(5) (Yea), he who, as ruler, treats no coming applicant with injury , as a good citizen (or nobly wise) in sacred vow and duty, and living righteously in every covenant, who, as an uncorrupted judge, discerns the wicked (that leader who, rejecting me, would keep back those who propagate the Faith), let him, (this righteous judge,) declare (the vengeance) to that (hostile ) lord, (my) kinsman. Yea, let him crush him when he sallies forth (to approach us for our harm)!

(2) (Aye, he is indeed the greatest ), for that Bendva's evil judge doth cause me to hesitate and ponder (in my earnest course of propagation and reform), a deceiver as he is, (estranged) from the Righteous Order, and receiving from it (not happiness) but many a wound. The bountiful and perfect Piety he has not maintained nor strengthened for this land, nor questions with Thy Good Mind hath he asked (to gain him light), O Lord!

(6) This is what he says, then, in the book Concerning Righteousness: "The righteousness of God is a kind of universal fairness and equality. There is equality in the heaven which is stretched out in all directions and contains the entire earth in its circle. The night reveals equally all the stars. The light of the sun, which is the cause of the daytime and the father of light, God pours out from above upon the earth in equal measure on all who have power to see. For all see alike. There is no distinction between rich and poor, people and governor, stupid and clever, female and male, free men and slaves. Even the irrational animals are not accorded any different treatment; but in just the same way God pours out from above sunlight equally upon all the animals. He establishes his righteousness to both good and bad by seeing that none is able to get more than his share and to deprive his neighbour, so that he has twice the light his neighbour has. The sun causes food to grow for all living beings alike; the universal righteousness is given to all equally. In this respect there is no difference between the entire species of oxen and any individual oxen, between the species of pigs and particular pigs, between the species of sheep and particular sheep, and so on with all the rest. In them the universality of God's fairness is manifest. Furthermore all plants of whatever sort are sown equally in the earth. Common nourishment grows for all beasts which feed on the earth's produce; to all it is alike. It is regulated by no law, but rather is harmoniously available to all through the gift of him who gives it and makes it to grow.

(94) And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.

(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,

(109) And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful He will give faithfulness in the habitation of upright paths.

(1) Another bird said to the Hoopoe: 'If the King of whom we speak is just and faithful, God has given us, also, uprightness and integrity; and I have never been lacking in justice towards anyone. When these qualities are found in a man how will he rank in the knowledge of spiritual things?'

The Hoopoe replied: 'Justice is the king of salvation. He who is just is saved from all kinds of errors and futilities. It is better to be just than to pass your whole life in the genuflexions and prostrations of exterior worship. Even liberality is not equal in the two worlds to justice exercised in secret; but he who professes justice openly will find it difficult not to become a hypocrite. As for men of the spiritual Way they ask justice of no one but they receive it generously from God.'

(4) And it, varies according to the nature and the material. In the case of arms and of fighting animals the ordering power is the soul and mind, by means animate and inanimate; and in the case of the passions of the soul, which we master by virtue, reason is the ordering power, by affixing the seal of continence and self-restraint, along with holiness, and sound knowledge with truth, making the result of the whole to terminate in piety towards God. For it is wisdom which regulates in the case of those who so practise virtue; and divine things are ordered by wisdom, and human affairs by politics - all things by the kingly faculty. He is a king, then, who governs according to the laws, and possesses the skill to sway willing subjects. Such is the Lord, who receives all who believe on Him and by Him. For the Father has delivered and subjected all to Christ our King," that at the name of Jesus every knee may bow, of things in heaven, and things in earth, and things under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.'

(50) And He is righteous also in His judgement, And in the presence of His glory unrighteousness also shall not maintain itself: At His judgement the unrepentant shall perish before Him.

(8) "But the mild shall be inhabitants of the earth, and the innocent shall be left in it. But the transgressors shall be extirpated from it." And Homer seems to me to have said prophetically of the faithful, "Give to thy friend." And an enemy must be aided, that he may not continue an enemy. For by help good feeling is compacted, and enmity dissolved. "But if there be present readiness of mind, according to what a man hath it is acceptable, and not according to what he hath not: for it is not that there be ease to others, but tribulation to you, but of equality at the present time," and so forth. "He hath dispersed, he hath given to the poor; his righteousness endureth for ever," the Scripture says. For conformity with the image and likeness is not meant of the body (for it were wrong for what is mortal to be made like what is immortal), but in mind and reason, on which fitly the Lord impresses the seal of likeness, both in respect of doing good and of exercising rule. For governments are directed not by corporeal qualities, but by judgments of the mind. For by the counsels of holy men states are managed well, and the household also.

(3) But, it is not to Demophilus that it is permitted to put these things straight. For, if the Word of God commands to pursue just things justly (but to pursue just things is, when any one wishes to distribute to each one things that are meet), this must be pursued by all justly, not beyond their own meetness or rank; since even to angels it is just that things meet be assigned and apportioned, but not from us, O Demophilus, but through them to us, of God, and to them through the angels who are still more pre-eminent. And to speak shortly, amongst all existing things their due is assigned through the first to the second, by the well-ordered and most just forethought of all. Let those, then, who have been ordered by God to superintend others, distribute after themselves their due to their inferiors. But, let Demophilus apportion their due to reason and anger and passion; and let him not maltreat the regulation of himself, but let the superior reason bear rule over things inferior. For, if one were to see, in the market-place, a servant abusing a master, and a younger man, an elder; or also a son, a father; and in addition attacking and inflicting wounds, we should seem even to fail in reverence if we did not run and succour the superior, even though perhaps they were first guilty of injustice; how then shall we not blush, when we see reason maltreated by anger and passion, and cast out of the sovereignty given by God; and when we raise in our own selves an irreverent and unjust disorder, and insurrection and confusion? Naturally, our blessed Law-giver from God does not deem right that one should preside over the Church of God, who has not already well presided over his own house. For, he who has governed himself will also govern another; and who, another, will also govern a house; and who, a house, also a city; and who, a city, also a nation. And to speak briefly as the Oracles affirm, "he who is faithful in little, is faithful also in much," and "he who is unfaithful in little, is unfaithful also in much."

(48) A king rejoices in those whom he governs, and therefore God rejoices in the wise man. He who governs likewise, is inseparable from those whom he governs; and therefore God is inseparable from the soul of the wise man, which he defends and governs.

(2) Of the kingly office one kind is divine, - that which is according to God and His holy Son, by whom both the good things which are of the earth, and external and perfect felicity too, are supplied. "For," it is said, "seek what is great, and the little things shall be added." And there is a second kind of royalty, inferior to that administration which is purely rational and divine, which brings to the task of government merely the high mettle of the soul; after which fashion Hercules ruled the Argives, and Alexander the Macedonians. The third kind is what aims after one thing - merely to conquer and overturn; but to turn conquest either to a good or a bad purpose, belongs not to such rule.

(92) And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them. [11. And after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword . . . shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.]

(5) The rods signify the kingly and directing faculty, making all things straight. The spears and the battle-axes denote the dividing of things unlike, and the sharp and energetic and drastic operation of the discriminating powers. The geometrical and technical articles denote the founding, and building, and completing, and whatever else belongs to the elevating and guiding forethought for the subordinate Orders. But sometimes the implements assigned to the holy Angels are the symbols of God's judgments to ourselves; some, representing His correcting instruction or avenging righteousness, others, freedom from peril, or end of education, or resumption of former well-being, or addition of other gifts, small or great, sensible or intelligible. Nor would a discriminating mind, in any case whatever, have any difficulty in properly adapting things visible to things invisible.

(7) But further, Almighty God is celebrated as justice, as distributing things suitable to all, both due measure, and beauty, and good order, and arrangement, and marking out all distributions and orders for each, according to that which truly is the most just limit, and as being Cause for all of the free action of each. For the Divine Justice arranges and disposes all things, and preserving all things unmingled and unconfused, from all, gives to all existing beings things convenient for each, according to the due falling to each existing thing. And, if we speak correctly, all those who abuse the Divine Justice, unconsciously convict themselves of a manifest injustice. For they say, that immortality ought to be in mortals, and perfection in the imperfect, and imposed necessity in the free, and identity in the variable, and perfect power in the weak, and the temporal should be eternal, and things moveable by nature, unchangeable, and that temporary pleasures should be eternal; and in one word, they assign the properties of one thing to another. They ought to know that the Divine Justice in this respect is really a true justice, because it distributes to all the things proper to themselves, according to the fitness of each existing thing, and preserves the nature of each in its own order and capacity.

(5) And the judgment of all is ordained arid written on the heavenly tables in right- eousness—even (the judgment of) all who depart from the path which is ordained for them to walk in ; and if they walk not therein, judgment is written down for every creature and for every kind.

The FUMIGATION from FRANKINCENSE. THE piercing eye of Justice bright, I sing, 1 Plac'd by the throne of heav'n's almighty king, Perceiving thence, with vision unconfin'd, The life and conduct of the human kind To thee, revenge and punishment belong, Chastising ev'ry deed, unjust and wrong; Whose pow'r alone, dissimilars can join, And from th' equality of truth combine: For all the ill, persuasion can inspire, When urging bad designs, with counsel dire, 'Tis thine alone to punish; with the race Of lawless passions, and incentives base; For thou art ever to the good inclin'd, And hostile to the men of evil mind. Come, all-propitious, and thy suppliant hear, When Fate's predestin'd, final hour draws near.

(4) (But e’er these helpers come to me, all rests as yet in gloom.) The evil man is holding back those who are the bearers of the Righteous Order from progress with the Kine, (from progress with the sacred cause) within the region, or the province , he, the evil governor, endowed with evil might , consuming life with evil deeds. Wherefore, whoever hurls him from his power, O Mazda! or from life, stores for the Kine in sacred wisdom shall he make .

(101) And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.