(2) Besides, for the sake of bodily health we submit to incisions, and cauterizations, and medicinal draughts; and he who administers them is called saviour and healer even though amputating parts, not from grudge or ill-will towards the patient, but as the principles of the art prescribe, so that the sound parts may not perish along with them, and no one accuses the physician's art of wickedness; and shall we not similarly submit, for the soul's Sake, to either banishment, or punishment, or bonds, provided only from unrighteousness we shall attain to righteousness?

(1) AND, therefore, if thou wilt stand and not fall, cease never in thine intent: but beat evermore on this cloud of unknowing that is betwixt thee and thy God with a sharp dart of longing love, and loathe for to think on aught under God, and go not thence for anything that befalleth. For this is only by itself that work that destroyeth the ground and the root of sin. Fast thou never so much, wake thou never so long, rise thou never so early, lie thou never so hard, wear thou never so sharp; yea, and if it were lawful to do—as it is not—put thou out thine eyes, cut thou out thy tongue of thy mouth, stop thou thine ears and thy nose never so fast, though thou shear away thy members, and do all the pain to thy body that thou mayest or canst think: all this would help thee right nought. Yet will stirring and rising of sin be in thee.

(53) And their hands commit lawless deeds, And the sinners devour all whom they lawlessly oppress: Yet the sinners shall be destroyed before the face of the Lord of Spirits, And they shall be banished from off the face of His earth, And they shall perish for ever and ever.

(2) In all of them the soles were both on fire; Wherefore the joints so violently quivered, They would have snapped asunder withes and bands. Even as the flame of unctuous things is wont To move upon the outer surface only, So likewise was it there from heel to point. "Master, who is that one who writhes himself, More than his other comrades quivering," I said, "and whom a redder flame is sucking?" And he to me: "If thou wilt have me bear thee Down there along that bank which lowest lies, From him thou'lt know his errors and himself." And I: "What pleases thee, to me is pleasing; Thou art my Lord, and knowest that I depart not From thy desire, and knowest what is not spoken." Straightway upon the fourth dike we arrived; We turned, and on the left-hand side descended Down to the bottom full of holes and narrow. And the good Master yet from off his haunch Deposed me not, till to the hole he brought me Of him who so lamented with his shanks. "Whoe'er thou art, that standest upside down, O doleful soul, implanted like a stake," To say began I, "if thou canst, speak out."

(4) But when it sees any one in such a condition as to appear incurable, posting to the last stage of wickedness, then in its solicitude for the rest, that they may not be destroyed by it (just as if amputating a part from the whole body), it condemns such an one to death, as the course most conducive to health. "Being judged by the Lord," says the apostle, "we are chastened, that we may not be condemned with the world." For the prophet had said before, "Chastening, the Lord hath chastised me, but hath not given me over unto death." "For in order to teach thee His righteousness," it is said, "He chastised thee and tried thee, and made thee to hunger and thirst in the desert land; that all His statutes and His judgments may be known in thy heart, as I command thee this day; and that thou mayest know in thine heart, that just as if a man were chastising his son, so the Lord our God shall chastise thee."

(5) The veneration of it: ' O Gayatri, you are one-footed, two-footed, three-footed, four-footed. You are without a foot, because you do not go afoot Adoration to your fourth, sightly foot, the one above-the-darksome! — Let not so-and-so obtain such-and-such! ' — namely, the one whom one hates. Or, not prospered for him in regard to whom one venerates thus. Or, ' Let me obtain such-and-such! '

(52) IX. Offer not your right hand easily to anyone. This warns the disciple to keep his own counsel and not offer wisdom and knowledge (his right hand) to such as are incapable of appreciating them. The hand here represents Truth, which raises those who have fallen because of ignorance; but as many of the unregenerate do not desire wisdom they will cut off the hand that is extended in kindness to them. Time alone can effect the redemption of the ignorant masses

(7) And suffer not the soul to be eaten with the flesh, that your blood, which is your life, may not be required at the hand of any flesh that sheddeth (it) on the earth.

(2) Injury is an abomination for it. If it is safe, I am safe; if it is not injured, I am not injured; if it receives no cut, I receive no cut

(5) was shooting, would be hit. If he was not hit, it would be destiny. Those with toes who laugh at me for having no toes are many. This used to make me angry. But since I have studied under our Master, I have ceased to trouble about it. It may be that our Master has so far succeeded in purifying me. At any rate I have been with him nineteen years without being aware of the loss of my toes. Now you and I are engaged in studying the internal. Do you not then commit a fault by thus dragging me back to the external?" At this Tzŭ Ch'an began to fidget, and changing countenance, begged Shên T'u Chia to say no more. There was a man of the Lu State who had been mutilated,—Shu Shan No-toes. He came walking on his heels to see Confucius; but Confucius said, "You did not take care, and so brought this misfortune upon yourself. What is the use of coming to me now?" "In my ignorance," replied No-toes, "I made free with my body and lost my toes. But I come with something more precious than toes which I now seek to keep. There is no man, but Heaven covers him: there is no man, but Earth supports him;—and I thought that you, sir, would be as Heaven and Earth. I little expected to hear these words from you." "I must apologise," said Confucius. "Pray walk in and let us discuss." But No-toes walked out. "There!" said Confucius to his disciples. "There is a criminal without toes who seeks to learn in order to make atonement for his previous misdeeds. And if he, how much more those who have no misdeeds for which to atone?"

(1) And after this they will turn to Me in all uprightness and with all (their) heart and with all (their) soul, and I shall circumcise the foreskin of their heart and the foreskin of the heart of their seed, and I shall create in them a holy spirit, and I shall cleanse them so that they shall not turn away from Me from that day unto eternity.

(5) It is equally dangerous to give a sword to a madman, and power to a depraved man.

As it is better for a part of the body which contains purulent matter to be burnt, than to continue in the state in which it is, thus also it is better for a depraved man to die than to live.

(14) O thou who art upon thy two legs [ or who art terrible upon thy two legs], at thine own hour, owner of the Two Twin Souls, and who livest in Two Twin Souls

(6) Even as our eye did not uplift itself Aloft, being fastened upon earthly things, So justice here has merged it in the earth. As avarice had extinguished our affection For every good, whereby was action lost, So justice here doth hold us in restraint, Bound and imprisoned by the feet and hands; And so long as it pleases the just Lord Shall we remain immovable and prostrate." I on my knees had fallen, and wished to speak; But even as I began, and he was 'ware, Only by listening, of my reverence, "What cause," he said, "has downward bent thee thus?" And I to him: "For your own dignity, Standing, my conscience stung me with remorse."

(13) This, too, it says, that] should one give [anything to] a man who says [that it is proper to have one boot], and in his law walking with one boot [is established, then] the fiend Taprêv is propitiated [by him].

(24) " thou shalt cause to draw nigh, and thou shalt judge the right

(44) The feet signify near and afar off; for near and afar off are all one in God: And so man by means of his feet can come and go near and far off; let him be where he will, he is in nature neither near nor afar off; for in God these are one thing.

(2) And similarly, if he afford any cause for conflict or punishment, or retribution or enmity, he gives occasion for persecution. Wherefore, then, we are enjoined not to cling to anything that belongs to this life; but "to him that takes our cloak to give our coat," not only that we may continue destitute of inordinate affection, but that we may not by retaliating make our persecutors savage against ourselves, and stir them up to blaspheme the name.

(15) I shall not be grasped by my arms or seized by my hands

(72) This you may see if a finger be but hurt, crushed or wounded, or any other member of the body, be it which it will; presently the spirit in that place runneth suddenly to the mother, the heart, and complaineth to the mother; and if the pain do but a little exceed, then the mother rouseth up and awakeneth all the members of the body, and all must come to help that member. Now observe,