(6) Then he said: ' The boon acceptable to me is this: — Pray tell me the word which you spoke in the presence of the young man.'

(11) He hath fashioned his staff, and received the oblations of Rā, the swift of speed and beautiful in his rising and almighty through what he hath done

(18) "In a man who loves wisdom the father will be glad." Wells, when pumped out, yield purer water; and that of which no one partakes, turns to putrefaction. Use keeps steel brighter, but disuse produces rust in it. For, in a word, exercise produces a healthy condition both in souls and bodies. "No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast." For what is the use of wisdom, if it makes not him who can hear it wise? For still the Saviour saves, "and always works, as He sees the Father." For by teaching, one learns more; and in speaking, one is often a hearer along with his audience. For the teacher of him who speaks and of him who hears is one - who waters both the mind and the word. Thus the Lord did not hinder from doing good while keeping the Sabbath; but allowed us to communicate of those divine mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God.

(3) Let my mouth be given to me. Let my mouth be opened by Ptah with that instrument of steel wherewith he openeth the mouths of the gods

(1) Wherefore the Saviour, taking the bread, first spake and blessed. Then breaking the bread, He presented it, that we might eat it, according to reason, and that knowing the Scriptures s we might walk obediently. And as those whose speech is evil are no better than those whose practice is evil (for calumny is the servant of the sword, and evil-speaking inflicts pain; and from these proceed disasters in life, such being the effects of evil speech); so also those who are given to good speech are near neighbours to those who accomplish good deeds. Accordingly discourse refreshes the soul and entices it to nobleness; and happy is he who has the use of both his hands. Neither, therefore, is he who can act well to be vilified by him who is able to speak well; nor is he who is able to speak well to be disparaged by him who is capable of acting well. But let each do that for which he is naturally fitted.

(74) The utterance of his mouth hath no god ever annulled

(2) At the likeness of these three, we profit on three manners in this grace of contemplation. Sometime we profit only by grace, and then we be likened unto Moses, that for all the climbing and the travail that he had into the mount might not come to see it but seldom: and yet was that sight only by the shewing of our Lord when Him liked to shew it, and not for any desert of his travail. Sometime we profit in this grace by our own ghostly cunning, helped with grace, and then be we likened to Bezaleel, the which might not see the Ark ere the time that he had made it by his own travail, helped with the ensample that was shewed unto Moses in the mount. And sometime we profit in this grace by other men’s teaching, and then be we likened to Aaron, the which had it in keeping and in custom to see and feel the Ark when him pleased, that Bezaleel had wrought and made ready before to his hands.

(1) He saith : Let my mouth be opened by Ptah, and let the muzzles which are upon my mouth be loosed by the god of my domain

(9) The Lord said: To you, free from malice and cavil, I shall declare this profoundest secret, knowledge with experience combined, which having known, you shall be freed from all evil.

(84) And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the tongue of flesh, which God has made for the children of the flesh of men, that they should speak therewith, and He gave them breath and a tongue and a mouth that they should speak therewith:

(4) "For Abraham, who for his free faith was called ' the friend of God,' was not elated by glory, but modestly said, 'I am dust and ashes.' And of Job it is thus written: ' Job was just and blameless, true and pious, abstaining from all evil.'" He it was who overcame the tempter by patience, and at once testified and was testified to by God; who keeps hold of humility, and says, "No one is pure from defilement, not even if his life were but for one day." "Moses, 'the servant who was faithful in all his house,' said to Him who uttered the oracles from the bush,' Who am I, that Thou sendest me? I am slow of speech, and of a stammering tongue,' to minister the voice of God in human speech. And again: ' I am smoke from a pot.'" "For God resisteth the proud, but giveth grace to the humble."

(3) For the Word is "the power and the wisdom of God." Again, the expounder of the laws is the same one by whom the law was given; the first expounder of the divine commands, who unveiled the bosom of the Father, the only-begotten Son.

(59) And you see clearly, that the wicked Pharisees and Scribes put these Things upon him; for these Things did not happen to him for nothing, or without Cause; for it was of Necessity to be so; for the Pharisees, Scribes, and Rulers, had put that in his Dish for him, which he must eat. Or shall we be silent? We must tell it, though it should cost us our Life.

(10) Through the action of this (His) Good Mind (as he works his grace within us) the benevolently wise One declared a result as its fruit, He knowing the bountiful Piety, the creatrix of righteous beings . These all, O Mazda Ahura! in Thy Kingdom (are 'helps to our progress') for they smite (our tyrants) with fear .

(71) And these blessings which went forth out of my mouth were well pleasing before that Head of Days.

(5) Be there given to me my mouth wherewith to speak, and my feet for walking; and let me have my arms wherewith to overthrow my adversaries

(4) And again, "According to thy faith let it be to thee." And one is cured, receiving healing by faith; and the dead is raised up in consequence of the power of one believing that he would be raised. The demonstration, however, which rests on opinion is human, and is the result of rhetorical arguments or dialectic syllogisms. For the highest demonstration, to which we have alluded, produces intelligent faith by the adducing and opening up of the Scrip tures to the souls of those who desire to learn; the result of which is knowledge (gnosis). For if what is adduced in order to prove the point at issue is assumed to be true, as being divine and prophetic, manifestly the conclusion arrived at by inference from it will consequently he inferred truly; and the legitimate result of the demonstration will be knowledge. When, then, the memorial of the celestial and divine food was commanded to be consecrated in the golden pot, it was said, "The omer was the tenth of the three measures." For in ourselves, by the three measures are indicated three criteria; sensation of objects of sense, speech, - of spoken names and words, and the mind, - of intellectual objects.

(2) Another device there is: prove thou if thou wilt. When thou feelest that thou mayest on nowise put them down, cower thou down under them as a caitiff and a coward overcome in battle, and think that it is but a folly to thee to strive any longer with them, and therefore thou yieldest thee to God in the hands of thine enemies. And feel then thyself as thou wert foredone for ever. Take good heed of this device I pray thee, for me think in the proof of this device thou shouldest melt all to water. And surely me think an this device be truly conceived it is nought else but a true knowing and a feeling of thyself as thou art, a wretch and a filthy, far worse than nought: the which knowing and feeling is meekness. And this meekness obtaineth to have God Himself mightily descending, to venge thee of thine enemies, for to take thee up, and cherishingly dry thine ghostly eyen; as the father doth the child that is in point to perish under the mouths of wild swine or wode biting bears.

(10) The Pharisees with the Sadducees came forth to question with him, seeking of him a sign from heaven, tempting him. He sighed deeply in his spirit, and saith,

(106) In those days the Lord bade (them) to summon and testify to the children of earth concerning their wisdom: Show (it) unto them; for ye are their guides, and a recompense over the whole earth.