(9) And if you find any enemy's beast straying, you are to pass over the incentives of difference, and take it back and restore it. For oblivion of injuries is followed by goodness, and the latter by dissolution of enmity. From this we are fitted for agreement, and this conducts to felicity. And should you suppose one habitually hostile, and discover him to be unreasonably mistaken either through lust or anger, turn him to goodness. Does the law then which conducts to Christ appear humane and mild? And does not the same God, good, while characterized by righteousness from the beginning to the end, employ each kind suitably in order to salvation? "Be merciful," says the Lord, "that you may receive mercy; forgive, that you may be forgiven. As ye do, so shall it be done to you; as ye give, so shall it be given to you; as ye judge, so shall ye be judged; as ye show kindness, so shall kindness be shown to you: with what measure ye mete, it shall be measured to you again." Furthermore, [the law] prohibits those, who are in servitude for their subsistence, to be branded with disgrace; and to those, who have been reduced to slavery through money borrowed, it gives a complete release in the seventh year. Further, it prohibits suppliants from being given up to punishment. True above all, then, is that oracle. "As gold and silver are tried in the furnace, so the Lord chooseth men's hearts. The merciful man is long-suffering; and in every one who shows solicitude there is wisdom. For on a wise man solicitude will fall; and exercising thought, he will seek life; and he who seeketh God shall find knowledge with righteousness. And they who have sought Him rightly have found peace." And Pythagoras seems to me, to have derived his mildness towards irrational creatures from the law. For instance, he interdicted the immediate use of the young in the flocks of sheep, and goats, and herds of cattle, on the instant of their birth; not even on the pretext of sacrifice allowing it, both on account of the young ones and of the mothers; training man to gentleness by what is beneath him, by means of the irrational creatures. "Resign accordingly," he says, "the young one to its dam for even the first seven days." For if nothing takes place without a cause, and milk comes in a shower to animals in parturition for the sustenance of the progeny, he that tears that, which has been brought forth, away from the supply of the milk, dishonours nature. Let the Greeks, then, feel ashamed, and whoever else inveighs against the law; since it shows mildness in the case of the irrational creatures, while they expose the offspring of men though long ago and prophetically, the law, in the above-mentioned commandment, threw a check in the way of their cruelty. For if it prohibits the progeny of the irrational creatures to be separated from the dam before sucking, much more in the case of men does it provide beforehand a cure for cruelty and savageness of disposition; so that even if they despise nature, they may not despise teaching. For they are permitted to satiate themselves with kids and lambs, and perhaps there might be some excuse for separating the progeny from its dam. But what cause is there for the exposure of a child? For the man who did not desire to beget children had no right to marry at first; certainly not to have become, through licentious indulgence, the murderer of his children. Again, the humane law forbids slaying the offspring and the dam together on the same day. Thence also the Romans, in the case of a pregnant woman being condemned to death, do not allow her to undergo punishment till she is delivered. The law too, expressly prohibits the slaying of such animals as are pregnant till they have brought forth, remotely restraining the proneness of man to do wrong to man. Thus also it has extended its clemency to the irrational creatures; that from the exercise of humanity in the case of creatures of different species, we might practise among those of the same species a large abundance of it. Those, too, that kick the bellies of certain animals before parturition, in order to feast on flesh mixed with milk, make the womb created for the birth of the foetus its grave, though the law expressly commands, "But neither shalt thou seethe a lamb in its mother's milk."

(28) He who uses mankind badly, uses himself badly.

Wish that you may be able to benefit your enemies.

Endure all things, in order that you may live conformably to God.

(1) Since men live but for a very short period, if their life is compared with the whole of time, they will make a most beautiful journey as it were, if they pass through life with tranquillity. This however they will possess in the most eminent degree, if they accurately and scientifically know themselves, viz. if they know that they are mortal and of a fleshly nature, and that they have a body which is corruptible and can be easily injured, and which is exposed to every thing most grievous and severe, even to their latest breath. And in the first place, let us direct our attention to those things which happen to the body; and these are pleurisy, inflammation of the lungs, phrensy, gout, stranguary, dysentery, lethargy, epilepsy, putrid ulcers, and ten thousand other diseases.

But the diseases which happen to the soul are much greater and more dire than these. For all the iniquitous, evil, illegal, and impious conduct in the life of man, originates from the passions of the soul. For through preternatural immoderate desires many have become subject to unrestrained impulses, and have not refrained from the most unholy pleasures, arising from being connected with daughters or even mothers. Many also have been induced to destroy their fathers, and their own offspring. But what occasion is there to be prolix in narrating externally impending evils, such as excessive rain, drought, violent heat and cold; so that frequently from the anomalous state of the air, pestilence and famine are produced, and all-various calamities, and whole cities become desolate?

Since therefore many such-like calamities are impendent, we should neither be elevated by the possession of corporeal goods, which may rapidly be consumed by the incursions of a small fever, nor with what are conceived to be prosperous external circumstances, which frequently in their own nature perish more rapidly than they accede. For all these are uncertain and unstable, and are found to have their existence in many and various mutations; and no one of them is permanent, or immutable, or stable, or indivisible. Hence well considering these things, and also being persuaded, that if what is present and is imparted to us, is able to remain for the smallest portion of time, it is as much as we ought to expect; we shall then live in tranquillity and with hilarity, generously bearing whatever may befal us.

(3) Hereby mayest thou see that no man should be judged of other here in this life, for good nor for evil that they do. Nevertheless deeds may lawfully be judged, but not the man, whether they be good or evil.

(4) The mortal who thinks of his gains or his honours or the favour of many men will be afraid of death when it falls upon him. Whatsoever it be in which the pleasure-crazed spirit takes its delight, that thing becomes a pain a thousand times greater. Therefore the wise man will seek not for pleasure, for from desire arises terror; and if it come of itself, let him stand firm and wait. Many there are who have found gain, many who have won fame; but none know whither they have gone, with their gains and their fame. Some loathe me; then why shall I rejoice in being praised? Some praise me; then why shall I be cast down by blame?

(10) It is unmeet for me to hate them that destroy or revile images, sanctuaries, or the Good Law; for the Enlightened and their company thereby take no hurt. If men wrong thy dear ones, masters, brothers, and the rest, know as before that outer forces are working, and restrain thy wrath. Whether it be wrought by a thing with or without thought, suffering is assured to living beings; it is found in whatever has thought; then bear with it. Some in their blindness do wrong, others in their blindness are wroth with them; whom of these may we call blameless, or whom guilty? Why hast thou of old done so that thou art thus afflicted now by others?

(15) Thence one of the wise men among the Greeks uttered the maxim, "Pardon is better than punishment;" as also, "Become surety, and mischief is at hand," is derived from the utterance of Solomon which says, "My son, if thou become surety for thy friend, thou wilt give thine hand to thy enemy; for a man's own lips are a strong snare to him, and he is taken in the words of his own mouth." And the saying, "Know thyself," has been taken rather more mystically from this, "Thou hast seen thy brother, thou hast seen thy God." Thus also, "Thou shalt love the Load thy God with all thy heart, and thy neighbour as thyself;" for it is said, "On these commandments the law and the prophets hang and are suspended." With these also agree the following: "These things have I spoken to you, that My joy might be fulfilled: and this is My commandment, That ye love one another, as I have loved you." "For the Lord is merciful and pitiful; and gracious is the Lord to all." "Know thyself" is more clearly and often expressed by Moses, when he enjoins, "Take heed to thyself." "By alms then, and acts of faith, sins are purged." "And by the fear of the Lord each one departs from evil." "And the fear of the Lord is instruction and wisdom."

(7) And suffer not the soul to be eaten with the flesh, that your blood, which is your life, may not be required at the hand of any flesh that sheddeth (it) on the earth.

(5) In heedlessness, wrath, or lust for women and other things beyond their reach, men bring themselves into distress from thorns, lack of food, and the like. Some destroy themselves by hanging, springing down from a height, taking poison or unwholesome measure of food, or doing unrighteousness. Since under the sway of the passions they harm thus their own persons, which they love, how can they spare the bodies of others? Maddened by passions, striving for their own destruction, there can be only pity for them; how should we be angered? If it is the nature of fools to hurt their fellows, it is as wrong for me to feel anger against them as it is to be wroth with the fire which naturally burns me; and if again it is a passing frailty, and creatures are upright of nature, then it is as wrong to be angered against them as against the air when smoke fills it.

(1) [Asclepius] And these deserve [still] greater punishments, Thrice-greatest one?

[Trismegistus] [Assuredly;] for those condemned by laws of man do lose their life by violence, so that [all] men may see they have not yielded up their soul to pay the debt of nature, but have received the penalty of their deserts. Upon the other hand, the righteous man finds his defence in serving God and deepest piety. For God doth guard such men from every ill.

(43) He honors God in the best manner who renders his intellect as much as possible similar to God.

If you injure no one, you will fear no one.

(8) "But the mild shall be inhabitants of the earth, and the innocent shall be left in it. But the transgressors shall be extirpated from it." And Homer seems to me to have said prophetically of the faithful, "Give to thy friend." And an enemy must be aided, that he may not continue an enemy. For by help good feeling is compacted, and enmity dissolved. "But if there be present readiness of mind, according to what a man hath it is acceptable, and not according to what he hath not: for it is not that there be ease to others, but tribulation to you, but of equality at the present time," and so forth. "He hath dispersed, he hath given to the poor; his righteousness endureth for ever," the Scripture says. For conformity with the image and likeness is not meant of the body (for it were wrong for what is mortal to be made like what is immortal), but in mind and reason, on which fitly the Lord impresses the seal of likeness, both in respect of doing good and of exercising rule. For governments are directed not by corporeal qualities, but by judgments of the mind. For by the counsels of holy men states are managed well, and the household also.

(41) O you 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, and 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.

(2) It is well for thee to think fearfully of thyself here as of a living fish, much more so for the sinner to dread the fierce anguish of hell. Thou art burnt if warm water touch thee, tender creature that thou art; and when thou doest damnable sins, how canst thou sit thus comfortably? 0 wretched soul, that longest for reward unearned by striving, thou that art so tender and much afflicted, thou immortal, thou art devoured by Death, and undone! Thou hast found the ship of manhood; then sail in it across the broad river of sorrow. Fool, this is no time for slumber; it will be hard to find the ship again. How canst thou forsake the noble delight in the Law, which brings an endless course of comforts, and find pleasure in wantonness, mirth, and other like sources of sorrow?

(21) A single henchman of the king handles a crowd rudely; and the throng, looking on from afar, dares not shew sign of passion; for he is not alone, the king's power is his strength. And likewise thou mayst not dishonour him who wrongs thee because he is weak; for the warders of hell and the Merciful Ones are his strength. Then let us seek the favour of creatures, as a servant the favour of a wrathful king. Can a king in his anger bring upon us the anguish of hell, which we shall bear for making creatures sorrowful? Can a king in his pleasure bestow aught equal to Enlightenment, which we shall bear for making creatures happy? But beside the destined Enlightenment that springs from kindness to creatures, seest thou not that herein lie fortune, glory, comfort? Favour, health, joy, long life, and abounding delight of empire fall to the lot of the patient man in the course of his lives,

(3) [Asclepius] The faults of men are not, then, punished, O Thrice-greatest one, by law of man alone?

[Trismegistus] In the first place, Asclepius, all things on Earth must die. Further, those things which live by reason of a body, and which do cease from living by reason of the same,—all these, according to the merits of this life, or its demerits, find due [rewards or] punishments. [And as to punishments] they’re all the more severe, if in their life [their misdeeds] chance to have been hidden, till their death. For [then] they will be made full conscious of all things by the divinity, just as they are, according to the shades of punishment allotted to their crimes. XXIX

(53) But the Spirit saith, thou hast no Cause for it, viz. to judge him who is better than thee: Have we not all one Flesh, and our Life subsists in God, be it in his Love, or in his Anger? For what thou sowest, that thou shalt reap. Note.

(74) The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong? There is always One who presides over the infliction death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands! 75 The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine. The people are difficult to govern because of the (excessive) agency of their superiors (in governing them). It is through this that they are difficult to govern. The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it.

(469) that the whole race may one day fall under the yoke of the barbarians? To spare them is infinitely better. Then no Hellene should be owned by them as a slave; that is a rule which they will observe and advise the other Hellenes to observe. Certainly, he said; they will in this way be united against the barbarians and will keep their hands off one another. Next as to the slain; ought the conquerors, I said, to take anything but their armour? Does not the practice of despoiling an enemy afford an excuse for not facing the battle? Cowards skulk about the dead, pretending that they are fulfilling a duty, and many an army before now has been lost from this love of plunder. Very true. And is there not illiberality and avarice in robbing a corpse, and also a degree of meanness and womanishness in making an enemy of the dead body when the real enemy has flown away and left only his fighting gear behind him,—is not this rather like a dog who cannot get at his assailant, quarrelling with the stones which strike him instead? Very like a dog, he said. Then we must abstain from spoiling the dead or hindering their burial? Yes, he replied, we most certainly must. Neither shall we offer up arms at the temples of the gods,

(27) An evil disposition is the disease of the soul; but injustice and impiety are the death of it.

Use all men in such a way, as if you were the common curator of all things after God.