is not seemly. What person is that whom God Almighty has blessed with ever so many virtues and favours, and yet has not debarred him from some one favour which exceeds them all? Or who is the person that He has debarred from all these blessings, and upon whom He has not bestowed some one blessing which He has given to no other? There is no one in the world on whom all talents and blessings are bestowed. The bounties of the great disinterested Giver are not confined to any one species. His mercy is over all His works, but to one much, to another little. To one He has granted the rank of lordship, but on that same one also He has affixed the stigma of subjection. What dignity He has bestowed on the sun and moon- -light, conspicuity, greatness, altitude-all these excellences and distinctions He has bestowed upon them, to such a degree, indeed, that some people, in their ignorance, have deemed them gods. Still He has not preserved them from the infirmity of eclipses, in order that this might be conclusive to men of intelligence; for if they were gods they would never become dark nor wane. In the same way He has given light and brightness to all the stars; but at the same time He has also made this provision, that they are lost in the effulgence of the sun, and that all day and night they remain in revolution, so that the marks of the creature may be manifest in them. The condition of the Jins, men, and angels, is just the same; for if any one of them possesses very great talents, there is still some little defect. Perfection belongs to God only, to no other."

When the ass finished this speech, the bull said, "When God has imparted to some one person great blessings which He has given to no other, it behoves that person to show his gratitude for them—that is, he ought to let others share in those blessings. Thus God Almighty has given light to the sun, and it by its light carries comfort to all creation, and

does not make an obligation of it to any one. So also the moon and all the stars, each in their respective degrees, diffuse light over the world, and hold it no obligation upon any one. The same duty is incumbent on men, for God Almighty has conferred many blessings upon them, which they should impart to the animals, and make no favour thereof."

When the bull finished speaking, all the animals gnashed their teeth, wept, and began to say, “O just King, have mercy on us, and grant us deliverance from the tyranny of these oppressors!" When the King heard this, he looked towards all the doctors and sages of the Jins who were present, and asked if they had heard the statement made by the animals of the tyranny, cruelty, and violence of men. They replied, "We have heard, and it is all true. We see it by night and by day. Their tyranny is not hidden from any intelligent or sensible person. For the same reason the Jins also have left their (the men's) country, and have fled into the woods and wilds, and have hidden themselves in hills, mountains, and rivers. Through their bad conduct and evil character the Jins have entirely given up visiting inhabited places. But with all this even we get no deliverance from their malignity. So suspicious and mistrustful are they of us, that if any child, woman, or man is stupid, foolish, or sick, they say directly that the evil eye, or shadow of a Jin, has fallen on him. They have always got mistrust in their hearts, and are praying for protection against the malice of the Jins. But still no one has ever seen a Jin kill a man, or wound him, rob him of his clothes or commit a theft, break into any one's house, pick pockets, tear sleeves, break open the lock of any one's shop, slay a traveller, rebel against a king, plunder any one, or make any one captive. On the other hand, all these habits are to be found among them, and they remain intent upon one or other of them night and day.

Besides this, they never show remorse, nor do they watch against their faults.”

When he had done speaking, the mace-bearer cried aloud, "Gentlemen, it is now evening. The Court has risen; you are dismissed. Go to your homes, and attend again tomorrow morning."

CHAPTER VI.

Consultation between the King and the Wazir.

WH

HEN the King arose from his assembly, he spoke to Bedár, his wazír, in private, saying, “You have heard all the statements and rejoinders of the men and the animals; what advice have you now to offer? How ought the matter to be settled? What course seems best in your opinion?" The wazír was a very wise and prudent man. After making his obeisance, and invoking blessings, he proceeded to say, "It seems to me preferable that the King should call to his presence all the judges, lawyers, and sages of the Jins, and consult with them about the case. The quarrel is a serious one, and it is not clear to which side the right inclines. In such matters consultation is necessary, for in the counsels of three or four some plan is decided upon. Wise men and farseeing men should be careful never to enter upon such difficult matters without advice and counsel."

In accordance with this speech, the King gave orders that all the chiefs and nobles of the Jins should attend. So they all assembled according to the following specification :Judges of the race of Jupiter, lawyers of the race of Venus, wise men of the children of Bírán, sages of the race of Lukmán, experienced persons of the children of Hámán, intelligent persons of the children of Kaiwán, and persons of common sense of the children of Bahrám. The king ad dressed them, saying, “These men and beasts have come

complaining to us, and have taken refuge in our country. The animals all complain of the tyranny and violence of men. Now do you advise me what ought to be done with them, and how their business should be decided."

A learned sage of the race of Venus who was present, said, "In my opinion the proper course is for the animals to write out a statement of their circumstances, and of the oppression they have endured at the hands of men, and to take a legal opinion thereon from the learned. If any means of deliverance can be settled for them, the judges and lawyers will give a decree whether the men are to sell them, set them free, or show some kindness and mitigation of their harsh treatment. If the men do not obey this decision of the judges, and the animals flee from their tyranny, then it will be no fault or sin of theirs."

When the King heard this, he asked them what they had to say to it. They all replied that it was an exceedingly good proposition, and suitable for the occasion. But the Sahib-i 'azímat1 did not approve of it, and observed, “If these men agree to sell the animals, who will pay the price of them?" The lawyer said, "The King." Upon this, he asked from whence the King could get so much money. The lawyer said it would be paid from the public treasury. The Sahib-i 'azímat then said, “Is there so much wealth in the public treasury as to suffice for the price of them? Some men, too, may refuse to sell them. They have great need of the animals, and do not care for the price of them. Thus there are kings and ministers and many gentlemen who cannot move about without an equipage. They will never consent to sell them, and will oppose this decree."

The King then asked him what seemed good in his opinion,

1 A resolute or practical person. I have retained the original title, because it is difficult to find an equivalent word sufficiently definite, without using the word man, while the bearer of the name is a Fin.