(40) Festus said, King Agrippa, the Jews have dealt with me, crying that he ought not to live. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, O king Agrippa, that, after examination had, I might have somewhat to write.

(100) This son is the very gout [Podagra] of this world; for it taketh its original in the flash of pride and covetousness, and stands on the root of life as pricking and bitter gall.

(9) The one whom he himself brought forth as a unitary aeon rushed up to that which is his and this kin of his in the Pleroma abandoned him who came to be in the defect along with those who had come forth from him in an imaginary way, since they are not his.

(16) So when his fellow servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me; shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee?

(17) And the thing was grievous in Abraham's sight, because of his maid- servant and because of his son, thathe should drive them from him.

(41) And this Er, the first-born of 2 t. e. Zaphenath-paneah (Gen. xli. ). Judah, was wicked, and the Lord slew him.

(368) Sons of an illustrious father, that was not a bad beginning of the Elegiac verses which the admirer of Glaucon made in honour of you after you had distinguished yourselves at the battle of MegaANSWER: — ‘Sons of Ariston,’ he sang, ‘divine offspring of an illustrious hero.’ The epithet is very appropriate, for there is something truly divine in being able to argue as you have done for the superiority of injustice, and remaining unconvinced by your own arguments. And I do believe that you are not convinced—this I infer from your general character, for had I judged only from your speeches I should have mistrusted you. But now, the greater my confidence in you, the greater is my difficulty in knowing what to say. For I am in a strait between two; on the one hand I feel that I am unequal to the task; and my inability is brought home to me by the fact that you were not satisfied with the answer which I made to Thrasymachus, proving, as I thought, the superiority which justice has over injustice. And yet I cannot refuse to help, while breath and speech remain to me; I am afraid that there would be an impiety in being present when justice is evil spoken of and not lifting up a hand in her defence. And therefore I had best give such help as I can. Glaucon and the rest entreated me by all means not to let the question drop, but to proceed in the investigation. They wanted to arrive at the truth, first, about the nature of justice and injustice, and secondly, about their relative advantages. I told them, what I really thought, that the enquiry would be of a serious nature, and would require very good eyes.

(1) VÂGASRAVASA, desirous (of heavenly rewards), surrendered (at a sacrifice) all that he possessed. He had a son of the name of Nakiketas.

(9) He went] and standing before Anshar, the father who begat him

(1) The gods (devd) and the devils (asurd) were the twofold offspring of Prajapati. Of these the gods were the younger, the devils the older. They were struggling with each other for these worlds. The gods said • * Come, let us overcome the devils at the sacrifice with the Udgitha.' 2

(2) Here is a god displeased against me; let wrong be overwhelmed and let it fall upon the hands of the Lord of Law. Remove the impediments which are in me and the evil and the darkness, oh Lord of Law, and let that god be reconciled to me, removing that which detaineth me from thee

(2) Wherefore it stands to reason, that the ideas entertained of God by wicked men must be bad, and those by good men most excellent. And therefore he who is in soul truly kingly and gnostic, being likewise pious and free from superstition, is persuaded that He who alone is God is honourable, venerable, august, beneficent, the doer of good, the author of all good things, but not the cause of evil. And respecting the Hellenic superstition we have, as I think, shown enough in the book entitled by us The Exhortation, availing ourselves abundantly of the history bearing on the point. There is no need, then, again to make a long story of what has already been clearly stated. But in as far as necessity requires to be pointed out on coming to the topic, suffice it to adduce a few out of many considerations in proof of the impiety of those who make the Divinity resemble the worst men. For either those Gods of theirs are injured by men, and are shown to be inferior to men on being injured by us; or, if not so, how is it that they are incensed at those by whom they are not injured, like a testy old wife roused to wrath?

(13) The Son of man indeed goeth, as it is written of him; but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.

(9) Aye, let the zealous and thrifty husbandman, so formed for giving help and blessings , give heed and listen when I call, (O Mazda!) Let not the truthful (tiller, he who hears and speaks Thy word ), be he who takes that sheltering chieftainship together with the wicked. Let the believing natures (only) join in that best recompense. And thus in the course of the holy Order are in the fact so joined those two, Gâmâspa and the 'hero' .

(31) "All who come into the world, like a drop from the Light, are sent by him to the world of Almighty, that they might be guarded by him. And the bond of his forgetfulness bound him by the will of Sophia, that the matter might be through it to the whole world in poverty, concerning his (Almighty's) arrogance and blindness and the ignorance that he was named. But I came from the places above by the will of the great Light, (I) who escaped from that bond; I have cut off the work of the robbers; I have awakened that drop that was sent from Sophia, that it might bear much fruit through me, and be perfected and not again be defective, but be through me, the Great Savior, that his glory might be revealed, so that Sophia might also be justified in regard to that defect, that her sons might not again become defective but might attain honor and glory and go up to their Father, and know the words of the masculine Light. And you were sent by the Son, who was sent that you might receive Light, and remove yourselves from the forgetfulness of the authorities, and that it might not again come to appearance because of you, namely, the unclean rubbing that is from the fearful fire that came from their fleshly part. Tread upon their malicious intent."

(11) For this reason he called the name of Sr6h, Serug, for every one turned to do all manner of sin and transgression.

(16) The punishment justly overtaking the wicked must therefore be ascribed to the kosmic order which leads all in accordance with the right.

But what of chastisements, poverty, illness, falling upon the good outside of all justice? These events, we will be told, are equally interwoven into the world order and fall under prediction, and must consequently have a cause in the general reason: are they therefore to be charged to past misdoing?

No: such misfortunes do not answer to reasons established in the nature of things; they are not laid up in the master-facts of the universe, but were merely accidental sequents: a house falls, and anyone that chances to be underneath is killed, no matter what sort of man he be: two objects are moving in perfect order- or one if you like- but anything getting in the way is wounded or trampled down. Or we may reason that the undeserved stroke can be no evil to the sufferer in view of the beneficent interweaving of the All or again, no doubt, that nothing is unjust that finds justification in a past history.

We may not think of some things being fitted into a system with others abandoned to the capricious; if things must happen by cause, by natural sequences, under one Reason-Principle and a single set scheme, we must admit that the minor equally with the major is fitted into that order and pattern.

Wrong-doing from man to man is wrong in the doer and must be imputed, but, as belonging to the established order of the universe is not a wrong even as regards the innocent sufferer; it is a thing that had to be, and, if the sufferer is good, the issue is to his gain. For we cannot think that this ordered combination proceeds without God and justice; we must take it to be precise in the distribution of due, while, yet, the reasons of things elude us, and to our ignorance the scheme presents matter of censure.

(62) But seeing he elevated and kindled himself against the right of the Deity, thereupon the sharp birth in the body of the Father rose up against him, and took him, as an angry son, prisoner or captive in the sharpest birth, and therein now is his eternal dominion.

(48) But the Fault lies in Man; if he did put his Trust in the Love of God, then the Kingdom of God would have the Victory; but if he puts it in his evil Lust and Wantonness, in himself, in his own Ability [or Power,] then he is captivated by the Wrath, and his Body and Soul are in the Wrath. But when he puts his Mind and Confidence in God, then he goes out from the Wrath, and the Kingdom of God works (in him) to Righteousness; and thus it is seen as clear as the Sun, what the Cause is that the first Man born of a Woman became a Murderer.

(1) I praise you, father Geradamas, I, your son Emmacha Seth, whom you produced without generation for the praise of our god.