(41) O ye blind men! leave off your contentions, and shed not innocent blood; also do not lay waste countries and cities, to fulfil the devil's will; but put on the helmet of peace, gird yourselves with love one to another, and practise meekness: Leave off pride and covetousness, grudge not the different forms of one another, also suffer not the wrath-fire to kindle in you; but live in meekness, chastity, friendliness and purity, and then you are and live ALL in God.

(19) As, then, in war the soldier must not leave the post which the commander has assigned him, so neither must we desert the post assigned by the Word, whom we have received as the guide of knowledge and of life. But the most have not even inquired, if there is one that we ought to follow, and who this is, and how lie is to be followed. For as is the Word, such also must the believer's life be, so as to be able to follow God, who brings all things to end from the beginning by the right course.

(11) The Lord said: I am mighty, world-destroying Time, now engaged here in slaying these men. Even without you, all these warriors standing arrayed in the opposing armies shall not live.

(4) One day, Mahmud called his favourite to him and gave him his crown and made him sit on his throne, and said to him: 'Ayaz, I give you my kingdom and my army. Reign, for this country is yours; and I now wish you to take my place and throw your ear-ring of slavery to the Moon and the Fish.'

When the officers and courtiers heard about it their eves went black from jealousy and they said: 'Never in the world has a king given so much honour to a slave/ But Ay' wept, and they said to him: 'Have you lost your senses? You are no longer a slave but of the royalty. Why do you weep? Be contented!' Ay' replied: 'You do not see things as they are, you do not understand that the Sultan of this great countty has exiled me from his presence. He wishes me to rule his kingdom, but I do not wish to be separated from him. I wish to obey him but not to leave him. What have I to do with government and royalty? My happiness is in seeing his face.'

Learn from Ayaz how to sere God, you who remain idle day and night, occupied with cheap and 'ulgar pleasures. Ay' descends from the summit of power, but you do not stir from where you are, neither have you any wish to change yourself. To whom will you at last be able to tell your sorrows? So long as you depend on paradise and hell, how will you be able to understand the secret which I wish to reveal to you; but when you no longer depend on those to the dawn of the mystety will lift itself from the night. The garden of paradise moreover is not for the indifferent; and the empyrean is only for the men of heart.

(23) Also when the Heathens should hear, that God would send this People, which he had brought out of Egypt with great Wonders [or Miracles,] among them to destroy them, that they should turn to God and depart from Covetousness, and enter into The Stars order their Government, Brotherly Love, therefore he gave them a long Time of Respite; as also to Israel (whom he fed from Heaven) for an Example, that one People should be an Example to the other, that there is and only evil, and seeing they did live in the Father' fierce Anger, therefore the Anger and Severity of God lusted also to devour them, because they continually kindled P it.

(6) My Leader, who could see me bear myself Like to a man that rouses him from sleep, Exclaimed: "What ails thee, that thou canst not stand? But hast been coming more than half a league Veiling thine eyes, and with thy legs entangled, In guise of one whom wine or sleep subdues?" "O my sweet Father, if thou listen to me, I'll tell thee," said I, "what appeared to me, When thus from me my legs were ta'en away." And he: "If thou shouldst have a hundred masks Upon thy face, from me would not be shut Thy cogitations, howsoever small. What thou hast seen was that thou mayst not fail To ope thy heart unto the waters of peace, Which from the eternal fountain are diffused.

(1) Back thou Messenger of thy god! Art thou come to carry off by violence this Whole Heart of mine, of the Living Living XYZZY But I shall not surrender to thee this Heart of the Living. The gods have regards to my offerings and fall upon their faces, all together, upon their own earth

(470) least of all the arms of Hellenes, if we care to maintain good feeling with other Hellenes; and, indeed, we have reason to fear that the offering of spoils taken from kinsmen may be a pollution unless commanded by the god himself? Very true. Again, as to the devastation of Hellenic territory or the burning of houses, what is to be the practice? May I have the pleasure, he said, of hearing your opinion? Both should be forbidden, in my judgment; I would take the annual produce and no more. Shall I tell you why? Pray do. Why, you see, there is a difference in the names ‘discord’ and ‘war,’ and I imagine that there is also a difference in their natures; the one is expressive of what is internal and domestic, the other of what is external and foreign; and the first of the two is termed discord, and only the second, war. That is a very proper distinction, he replied. And may I not observe with equal propriety that the Hellenic race is all united together by ties of blood and friendship, and alien and strange to the barbarians? Very good, he said. And therefore when Hellenes fight with barbarians and barbarians with Hellenes, they will be described by us as being at war when they fight, and by nature enemies, and this kind of antagonism should be called war; but when Hellenes fight with one another we shall say that Hellas is then in a state of disorder and discord, they being by nature friends;

(7) And every one sold himself w to work iniquity and to 1 «= " righteousness of the heart." *.' •• *' >/\ • .' *• + « *+ t"» XV shed much blood, and the earth was filled with J iniquity.

(5) But ye--ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.

(102) And if He sends His anger upon you because of your deeds, ye cannot petition Him; for ye spake proud and insolent words against His righteousness: therefore ye shall have no peace.

(13) Therefore, O Child of Man, see whether it be not so; where the false Pastors [or Shepherds,] without the divine Calling, always wrangle, [strive, contend, and dispute;] and every one of them saith, P Follow me, here is Christ, there is Christ, and they judge [and condemn] one another, and give one another over to the Devil; they abandon Unity, and forsake the Love wherein the Spirit of God is generated; and cause Bitterness, and lead astray the simple plain People, to think that Or Crowned Hat. Christ is such a wrangling Shepherd, [Pastor, Priest, or Minister,] and does so grapple with his Opponents, in raising War and Murder, as they do; and that the Spirit of God must needs be in such Doings [which are accounted Zeal for God;] and that this must be the Way to Paradise.

(440) that when a man’s desires violently prevail over his reason, he reviles himself, and is angry at the violence within him, and that in this struggle, which is like the struggle of factions in a State, his spirit is on the side of his reason;— but for the passionate or spirited element to take part with the desires when reason decides that she should not be opposed 3 , is a sort of thing which I believe that you never observed occurring in yourself, nor, as I should imagine, in any one else? Certainly not. Suppose that a man thinks he has done a wrong to another, the nobler he is the less able is he to feel indignant at any suffering, such as hunger, or cold, or any other pain which the injured person may inflict upon him—these he deems to be just, and, as I say, his anger refuses to be excited by them. True, he said. But when he thinks that he is the sufferer of the wrong, then he boils and chafes, and is on the side of what he believes to be justice; and because he suffers hunger or cold or other pain he is only the more determined to persevere and conquer. His noble spirit will not be quelled until he either slays or is slain; or until he hears the voice of the shepherd, that is, reason, bidding his dog bark no more. The illustration is perfect, he replied; and in our State, as we were saying, the auxiliaries were to be dogs, and to hear the voice of the rulers, who are their shepherds. I perceive, I said, that you quite understand me; there is, however, a further point which I wish you to consider.

(37) And their father said unto them, " Do not go and do not make war with him lest ye fall before him."

(26) Now if Man awakens Sin, then the fierce Anger [or severity] of God is stirred in himself, viz. in Man, which otherwise (if Man stood in Humility) would rest and be turned into great Joy, as was often mentioned before. But now when he burns [in Wrath,] then one People devours the other, and one Sin destroys another. If Israel had been upright, they had not been put to make War, but they should have entered in with Wonders, and have converted the People; Moses should have led them into the [promised Land] with his [Miracles] or Deeds of Wonder. But because they were wicked, they could not enter in (with the brightness of Moses, with Deeds of Wonder, in the Luster [or Glance] of the Father) to convert the Heathens; but Moses (with his Deeds of Wonder) must stay in the Wilderness, and the whole People was consumed and devoured in the Wrath; and Joshua must war with the Heathens, and destroy them, for one

(5) (Yea), he who, as ruler, treats no coming applicant with injury , as a good citizen (or nobly wise) in sacred vow and duty, and living righteously in every covenant, who, as an uncorrupted judge, discerns the wicked (that leader who, rejecting me, would keep back those who propagate the Faith), let him, (this righteous judge,) declare (the vengeance) to that (hostile ) lord, (my) kinsman. Yea, let him crush him when he sallies forth (to approach us for our harm)!

(6) "Be mindful," said he, "of the accursed ones Formed of the cloud-rack, who inebriate Combated Theseus with their double breasts; And of the Jews who showed them soft in drinking, Whence Gideon would not have them for companions When he tow'rds Midian the hills descended." Thus, closely pressed to one of the two borders, On passed we, hearing sins of gluttony, Followed forsooth by miserable gains; Then set at large upon the lonely road, A thousand steps and more we onward went, In contemplation, each without a word. "What go ye thinking thus, ye three alone?" Said suddenly a voice, whereat I started As terrified and timid beasts are wont. I raised my head to see who this might be, And never in a furnace was there seen Metals or glass so lucent and so red As one I saw who said: "If it may please you To mount aloft, here it behoves you turn; This way goes he who goeth after peace."

(89) And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my command which I have commanded them.

(35) By hurling harm against the foe thou hast utterly destroyed all the adversaries of the Osiris N

(21) Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.