(109) And they shall see those who were, born in darkness led into darkness, while the righteous shall be resplendent.

(17) He, like Mount Sumeru, unmoved by worldly fame or slander, shows mercy equally to the good and the wicked; his mind, like the sky, shows no partiality. Who reveres not this jewel among men ?

(37) And here is fulfilled that which King David descants upon; Detraction, Shame, or Disgrace, Thou shalt rejoice to see how the Wicked are recompensed; how the wicked Driver, [Hunter or Oppressor,] and P Incendiary of Malice and Wickedness, is tormented in his Prison; for the Sins that are washed away shall not appear in Heaven (as in the Abyss of Hell) in the Form of Fire; but as Isaiah said, Though thy Sins were as red as Blood [or Scarlet,] (if thou turn) they shall be like Wool, white as Snow; they shall stand in a heavenly Figure, for Men to sing of in a Hymn of Praise, and a Psalm of Thanksgiving, for their Deliverance from the Driver.

(85) And release you from danger and lead you to your home.' Like a prophet he warns you of hidden danger, For a prophet sees what worldlings cannot see." Mercy inclines the good to devotion, but vengeance the bad. If you do a kindness to a generous man, 'tis fitting, When you treat a base man with scorn and contumely, Infidels when enjoying prosperity do wrong, When they are in hell they cry, "O our Lord!" For base men are purified when they suffer evil, Wherefore the mosque of their devotion is hell,

(53) And these mountains shall not stand as the earth before his righteousness, But the hills shall be as a fountain of water, And the righteous shall have rest from the oppression of sinners.'

(73) He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But When Heaven's anger smites a man, Who the cause shall truly scan? On this account the sage feels a difficulty (as to what to do in the former case). It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.

(6) The light in which was smiling my own treasure Which there I had discovered, flashed at first As in the sunshine doth a golden mirror; Then made reply: "A conscience overcast Or with its own or with another's shame, Will taste forsooth the tartness of thy word; But ne'ertheless, all falsehood laid aside, Make manifest thy vision utterly, And let them scratch wherever is the itch; For if thine utterance shall offensive be At the first taste, a vital nutriment 'Twill leave thereafter, when it is digested. This cry of thine shall do as doth the wind, Which smiteth most the most exalted summits, And that is no slight argument of honour. Therefore are shown to thee within these wheels, Upon the mount and in the dolorous valley, Only the souls that unto fame are known; Because the spirit of the hearer rests not, Nor doth confirm its faith by an example Which has the root of it unknown and hidden, Or other reason that is not apparent."

(2) 'The good and the pleasant approach man: the wise goes round about them and distinguishes them. Yea, the wise prefers the good to the pleasant, but the fool chooses the pleasant through greed and avarice.'

(13) Then shall the righteous shine forth as the sun in the kingdom of their Father.

(22) But neither is the Evil in Angels; for if the good-like angel proclaims the goodness of God, being by participation in a secondary degree that which the Announced is in the first degree as Cause, the Angel is a likeness of Almighty God--a manifestation of the unmanifested light--a mirror untarnished--most transparent--without flaw--pure--without spot-- receiving, if I may so speak, the full beauty of the Good-stamped likeness of God--and without stain, shedding forth undefiledly in itself, so far as is possible, the goodness of the Silence, which dwells in innermost shrines. The Evil, then, is not even in Angels. But by punishing sinners are they evil? By this rule, then, the punishers of transgressors are evil, and those of the priests who shut out the profane from the Divine Mysteries. And yet, the being punished is not an evil, but the becoming worthy of punishment; nor the being deservedly expelled from Holy things, but the becoming accursed of God, and unholy and unfit for things un-defiled.

(6) Confucius said, "The heart of man is more dangerous than mountains and rivers, more difficult to understand than Heaven itself. Heaven has its periods of spring, summer, autumn, winter, day time and night. Man has an impenetrable exterior, and his motives are inscrutable. Thus some men appear to be retiring when they are really forward. Others have abilities, yet appear to be worthless. Others are compliant, yet gain their ends. Others take a firm stand, yet yield the point. Others go slow, yet advance quickly. "Those who fly to duty towards their neighbour as though thirsting after it, drop it as though something hot. Thus the loyalty of the superior man is tested by employing him at a distance, his respectfulness by employing him near at hand. His ability, by troublesome missions. His knowledge, by unexpected questions. His trustworthiness, by specification of time limits. His integrity by entrusting him with money. His fidelity, by dangerous tasks. His decorum, by filling him with wine. His morality, by placing him in disreputable surroundings. Under the application of these nine tests, the inferior man stands revealed. "Chêng K'ao Fu, on receiving his first appointment, bowed his head. On receiving his second appointment, he hunched his back. On receiving his third appointment, he fell upon his face, walking away at the side of the path. Who would not try to be like him? "Yet ordinary men, on their first appointment, become self-important. On their second, they give themselves airs in their chariots. On their third, they call their own fathers by their personal names. Which of them can be compared with Hsü Yu of old? "There is nothing more fatal than intentional virtue, when the mind looks outwards. For by thus looking outwards, the power of introspection is destroyed.

(7) "An owl can catch fleas at night, and see the tip of a hair, but if it comes out in the daytime its eyes are so dazzled it cannot see a mountain. Different creatures are differently constituted. "Thus, as has been said, those who would have right without its correlative, wrong; or good government without its correlative, misrule,—they do not apprehend the great principles of the universe nor the conditions to which all creation is subject. One might as well talk of the existence of heaven without that of earth, or of the negative principle without the positive, which is clearly absurd. Such people, if they do not yield to argument, must be either fools or knaves. "Rulers have abdicated under different conditions, dynasties have been continued under different conditions. Those who did not hit off a favourable time and were in opposition to their age,—they were called usurpers. Those who did hit off the right time and were in harmony with their age,—they were called patriots. Fair and softly, my River friend; what should you know of value and worthlessness, of great and small?" "In this case," replied the Spirit of the River, "what am I to do and what am I not to do? How am I to arrange my declinings and receivings, my takings-hold and my lettings-go?" "From the point of view of Tao," said the Spirit of the Ocean, "value and worthlessness are like slopes and plains.

(97) Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. [2. And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you-and weep.]

(71) In connection therewith read the chapter "Brightness." And if you say evil also proceeds from Him, Yet what damage is that to His perfection? I will give you an illustration, O arrogant one; The heavenly Artist paints His pictures of two sorts, Joseph he painted fair and made him beautiful; He also painted ugly pictures of demons and 'afrits. Both sorts of pictures are of His workmanship, They proceed not from His imperfection, but His skill, That the perfection of His wisdom may be shown,

(7) When the wise man opens his mouth, the beauties of his soul present themselves to the view, like the statues in a temple.

(8) Thus, as a ball of earth is scattered when hitting on a solid stone, will he be scattered who wishes evil to one who knows this, or who persecutes him; for he is a solid stone.

(51) Cut off these evil doubts and cast them away, Therefore thou hast chosen harsh friends and companions; The good friend goes up to highest heaven, Evil friends sink beneath the bottom of the earth, Whilst thou art left alone in the midst, forlorn, Even as the fires left by the departed caravan." O brave friend, grasp His skirt, Who is removed alike from the world above and below; Who neither, like. Jesus, ascends to heaven, Nor, like Korah, sinks into the earth;

(21) But not so Hard, Cold, Bitter, Sour, and Dark, but like the Deep, or like Heaven, very clear and pure, wherein all Powers were good, fair, and heavenly; but that Prince Lucifer thus spoiled them, as you shall perceive hereafter. [Or SAL NITRUM.]

(201) The day of judgment is the day of tho great review; Whoso is fair and enlightened longs for that review; Whoso, like a Hindoo, is black (with sin), Since he has not a face like a sun, He desires only night like to a veil! If his thorn puts not forth a single rosebud, But he who is from head to foot a perfect rose or lily, The useless thorn desires the autumn, That autumn may associate itself with the garden; And hide the rose's beauty and the thorn's shame,

(105) And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them, but keep afar from their violence; for ye shall become companions of the hosts of heaven.