(3) Oh thou who art clouded, but manful, and who sailest round over that chine of Âpepi; thou of firm head and steadfast breast when coming forth from the fiery blows: Oh thou who art at the ship, let me sail the ship, let me fasten my tackle and come forth

(102) And see ye not the sailors of the ships, how their ships are tossed to and fro by the waves, and are shaken by the winds, and are in sore trouble?

(502) 1073 ----------------- four -----------------------1074. --------------- a point ---------------------1075. --------------- darkness ---------------------- 1076. --------------- be not ----------------------1077. come --------------------------------------- 24. A SERIES OF REED-FLOATS AND FERRYMAN TEXTS,

(11) When they had this done, they inclosed a multitude of fishes: and their net brake. They beckoned unto their partners, which were in the other ship, that they should come and help them. They came, and filled both the ships, so that they began to sink.

(5) The boat was finished by sunset. The launching was very difficult. They had to keep carrying a runway of poles front to back, until two-thirds of it had gone into the water(?). Whatever I had I loaded on it: whatever silver I had I loaded on it, whatever gold I had I loaded on it. All the living beings that I had I loaded on it, I had all my kith and kin go up into the boat, all the beasts and animals of the field and the craftsmen I had go up. Shamash had set a stated time: 'In the morning I will let loaves of bread shower down, and in the evening a rain of wheat! Go inside the boat, seal the entry! That stated time had arrived. In the morning he let loaves of bread shower down, and in the evening a rain of wheat.

(488) one who says the contrary. They throng about the captain, begging and praying him to commit the helm to them; and if at any time they do not prevail, but others are preferred to them, they kill the others or throw them overboard, and having first chained up the noble captain’s senses with drink or some narcotic drug, they mutiny and take possession of the ship and make free with the stores; thus, eating and drinking, they proceed on their voyage in such manner as might be expected of them. Him who is their partisan and cleverly aids them in their plot for getting the ship out of the captain’s hands into their own whether by force or persuasion, they compliment with the name of sailor, pilot, able seaman, and abuse the other sort of man, whom they call a good-for-nothing; but that the true pilot must pay attention to the year and seasons and sky and stars and winds, and whatever else belongs to his art, if he intends to be really qualified for the command of a ship, and that he must and will be the steerer, whether other people like or not—the possibility of this union of authority with the steerer’s art has never seriously entered into their thoughts or been made

(711) 2214 ----------------------------------------- 2214 Thou has seen the Delta ------------------- 2214 N. voyages there to the shore (of) --------------- 2214 ----------- N. separates -------------------- 2214 -----------------------------------------

(1) O thou who art devoid of moisture in coming forth from the stream; and who restest upon the deck of thy Bark: as thou proceedest in the direction of Yesterday, and restest upon the deck of thy Bark, let me join thy boatmen

(6) I watched the appearance of the weather-- the weather was frightful to behold! I went into the boat and sealed the entry. For the caulking of the boat, to Puzuramurri, the boatman, I gave the palace together with its contents. Just as dawn began to glow there arose from the horizon a black cloud. Adad rumbled inside of it, before him went Shullat and Hanish, heralds going over mountain and land. Erragal pulled out the mooring poles, forth went Ninurta and made the dikes overflow. The Anunnaki lifted up the torches, setting the land ablaze with their flare. Stunned shock over Adad's deeds overtook the heavens, and turned to blackness all that had been light. The... land shattered like a... pot. All day long the South Wind blew..., blowing fast, submerging the mountain in water, overwhelming the people like an attack.

(13) Thy boatmen [O Râ], succeed in measuring out thy path, and a journey, with which thou art satisfied; a progress, a progress towards home; and the progress which thou hast made towards home is a fair progress

(4) Let me speak to the divine Boatman at the gloaming, let me enter in and let me go out; that I may see who is there; that I may raise him up and speak my words to him

(27) As they sailed, behold, there came down a storm of wind: the waves beat into the ship, insomuch that the ship was covered with the waves.

(8) But what must we do? How lies the path? How come to vision of the inaccessible Beauty, dwelling as if in consecrated precincts, apart from the common ways where all may see, even the profane?

He that has the strength, let him arise and withdraw into himself, foregoing all that is known by the eyes, turning away for ever from the material beauty that once made his joy. When he perceives those shapes of grace that show in body, let him not pursue: he must know them for copies, vestiges, shadows, and hasten away towards That they tell of. For if anyone follow what is like a beautiful shape playing over water- is there not a myth telling in symbol of such a dupe, how he sank into the depths of the current and was swept away to nothingness? So too, one that is held by material beauty and will not break free shall be precipitated, not in body but in Soul, down to the dark depths loathed of the Intellective-Being, where, blind even in the Lower-World, he shall have commerce only with shadows, there as here.

"Let us flee then to the beloved Fatherland": this is the soundest counsel. But what is this flight? How are we to gain the open sea? For Odysseus is surely a parable to us when he commands the flight from the sorceries of Circe or Calypso- not content to linger for all the pleasure offered to his eyes and all the delight of sense filling his days.

The Fatherland to us is There whence we have come, and There is The Father.

What then is our course, what the manner of our flight? This is not a journey for the feet; the feet bring us only from land to land; nor need you think of coach or ship to carry you away; all this order of things you must set aside and refuse to see: you must close the eyes and call instead upon another vision which is to be waked within you, a vision, the birth-right of all, which few turn to use.

(89) The nave always generating the spokes, so that in their turning about they stand right and direct from the nave to the fellies of the wheel: and yet none of the spokes to be out of sight, but still turning about thus one with another, going whithersoever the wind driveth it, and that without need of any turning back or stopping. Now observe what I shall inform you in the application of this.

(489) part of their calling 1 . Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded? Will he not be called by them a prater, a star-gazer, a good-for-nothing? Of course, said Adeimantus. Then you will hardly need, I said, to hear the interpretation of the figure, which describes the true philosopher in his relation to the State; for you understand already. Certainly. Then suppose you now take this parable to the gentleman who is surprised at finding that philosophers have no honour in their cities; explain it to him and try to convince him that their having honour would be far more extraordinary. I will. Say to him, that, in deeming the best votaries of philosophy to be useless to the rest of the world, he is right; but also tell him to attribute their uselessness to the fault of those who will not use them, and not to themselves. The pilot should not humbly beg the sailors to be commanded by him—that is not the order of nature; neither are ‘the wise to go to the doors of the rich’—the ingenious author of this saying told a lie—but the truth is, that, when a man is ill, whether he be rich or poor, to the physician he must go, and he who wants to be governed, to him who is able to govern. The ruler who is good for anything ought not to beg his subjects to be ruled by him; although the present governors of mankind are of a different stamp; they may be justly compared to the mutinous sailors, and the true helmsmen to those who are called by them good-for-nothings and star-gazers. Precisely so, he said. For these reasons, and among men like these, philosophy, the noblest pursuit of all, is not likely to be much esteemed

(341) but you will be found out, and by sheer force of argument you will never prevail. I shall not make the attempt, my dear man; but to avoid any misunderstanding occurring between us in future, let me ask, in what sense do you speak of a ruler or stronger whose interest, as you were saying, he being the superior, it is just that the inferior should execute—is he a ruler in the popular or in the strict sense of the term? In the strictest of all senses, he said. And now cheat and play the informer if you can; I ask no quarter at your hands. But you never will be able, never. And do you imagine, I said, that I am such a madman as to try and cheat, Thrasymachus? I might as well shave a lion. Why, he said, you made the attempt a minute ago, and you failed. Enough, I said, of these civilities. It will be better that I should ask you a question: Is the physician, taken in that strict sense of which you are speaking, a healer of the sick or a maker of money? And remember that I am now speaking of the true physician. A healer of the sick, he replied. And the pilot—that is to say, the true pilot—is he a captain of sailors or a mere sailor? A captain of sailors. The circumstance that he sails in the ship is not to be taken into account; neither is he to be called a sailor; the name pilot by which he is distinguished has nothing to do with sailing, but is significant of his skill and of his authority over the sailors. Very true, he said. Now, I said, every art has an interest? Certainly. For which the art has to consider and provide? Yes, that is the aim of art. And the interest of any art is the perfection of it—this and nothing else?

(8) As the flowing rivers disappear in the sea, losing their name and their form, thus a wise man, freed from name and form, goes to the divine Person, who is greater than the great.

(1) The Heron came in all haste and at once began to speak about himself. ' My charming house is near the sea among the lagoons, where none hears my song. I am so inoffensive that no one complains of me. Sad and melancholy, I stand pensively on the salt sea's verge, my heart filled with longing for the water, for if there were none what would become of me! But since I am not one of those who dwell in the sea, I am like to die, my lips parched, on its shore. Though the waters boil and the waves break at my feet, I cannot swallow a single drop; yet if the ocean should lose even a little of its water my heart would burn with vexation. For a creature such as I my passion for the sea is enough. I have not the strength to go in quest of the Simurgh, so I ask to be excused. How could one like me, who seeks only a drop of water, possibly attain union with the Simurgh?'

Said the Hoopoe: 'O ignorant of the sea, don't you know that it is full of crocodiles and other dangerous creatures? Sometimes its water is bitter, sometimes salt; sometimes it is calm, sometimes boisterous; always changing, never stable; sometimes it flows, sometimes it ebbs. Many great ones have been swallowed up in its abyss. The diver in its depths holds his breath lest he should be thrown up like a straw. The sea is an element devoid of loyalty. Do not trust it or it will end by submerging you. It is resdess because of its love for its friend. Sometimes it rolls great billows, sometimes it roars. Since the sea cannot find what it desires, how will you find

there a resting place for your heart! The ocean is a rill which rises in the way that leads to its friend; why then should you remain here content, and not strive to see the face of the Simurgh?'

(2) "Yes," said the prince. "I am just about collecting the revenue of my fief, and will then lend you three hundred ounces of silver. Will that do?" At this Chuang Tzŭ flushed with anger and said, "Yesterday, as I was coming along, I heard a voice calling me. I looked round, and in the cart-rut I saw a stickleback. "'And what do you want, stickleback?' said I. "'I am a denizen of the eastern ocean,' replied the stickleback. 'Pray, Sir, a pint of water to save my life.' "'Yes,' said I. 'I am just going south to visit the princes of Wu and Yüeh. I will bring you some from the west river. Will that do?' "At this the stickleback flushed with anger and said, 'I am out of my element. I have nowhere to go. A pint of water would save me. But to talk to me like this,—you might as well put me in a dried-fish shop at once.'" Jên Kung Tzŭ got a huge hook on a big line, which he baited with fifty oxen. He squatted down at Kuei-chi, and cast into the eastern ocean. Every day he fished, but for a whole year he caught nothing. Then came a great fish which swallowed the bait, and dragging the huge hook dived down below. This way and that way it plunged about, erecting the dorsal fin. The white waves rolled mountain high. The great deep was shaken up. The noise was like that of so many devils, terrifying people for many miles around.

(5) Would that it were possible for thee to get thee wings, and soar into the air, and, poised midway 'tween earth and heaven, behold the earth's solidity, the sea's fluidity (the flowings of its streams), the spaciousness of air, fire's swiftness, [and] the coursing of the stars, the swiftness of heaven's circuit round them [all]! Most blessed sight were it, my son, to see all these beneath one sway - the motionless in motion, and the unmanifest made manifest; whereby is made this order of the cosmos and the cosmos which we see of order.