Translated by Ibrahim al-Mumayyaz and Christopher Tingley
84
From Rasaʾil Ikhwan al-Safa (Epistles of the Brethren of Purity)
The Epistles of the Brethren of Purity, or The Epistles of the Brethren of Purity and Loyal Friends (Rasaʾil ikhwan al-safa wa khillan alwafa) is a collection of works of an obscure and mysterious organization of Neoplatonic Arabic philosophers who lived in Basra, Iraq, sometime in the tenth century, during the Abbasid caliphate.
Scholarly sources are unclear as to who they were, but it is generally accepted that this group authored at least the fifty-two rasaʾil (epistles) in the collection. The subject matter of these epistles is vast and ranges from mathematics, music, and logic through mineralogy, astronomy, ethics, botany, and embryology to philosophical and theological topics, concluding with a treatise on magic.
The work professes to contain a systematized and harmonious view of the universe and of life, its origin and destiny, forged from many discordant, competing notions. It also claims to offer “a complete account of all things”—to contain, in effect, all that was known at the time it was written.
Some scholars argue that the group’s appellation is taken from the story of the ringed dove in Kalila and Dimna,1 in which it is related how a group of animals, by acting as “faithful friends” (ikhwan al-safa) to one another, managed to escape the snares of a hunter.
Like all conventional Arabic Islamic works, the Epistles contain numerous quotations from the Quran, but these works are noted especially for the didactic fables interspersed throughout the text. One in particular, “The Island of Animals” (or “The Dispute Between Animals and Man,” embedded in the twenty-second epistle, “On How the Animals and Their Kind Are Formed”), is one of the most popular animal fables in Islam. It recounts the story of a group of seventy people, survivors of a shipwreck, who discover an island where animals rule and decide to settle there. Soon the humans are trapping the animals for use as beasts of burden, or killing them for food, clothing, and even sport.
Unaccustomed to such harsh treatment, the animals complain to the king of the jinn (devout spirit beings). The king convenes four sessions of debate between the humans and various representatives of the animals, such as the nightingale, the bee, and the jackal. In these exchanges, the animals are highly critical of certain human attitudes, ideas, and practices, such as corruption, unfair rule, prejudice, greed, and brutal repression. The animals nearly defeat the humans, but a wise man ends the series of debates by pointing out that there is one way in which humans are superior to animals and thus worthy of making them their servants.
The following excerpts from the fable are highlights of the debate.
The Island of Animals
Once upon a time, a ship carrying seventy merchants, craftsmen, and scholars from different countries and cultures ran aground on Blasaghoun Island, near the equator. The island was fertile, teeming with springs and fountains, fruit trees and gardens lush in bloom. The castaways roamed throughout the island and were pleased by what they saw. They settled and built houses and began making use to their liking of all the creatures they found there.
DAY 1
At last the creatures could no longer bear the servitude and oppression and rose up in revolt against the humans. The leaders and the learned among the animals went to see the wise Byorasp, king of the good jinn on the island, who then summoned the humans as well. Byorasp was a fair, generous, and tolerant king, hospitable to strangers and merciful to the beleaguered. He stood against injustice and commanded the pursuit of good and avoidance of evil, so that he may earn the grace and blessings of the Almighty God.
“What is it that brought you to our island?” he asked the humans.
“It was a shipwreck that led us to your domain. But we already knew of your virtue and fairness in governing. We have come to your court today to put forward our arguments in this conflict with our runaway servants, these beasts who deny us the right to rule them and have now rebelled.”
The jinn king replied, “What are your arguments, and what do you propose as evidence in support of your claims?”
“Your Majesty, we have both sharia and reason on our side.”
One of the humans then rose and, after appealing to God Almighty to bestow His blessings upon the Prophet Muhammad (pbuh), said, “God created man from water, and from them wives, and carried them on both land and sea. God said:
God is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne [of authority]; He has subjected the sun and the moon [to his Law]! Each one runs [its course] for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord. (13:2)2
“And said:
That has created pairs in all things, and has made for you ships and cattle on which ye ride,
In order that ye may sit firm and square on their backs, and when so seated, ye may celebrate the [kind] favor of your Lord, and say, “Glory to Him Who has subjected these to our [use], for we could never have accomplished this [by ourselves],
“And to our Lord, surely, must we turn back!” (43:12–14)
“There are many verses in the Quran, and in the Torah as well as in the Gospels, confirming that animals have been created for us. They are our slaves and we are their masters.”
The jinn king turned then to the animals and said, “You have now heard what the humans argue, quoting the Quran to support their case. What do you offer in support of your own?”
The leader of the farm animals, the mule, rose and said, “Your Majesty, nothing in what this human has said supports his claim. God wished to show His mercy in the aid He has brought to humans. He also said:
And cattle He has created for you [men]: from them ye derive warmth, and numerous benefits, and of their [meat] ye eat.
And ye have a sense of pride and beauty in them as ye drive them home in the evening, and as ye lead them forth to pasture in the morning.
And they carry your heavy loads to lands that ye could not [otherwise] reach except with souls distressed: for your Lord is indeed Most Kind, Most Merciful,
And [He has created] horses, mules, and donkeys for you to ride and use for show; and He has created [other] things of which ye have no knowledge. (16:5–8)
The mule continued, “Do you, Sire, also believe that these are slaves for the humans? We lived upon this earth long before God Almighty created Adam, the forebear of all humanity. We led our lives happily, in meadows and mountains, busily raising our children and enjoying what God gave to us in food and drink. God then created Adam and made him His successor on earth. Humans multiplied and spread on land and sea in all parts of the world. They chased us and made prisoners of sheep, cows, horses, mules, and donkeys to burden them with hard labor.”
The two parties went on exchanging their arguments before the jinn king. The animals, each in turn, presented their accounts of torture at the hands of humans. The donkey, the ox, the sheep, the camel, the elephant, the horse, the rabbit, the mule, and even the pig enumerated their virtues and valued services to the humans, but at the same time described the harsh and repressive treatment they received. They argued that humans buy and sell animals just as they do other commodities and goods. What is more, they said, the humans slaughter the animals for food and even use their hides and skins for clothing and adornments, all without appreciation of such benefits.
The leader of the humans then asked for permission to speak. “It is taken against us that we sell, buy, and slaughter these animals. But is this not what Persians do to Romans? And Romans to Persians where one party achieves victory over the other? Do they not all become either master or slave? Is this not the case between Abyssinians and Nubians? Arabs, Kurds, and Turks?
The jinn king then ordered one of his attendants to conclude the session and said, “Humans and creatures, the hour grows late. You will return to your quarters and come again tomorrow, G
od willing.”
As the king summoned the vizier, Bidar, to his chambers, the humans convened among themselves to express their fears and apprehensions. They suspected that the vizier’s counsel to the king might not reflect their interest. Some suggested sending him gifts to bribe him into their favor, but others said that he was an honest adviser and any attempt of that sort might antagonize him, prompting him to side with the beasts. A quarrel ensued, with some continuing to insist that a form of enticement was warranted, and indeed necessary, and again came the contention that such a move would surely backfire if the judges and jurists were found to be genuine and honest agents of justice.
One human spoke up, “What if the judge orders that all these animals be sold, and that the money be put into the king’s coffers?”
Several others replied virtually in unison, “Should this come to pass, we would be left with no milk to drink, no meat to eat, no wool clothing to wear, no shoes for our feet. Death would then come to us more easily than life in starvation, cold, and want.
DAY 2
In the meantime, the beasts also gathered for consultation. “We must not each present our case one by one to the king and the judges,” advised the donkey. “By this we will only complicate our approach and confuse the judges with contradictory statements.”
One animal said, “The proper thing to do, in my view, now that the livestock have spoken, is to send emissaries to all the other families in the kingdom of animals—those who are eloquent and capable of presenting the case persuasively.”
All those in attendance agreed. Six emissaries were sent to six families— farm animals, predators, birds, vermin, swarming insects, and creatures of the sea. There followed long and heated discussions within each family on which among them should serve as representative to the king’s court.
The lion, as master of the predators, gathered his fellows and announced to them that the assembly of animals had asked him to send before the king and other jinn leaders a delegate who would speak on behalf of his own family in the ongoing conflict between humans and animals.
“You are our king,” said the tiger, “and we are your subjects and soldiers. The king, the subjects, and the soldiers are the head, the body, and the limbs. And it is the king who assigns to each the role that befits him. If this consultation calls for someone who excels in leaping, crouching, darting, and striking, then I am the one.”
“No,” said the lion. “This will not do.”
“Does the mission involve raids, clashes, and darting turns?” asked the
wolf.
“No,” replied the lion.
“If it calls for modesty, entreaties, and appeasement, then surely it is me!” exclaimed the wildcat.
The lion shook his head.
“If this assignment entails digging up graves and retrieving carcasses and goring bellies, then think of me, Your Majesty,” offered the hyena.
The lion again declined, and then addressed the entire gathering: “All the characteristics and traits that you have put forth will be of no avail. They apply only to human kings, soldiers, sultans, princes, army commanders, and governors. Consider that this presentation shall be made before a council of philosophers, jurists, scholars, and thinkers. We should not think of brute strength and agility, but rather of shrewdness, prowess, and cunning. Whom can you recommend that possesses these?”
It was the tiger who answered then: “The only one endowed with these qualities, Your Majesty, is the jackal Kalila, brother of Dimna.”
“What do you say to this, Kalila?” asked the lion.
“I hope that God will reward the tiger generously for his wise judgment,” Kalila replied.
“Then you will proceed to the court of the jinn king to act on our behalf,” replied the lion. “You will be rewarded when you return to us in victory.”
At the same time, another messenger reached the bird family and met with their king, Simurgh, who immediately summoned all his subjects from land, sea, plains, and mountains. They all descended in countless flocks. Simurgh turned to his adviser, the peacock, and asked, “Who is the most articulate and eloquent speaker among the birds? We must send him to the debate between humans and animals.”
“We have quite a few,” replied the peacock. “The hoopoe spy, the cock muezzin, the pigeon guide, the pheasant herald, the lark crooner, the sparrow songster, the marten builder, the crow vicar, the crane guardian, the swallow squire, the heron weeper, the nightingale cantor, the ostrich nomad …”
The owl was also suggested by some members, but then it was recalled that the owl is regarded by humans as an ominous figure.
Then came forward the birds of prey with their ferocious beaks—vultures, eagles, falcons, and hawks. But their own chief, the phoenix, did not approve, as humans are often wary of these creatures. He and his fellows then nominated the parrot, noting that he is fancied, even beloved, by humans—kings, men, women, children, learned and illiterate alike—for its vivid colors and ability to imitate their speech. Humans talk to him and listen with intent delight as he repeats their words and phrases.
“They all have fine qualities,” Simurgh replied. “And they are all beautiful and noble … eloquent as well, even in their murmurs and most private of whispers. But tell me, peacock, who is the best qualified to speak for us?”
“I would say that the nightingale is the master of oratory. His voice is musical and enchanting.”
The nightingale accepted the mission, in the company of the parrot.
Simurgh turned to the them and said, “Godspeed. Now make your way to the king’s court and deliver our argument.”
Another messenger had reached the drone, the king of the swarming insects, and advised him of the mission awaiting one of his subjects. All the creatures that fly with wings and have no feathers on their bodies gathered to discuss the matter. The chief hornet recommended himself, as did the senior locust, saying that such a representative should be of hefty size and imposing manner. The drone king asked the group to think seriously of the matter and to pass on more prudent recommendations.
“Do not rush headlong into your nominations,” he cautioned.
In turn, the wasp, the chinch, the mosquito, and the horsefly spoke highly of their own qualities and abilities, but they were each turned down by the other members of the gathering, as they are all in one way or another harmful. Then a wise bee stepped forward and said, “I can perform this duty, God willing.”
This nomination received a warm welcome by the drone and the assembly. The bee set out immediately for the king’s court.
And so it went in the other families. The vermin, including lizards, snakes, scorpions, and beetles, appointed the cockroach.
Their king, the snake, warned him, “When you arrive there, do not mention that it was I who sent you!”
“Why is that?” asked the cockroach.
“Because there is longstanding enmity between snakes and humans,” he replied. “So much so that humans always ask God why He created us. When they think of us, they think of venom and of the murder of humans and animals alike.”
With that the cockroach scurried away toward the court.
Elsewhere, an emissary met with the chief of the sea creatures, the dragon, at the shore. All were summoned, including the shark, the whale, the eel, the crab, the ray, the sea horse, the monkfish, the dolphin, the tortoise, and the frog. It was the whale that received the first nomination, in view of its enormous size, but was later dismissed for precisely that reason. The crab was also considered, but he himself acknowledged that he was a treacherous, angry sort. The crocodile then nominated the frog, saying, “He is a sober creature, and a pious one, praying day and night, accustomed to navigating both land and sea. He is also familiar to humans and can enter their houses freely.”
The dragon asked for the frog’s opinion.
“I will be proud to represent us,” he replied. “Pray for me and wish me victory.”
DAY 3
The followi
ng morning, representatives of the humans as well as the animals paid their respects to the jinn king, who was rather surprised by the various and distinct personalities of the humans. He observed them all, with their different colors, customs, and dress and, pointing to each in turn, asked his adviser who they were. He then understood that they included, among others, an Indian, an Assyrian, a Hebrew, a Greek, another from Khorasan, in Persia, and an Arab from the tribe of Quraysh—a thin brown man bowing and kneeling in prayer.
The jinn king asked, “Tell me, all of you, who is your king?”
“We have many kings,” they replied.
“And may I ask why you have a multitude of kings, while I see that each family among the plaintiff animals has one king and one representative here?”
One of the humans stepped forward and said, “It is true, Your Majesty, that animals are more numerous by far than humans. But they choose kings by reason of craft and brute strength, whereas human kings are smaller in size but infinitely wiser and more concerned with the affairs of their subjects. We presume that our kings have greater political skills and abiding belief in the need for justice and equity in their rule. There are those who stand for fair treatment of their enemies as well as the rebels, the outlaws, and the corrupt in their land. Their subjects include ministers, supervisors, and tax collectors as well as farmers and craftsmen. There are judges and scholars who help apply justice and the tenets of law. There are servants and merchants and many other groups and classes. It is for all these considerations that God the Almighty has chosen kings to be His successors on earth, but only so long as they work in the service of righteousness and uphold a balance between the rights and duties of their subjects.
“You have spoken well,” replied the jinn king.
Classical Arabic Stories Page 37
