(87) It is true indeed, when the World became so evil, malicious, and murderous, then there must needs be Judges and Magistrates, that the fierce Wrath might be stopped by Punishment and Fear; but if thou hadst continued in Love, then thou shouldst have had no Lords, but loving Brothers and Sisters. O Cain! thy potent Kingdom comes not from God, but has its Influence from the starry Heaven in Anger, which domineers over thee, and many Times gives thee Tyrants, who consume thy Sweat in Pride, and this thou hast for thy Paradise.

(42) And unrighteousness went forth from her chambers: Whom she sought not she found, And dwelt with them, As rain in a desert And dew on a thirsty land.

(2) Here is a god displeased against me; let wrong be overwhelmed and let it fall upon the hands of the Lord of Law. Remove the impediments which are in me and the evil and the darkness, oh Lord of Law, and let that god be reconciled to me, removing that which detaineth me from thee

(129) All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.

(1) When, again, He says, "When they persecute you in this city, flee ye to the other," He does not advise flight, as if persecution were an evil thing; nor does He enjoin them by flight to avoid death, as if in dread of it, but wishes us neither to be the authors nor abettors of any evil to any one, either to ourselves or the persecutor and murderer. For He, in a way, bids us take care of ourselves. But he who disobeys is rash and foolhardy. If he who kills a man of God sins against God, he also who presents himself before the judgment-seat becomes guilty of his death. And such is also the case with him who does not avoid persecution, but out of daring presents himself for capture. Such a one, as far as in him lies, becomes an accomplice in the crime of the persecutor. And if he also uses provocation, he is wholly guilty, challenging the wild beast.

(130) All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.

(310) There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's wife.

(7) He severeth the mourners from those who quarrel with them: he putteth a stop to them whose hand is violent against those weaker than themselves: he keepeth within bounds the contentions of the Powers

(1) Those, who denounce fear, assail the law; and if the law, plainly also God, who gave the law. For these three elements are of necessity presented in the subject on hand: the ruler, his administration, and the ruled. If, then, according to hypothesis, they abolish the law; then, by necessary consequence, each one who is led by lust, courting pleasure, must neglect what is right and despise the Deity, and fearlessly indulge in impiety and injustice together, having dashed away from the truth.

(1) The multitude, also, are accustomed to doubt in common the very same thing concerning providence, viz. why certain persons are afflicted undeservedly, as they have not done any thing unjustly prior to their being thus afflicted. For neither here is it possible to understand [perfectly] what the soul is, and its whole life, how many offences it has committed in former lives, and whether it now suffers from its former guilt. In this life, also, many unjust actions are concealed from human knowledge, but are known to the Gods, since neither is the same scope of justice proposed to them as to men. For men, indeed, define justice to be the soul’s performance of its own proper business, and the distribution of desert, conformably to the established laws, and the prevailing polity. But the Gods, looking to the whole orderly arrangement of the world, and to the subserviency of souls to the Gods, form a judgment of what is just. Hence the judgment of just actions with the Gods is different from what it is with us. Nor is it wonderful, if we are unable, in most things, to arrive at the supreme and most perfect judgment of more excellent natures.

A king was enraged against one of his courtiers, and drew his sword to slay him. The bystanders were all afraid to interfere, with the exception of one who boldly threw himself at the king's feet and begged him to spare the offender. The king at once stayed his hand, and laid down his sword, saying, "As you have interceded for him, I would gladly pardon him, even if he had acted as a very demon. I cannot refuse your entreaties, because they are the same as my own. In reality, it is not you who make these entreaties for him, but I who make them through your mouth. I am the real actor in this matter and you are only my agent. Remember the text, 'You shot not when you shot;' you are, as it were, the foam, and I the mighty ocean beneath it. The mercy you show to this offender is really shown by me, the king." The offender was accordingly released and went his way; but, strange to say, he showed no gratitude to his protector, but, on the contrary, omitted to greet him when he met him, and in other ways refused to recognize the favor he had received from him. This behavior excited remark, and people questioned him as to the cause of his ingratitude to his benefactor. He replied, "I had offered up my life to the king when this man intervened. It was a moment when, according to the tradition, 'I was with God in such a manner that neither prophet nor angel found entrance along with me,' and this man intruded between us. I desired no mercy save the king's blows; I sought no shelter save the king. If the king had cut off my head he would have given me eternal life in return for it. My duty is to sacrifice my life; it is the king's prerogative to give life. The night which is made dark as pitch by the king scorns the brightness of the brightest festal day. He who beholds the king is exalted above all thoughts of mercy and vengeance. Of a man raised to this exalted state no description is possible in this world, for he is hidden in God, and words like 'mercy' and 'vengeance' only express men's partial and weak views of the matter. It is true 'God taught Adam the names of all things,' but that means the real qualities of things, and not such names as ordinary men use, clad in the dress of human speech. The words and expressions we use have merely a relative truth, and do not unfold absolute truth." He illustrates this by the reply made to the angel Gabriel by Abraham when he was cast into the fire by Nimrod. Gabriel asked him if he could assist him, and Abraham answered, "No! I have no need of your help." When one has attained union with God he has no need of intermediaries. Prophets and apostles are needed as links to connect ordinary men with God, but he who hears the "inner voice" within him has no need to listen to outward words, even of apostles. Although that intercessor is himself dwelling in God, yet my state is higher and more lovely than his. Though he is God's agent, yet I desire not his intercession to save me from evil sent me by God, for evil at God's hand seems to me good. What seems mercy and kindness to the vulgar seems wrath and vengeance to God-intoxicated saints. God's severity and chastisements serve to exalt his saints, though they make the vulgar more ungodly than before, even as the water of the Nile was pure water to the Israelites, but blood to the Egyptians.

(178) O thou fair world, how does heaven complain of thee? How dost thou trouble the elements? O wickedness and malice! when wilt thou leave, and give over? Awaken! awaken! and bring forth, thou sorrowful woman; behold thy Bridegroom cometh, and requireth fruit at thy hands: Why dost thou sleep? Behold, he knocketh!

(2) As unto those who are too reverential, Speaking in presence of superiors, Who drag no living utterance to their teeth, It me befell, that without perfect sound Began I: "My necessity, Madonna, You know, and that which thereunto is good." And she to me: "Of fear and bashfulness Henceforward I will have thee strip thyself, So that thou speak no more as one who dreams. Know that the vessel which the serpent broke Was, and is not; but let him who is guilty Think that God's vengeance does not fear a sop. Without an heir shall not for ever be The Eagle that left his plumes upon the car, Whence it became a monster, then a prey; For verily I see, and hence narrate it, The stars already near to bring the time, From every hindrance safe, and every bar, Within which a Five-hundred, Ten, and Five, One sent from God, shall slay the thievish woman And that same giant who is sinning with her. And peradventure my dark utterance, Like Themis and the Sphinx, may less persuade thee, Since, in their mode, it clouds the intellect;

(4) And the more people thitherward aspire, More are there to love well, and more they love there, And, as a mirror, one reflects the other. And if my reasoning appease thee not, Thou shalt see Beatrice; and she will fully Take from thee this and every other longing. Endeavour, then, that soon may be extinct, As are the two already, the five wounds That close themselves again by being painful." Even as I wished to say, "Thou dost appease me," I saw that I had reached another circle, So that my eager eyes made me keep silence. There it appeared to me that in a vision Ecstatic on a sudden I was rapt, And in a temple many persons saw; And at the door a woman, with the sweet Behaviour of a mother, saying: "Son, Why in this manner hast thou dealt with us? Lo, sorrowing, thy father and myself Were seeking for thee;"—and as here she ceased, That which appeared at first had disappeared. Then I beheld another with those waters Adown her cheeks which grief distils whenever From great disdain of others it is born,

A certain king dreamed that his dearly beloved son, a youth of great promise, had come to an untimely end. On awaking he was rejoiced to find that his son was still alive; but he reflected that an accident might carry him off at any moment, and therefore decided to marry him without delay, in order that the succession might be secured. Accordingly he chose the daughter of a pious Darvesh as a bride for his son, and made preparations for the wedding. But his wife and the other ladies of his harem did not approve of the match, considering it below the dignity of the prince to marry the daughter of a beggar. The king rebuked them, saying that a Darvesh who had renounced worldly wealth for the sake of God was not to be confounded with an ordinary beggar, and insisted on the consummation of the marriage. After the marriage the prince refused to have anything to do with his bride, though she was very fair to look on, and he carried on an intrigue with an ugly old woman who had bewitched him by sorcery. After a year, however, the king found some physicians who succeeded in breaking the spell, and the prince returned to his senses, and his eyes were opened to the superior attractions of his wife, and he renounced his ugly paramour and fell in love with his wife. This is a parable, the true wife being the Deity, the old paramour the world, and the physicians the prophets and saints. Another illustration is a child who played at besieging a mimic fort with his fellows, and succeeded in capturing it and keeping the others out. At this moment God "bestowed on him wisdom, though a child," and it became to him a day "when a man flees from his brethren," and he recognized the emptiness of this idle sport, and engaged in the pursuit of holiness and piety. This is followed by an anecdote of a devotee who had so concentrated his thoughts on things above that he was utterly careless of all earthly troubles, and was cheerful and rejoicing even in the midst of a severe famine. The world is the outward form of "Universal Reason" (Muhammad), and he who grieves him must expect trouble in the world.

(24) If there were not at all times some honest upright men on earth, who quench the wrath of God with their opposing, the hellish fire had kindled itself long ago; and then it would have been well seen where hell is, which men do not now believe.

(11) Hear me in gentleness and discover me in roughness. I am the woman crying out and cast upon the face of the earth. I prepare bread and my mind within. I am the knowledge of my name. I am the one who cries out and I listen. I appear . . . walk in . . . I am . . . the defense. I am called truth and iniquity. . . .

(352) to begin with, rendered incapable of united action by reason of sedition and distraction; and does it not become its own enemy and at variance with all that opposes it, and with the just? Is not this the case? Yes, certainly. And is not injustice equally fatal when existing in a single person; in the first place rendering him incapable of action because he is not at unity with himself, and in the second place making him an enemy to himself and the just? Is not that true, Thrasymachus? Yes. And O my friend, I said, surely the gods are just? Granted that they are. But if so, the unjust will be the enemy of the gods, and the just will be their friend? Feast away in triumph, and take your fill of the argument; I will not oppose you, lest I should displease the company. Well then, proceed with your answers, and let me have the remainder of my repast. For we have already shown that the just are clearly wiser and better and abler than the unjust, and that the unjust are incapable of common action; nay more, that to speak as we did of men who are evil acting at any time vigorously together, is not strictly true, for if they had been perfectly evil, they would have laid hands upon one another; but it is evident that there must have been some remnant of justice in them, which enabled them to combine; if there had not been they would have injured one another as well as their victims; they were but half-villains in their enterprises; for had they been whole villains, and utterly unjust, they would have been utterly incapable of action.

(4) And while we were advancing tow'rds the middle, Where everything of weight unites together, And I was shivering in the eternal shade, Whether 'twere will, or destiny, or chance, I know not; but in walking 'mong the heads I struck my foot hard in the face of one. Weeping he growled: "Why dost thou trample me? Unless thou comest to increase the vengeance of Montaperti, why dost thou molest me?" And I: "My Master, now wait here for me, That I through him may issue from a doubt; Then thou mayst hurry me, as thou shalt wish." The Leader stopped; and to that one I said Who was blaspheming vehemently still: "Who art thou, that thus reprehendest others?" "Now who art thou, that goest through Antenora Smiting," replied he, "other people's cheeks, So that, if thou wert living, 'twere too much?" "Living I am, and dear to thee it may be," Was my response, "if thou demandest fame, That 'mid the other notes thy name I place." And he to me: "For the reverse I long; Take thyself hence, and give me no more trouble; For ill thou knowest to flatter in this hollow."

(366) what mighty cities declare; and the children of the gods, who were their poets and prophets, bear a like testimony. On what principle, then, shall we any longer choose justice rather than the worst injustice? when, if we only unite the latter with a deceitful regard to appearances, we shall fare to our mind both with gods and men, in life and after death, as the most numerous and the highest authorities tell us. Knowing all this, Socrates, how can a man who has any superiority of mind or person or rank or wealth, be willing to honour justice; or indeed to refrain from laughing when he hears justice praised? And even if there should be some one who is able to disprove the truth of my words, and who is satisfied that justice is best, still he is not angry with the unjust, but is very ready to forgive them, because he also knows that men are not just of their own free will; unless, peradventure, there be some one whom the divinity within him may have inspired with a hatred of injustice, or who has attained knowledge of the truth—but no other man. He only blames injustice who, owing to cowardice or age or some weakness, has not the power of being unjust. And this is proved by the fact that when he obtains the power, he immediately becomes unjust as far as he can be. The cause of all this, Socrates, was indicated by us at the beginning of the argument, when my brother and I told you how astonished we were to find that of all the professing