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pointed on the establishment of the Company Bahádur in a position subordinate to himself.

After a short time, upon the recommendation of that distinguished gentleman, the cream of the learned of the age, and the chief of the most accomplished scholars, the Professor of Hindí, Captain John William Taylor, (may his fortune endure!) the writer Ikrám 'Alí, was directed to translate into the Urdú language the work called "Ikhwanu-s Safa,” which is (a work) upon the contentions between mankind and the beasts; but his instructions were to make the translation very easy, so that no abstruse words might appear therein; and as the scientific phrases and speeches of the original text are not free from difficulty, he was directed to run his pen through such passages, and to reproduce only the gist of the dispute. In compliance with this instruction, the writer has written in the Urdú idiom merely the pith of the matter. He has expunged some speeches, and he has omitted several scientific technicalities, which were not germane to the point in dispute; but some speeches, and some mathematical and other technicalities, which bear upon the subject under discussion, have been retained.

But, in fact, if the style and polish of this composition are duly considered, every speech is a mine of eloquence, and every passage a store of brilliant expression. Ordinary people attending only to the surface of the work, learn only about the subject in dispute; but learned men, who look into particulars, experience pleasure in discovering from the exact meaning of the phrases, little points and facts relating to God.

The authors of this work were Abú Salmán, Abú-l Hasan, Abú Ahmad, and others—ten men, who dwelt in communion at Basra, and spent all their days in the investigation of scientific and religious matters. They wrote fifty-one works, chiefly upon the marvellous and occult sciences, and this book, treating of the contention between men and the beasts, is one of them. The arguments, rational and descriptive,1 are well stated. In the end, after much discussion, the men prevail. The aim of the work is simply to show from this contention the (superior) perfections of man ; and so at the end of the work it is stated that those points in which men prevailed over the animals were in those theological sciences and dogmas which the writers have treated of in their fiftyone works. In this book the object was to set forth the various truths and dogmas by the mouths of animals, so that heedless people, by seeing this, might have a desire to attain to those perfections.

This translation was made in the year 1825 Hijrí, or 1810 A.D., in the time of the government of that noblest of dignified nobles, the cream of powerful princes, the Hatim of the age and the Plato of the time, chief of chiefs and hero of heroes, Nawab Governor-General Lord Minto, Bahádur. May his prosperity endure!

1'Akli-intellectual or rational; nakli, descriptive or illustrative, historical or traditional..

CHAPTER I.

On the beginning of the Creation of the Human Race1—On their contention with the Animals-On their seeking justice in the presence of the wise King Bíwarásb, and on that Sage's summoning the Men before him.

WRITI

RITERS have thus recorded the circumstances of the first appearance of the human race:-So long as men were few in number, through fear of the animals they used to run away and hide themselves in caves; and from fear and dread of wild beasts they used to take refuge in the hills and mountains. There was not even so much feeling of security as that three or four men could join together, carry on agriculture, and take their food. What mention can there be, then, of their weaving clothes and covering their bodies? In fine, they used to eat whatever fruits and vegetables of the jungle they could obtain, and used to cover their bodies with leaves of the trees. In the cold weather they dwelt in warm places, and during the heats they used to choose a dwelling in cool districts.

When in that condition a short period had passed, and their

1 Sons of Adam.

A

offspring had multiplied, the anxiety about animals and wild beasts,1 which had filled the heart of every one, entirely disappeared. Afterwards they founded many forts and cities, villages and towns, and began to dwell therein in comfort. They prepared the implements for carrying on agriculture; and every man engaged in his own occupation. Catching animals in snares, they took to using them for riding and bearing burdens, for agriculture and cultivation. The elephants and horses, camels and asses, and the numerous animals which were always roaming about the woods and wilds like unbridled camels,2 and wherever their hearts desired were picking the fine green herbage as they found it, without any one to interfere with them, now had their shoulders galled with their labours by night and by day: holes were formed in their backs, and although they screamed and cried greatly, still, when did these lords of men ever give ear to them? Many beasts, through fear of capture, fled into remote deserts and forests. The birds, also, having forsaken their roosting-places, took their young ones with them, and flew away from the country of the men. Every man had the fancy that the animals were their slaves, and with what frauds and wiles did they make snares and nets and pursue them!

In this state of conflict a long time passed, until God Almighty sent Muhammad Mustafa, the last of the Prophets, (the peace of God and rest be upon him!) for the guidance of mankind. The true Prophet made known to all sinners the way of righteousness. Many Jins also obtained the blessing of the true faith and the honour of Islam. When after this also an age had passed, Bíwarásb, the sage of the Jins,

1 Dám o dad-harmless and rapacious beasts.

2 Shutur i bemahár—a camel without the piece of wood in the nose by which he is guided and controlled. The phrase is used in the sense of "independent, refractory, uncontrolled."

whose cognomen was "Brave King," became the monarch of the Jins. He was so just that in his reign the tiger and the goat used to drink water at one ghāt,-what possibility could there be then of any thag, thief, swindler, or rogue getting to dwell in his dominions? The island called Balásághún, which is situated near the equator, was the royal residencel of that just king.

It happened that a ship carrying men, being in distress through contrary winds, touched the shore of that island. All the merchants and learned men that were in the ship landed and began to explore the country. They perceived that it was a place of wondrous beauty; flowers and fruits of all kinds were hanging on the trees; streams were flowing on every side; the animals grazing and browsing on the verdant herbage were fat and sleek, and were gamboling together. The climate of that place was exceedingly fine, and the land abundantly fertile; so no one desired in his heart to depart from thence. In fine, having built habitations of various kinds, they began to dwell in that island, and catching the animals in snares, according to their custom, they engaged in their respective employments.

When the animals perceived that there was no safety for them even there, they took the road to the desert. The men still had the same idea that all these were their slaves, and so, making snares of various sorts and kinds, according to their old course, they were intent upon capturing them. When this vain assumption of theirs became known to the animals, they assembled their chiefs, attended in the Hall of Justice, and related in detail before King Bíwarásb all the story of the oppression which they had suffered at the hands of When the King had heard all the details of the animals, he instantly issued a command, saying, "Good! let messengers be sent quickly, and let them bring the men 1 Takht-gáh—" throne place," capital.

man.

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