare, and carried it off in spite of his remonstrances. On hearing this, the lion was exceeding wroth, and commanded the hare to show him the foe who had trespassed on his preserves. Pretending to be afraid, the hare got the lion to take him upon his back, and directed him to a well. On looking down the well, the lion saw in the water the reflection of himself and of the hare on his back; and thinking that he saw his foe with the stolen hare, he plunged in to attack him, and was drowned, while the hare sprang off his back and escaped. This folly on the part, of the lion was predestined to punish him for denying God's ruling providence. So Adam, though he knew the names of all things, in accordance with God's predestination, neglected to obey a single prohibition, and his disobedience cost him dearly.

(9) When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth the spoils.

(589) the lion-like qualities, but to starve and weaken the man, who is consequently liable to be dragged about at the mercy of either of the other two; and he is not to attempt to familiarize or harmonize them with one another—he ought rather to suffer them to fight and bite and devour one another. Certainly, he said; that is what the approver of injustice says. To him the supporter of justice makes answer that he should ever so speak and act as to give the man within him in some way or other the most complete mastery over the entire human creature. He should watch over the many-headed monster like a good husbandman, fostering and cultivating the gentle qualities, and preventing the wild ones from growing; he should be making the lion-heart his ally, and in common care of them all should be uniting the several parts with one another and with himself. Yes, he said, that is quite what the maintainer of justice say. And so from every point of view, whether of pleasure, honour, or advantage, the approver of justice is right and speaks the truth, and the disapprover is wrong and false and ignorant? Yes, from every point of view. Come, now, and let us gently reason with the unjust, who is not intentionally in error. ‘Sweet Sir,’ we will say to him, ‘what think you of things esteemed noble and ignoble?

(60) Why dost thou love that wild Beast so much, which does but afflict thee? And besides, thou canst not take it with thee, neither does it belong to thee, but to the World; let the World do what it will with it, stay thou with me; it is but a little While before thy Beast breaks, and then thou art unbound, and abidest with me.

(89) And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs oppressed the sheep.

(5) The sages look with equal eye on a Brahmana endowed with knowledge and humility, on a cow, on an elephant, on a dog and on the outcaste who feeds on dog’s flesh.

(24) By perfectly concentrated Meditation on power, even such power as that of the elephant may be gained.

(1) Then they made the small wild animals, the guardians of the woods, the spirits of the mountains, the deer, the birds, pumas, jaguars, serpents, snakes. vipers, guardians of the thickets. And the Forefathers asked: 'Shall there be only silence and calm under the trees, under the vines? It is well that hereafter there be someone to guard them."

(12) Enkidu... his utterly depleted(?) body, his knees that wanted to go off with his animals went rigid; Enkidu was diminished, his running was not as before. But then he drew himself up, for his understanding had broadened. Turning around, he sat down at the harlot's feet, gazing into her face, his ears attentive as the harlot spoke. The harlot said to Enkidu: "You are beautiful," Enkidu, you are become like a god. Why do you gallop around the wilderness with the wild beasts? Come, let me bring you into Uruk-Haven, to the Holy Temple, the residence of Anu and Ishtar, the place of Gilgamesh, who is wise to perfection, but who struts his power over the people like a wild bull. What she kept saying found favor with him. Becoming aware of himself, he sought a friend. Enkidu spoke to the harlot: "Come, Shamhat, take me away with you to the sacred Holy Temple, the residence of Anu and Ishtar, the place of Gilgamesh, who is wise to perfection, but who struts his power over the people like a wild bull.

(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.'

(1) Hsü Wu Kuei, introduced by Nü Shang, went to see Wu Hou of Wei. The Prince greeted him sympathisingly, and said, "You are suffering, Sir. You must have endured great hardships in your mountain life that you should be willing to leave it and visit me." "It is I who should sympathise with your Highness, not your Highness with me," answered Hsü Wu Kuei. "If your Highness gives free play to passion and yields to loves and hates, then the natural conditions of your existence will suffer. And if your Highness puts aside passion and abjures loves and hates, then your senses of sight and hearing will suffer. It is I who should sympathise with your Highness, not your Highness with me." The Prince was too astonished to reply; and after a while Hsü Wu Kuei continued, "I will try to explain to your Highness how I judge of dogs. The lowest in the scale will eat their fill and then stop, like a cat. Those of the middle class are as though staring at the sun. The highest class are as though they had parted with their own individuality. "But I do not judge of dogs as well as I judge of horses. I judge of horses as follows. Their straightness must be that of a line. Their curve must be that of an arc. Their squareness, that of the square. Their roundness, that of the compasses. These are the horses of the State. They are not equal to the horses of the Empire. The horses of the Empire are splendid. They move as though anxious to get along, as though they had lost the way, as though they had parted with their own individuality. Thus, they outstrip all competitors, over the unstirred dust, out of sight!"

(6) It is related that once Farouk and Masoud were present at a review of Mahmud's army, which consisted of innumerable

elephants, horses and troops, so that the earth was as though covered with ants and locusts. Ayaz and Hassan accompanied Mahmud who was seated on a high place.

As the immense army marched past them the great monarch unloosed his tongue and said to Ayaz: 'My son, all these elephants and horses and men of mine are now yours, for my love for you is such that I look on you as king.' Although these words were said by the renowned Mahmud, Ayaz appeared indifferent and unmoved; he neither thanked the king nor commented. Hassan, astonished, said to him: 'Ayaz, a King has honoured you, a simple slave, and you show not the least sign of gratitude; you neither bow nor prostrate yourself in token of respect.' Ayaz thought a little and then said: 'I must give two answers to your reproach: the first is that if I, who have neither stability nor position, wish to show my devotion to the King, I can only fall in the dust before him in a sort of humiliation or else sing his praises in a whining voice. Between doing too much or too little it is better to do nothing. The slave is the King's, and his respect for the King is taken for granted. As for the honour this fortunate monarch has done me, if the two worlds should proclaim his praises their testimony would not be equal to his merit. If I do not behave ostentatiously and protest my fidelity it is because I feel I am not worthy to do so.'

Hassan said: 'O Ayaz, I see now that you are grateful, and I give you credit for being worthy of a hundred favours.' Then he added, 'Now give me the second answer.' But Ayaz said, ' I cannot speak freely before you, I can only do so if I am alone with the King. You are not Mahram of the secret.' So the king asked Hassan to leave them, and when there was neither 'we' nor 'I' Ayaz said: 'When the King deigns to cast his eyes on me he annihilates my existence by the brightness of his rays. Since in the light of his glorious

(" 9)

sun I no longer exist, how shall I prostrate myself? Ayaz is his shadow, lost in the sun of his face.'

(37) And if the lion becometh the friend of the ox and maketh peace with him, And if he is bound under one yoke with him and plougheth with him, Then shall I make peace with thee.

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.

(6) "What does that mean?" asked the Duke. "In the State of Lu," said T'ien, "there was a man named Shan Pao. He lived on the mountains and drank water. All worldly interests he had put aside. And at the age of seventy, his complexion was like that of a child. Unluckily, he one day fell in with a hungry tiger who killed and ate him. "There was also a man named Chang I, who frequented the houses of rich and poor alike. At the age of forty he was attacked by some internal disease and died. "Shan Pao took care of his inner self, and a tiger ate his external man. Chang I took care of himself externally, but disease attacked him internally. These two individuals both omitted to whip up the laggards." Confucius said, "Neither affecting obscurity, nor courting prominence, but unconsciously occupying the happy mean,—he who can attain to these three will enjoy a surpassing fame. "In dangerous parts, where one wayfarer out of ten meets his death, fathers and sons and brothers will counsel each other not to travel without a sufficient escort. Is not this wisdom? And there where men are also greatly in danger, in the lists of passion, in the banquet hour, not to warn them is error indeed." The Grand Augur, in his ceremonial robes, approached the shambles and thus addressed the pigs:— "How can you object to die? I shall fatten you for three months. I shall discipline myself for ten days and fast for three. I shall strew fine grass, and place you bodily upon a carved sacrificial dish. Does not this satisfy you?"

(87) And one said unto me: 'Remain here till thou seest everything that befalls those elephants, camels, and asses, and the stars and the oxen, and all of them.'