(9) And for Aram e there came forth the fourth portion, all the land of Mesopo- tamia between the Tigris and the Euphrates to the north of the Chaldees to the border of the mountains of Asshur and the land of 'Arara.

(9) And there came forth for Lud8 the fifth portion, the mountains of Asshur and all appertaining to them till it reacheth ^ * -. the Great Sea, and till it reacheth the east of Asshur his brother.

(9) And for Asshur came forth the second / portion, all the land of Asshur and Nineveh and r bhinar and to the border of India, and it ascendeth and skirteth the river.

(56) Both Mithras, the Persian Redeemer, and Serapis, the Egyptian God of the Earth, are symbolized by serpents coiled about their bodies. This remarkable drawing shows the good and evil principles of Persia--Ahura-Mazda and Ahriman--contending for the Egg of the Earth, which each trying to wrench from the teeth of the other.

(9) And for Arpachshad came forth the third portion, all the land of the region of the Chaldees io the east of the Euphrates, bordering on lV the Red Sea, and all the waters of the desert close to r ' the tongue of the sea which looketh towards! Egypt, all the land of Lebanon and Sanfr and 'Amana to the border of the Euphrates.

(13) And Abram journeyed from Haran, and he took Sarai, his wife, and Lot, his brother Harass son , to the land of Canaan , and he came into tAsshurt. and proceeded to Shechem, and dwelt near a lofty aaj^f

(47) The Garden of Aarru, is often mentioned in connection with that of Ḥotepit, and may perhaps be considered as the most notable part of it. It is through its Gate that the Sun-god rises up into Heaven

(8) And he knew that a blessed portion 1 i.t. (?) the promontory on which Mt. Sindi is situated. and a blessing had come to Shem and his sons unto the generations for ever — the whole land of Eden' and the whole land of the Red Sea, and the whole land of the east, and India, and on the Red Sea and the mountains thereof, and all the land of Bashan, and all the land of Lebanon and the islands of Kaftur, and all the mountains of Sanir * and 'Amana, and the mountains of Asshur in the north, and all the land of Elam, Asshur, and Babel, and Sflsan and Ma'gdai, and all the mountains of Ararat, and all the region beyond the sea, which is beyond the mountains of Asshur towards the north, a blessed and spacious land, and all that is in it is very good.

(37) And now hearken unto us : Let us send to Aram and Philistia and Moab and Amrnon, and let us choose for ourselves chosen men who are ardent for battle, and let us go against him and do battle with him, and let us exterminate him from the earth before he growetli strong."

(3) I know the inner gate of the garden of Aarru, out of which cometh Rā, in the East of the sky; the South of it is by the lake of Cha-ru, and the North of it by the stream of Reu; thence Rā saileth with favouring gales

(14) And it came to pass, when the sun had set, that an ecstasy fell upon Abram, and lo ! an horror of great darkness fell upon him, and it was said unto Abram : " Know of a surety that thy seed shall be a stranger in a land (that is) not theirs, and they will bring them into bondage, and afflict them foji*- hundred years. l_

(7) In rear of all they shouted: "Sooner were The people dead to whom the sea was opened, Than their inheritors the Jordan saw; And those who the fatigue did not endure Unto the issue, with Anchises' son, Themselves to life withouten glory offered." Then when from us so separated were Those shades, that they no longer could be seen, Within me a new thought did entrance find, Whence others many and diverse were born; And so I lapsed from one into another, That in a reverie mine eyes I closed, And meditation into dream transmuted.

(7) Among these wretched beings (this their leader ) knows not that those things which are declared as victorious (by his allies) are bound together for the smiting; yea, those things by which he was famed (as victorious) by his (blade of) glittering iron . But the utter destruction of those things Thou, O Ahura Mazda! knowest , most surely !

(2) Khorassan was in a state of prosperity because of the wise rule of Prince Amid. He was attended by a hundred Turkish slaves whose countenances shone like the full moon, their bodies were slender cypresses, their legs as silver, and their breath was musk. They wore ear-rings of pearl whose reflection lighted up the night and made it seem as day; their turbans were of the finest brocade, and round their necks were collars of gold; their breasts were covered with silver cloth, and their belts enriched with precious stones. All were mounted on white horses. Whoever looked at one of them lost his heart at once. By chance, a Sufi, clothed in rags and baiefoot, saw this body of young men in the distance, and asked: 'What is this cavalcade of houris?' He was told, 'These young men are the pages of Amid, the prince of this city.' WTen the idiot of God heard this, the vapour of folly went to his head and he cried: 'O God, the possessor of the glorious canopy, teach Amid to take care of his servants.'

If you are like this idiot, have also his boldness; lift yourself up like a slender tree; but if you have no leaves do not be daring and do not jest. The daring of the fools of God is a good thing. They cannot tell if the way is good or bad, they only know how to act.

(6) The aeon of which we previously spoke is above the two orders of those who fight against one another. It is not a companion of those who hold dominion and is not implicated in the illnesses and weaknesses, things belonging to the thought and to the likeness.

(3) "And if I lead you into the twelve æons, then will ye see the glory in which they are; and because of the great glory the region of the rulers of the Fate will count for you as the darkness of darknesses, and it will have for you the condition of a speck of dust because of the great distance it is far distant from it and because of the great condition it is considerably greater than them, as I have already said unto you at another time.

(4) At the next round, and let us descend the wall; For as from hence I hear and understand not, So I look down and nothing I distinguish." "Other response," he said, "I make thee not, Except the doing; for the modest asking Ought to be followed by the deed in silence." We from the bridge descended at its head, Where it connects itself with the eighth bank, And then was manifest to me the Bolgia; And I beheld therein a terrible throng Of serpents, and of such a monstrous kind, That the remembrance still congeals my blood Let Libya boast no longer with her sand; For if Chelydri, Jaculi, and Phareae She breeds, with Cenchri and with Amphisbaena, Neither so many plagues nor so malignant E'er showed she with all Ethiopia, Nor with whatever on the Red Sea is! Among this cruel and most dismal throng People were running naked and affrighted. Without the hope of hole or heliotrope. They had their hands with serpents bound behind them; These riveted upon their reins the tail And head, and were in front of them entwined.

(4) Now follow me, and mind thou do not place As yet thy feet upon the burning sand, But always keep them close unto the wood." Speaking no word, we came to where there gushes Forth from the wood a little rivulet, Whose redness makes my hair still stand on end. As from the Bulicame springs the brooklet, The sinful women later share among them, So downward through the sand it went its way. The bottom of it, and both sloping banks, Were made of stone, and the margins at the side; Whence I perceived that there the passage was. "In all the rest which I have shown to thee Since we have entered in within the gate Whose threshold unto no one is denied, Nothing has been discovered by thine eyes So notable as is the present river, Which all the little flames above it quenches." These words were of my Leader; whence I prayed him That he would give me largess of the food, For which he had given me largess of desire. "In the mid-sea there sits a wasted land," Said he thereafterward, "whose name is Crete, Under whose king the world of old was chaste.

(560) advising or rebuking him, then there arises in his soul a faction and an opposite faction, and he goes to war with himself. It must be so. And there are times when the democratical principle gives way to the oligarchical, and some of his desires die, and others are banished; a spirit of reverence enters into the young man’s soul and order is restored. Yes, he said, that sometimes happens. And then, again, after the old desires have been driven out, fresh ones spring up, which are akin to them, and because he their father does not know how to educate them, wax fierce and numerous. Yes, he said, that is apt to be the way. They draw him to his old associates, and holding secret intercourse with them, breed and multiply in him. Very true. At length they seize upon the citadel of the young man’s soul, which they perceive to be void of all accomplishments and fair pursuits and true words, which make their abode in the minds of men who are dear to the gods, and are their best guardians and sentinels. None better. False and boastful conceits and phrases mount upwards and take their place. They are certain to do so. And so the young man returns into the country of the lotus-eaters, and takes up his dwelling there in the face of all men; and if any help be sent by his friends to the oligarchical part of him, the aforesaid vain conceits shut the gate of the king’s fastness; and they will neither allow the embassy itself to enter, nor if private advisers offer the fatherly counsel of the aged will they listen to them or receive them.

(1) I know that Eastern Gate of Heaven (the South of it is by the lake of Cha-ru, and the north of it by the stream of Reu), from whence Rā saileth with favouring gales