(4) I am knowledge and ignorance. I am shame and fearlessness. I am shameless and ashamed. I am strength and fear. I am war and peace. Hear what I say. I am the disgraced and the grand being. Consider my poverty and wealth. Don't be arrogant when I am cast down on the earth, and you will find me in those who are to come. Don't stare at me lying on a dung heap. Don't run off and cast me away. In the kingdoms you will find me. Don't stare when I am cast with the disgraced in the most sordid places or laugh at me. Don't throw me out among those violently slaughtered. I am compassionate and cruel.

(12) You honor me and whisper against me. You, the vanquished, judge those who vanquish you before they judge you, because in you the judge and partiality exist. If you are condemned by one, who will acquit you? If acquitted by him, who will arrest you? What is in you is outside, and one who fashions you on the outside shapes you inside. What you see outside you see within you. It is visible and your garment. Hear me, hearers, and find out about my words, you who know me. I am the hearing all can reach; I am speech undecipherable. I am the name of the sound and the sound of the name. I am the sign of the letter and the designation of the division. I . . . light . . . great power . . . will not move the name . . . to the one who created me. I will speak his name.

(13) 'A wise man should keep down speech and mind; he should keep them within the Self which is knowledge; he should keep knowledge within the Self which is the Great; and he should keep that (the Great) within the Self which is the Quiet.'

(34) But prophecy does not employ figurative forms in the expressions for the sake of beauty of diction. But from the fact that truth appertains not to all, it is veiled in manifold ways, causing the light to arise only on those who are initiated into knowledge, who seek the truth through love. The proverb, according to the Barbarian philosophy, is called a mode of prophecy, and the parable is so called, and the enigma in addition. Further also, they are called "wisdom;" and again, as something different from it, "instruction and words of prudence," and "turnings of words," and "true righteousness and again, "teaching to direct judgment," and "subtlety to the simple," which is the result of training, "and perception and thought," with which the young catechumen is imbued. "He who bears these prophets, being wise, will be wiser. And the intelligent man will acquire rule, and will understand a parable and a dark saying, the words and enigmas of the wise."

(11) You are hidden, you are a world of knowledge, you know that those who are of the One are from shadow.

(84) For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne, Nor turns away from Thy presence. And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee [for Thou seest everything].

(69) Where is a man (who is) wise or powerful in intelligence, or a man whose devices are many because he knows wisdom? Let him speak wisdom; let him utter great boasting! For every man has become a fool and has spoken out of his (own) knowledge. For he (Christ) confounded the counsels of guileful people, and he prevailed over those wise in their own understanding.

(9) I am the master of thine utterance, and the check upon thy pride

(11) Hear me in gentleness and discover me in roughness. I am the woman crying out and cast upon the face of the earth. I prepare bread and my mind within. I am the knowledge of my name. I am the one who cries out and I listen. I appear . . . walk in . . . I am . . . the defense. I am called truth and iniquity. . . .

(133) Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.

(25) Nothing is so peculiar to wisdom as truth.

When you preside over men, remember that divinity also presides over you.

(7) Take me into understanding from grief, and take me from understanding and grief. Receive me into yourselves from other places ugly and destroyed. And steal from the good even in their ugliness. Out of shame take me to yourselves shamelessly. Without shame and with shame, rebuke what is mine in you and come to me, you who know me and you who know my members, and make great ones among small first creatures. Come to childhood and don't despise it, because it is small and tiny. Don't turn away the great in parts from the small, for the small is known from the great. Why do you curse and honor me? You wound me and have mercy. Don't separate me from the first you have known. Don't cast out or turn away, turn away and not know. . . . I know the first ones, and those after them know me. I am perfect mind and rest. . . . I am the knowledge of my search, the finding of those who look for me, the command of those who ask about me, the power of powers in my knowledge of angels sent at my word, and of gods in their seasons sent by my counsel, and of spirits of all who exist with me and of women who live in me.

(16) I sever the horns from those who unite in resistance to me; the hidden ones who rise up in opposition against me; those who go upon their bellies

(31) But he who is able to renounce them shows that he is from the generation of the Son of Man, (and) has power to accuse them. [...] he restrains [...] part(s) in a [...] in wickedness, and he makes the outer like the inner. He resembles an angel which ... ... (1 line unrecoverable) ... power [...] said them. But the one ... ... (5 lines unrecoverable) And having withdrawn [...], he became silent, having ceased from loquacity and disputations. But he who has found the life-giving word, and he who has come to know the Father of Truth, has come to rest; he has ceased seeking, having found. And when he found, he became silent. But few are the things he used to say to those that [...] with their intellectual mind the [...].

(51) The king's place is the throne, the horse's the gate. What is justice but putting each in his place? What injustice but putting each in what is not his place? Nothing is vain of all that God has created, Whether vengeance or mercy, or plain dealing or snares. Not one of all these is good absolutely, Each is harmful or beneficial according to its place, Ah! many are the chastisements sent to the poor Which are more beneficial to him than bread and sweets; Because sweets out of season excite biliousness,

(2) My son, throw every robber out of your gates. Guard all your gates with torches, which are the words, and you will acquire through all these things a quiet life. But he who will not guard these things will become like a city which is desolate, since it has been captured. All kinds of wild beasts have trampled upon it, for thoughts which are not good are evil wild beasts. And your city will be filled with robbers, and you will not be able to acquire peace, but only all kinds of savage wild beasts. The Wicked One, who is a tyrant, is lord over these. While directing this, he (the Wicked One) is beneath the great mire. The whole city, which is your soul, will perish.

(34) Behold, thou Child of Man, if thou wilt easily draw near to this Knowledge, take but thy Mind before thee, and consider it, and therein thou wilt find all. You know, that out of it proceeds Joy and Sorrow, Laughter and Weeping, Hope and Doubting, Wrath and Love, Lust to a Thing, and Hate of the Thing: You find therein Wrath and Malice, also Love, Meekness, and Well-doing.

(6) And if you do these things, O my son, you will be victorious over all your enemies, and they will not be able to wage war against you, neither will they be able to resist, nor will they be able to get in your way. For if you find these, you will despise them as deniers of truth. They will speak to you, cajoling you and enticing (you), not because they are afraid of you, but because they are afraid of those who dwell within you, namely, the guardians of the divinity and the teaching.

(95) Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace.

(14) O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.