(1) I was sent out from the power and have come to you who study me and am found by you who seek me. Look at me, you who study me, and you who hear, hear me. You waiting for me, take me into yourselves. Don't banish me from your vision. Don't let hatred enter your voice against me or let anger enter your hearing. In no place, in no time, be unknowing of me. Be alert. Don't be ignorant of me.

(10) I am the punishment of those that chastise and the statesmanship of those that conquer. Of secret things I am silence, and of the wise I am the wisdom.

(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.

(77) Let him admonish, let him teach, let him forbid what is improper!--he will be beloved of the good, by the bad he will be hated.

(12) Thou art like the god who begets the beings. It is admirable what thou createst more than that of the gods

(10) Through the action of this (His) Good Mind (as he works his grace within us) the benevolently wise One declared a result as its fruit, He knowing the bountiful Piety, the creatrix of righteous beings . These all, O Mazda Ahura! in Thy Kingdom (are 'helps to our progress') for they smite (our tyrants) with fear .

(18) "In a man who loves wisdom the father will be glad." Wells, when pumped out, yield purer water; and that of which no one partakes, turns to putrefaction. Use keeps steel brighter, but disuse produces rust in it. For, in a word, exercise produces a healthy condition both in souls and bodies. "No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast." For what is the use of wisdom, if it makes not him who can hear it wise? For still the Saviour saves, "and always works, as He sees the Father." For by teaching, one learns more; and in speaking, one is often a hearer along with his audience. For the teacher of him who speaks and of him who hears is one - who waters both the mind and the word. Thus the Lord did not hinder from doing good while keeping the Sabbath; but allowed us to communicate of those divine mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God.

(147) I do not write this for my own praise, but to that end that the Reader may know wherein my knowledge stands, that he might not seek that from me which I have not, or think me to be what I am not.

(1) Yea, I will speak forth; hear ye; now listen, ye who from near, and ye who from afar have come seeking (the knowledge). Now ponder ye clearly all (that concerns) him . Not for a second time shall the false teacher slay our life (of the mind, or the body). The wicked is hemmed in with his faith and his tongue!

(12) "But you, you make a show of your knowledge in order to startle fools. You cultivate yourself in contrast to the degradation of others. And you blaze along as though the sun and moon were under your arms. Whereas, that you have a whole body in a whole skin, and have not perished in mid career, dumb, blind, or halt, but actually hold a place among men, —this ought to be enough for you. Why rail at God? Begone!" Sun Hsiu went away, and Pien Tzŭ went in and sat down. Shortly afterwards, he looked up to heaven and sighed; whereupon a disciple asked him what was the matter. "When Hsiu was here just now," answered Pien Tzŭ, "I spoke to him of the virtue of the perfect man. I fear lest he be startled and so driven on to doubt."

(31) And though in my body I am powerless to bring thee there, yet That from which I have my knowledge is mighty and potent enough to cast thee even into the abyss of hell.

(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.

(25) I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.

(11) And my soul burn with anguish for its beloved." I replied, "What God's pen has written, it has written; In presence of its writings knowledge is confounded; There is no anger in my soul against thee, Because I attribute not this deed to thee; Thou art God's instrument. God's hand is the agent. How can I chide or fret at God's instrument?" He said, "If this be so, why is there retaliation?" I answered, "'Tis from God, and 'tis God's secret; If He shows displeasure at His own acts,

(5) And to prove that example corrects, he says directly to the purpose: "A clever man, when he seeth the wicked punished, will himself be severely chastised, for the fear of the Lord is the source of wisdom."

(2) Wherefore it alone conducts to the true wisdom, which is the divine power which deals with the knowledge of entities as entities, which grasps what is perfect, and is freed from all passion; not without the Saviour, who withdraws, by the divine word, the gloom of ignorance arising from evil training, which had overspread the eye of the soul, and bestows the best of gifts,- "That we might well know or God or man."

(8) For He was the Wisdom "in which" the Sovereign God "delighted." For the Son is the power of God, as being the Father's most ancient Word before the production of all things, and His Wisdom. He is then properly called the Teacher of the beings formed by Him. Nor does He ever abandon care for men, by being drawn aside from pleasure, who, having assumed flesh, which by nature is susceptible of suffering, trained it to the condition of impossibility.

(1) Oh thou who art exalted and worshipped, all powerful, almighty one, who grantest thy terrors to the gods, who displayest thyself upon thy throne of grandeur, let the way be made for my Soul, my Chu and my Shade. Let me be thoroughly equipped

(72) This I write as a word which is generated in its heaven, where the holy Deity always generateth itself, and where the moving spirit riseth up in the flash of life; even there this word and this knowledge is generated, and risen up in the lovefire through the zealous spirit of God.

(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.