(15) This Chapter is found in two papyri: one at Leyden, and one at Naples. Its title begins like that of Chapter 124. The first paragraphs are translated from the papyrus at Leyden, which stops suddenly, because the space allotted to the text, below the vignette, came to an end. From there the scribe passes over to the rubric

(2) Here saw I people, more than elsewhere, many, On one side and the other, with great howls, Rolling weights forward by main force of chest. They clashed together, and then at that point Each one turned backward, rolling retrograde, Crying, "Why keepest?" and, "Why squanderest thou?" Thus they returned along the lurid circle On either hand unto the opposite point, Shouting their shameful metre evermore. Then each, when he arrived there, wheeled about Through his half-circle to another joust; And I, who had my heart pierced as it were, Exclaimed: "My Master, now declare to me What people these are, and if all were clerks, These shaven crowns upon the left of us." And he to me: "All of them were asquint In intellect in the first life, so much That there with measure they no spending made. Clearly enough their voices bark it forth, Whene'er they reach the two points of the circle, Where sunders them the opposite defect. Clerks those were who no hairy covering Have on the head, and Popes and Cardinals, In whom doth Avarice practise its excess."

(3) These things, then, must be sung absolutely, respecting the Cause surpassing all, and we must add that It surpasses Holiness, and Lordship, and Kingdom, and most simplex Deity. For, from It, individually and collectively, were born and distributed every untarnished distinctness of every spotless purity, the whole arrangement and regulation of things existing, whilst It excludes want of harmony and want of equality, and want of symmetry, and rejoices over the well-ordered identity and rectitude, and leads round things, deemed worthy to participate in Itself. From It is all the perfect and complete possession of all. good things, every good forethought, watching and sustaining the objects of Its forethought, imparting Itself, as befits Its goodness, for deification of those who are turned to It.

(9) Oh thou who callest out at thine evening hours, grant that I may come and bring to him the two jaws of Restau, and that I may bring to him the books which are in the Annu and add up for him his hosts

(2) Said on a column of green Felspar, on which this Chapter has been written, and which is put on the neck of the deceased

(43) is [as follows]: O ye Conquerors and your Sons, abiding in the Ten Directions, O ye ocean-like Congregation of the All-Good Conquerors, the Peaceful and the Wrathful, O ye Gurus and Devas, and ye DakinTs, the Faithful Ones, Hearken now out of [your] great love and compassions: Obeisance, O ye assemblage of Gurus and DakinTs; Out of your great love, lead us along the Path.

(7) Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters

(52) Oh Chepera, who are in the midst of thy bark and whose body is the cycle of the gods for ever; deliver me from those inquisitorial Wardens to whom the Inviolate god, of Glorious Attributes, hath given guard over his adversaries, and the infliction of slaughter in the place of annihilation, from whose guard there is no escape. May I not fall under your knives, may I not sit within your dungeons, may I not come to your places of extermination, may I not fall into your pits; may there be done to me none of those things which the gods abominate; for I have passed through the place of purification in the middle of the Meskat, for which are given the Mesit and the Tehenit cakes in Tanenit

(147) But for that cause I will let it stand in its heaven, and write according to my gifts, and with wonder and admiration expect what will become of it. For in the qualifying or fountain spirits I cannot sufficiently comprehend or apprehend it, because they stand in the anxious chamber.

(5) Lo, I collect [38] this my Word of Power from every quarter in which it is, in behalf of every person whom it concerneth, more persistently than hounds of chase and more swiftly than Light; the same who create the gods out of Silence, or reduce them to inactivity; the same who impart warmth to the gods

(5) Now hast thou power to judge of such as those Whom I accused above, and of their crimes, Which are the cause of all your miseries. To the public standard one the yellow lilies Opposes, the other claims it for a party, So that 'tis hard to see which sins the most. Let, let the Ghibellines ply their handicraft Beneath some other standard; for this ever Ill follows he who it and justice parts. And let not this new Charles e'er strike it down, He and his Guelfs, but let him fear the talons That from a nobler lion stripped the fell. Already oftentimes the sons have wept The father's crime; and let him not believe That God will change His scutcheon for the lilies. This little planet doth adorn itself With the good spirits that have active been, That fame and honour might come after them; And whensoever the desires mount thither, Thus deviating, must perforce the rays Of the true love less vividly mount upward. But in commensuration of our wages With our desert is portion of our joy, Because we see them neither less nor greater.

(5) When they together had discoursed somewhat, They turned to me with signs of salutation, And on beholding this, my Master smiled; And more of honour still, much more, they did me, In that they made me one of their own band; So that the sixth was I, 'mid so much wit. Thus we went on as far as to the light, Things saying 'tis becoming to keep silent, As was the saying of them where I was. We came unto a noble castle's foot, Seven times encompassed with lofty walls, Defended round by a fair rivulet; This we passed over even as firm ground; Through portals seven I entered with these Sages; We came into a meadow of fresh verdure. People were there with solemn eyes and slow, Of great authority in their countenance; They spake but seldom, and with gentle voices. Thus we withdrew ourselves upon one side Into an opening luminous and lofty, So that they all of them were visible. There opposite, upon the green enamel, Were pointed out to me the mighty spirits, Whom to have seen I feel myself exalted.

(2) Come, then, since we have viewed the exterior comeliness of the entirely beautiful ministration, let us now look away to its more godly beauty (whilst itself, by itself, has uncovered the veils), gazing upon its blessed radiance, shedding its bright beams openly around, and filling us with the fragrance unveiled to the contemplators. For the visible consecration of the Muron is neither uncommunicated in, or unseen by those who surround the Hierarch, but, on the contrary, by passing through to them, and fixing the contemplation above the many, is reverently covered by them, and by Hierarchical direction kept from the multitude. For the splendour of things all holy, by shedding its light clearly and without symbol to men inspired, as being congenial to the thing contemplated, and perfuming their contemplating perceptions without; concealment, advances not yet in the same way to the inferior, but by them as deep contemplators of the thing contemplated is concealed under the enigmas of the wings, without ostentation, so that it may not be defiled by the dissimilar; through which sacred enigmas the well-ordered Ranks of the subordinate are conducted to the degree of holiness compatible with their powers.

(13) Take these things hence, make not my Father's house a house of merchandise.

(21) And the observances practised by the Romans in the case of wills have a place here; those balances and small coins to denote justice, and freeing of slaves, and rubbing of the ears. For these observances are, that things may be transacted with justice; and those for the dispensing of honour; and the last, that he who happens to be near, as if a burden were imposed on him, should stand and hear and take the post of mediator.

(3) (Yea, let that joy-creating one) be his possession through the Righteous Order (which he helps to bring, that living sign) which (the most valiant citizen) may give to him (at once reward and charge), and in accordance with Thy Sovereign Authority. (May that heroic settler grant him this gift) he who may make the (last imperilled) farm to flourish in the vigour of Thy blest prosperity, the tract which lies the nearest (to the fields) which our foeman holds as his .

(23) This Chapter is taken from papyrus London 9900 Aa . It has no vignette, the translation here given is that which I published in 1873 ( Zeitschrift , 1873, pp. 25 and 81), with a few changes

(3) And him will they give Thee, O Pourukista, Haêkat-aspid and Spitâmi! young (as thou art) of the daughters of Zarathustra, him will they give thee as a help in the Good Mind's true service, of Asha's and Mazda's, as a chief and a guardian . Counsel well then (together ), with the mind of Ârmaiti, most bounteous and pious; and act with just action.

(2) If thou but lately into this blind world Hast fallen down from that sweet Latian land, Wherefrom I bring the whole of my transgression, Say, if the Romagnuols have peace or war, For I was from the mountains there between Urbino and the yoke whence Tiber bursts." I still was downward bent and listening, When my Conductor touched me on the side, Saying: "Speak thou: this one a Latian is." And I, who had beforehand my reply In readiness, forthwith began to speak: "O soul, that down below there art concealed, Romagna thine is not and never has been Without war in the bosom of its tyrants; But open war I none have left there now. Ravenna stands as it long years has stood; The Eagle of Polenta there is brooding, So that she covers Cervia with her vans. The city which once made the long resistance, And of the French a sanguinary heap, Beneath the Green Paws finds itself again; Verrucchio's ancient Mastiff and the new, Who made such bad disposal of Montagna, Where they are wont make wimbles of their teeth.

(1) AND if thee think that this manner of working be not according to thy disposition in body and in soul, thou mayest leave it and take another, safely with good ghostly counsel without blame. And then I beseech thee that thou wilt have me excused, for truly I would have profited unto thee in this writing at my simple cunning; and that was mine intent. And therefore read over twice or thrice; and ever the ofter the better, and the more thou shalt conceive thereof. Insomuch, peradventure, that some sentence that was full hard to thee at the first or the second reading, soon after thou shalt think it easy.