(589) the lion-like qualities, but to starve and weaken the man, who is consequently liable to be dragged about at the mercy of either of the other two; and he is not to attempt to familiarize or harmonize them with one another—he ought rather to suffer them to fight and bite and devour one another. Certainly, he said; that is what the approver of injustice says. To him the supporter of justice makes answer that he should ever so speak and act as to give the man within him in some way or other the most complete mastery over the entire human creature. He should watch over the many-headed monster like a good husbandman, fostering and cultivating the gentle qualities, and preventing the wild ones from growing; he should be making the lion-heart his ally, and in common care of them all should be uniting the several parts with one another and with himself. Yes, he said, that is quite what the maintainer of justice say. And so from every point of view, whether of pleasure, honour, or advantage, the approver of justice is right and speaks the truth, and the disapprover is wrong and false and ignorant? Yes, from every point of view. Come, now, and let us gently reason with the unjust, who is not intentionally in error. ‘Sweet Sir,’ we will say to him, ‘what think you of things esteemed noble and ignoble?

(4) He who shall bring the satchel with three goats;'" Then twisted he his mouth, and forth he thrust His tongue, like to an ox that licks its nose. And fearing lest my longer stay might vex Him who had warned me not to tarry long, Backward I turned me from those weary souls. I found my Guide, who had already mounted Upon the back of that wild animal, And said to me: "Now be both strong and bold. Now we descend by stairways such as these; Mount thou in front, for I will be midway, So that the tail may have no power to harm thee." Such as he is who has so near the ague Of quartan that his nails are blue already, And trembles all, but looking at the shade; Even such became I at those proffered words; But shame in me his menaces produced, Which maketh servant strong before good master. I seated me upon those monstrous shoulders; I wished to say, and yet the voice came not As I believed, "Take heed that thou embrace me." But he, who other times had rescued me In other peril, soon as I had mounted, Within his arms encircled and sustained me,

(32) merciful to each other." The Prophet once asked God and said. "O Lord, who are Thy lovers?" and the answer came, "Those who cleave to Me as a child to its mother, take refuge in the remembrance of Me as a bird seeks the shelter of its nest, and are as angry at the sight of sin as an angry lion who fears nothing."

(38) And again: "But had the oxen or the lions hands, Or could with hands depict a work like men, Were beasts to draw the semblance of the gods, The horses would them like to horses sketch, To oxen, oxen, and their bodies make Of such a shape as to themselves belongs."

(34) Or peace may be reached by the even sending forth and control of the life-breath.

(11) And it prohibits an ox and ass to be yoked in the plough together; pointing perhaps to the want of agreement in the case of the animals; and at the same time teaching not to wrong any one belonging to another race, and bring him under the yoke, when there is no other cause to allege than difference of race, which is no cause at all, being neither wickedness nor the effect of wickedness.

(15) And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.

(1) COME, then, let us extol the Peace Divine, and Source of conciliation, by hymns of peace! For this it is which unifies all, and engenders, and effects the agreement and fellowship of all. Wherefore, even all things aspire to it, which turns their divided multiplicity into the thorough Oneness, and unifies the tribal war of the whole into a homogeneous dwelling together, by the participation of the divine Peace. With regard, then, to the more reverend of the conciliating powers, these indeed are united to themselves and to each other, and to the one Source of Peace of the whole; and the things (that are) under them, these they unite also to themselves and to each other, and to the One and all-perfect Source and Cause of the Peace of all, which, passing in-divisibly to the whole, limits and terminates and secures everything, as if by a kind of bolts, which bind together things that are separated; and do not permit them, when separated, to rush to infinity and the boundless, and to become without order, and without stability, and destitute of God, and to depart from the union amongst themselves, and to become intermingled m each other, in every sort of confusion. Concerning then, this, the Divine Peace and Repose, which the holy Justus calls unutterableness, and, as compared with every known progression, immobility, how it rests and is at ease, and how it is in itself, and within itself, and entire, and to itself entire is super-united, and when entering into itself, and multiplying itself, neither loses its own Union, but even proceeds to all, whilst remaining entire within, by reason of excess of its Union surpassing all, it is neither permitted, nor attainable to any existing being, either to express or to understand. But, having premised this, as unutterable and unknowable, as being beyond all, let us examine its conceived and uttered participations, and this, as possible to men, and to us, as inferior to many good men.

(39) Friends or enemies, all bow the head under the yoke which God, in his wisdom, imposes; and, a thing astonishing, he watches over us all.

(41) O ye blind men! leave off your contentions, and shed not innocent blood; also do not lay waste countries and cities, to fulfil the devil's will; but put on the helmet of peace, gird yourselves with love one to another, and practise meekness: Leave off pride and covetousness, grudge not the different forms of one another, also suffer not the wrath-fire to kindle in you; but live in meekness, chastity, friendliness and purity, and then you are and live ALL in God.

(3) But how, some one may say, do all things aspire to peace, for many things rejoice in diversity and division, and would not, at any time, of their own accord, be willingly in repose. Now, if in saying this, he affirms, that the identity of each existing thing is diversity and division, and that there is no existent thing whatever, which at any time is willing to destroy this (identity), neither would we in any way contradict this, but would declare even this an aspiration after peace. For all things love to dwell at peace, and to be united amongst themselves, and to be unmoved and unfallen from themselves, and the things of themselves. And the perfect Peace seeks to guard the idiosyncrasy of each unmoved and unconfused, by its peace-giving forethought, preserving everything unmoved and unconfused, both as regards themselves and each other, and establishes all things by a stable and unswerving power, towards their own peace and immobility.

(8) Should my heart not be wretched, my features not haggard Should there not be sadness deep within me? Should I not look like one who has been traveling a long distance, and should ice and heat not have seared my face!... should I not roam the wilderness? My friend who chased wild asses in the mountain, the panther of the wilderness, Enkidu, my friend, who chased wild asses in the mountain, the panther of the wilderness, we joined together, and went up into the mountain. We grappled with and killed the Bull of Heaven, we destroyed Humbaba who dwelled in the Cedar Forest, we slew lions in the mountain passes! My friend, whom I love deeply, who went through every hard- ship with me, Enkidu, my friend, whom I love deeply, who went through every hardship with me, the fate of mankind has overtaken him.

(99) Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled? From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace.

(48) Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away."

(4) Should my heart not be wretched, my features not haggard? Should there not be sadness deep within me! Should I not look like one who has been traveling a long distance, and should ice and heat not have seared my face!..., should I not roam the wilderness? My friend, the wild ass who chased the wild donkey, panther of the wilderness, Enkidu, the wild ass who chased the wild donkey, panther of the wilderness, we joined together, and went up into the mountain. We grappled with and killed the Bull of Heaven, we destroyed Humbaba who lived in the Cedar Forest, we slew lions in the mountain passes! My friend, whom I love deeply, who went through every hard- ship with me, Enkidu, whom I love deeply, who went through every hardship with me, the fate of mankind has overtaken him.

(86) And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began to live with each other.

(177) Behold I have set you upon Moses' chair, and entrusted you with my flock; but you mind nothing but the wool, and mind not my sheep, and therewith you build your great palaces. But I will set you on the stool of pestilence, and my own Shepherd shall feed my sheep eternally.

(5) Knowing Me as the enjoyer of all sacrifices and austerities, the Lord and controller of all the worlds, friend of all beings, man attains peace.

(2) At the likeness of these three, we profit on three manners in this grace of contemplation. Sometime we profit only by grace, and then we be likened unto Moses, that for all the climbing and the travail that he had into the mount might not come to see it but seldom: and yet was that sight only by the shewing of our Lord when Him liked to shew it, and not for any desert of his travail. Sometime we profit in this grace by our own ghostly cunning, helped with grace, and then be we likened to Bezaleel, the which might not see the Ark ere the time that he had made it by his own travail, helped with the ensample that was shewed unto Moses in the mount. And sometime we profit in this grace by other men’s teaching, and then be we likened to Aaron, the which had it in keeping and in custom to see and feel the Ark when him pleased, that Bezaleel had wrought and made ready before to his hands.

(60) And the angel of peace who was with me said to me: 'These two monsters, prepared conformably to the greatness of God, shall feed . . .