(73) No; that cannot be, for it is written, against those that hate me; in that same creature, the fire of anger riseth up.

(6) (And he who leaves him in his guilty error has my curse.) Yea, he who has the power , and will not thus (with stern reproof ) approach him, shall go to the abode of the Lie, (and) the enchainer . For he is evil who is the best one to the evil, and he is holy who is friendly to the righteous, as Thou didst fix the moral laws , O Lord!

(166) O, why do I pity thee, thou stinking goat? O thou cursed stinking devil! how hast thou spoiled us? How wilt thou excuse thyself? What wilt thou object to me? Objection.

(8) And as to him who (now by evil power) delivers up my settlements to harm, let not his burning (wrath) in deeds attain me. But bearing back the (evil will and evil influence of such), let these things come (back) to him in anger. Let that to his body come which holds from welfare; but let no (help) at all (approach him, which may) keep him back from misery. (And let this happen as I speak) from (vengeful) hate, O Lord!

(227) This is an old saying, O Atula, this is not only of to-day: 'They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.'

(96) Therefore let every one enter into himself, and not speak of another, and hold his Way to be false; but look that he turn himself, and have a Care, that he be not found in the Anger of the Devourer; else if he should hoop, and halloo, and laughing say, Look how Babel burns, then he must be burnt and consumed also, for he is Fuel for that Fire; and whosoever feels a Thought in himself, that does but wish for the Anger [to devour,] 1 that proceeds from Babel.

(16) Or dost thou suppose that we are mad? If we did not see thee, we would be silent. Thou boastest now (by the Flatterers) of a golden Time; but they are most of them Wolves of Babel; when the Day breaks, then they will be known. Or should I not tell thee this, thou proud Whore? Behold, when thou with Adam and Eve wentest out of Paradise into the Spirit of this World, then thou wast as a God in the Spirit of this World; thou Slightest seek all Mysteries, and use them for thy Ornament. If thou hadst always gone cloathed in Silk and Purple, [or Scarlet,] yet thou hadst not [thereby] offended God; but thou hadst gone [in them] to the Honour of the great God in his Deeds of Wonder. Why hast thou forsaken the Love, and art become a Murderer? Was not Covetousness thy Sin, in that thou affordest not thy Members so much as thyself? Thou desirest to be only fine thyself alone. Thy Way only i should be holy. Wherefore was the Fratricide between Abel and Cain? The self-honouring Pride brought it about, so that Cain envied Abel's Uprightness, for the Sake of which he was so much beloved of God. Why was not Cain also humble and pious?

(11) And my soul burn with anguish for its beloved." I replied, "What God's pen has written, it has written; In presence of its writings knowledge is confounded; There is no anger in my soul against thee, Because I attribute not this deed to thee; Thou art God's instrument. God's hand is the agent. How can I chide or fret at God's instrument?" He said, "If this be so, why is there retaliation?" I answered, "'Tis from God, and 'tis God's secret; If He shows displeasure at His own acts,

(25) He standeth in my way who heapeth against me his own dross

(63) Then thou has great Honour for thy Shame. And therefore why art thou so sad? Lift up thyself out of thy wild Beast, Hunter, or Persecutor, as a fair Flower springs out of the Earth. O dost thou suppose, thou wild Beast, that my Spirit is mad, that it so little esteemed thee? Thou sayest I am indeed thy Beast, yet thou art born out of me; if I had not grown forth, thou hadst not been neither. Hearken thou my Beast, I am greater than thou; when thou wast to be, there I was thy Master- framer; my Essences are out of the Root of the Eternity, but thou art from this World, and thou breakest [or corruptest,] but I live in my Source [or Quality] eternally; therefore am I much nobler than thou; thou livest in the fierce [wrathful] Source, but I will put strong fierce Property into the Light, into the eternal Joy; my Works stand in Power, and thine remain in the Figure; when I shall once be released from thee, then I shall take thee no more to be my Beast again, but [I will take] my new Body which I brought forth in thee, in thy deepest Root of the holy Element. I will no more have thy rough Productions of the four Elements, Death swallows thee up. But I spring and grow out of thee, with my new Body, as a Flower out of the Root; I will forget thee. For the Glory of God (which cursed thee together with the Earth) has grafted my Root again in his Son, and my Body grows in the holy Element before God. Therefore thou art but my wild Beast, which dost plague me, and make me sick here, upon which the Devil rides, as upon his accursed Horse; and although the World scorn thee, I regard not that, it does that for my Sake; and yet it cannot see me, neither can it know me. And why then is it so mad? It cannot murder me, for I am not in it.

(22) If I have spoken evil, bear witness to the evil: but if well, why smitest thou me?

(4) "By sceptre-bearing Here, whose eye surveys Olympus, I have a rusty closet for tongues," says Poetry. Aeschylus also says: "But, I, too, have a key as a guard on my tongue." Again Pythagoras commanded, "When the pot is lifted off the fire, not to leave its mark in the ashes, but to scatter them;" and "people on getting up from bed, to shake the bed-clothes." For he intimated that it was necessary not only to efface the mark, but not to leave even a trace of anger; and that on its ceasing to boil, it was to be composed, and all memory of injury to be wiped out. "And let not the sun," says the Scripture, "go down upon your wrath." And he that said, "Thou shall not desire," took away all memory of wrong; for wrath is found to be the impulse of concupiscence in a mild soul, especially seeking irrational revenge. In the same way "the bed is ordered to be shaken up," so that there may be no recollection of effusion in sleep, or sleep in the day-time; nor, besides, of pleasure during the night. And he intimated that the vision of the dark ought to be dissipated speedily by the light of truth. "Be angry, and sin not," says David, teaching us that we ought not to assent to the impression, and not to follow it up by action, and so confirm wrath.

(12) 'Tis a fault only to him who only sees faults. How can the Pure Hidden Spirit notice faults?" Faults seem so to ignorant creatures, Blasphemy even may be wisdom in the Creator's si ht, If one fault occur among a hundred beauties 'Tis as one dry stick in a garden of green herbs. Both weigh equally in the scales Wherefore the sages have said not idly, " The bodies of the righteous are as pure souls." Their words, their actions, their praises, 'Omar rebukes the Harper for brooding over

(109) Dost thou ask why? Behold, I will tell thee, thou art Cain the Lord of the World, for thou hast made thyself so; and now Abel is thy Servant, who is entered into this World as a Guest, yet he stands and desires to be gone out of this World into his native Country, which thou canst not endure; thou pressest him to the Ground, two Manner of Ways, very subtilly, and in Self-Power. First with thy hypocritical false Doctrine, [teaching or preaching] Babel, where he shall and must believe whatsoever thou P prescribest him, without the Spirit of God, that thereby thou mayest but strengthen thy gorgeous fat Kingdom, whereby thou drawest him away from God, into the Spirit of this World, so that he must gape upon thy Prating; and if he does not so, then thou murderest him, as Abel [was murdered.] 1 10. And secondly, thou hast set thyself to be Lord over him, and hast made him thy Slave, and so bravest it over him, as the proud Woman of this World, thou vexest him Day and Night, and consumest his Sweat in High-mindedness, all according to the tFury of the Wrath [or Fierceness.] And so he sticks not only in the Darkness, but [also] in great Misery, Cares, and Perplexity, and seeks Ways to get out of them, and how to come to the Light again, and escape the Driver.

(6) "Rueful to thee the thirst be wherewith cracks Thy tongue," the Greek said, "and the putrid water That hedges so thy paunch before thine eyes." Then the false-coiner: "So is gaping wide Thy mouth for speaking evil, as 'tis wont; Because if I have thirst, and humour stuff me Thou hast the burning and the head that aches, And to lick up the mirror of Narcissus Thou wouldst not want words many to invite thee." In listening to them was I wholly fixed, When said the Master to me: "Now just look, For little wants it that I quarrel with thee." When him I heard in anger speak to me, I turned me round towards him with such shame That still it eddies through my memory.

(59) Therefore, when thou sayest God created thee thus, or that he has without sufficient cause spewed thee up out of thy place, then art thou a liar and murderer; for the whole heavenly host or army bears witness against thee, that thou hast thyself erected and prepared this fierce quality for thyself.

(32) And man's jealousy is only an offshoot from God's. But, let me now quit this subject, and make complaint Complaints of God's harsh dealings with His adoring slaves. "Wherefore dost thou abandon thy creed and faith? What matters it if it be heathen or true? Why hast thou forsaken thy Beloved? What matters it if she be fair or ugly?" Let me then, I say, make complaint I cry, and my cries sound sweet in His ear; How shall I not wail under His chastening hand?

(7) And as he is who dreams of his own harm, Who dreaming wishes it may be a dream, So that he craves what is, as if it were not; Such I became, not having power to speak, For to excuse myself I wished, and still Excused myself, and did not think I did it. "Less shame doth wash away a greater fault," The Master said, "than this of thine has been; Therefore thyself disburden of all sadness, And make account that I am aye beside thee, If e'er it come to pass that fortune bring thee Where there are people in a like dispute; For a base wish it is to wish to hear it."

(133) Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.

(276) 417 To say: Thy act is against thee, what thou doest is against thee, 417 O sksk-serpent, which is in his (thy) hole?, the opponent.