(2) Now concealment is evinced in the reference of the seven circuits around the temple, which are made mention of among the Hebrews; and the equipment on the robe, indicating by the various symbols, which had reference to visible objects, the agreement which from heaven reaches down to earth. And the covering and the veil were variegated with blue, and purple, and scarlet, and linen. And so it was suggested that the nature of the elements contained the revelation of God.

(51) Over the plain white cap of the ordinary priests the High Priest wore an overcloth of blue and a band of gold. On the front of the golden band were inscribed the Hebrew words "Holiness unto the Lord." This illustration shows the arrangement of the bonnet both with and without the golden crown.

(5) When they arrived (the king) ordered proper presents to be made separately to each of them. And rising the next morning he said: 'In my kingdom there is no thief, no miser, no drunkard, no man without an altar in his house, no ignorant person, no adulterer, much less an adulteress. I am going to perform a sacrifice, Sirs, and as much wealth as I give to each Ritvig priest, I shall give to you, Sirs. Please to stay here.'

(49) Though robes and ornaments augmented the respect and veneration of the Israelites for their High Priest, such trappings meant nothing to Jehovah. Therefore, before entering the Holy of Holies, the High Priest removed his earthly finery and entered into the presence of the Lord God of Israel unclothed. There he could be robed only in his own virtues, and his spirituality must adorn him as a garment.

(2) ¶Then came Jesus forth wearing the crown of thorns, and the purple robe. They mocked him, saying, Hail, King of the Jews!

(7) And Shem took his garment and arose, he and Japheth, and they placed the garment on their shoulders and went backward and covered the shame of their father, and their faces were backward.'

(23) The cause of this was, that they neither understood nor knew the true God and his will, who, notwithstanding, walked among them; and therefore that veil was a sign and type of their blindness and misunderstanding.

(3) The parents of Laila refused to let Majnun go near their tents. But Majnun, intoxicated with love, borrowed the skin of a sheep from a shepherd in the desert, where Laila's tribe pitched their tents. He bent his head down and put on the sheep-skin, and said to the shepherd: 'In the name of God, let me crawl along in the middle of your sheep, then lead the flock past Laila's tent, so that I may perhaps discover her sweet perfume, and being concealed in this skin may contrive something.' The shepherd did as Majnun wished, and as they passed her tent he saw her, and swooned away. The shepherd then carried him from the tents into the desert and threw water on his face to cool his burning love.

Another day, Majnun was with some companions in the desert, and one of them asked him: 'How can you, a nobleman, go about naked? I wdll get some clothes for you if you wish.' Majnun said: 'No garments that I can wear are worthy of my friend, so for me there is nothing better than my bare body or a sheepskin. She, for me, is as ispand to avert the evil eye. Majnun would willingly wear garments of silk and cloth of gold, but he prefers this sheepskin by means of which he caught sight of Laila.'

Love should tear aside your prudence. Love changes your attitude. To love is to give up your ordinary life and forsake your tawdry pleasures.

(43) And they rent their garments, and laded their asses, and returned to the city and came to the house of Joseph, and they all bowed themselves on their faces to the ground before him.

(48) And the prince of the Mastema stood up against thee, and sought to cast thee into the hands of Pharaoh, and he helped the Egyptian sorcerers, and they stood up and wrought before thee.

(6) And then God the Lord, through the Spirit of this World, made them Clothes of the Skins of Beasts, and put those on them through the Spirit of this World, that they might see, that (according to this [outward] World) they were Beasts; and [he] taught them how they should seek the Wonders, in the Spirit of this World, and manifest them, and clothe themselves out of the Wonders.

(37) And he closed the gates of the tower ; and he stood on the battle- ments and spake to his brother Esau and said, " Noble is the comfort wherewith thou hast come to comfort me for my wife who hath died. Is this the oath that thou didst swear to thy father and again to thy mother before they died? Thou hast broken the oath, and on the moment that thou didst swear to thy father wast thou condemned."

(24) When told to adore the king, Hunahpu and Xbalanque laughed, for they knew that the figure pointed out to them was the lifeless manikin. The young adventurers thereupon addressed the twelve princes by name thus: "Hail, Hun-came; hail, Vukub-came; hail, Xiquiripat; hail, Cuchumaquiq; hail, Ahalpuh; hail, Ahalcana; hail, Chamiabak; hail, Chamiaholona; hail, Quiqxic; hail, Patan; hail, Quiqre; hail, Quiqrixqaq." When invited by the Xibalbians to seat themselves upon a great stone bench, Hunahpu and Xbalanque declined to do so, declaring that they well knew the stone to be heated so that they would he burned to death if they sat upon it. The princes of Xibalba then ordered Hunahpu and Xbalanque to rest for the night in the House of Shadows. This completed the first degree of the Xibalbian Mysteries.

(13) But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

(693) 2139 (N. J�quier, XII 1021). To say: Awa[ke] -------- nti n.k[m?] ----2139b (N. 1021). ------------------------------------2140a (N. 1022). the bows bend their head to thee, go[ing] from thee between (?) ----2140b (N. 1022) -------------------------------2141a (N. 1023). the gods rejoiced; exult ---------2141a + 1 (N. 1923). ------ [he?] sees ------2141b (N. 1023-1024). ------------- [Geb], prince of the gods 2142a (N. 1024). he has taken the heritage; [he has] carried off 2142b (N. 1024). ---N ----------------------------- 2143 (N. 1025). Equip thyself with his white crown; eat bread 2143b (N. J�quier, XII 1025). ------- [wi]th a presentation

A jackal fell into a dye-pit, and his skin was dyed of various colors. Proud of his splendid appearance, he returned to his companions, and desired them to address him as a peacock. But they proceeded to test his pretensions, saying, "Dost thou scream like a peacock, or strut about gardens as peacocks are wont to do?" And he was forced to admit that he did not, whereupon they rejected his pretensions. Another story, also on the subject of false pretenders, follows. A proud man who lacked food procured a skin full of fat, greased his beard and lips with it, and called on his friends to observe how luxuriously he had dined. But his belly was vexed at this, because it was hungry, and he was destroying his chance of being invited to dinner by his friends. So the belly cried to God, and a cat came and carried off the skin of fat, and so the man's false pretences were exposed. The poet takes occasion to point out that Pharaoh's pretensions to divinity exactly resembled the pretensions of this jackal, and adds that all such false pretenders may be detected by the mark noted in the Koran, "Ye shall know them by the strangeness of their speech." This recalls the story of Harut and Marut, two angels who were very severe on the frailties of mankind, and whom God sent down upon the earth to be tempted, with the result that they both succumbed to the charms of the daughters of men.

Mahmud, the celebrated king of Ghazni, had a favorite named Ayaz, who was greatly envied by the other courtiers. One day they came to the king and informed him that Ayaz was in the habit of retiring to a secret chamber, and locking himself in, and that they suspected he had there concealed coin stolen from the treasury, or else wine and forbidden drink. The fact was, that Ayaz had placed in that chamber his old shoes and the ragged dress which he used to wear before the king had promoted him to honor, and used to retire there every day and wear them for a time, in order to remind himself of his lowly origin, and to prevent himself from being puffed up with pride. This he did in accordance with the text, "Let man reflect out of what he was created." The intoxication of the present life puffs up many with false pride, even as Iblis, who refused to worship Adam, saying, "Who is Adam, that he should be lord over me?" This he said because he was one of the Jinn, who are all created of fire. Adam, on the other hand, confessed his own vileness, saying, "Thou hast formed me out of clay." The king was well assured of the fidelity of Ayaz; but in order to confute those who suspected him, he ordered them to go by night and break open that chamber and bring away all the treasure and other things hidden in it. It is a characteristic of evildoers to think evil of the saints, because they judge of their conduct by the light of their own evil natures, as the crooked foot makes a crooked footprint, and as the spider sees things distorted through the web he has spun himself The hug's conduct in this did not betoken any diminution of his love for Ayaz, because lover and beloved are always as ono soul, though they may be opposed to outward view. Accordingly the courtiers proceeded to the chamber of Ayaz at night, and broke open the door, and searched the floor and the walls, but found only the old shoes and the ragged dress. They then returned to the king discomfited and shamefaced, even as the wicked who have slandered the saints will be on the day of judgment, according to the text, "On the resurrection day thou shalt see those who have lied of God with their faces black." Then they besought the king to pardon their offence, but he refused, saying that their offence had been committed against Ayaz, and that he would leave it to Ayaz to decide whether they should be punished or pardoned. If Ayaz showed mercy it would be well; and if he punished it would be well also, for "the law of retaliation is the security for life." Only he enjoined him to pronounce his sentence without delay, because "Waiting is punishment."

(90) And thereafter those three who were clothed in white and had seized me by my hand [who had taken me up before], and the hand of that ram also seizing hold of me, they took me up and set me down in the midst of those sheep before the judgement took place†.

(13) He gave it the black robes of the Abbasides and a garment of unwoven brocade worthy of the peacock.

(4) But since again the simple and variegated wisdom both clothes the naked, and distributes certain implements to them to carry, come, let us unfold, according to our power, the sacred garments and implements of the celestial Minds. The shining and glowing raiment, I think, signifies the Divine likeness after the image of fire, and their enlightening, in consequence of their repose in Heaven, where is the Light, and their complete illuminating intelligibly, and their being illuminated intellectually; and the sacerdotal robe denotes their conducting to Divine and mystical visions, and the consecration of their whole life. And the girdles signify the guard over their productive powers, and the collected habit of being turned uniformly to It, and being drawn around Itself by an unbroken identity, in a well-ordered circle.