(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?

(124) He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.

(117) If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.

(6) And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched.

(92) Did this bruise proceed from my hand, Or from the smitten part of your back, O complainer?" Zaid replied, "Through pain I am not in a condition You, who are free from pain, think this out; Such trifling thoughts occur not to a man in pain." Men in pain have no time for other thoughts, Your carelessness and injustice suggest thoughts The man in pain cares only for the faith, He set's God's command upon his head and face, And for thinking, he puts it aside.

(6) Wherefore, if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having' two hands or two feet to be cast into everlasting fire.

(16) Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.

(35) Where non-injury is perfected, all enmity ceases in the presence of him who possesses it.

(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,

(28) On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:

There was amongst those before you a man who had a wound. He was in [such] anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: My servant has himself forestalled Me; I have forbidden him Paradise.

It was related by al-Bukhari.

(4) To say, then, that the man who has been injured goes to law before the unrighteous, is nothing else than to say that he shows a wish to retaliate, and a desire to injure the second in return, which is also to do wrong likewise himself.

(4) Therefore now, if we will speak of this most serious Article, we must go from Jerusalem to Jericho, and see how we lie among Murderers, who have so wounded us, and beaten us, that we are half dead, and we must look about us for the Samaritan with his Beast, that he may dress our Wounds, and bring us into his Inn. O how lamentable and miserable it is, that we are so beaten by the Murderer (the Devil) that we are half dead, and yet feel our Smart no more! O if the Physician would come, and dress our Wounds, that our Soul might revive and live, how should we rejoice! Thus speaks the Desire, and has such longing hearty Wishes; and although the Physician is present, yet the Mind can no where apprehend him, because it is so very much wounded, and lies half dead.

(2) Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him . He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.

(390) It advantages a Brâhmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease.

(20) And mutual and reciprocal causes are predicated, some of the same things, as the merchant and the retailer are causes of gain; and sometimes one of one thing and others of another, as the sword and the flesh; for the one is the cause to the flesh of being cut, and the flesh to the sword of cutting. [It is well said,] "An eye for an eye, life for life." For he who has wounded another mortally, is the cause to him of death, or of the occurrence of death. But on being mortally wounded by him in turn, he has had him as a cause in turn, not in respect of being a cause to him, but in another respect. For he becomes the cause of death to him, not that it was death returned the mortal stroke, but the wounded man himself. So that he was the cause of one thing, and had another cause. And he who has done wrong becomes the cause to another, to him who has been wronged. But the law which enjoins punishment to be inflicted is the cause not of injury, but to the one of retribution, to the other of discipline. So that the things which are causes, are not causes to each other as causes.

(42) But now, so many fatalities are incident to life, that death in battle seems preferable." And what? Child the sophist having uttered the apophthegm, "Become surety, and mischief is at hand," did not Epicharmus utter the same sentiment in other terms, when he said, "Suretyship is the daughter of mischief, and loss that of suretyship?" Further, Hippocrates the physician having written, "You must look to time, and locality, and age, and disease," Euripides says in Hexameters: - "Those who the healing art would practise well, Must study people's modes of life, and note The soil, and the diseases so consider."

(21) And if thy right hand offend thee, cut it off, and cast it from thee, for

(311) As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.

(335) Yes, that appears to me to be the truth. But ought the just to injure any one at all? Undoubtedly he ought to injure those who are both wicked and his enemies. When horses are injured, are they improved or deteriorated? The latter. Deteriorated, that is to say, in the good qualities of horses, not of dogs? Yes, of horses. And dogs are deteriorated in the good qualities of dogs, and not of horses? Of course. And will not men who are injured be deteriorated in that which is the proper virtue of man? Certainly. And that human virtue is justice? To be sure. Then men who are injured are of necessity made unjust? That is the result. But can the musician by his art make men unmusical? Certainly not. Or the horseman by his art make them bad horsemen? Impossible. And can the just by justice make men unjust, or speaking generally, can the good by virtue make them bad? Assuredly not. Any more than heat can produce cold? It cannot. Or drought moisture? Clearly not. Nor can the good harm any one? Impossible. And the just is the good? Certainly. Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust? I think that what you say is quite true, Socrates.

(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.