(3) Hugh Capet was I called upon the earth; From me were born the Louises and Philips, By whom in later days has France been governed. I was the son of a Parisian butcher, What time the ancient kings had perished all, Excepting one, contrite in cloth of gray. I found me grasping in my hands the rein Of the realm's government, and so great power Of new acquest, and so with friends abounding, That to the widowed diadem promoted The head of mine own offspring was, from whom The consecrated bones of these began. So long as the great dowry of Provence Out of my blood took not the sense of shame, 'Twas little worth, but still it did no harm. Then it began with falsehood and with force Its rapine; and thereafter, for amends, Took Ponthieu, Normandy, and Gascony. Charles came to Italy, and for amends A victim made of Conradin, and then Thrust Thomas back to heaven, for amends. A time I see, not very distant now, Which draweth forth another Charles from France, The better to make known both him and his.

(589) Is not the noble that which subjects the beast to the man, or rather to the god in man; and the ignoble that which subjects the man to the beast?’ He can hardly avoid saying Yes—can he now? Not if he has any regard for my opinion. But, if he agree so far, we may ask him to answer another question: ‘Then how would a man profit if he received gold and silver on the condition that he was to enslave the noblest part of him to the worst? Who can imagine that a man who sold his son or daughter into slavery for money, especially if he sold them into the hands of fierce and evil men, would be the gainer, however large might be the sum which he received? And will any one say that he is not a miserable caitiff who remorselessly sells his own divine being to that which is most godless and detestable? Eriphyle took the necklace as the price of her husband’s life, but he is taking a bribe in order to compass a worse ruin.’ Yes, said Glaucon, far worse—I will answer for him. Has not the intemperate been censured of old, because in him the huge multiform monster is allowed to be too much at large? Clearly. And men are blamed for pride and bad temper when the

The FUMIGATION from FRANKINCENSE. THE mighty ruler of this earthly ball, For ever flowing, to these rites I call; Martial and blest, unseen by mortal sight, Preventing fears, and pleas'd with gloomy night: Hence, fancy's terrors are by thee allay'd, All-various king, who lov'st the desart shade: Each of thy brothers killing, blood is thine, Two-fold Curete, many-form'd, divine. By thee transmuted Ceres' body pure, Became a dragon's savage and obscure: Avert thy anger, hear me when I pray, And by fix'd fate, drive fancy's fears away.

(502) for I had to discuss them all the same. The women and children are now disposed of, but the other question of the rulers must be investigated from the very beginning. We were saying, as you will remember, that they were to be lovers of their country, tried by the test of pleasures and pains, and neither in hardships, nor in dangers, nor at any other critical moment were to lose their patriotism—he was to be rejected who failed, but he who always came forth pure, like gold tried in the refiner’s fire, was to be made a ruler, and to receive honours and rewards in life and after death. This was the sort of thing which was being said, and then the argument turned aside and veiled her face; not liking to stir the question which has now arisen. I perfectly remember, he said. Yes, my friend, I said, and I then shrank from hazarding the bold word; but now let me dare to say— that the perfect guardian must be a philosopher. Yes, he said, let that be affirmed. And do not suppose that there will be many of them; for the gifts which were deemed by us to be essential rarely grow together; they are mostly found in shreds and patches.

(2) I do not think that so to merest rind Could Erisichthon have been withered up By famine, when most fear he had of it. Thinking within myself I said: "Behold, This is the folk who lost Jerusalem, When Mary made a prey of her own son." Their sockets were like rings without the gems; Whoever in the face of men reads 'omo' Might well in these have recognised the 'm.' Who would believe the odour of an apple, Begetting longing, could consume them so, And that of water, without knowing how? I still was wondering what so famished them, For the occasion not yet manifest Of their emaciation and sad squalor; And lo! from out the hollow of his head His eyes a shade turned on me, and looked keenly; Then cried aloud: "What grace to me is this?" Never should I have known him by his look; But in his voice was evident to me That which his aspect had suppressed within it. This spark within me wholly re-enkindled My recognition of his altered face, And I recalled the features of Forese.

(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.

(2) Thereafterward I heard: "O good Fabricius, Virtue with poverty didst thou prefer To the possession of great wealth with vice." So pleasurable were these words to me That I drew farther onward to have knowledge Touching that spirit whence they seemed to come. He furthermore was speaking of the largess Which Nicholas unto the maidens gave, In order to conduct their youth to honour. "O soul that dost so excellently speak, Tell me who wast thou," said I, "and why only Thou dost renew these praises well deserved? Not without recompense shall be thy word, If I return to finish the short journey Of that life which is flying to its end." And he: "I'll tell thee, not for any comfort I may expect from earth, but that so much Grace shines in thee or ever thou art dead. I was the root of that malignant plant Which overshadows all the Christian world, So that good fruit is seldom gathered from it; But if Douay and Ghent, and Lille and Bruges Had Power, soon vengeance would be taken on it; And this I pray of Him who judges all.

(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.'

(6) Not oftentimes upriseth through the branches The probity of man; and this He wills Who gives it, so that we may ask of Him. Eke to the large-nosed reach my words, no less Than to the other, Pier, who with him sings; Whence Provence and Apulia grieve already The plant is as inferior to its seed, As more than Beatrice and Margaret Costanza boasteth of her husband still. Behold the monarch of the simple life, Harry of England, sitting there alone; He in his branches has a better issue. He who the lowest on the ground among them Sits looking upward, is the Marquis William, For whose sake Alessandria and her war Make Monferrat and Canavese weep."

(1) One and the selfsame tongue first wounded me, So that it tinged the one cheek and the other, And then held out to me the medicine; Thus do I hear that once Achilles' spear, His and his father's, used to be the cause First of a sad and then a gracious boon. We turned our backs upon the wretched valley, Upon the bank that girds it round about, Going across it without any speech. There it was less than night, and less than day, So that my sight went little in advance; But I could hear the blare of a loud horn, So loud it would have made each thunder faint, Which, counter to it following its way, Mine eyes directed wholly to one place. After the dolorous discomfiture When Charlemagne the holy emprise lost, So terribly Orlando sounded not. Short while my head turned thitherward I held When many lofty towers I seemed to see, Whereat I: "Master, say, what town is this?" And he to me: "Because thou peerest forth Athwart the darkness at too great a distance, It happens that thou errest in thy fancy.

(6) "O," said I unto him, "through your domains I never passed, but where is there a dwelling Throughout all Europe, where they are not known? That fame, which doeth honour to your house, Proclaims its Signors and proclaims its land, So that he knows of them who ne'er was there. And, as I hope for heaven, I swear to you Your honoured family in naught abates The glory of the purse and of the sword. It is so privileged by use and nature, That though a guilty head misguide the world, Sole it goes right, and scorns the evil way." And he: "Now go; for the sun shall not lie Seven times upon the pillow which the Ram With all his four feet covers and bestrides, Before that such a courteous opinion Shall in the middle of thy head be nailed With greater nails than of another's speech, Unless the course of justice standeth still."

(625) 1762 To say: N. is the d`m-sceptre which is in Grg.w-b (.f). 1762 N. has descended upon the perch; N. has ascended among the great ones. 1763a (Nt. XXXI 806). I have descended into the field of royal women; 1763 N. has ascended upon the ladder, 1763 his foot on the arm of N. in its. 1764 I took hold of the reins of him who is chief of his department, (and) 1764 he takes the arm of N. to the great place, 1764 (where) N. has seized his throne in the divine boat. 1765 -------------------------- 1765 N. as prince of heaven; 1765 the house of N. is there among the lords of names. 1766 ------------------ 1766 ----- the men and his two boats. 1766 The name of N. is in the horizon; the `hm.w fear him 1767 ----------------------- 1767 ----- the great game-board, at the side of him who is with Nhdf. 1768 Every god who gives to N. his power to carry off ------ 1768 ----------------- N. truth. 1768 He causes those to live who ceased in the fight at the side of Db. 1769 N --------------------------- 1769 [Ho!] He-who-sees-behind-him, bring to N. the d-tp, made by Khmun, 1769 that N. may ascend to heaven upon it; that N. may do service of a courtier to R` in heaven.

(14) "You and your friends," replied Complacency, "regard all men as alike because they happen to be born at the same time and in the same place as yourselves. You look on us as scholars who have separated from humanity and cast off the world, and who have no guiding principle beyond poring over the records of the past and present, or indulging in the logomachy of this and that. "Were we to lead the mundane lives you do, it would be at the sacrifice of the very conditions of existence. And surely thus we should be wandering far from the royal road to long life, comfort, and general happiness. The discomfort of wretch edness, the comfort of well-being, you do not refer to the body. The abjectness of terror, the elation of joy, you do not refer to the mind itself. You know that such things are so, but you do not know how they are so. Wherefore, though equalling the Son of Heaven in power, and with all the empire as your personal property, you would not be free from care." "Wealth," replied Discontent, "is of the greatest service to a man. It enables him to do good, and to exert power, to an extent which the perfect man or the true Sage could never reach. He can borrow the courage and strength of others to make himself formidable. He can employ the wisdom and counsels of others to add clearness to his own deliberations. He can avail himself of the virtue of others and cause it to appear as his own. Without being in possession of a throne, he can wield the authority of a prince.

(2) “The shining circlets of his golden hair,

Which ev’n the Graces might be proud to wear,

Instarr’d with gems and gold, bestrow the shore

(6) Herein doth living Justice sweeten so Affection in us, that for evermore It cannot warp to any iniquity. Voices diverse make up sweet melodies; So in this life of ours the seats diverse Render sweet harmony among these spheres; And in the compass of this present pearl Shineth the sheen of Romeo, of whom The grand and beauteous work was ill rewarded. But the Provencals who against him wrought, They have not laughed, and therefore ill goes he Who makes his hurt of the good deeds of others. Four daughters, and each one of them a queen, Had Raymond Berenger, and this for him Did Romeo, a poor man and a pilgrim; And then malicious words incited him To summon to a reckoning this just man, Who rendered to him seven and five for ten. Then he departed poor and stricken in years, And if the world could know the heart he had, In begging bit by bit his livelihood, Though much it laud him, it would laud him more."

(1) "It came to pass then, when those tyrants saw the great light which was about me, that the great Adamas, the Tyrant, and all the tyrants of the twelve æons, all together began to fight against the light of my vesture, desiring to hold it fast among them, in order to delay in their rulership. This then they did, not knowing against whom they fought.

(429) about the nature of things to be feared and not to be feared in which our legislator educated them; and this is what you term courage. I should like to hear what you are saying once more, for I do not think that I perfectly understand you. I mean that courage is a kind of salvation. Salvation of what? Of the opinion respecting things to be feared, what they are and of what nature, which the law implants through education; and I mean by the words ‘under all circumstances’ to intimate that in pleasure or in pain, or under the influence of desire or fear, a man preserves, and does not lose this opinion. Shall I give you an illustration? If you please. You know, I said, that dyers, when they want to dye wool for making the true sea-purple, begin by selecting their white colour first; this they prepare and dress with much care and pains, in order that the white ground may take the purple hue in full perfection. The dyeing then proceeds; and whatever is dyed in this manner becomes a fast colour, and no washing either with lyes or without them can take away the bloom. But, when the ground has not been duly prepared, you will have noticed how poor is the look either of purple or of any other colour. Yes, he said; I know that they have a washed-out and ridiculous appearance. Then now, I said, you will understand what our object was

(360) he seduced the queen, and with her help conspired against the king and slew him, and took the kingdom. Suppose now that there were two such magic rings, and the just put on one of them and the unjust the other; no man can be imagined to be of such an iron nature that he would stand fast in justice. No man would keep his hands off what was not his own when he could safely take what he liked out of the market, or go into houses and lie with any one at his pleasure, or kill or release from prison whom he would, and in all respects be like a God among men. Then the actions of the just would be as the actions of the unjust; they would both come at last to the same point. And this we may truly affirm to be a great proof that a man is just, not willingly or because he thinks that justice is any good to him individually, but of necessity, for wherever any one thinks that he can safely be unjust, there he is unjust. For all men believe in their hearts that injustice is far more profitable to the individual than justice, and he who argues as I have been supposing, will say that they are right. If you could imagine any one obtaining this power of becoming invisible, and never doing any wrong or touching what was another’s, he would be thought by the lookers-on to be a most wretched idiot, although they would praise him to one another’s faces, and keep up appearances with one another from a fear that they too might suffer injustice. Enough of this.

(2) "The first thought hath arisen in me concerning the word which thou hast spoken: 'Now, therefore, the soul giveth the apology and seal unto all the rulers who are in the region of the king, the Adamas, and giveth the apology and the honour and the glory of all their seals and the songs of praise to the region of the Light,'--concerning this word then thou hast spoken unto us aforetime, when they brought thee the piece of money and thou didst see that it was of silver and copper and didst ask: 'Whose is this image?' They said: 'The king's.' And when thou sawest that it was of silver and copper mixed, thou saidst: 'Give therefore the king's unto the king and God's unto God,'--that is: If the soul receiveth mysteries, it giveth the apology to all the rulers and to the region of the king, the Adamas; and the soul giveth the honour and the glory to all those of the region of the Light. And the word: 'It hath glistened, when thou didst see that it is made up of silver and copper,'--it is the type thereof, that in it [ sc. the soul] is the power of the Light, which is the refined silver, and that in it is the counterfeiting spirit, which is the material copper. This, my Lord, is the first thought.

(32) For the Essences of the Soul are not this King's own, he has not generated them, nor they him; but he has, by Lust, imprinted himself also in its Essences, and kindled himself in its Fire-flash, on purpose to find its Virgin, and live in her; which is the amiable divine Virtue [or Power:] Because the Spirit of the Soul is out of the Eternal, and had the Virgin, before the Fall, and therefore now the Spirit of the great World continually seeks the Virgin in the Spirit of the Soul, and supposes that she is there still, as before the Fall, where the Spirit of the great World appeared in Adams Virgin with great Joy, and desired also to live in the Virgin, and to be eternal. Because he felt his Corruptibility, and that he was so rough in himself, therefore he would fain partake of the loving Kindness and Sweetness of the Virgin, and live in her, that so he might live eternally, and not break [corrupt or perish] again.