Imam baqir (p.b.u.h) said: Allah,blessed most high said,I will certainly punish every muslim community who accepted the leadership of a tyrant leader who isn't chosen by Allah.
Sentences of Ali, Son-in-Law of Mahomet, and His Fourth Successor PDF Print E-mail
Sunday, 23 September 2012 01:12

Sentences of Ali, Son-in-Law of
His Fourth

Simon Ockley
Sentences of Ali,
Son-in-Law of Mahomet,
His Fourth Successor1

[London: Bernard Lintot, 1717]

Edited and Annotated by
Muhammad-Reza Fakhr-Rohani
University of Qom

1Notice: “to be the Forth successor” referring to Imam Ali is not among the belifs
of Shia, but to be faithful to the original document   we bring the complete text
without any alternation or change. In this documents if there are some mistakes
regarding  the  spelling  and grammar, all, as  what  appeared in the  original

Simon Ockley.19


am  grateful  to  my  colleague  Mr.  Abdol-Hoseyn  Taleie  for
suggesting me to observe al-Mawsem 71-72 (2009) which contains
a  facsimile  of  Simon  Ockley's  volume.  I  am  also  grateful  to
Professor David C. Greetham who took trouble to provide me with the
1892  reprint  edition  of  the  present  book,  published  by  Cambridge
University Press. It is time to thank my wife for providing a very fitting
environment at home to attend to this religio-academic endeavor.

uman history has had several magnificent personalities who have
impressed not only their own nations but have served as role
models for other nations as well. Such personalities have been
great  and  liberal  thinkers,  for  exerting  influence  on  other  nations necessitate having a broad-minded and international outlook. No doubt, Imam `Ali b. Abi Talib was one such matchless figure.
It is a pity not only for Imam `Ali himself but for the mankind that he was not allowed to discharge his priceless teachings and enlightening discourses. Born ca. 599 AD, he was raised in the house of his cousin the Prophet Muhammad. He was reportedly the first man to embrace and accept Islam when yet a child. Being exceptionally born within the Kaaba, and constantly receiving the private and precious teachings of the Prophet Muhammad made Imam  `Ali such a sublime personality that ordinary human minds are still short of appreciating the depth of his penetrating thoughts. He was so staunch in his belief and so brave that he made the most  reliable companion for the Prophet  Muhammad  in helping  him disseminate the global message of Islam.
No monarch or emperor ever in the world could live the modest
and simple life of Imam `Ali. While he was the sole ruler of the whole
Muslim world, his main food consisted of barley bread and salt to feel the
hardships of the poorest people of his territory. No ruler can claim to
follow Imam  `Ali in being so attentive to the citizenship rights of the


religious minorities. When a ring was grabbed from the leg of a Jewish girl in a remote part of his Islamic empire, he announced in a hot sermon that  if a sensible man perishes out of the shame of such citizenship insecurity, he must be blamed.
To conclude, the Prophet Muhammad rightly described Imam `Ali, inter alia, in that nobody has ever known Imam `Ali except God and himself. This symbol of justice and humanity was martyred at the age of 63, barely about five years after his caliphate, in the central mosque of Kufa, Iraq, in the dawn of  19 Ramadan  40 AH/  23 January  661 and breathed his last just two days later. His sanctuary has long been a site of Shiite pilgrimage in Najaf, Iraq. [1]
Although the tyrant Umayyad and Abbasid rulers deliberately
prevented people from conveying the merits of Imam  `Ali, let alone
transcribing and transmitting his discourses and aphorisms, we are proud
to have received, out of a truly boundless occasion of his wisdom, just
some limited collections of the remaining pearls of Imam `Ali. There have
been several collections of the discourses, sermons, letters, and aphorisms
of Imam `Ali. Of these collections, the Nahj al-Balaghah [The Path of
Eloquence], ed. al-Sharif al-Radi (359-406 AH/ 970-1015) and Ghurar al-
Hikam wa Durar al-Kalim [The Finest of the Wisdoms and the Pearls of
Discourses], ed. `Abd al-Wahid b. Muhammad Mahfouz b. `Abd al-Wahid
al-Amdi (d. 510  AH/1116)  are  just  two  more  prominent  texts. [2]
However, historical records indicate that the earliest collection containing
100 aphorisms of Imam `Ali was made by Abu `Uthman `Amr b. Bahr al-
Jahiz (d. 255 AD/ 869). The aphorisms translated by Simon Ockley in the
present volume resemble the short quotations of Imam `Ali collected at
the end of the Nahj al-Balaghah and/or in Ghurar al-Hikam wa Durar al-
Kalim. Notwithstanding, Ockley never mentioned the exact title of the
"Authentick Arabick Manuscript" which he found at the Bodleian Library
in Oxford. [3]
Simon Ockley was  a British Arabist and  Orientalist. Born in
Exeter in 1678, he studied at Queen's College, Cambridge, attained the
fellowship  of  Jesus College,  and  became  vicar of  Swavesey.  Ockley
believed that it was a requisite for any serious scholar of theology to

Simon Ockley.21

obtain a knowledge of Oriental languages and literatures; he mentioned
this  point  in  the  preface  to  his  first  book,  Introductio  ad  Linguas
Orientales (1706) in which he stressed on the significance of this study. In
1711 he became professor of Arabic at the University of Cambridge.   His
chief work, besides several others, was The History of the Saracens (2
vols, 1708-1718, with the third volume published posthumously in 1757).
Simon Ockley breathed his last at Swavesey on 9 August 1720.
Republication  of  the  present  work  serves  several  aims.  The
readership of the present volume can be divided to several groups. To the
Muslim reader, it indicates that the aphorisms of Imam `Ali proved so
impressive and thought-provoking that a Christian scholar like Simon
Ockley in the 18th century rendered it into English. Those Muslim, and
particularly  non-English-speaking,  teachers  and  students  who  are
concerned with English language and literature can infer valuable lessons
from it, both linguistic and religious. It is a sample of an 18th-century
translation of sagacious and wise sayings rendered into English. To prove
beneficial for this purpose, only some slight orthographical modifications
have been incorporated, e.g. instances of "long 's' " have been replaced by
its present-day character, viz., "s".   No attempt has been made to change
or update the linguistic features of the 18th-century English which sound
archaic today, e.g., "-eth" for the third person singular -s. [4] They have
been retained intact so as to mark fidelity.   Further to this, the very text is
a mark of a peaceful ground for a constructive and cross-cultural exchange
between the Islamic culture, with a purely Shiite coloring in specific, and
the Western culture, as found expression in the 18th-century England. The
1892  republication  of  Ockley's  book  by  Cambridge  University  Press
endorses the point that authentic Islamic texts can make their ways into
the most prestigious Western centers of learning and scholarship.
The  present  endeavor  conveys  a  lot  to  the  typical  Western,
particularly Anglophonic, audience. It records that we Muslims remain
appreciative of the sincere efforts of a past British scholar who introduced
to his nation some of the sublime percepts included in the aphorisms of
Imam  `Ali.    Perhaps the very book might prove that not all Western
scholars could be regarded as destroyers of other nations and plunderers of


the cultural heritages of other peoples. It follows that judged fairly, figures such as Simon Ockley are appreciable for bridging the cultures in the remote past when it was neither affordable nor that much practical to come up with a sound, unprejudiced, and reliable picture of the Islamic, especially Shiite, beliefs and teachings.
1. Books on the biography of Imam `Ali in such Islamicate languages as
Arabic, Persian, and Urdu are legion. However, for a brief overview of the
life and times of Imam `Ali in English, readers can see A. Sachedina,
"`Ali ibn Abi Talib", in J. L. Esposito, ed., The Oxford Encyclopedia of
the Modern Islamic World, vol. 1 (4 vols., New York: Oxford University
Press, 1995); and S. H. M. Jafri, The Origins and Early Development of
Shi`i Islam (London: Longman, and Beirut: Librairie du Liban, 1979; repr.
Karachi: Oxford University Press,  2000). A collection of Imam  `Ali's
discourses  in  English  translation  is  also  available  in  S.  H.  M.  Jafri,
Political and Moral Vision of Islam: As Explained by `Ali B. Abi Talib
(Lahore, Pakistan: Institute of Islamic Culture, 2001).
2. For a brief overview in this regard, see the introduction to the Persian translation of the Nahj al-Balaghah, tr. M-R. Ashtiyani and M.-J. Emami (3 vols., 13th imp., Qom: Madrasah al-Imam `Ali, 1381 Sh/ 2002).
3. The original title page of the work indicates that it was published as
Simon Ockley, Sentences of `Ali, Son in Law of Mahomet, and His Fourth
Successor,  Translated  from  an  Authentick  Arabick Manuscript  in  the
Bodleian Library at Oxford, London: Bernard Lintot, 1717. Its facsimile
version was reprinted in Al-Mawsem  71-72 (2009): 33-77. S. Ockley's
book also appeared in a reprint edition by Cambridge University Press in
1982. Readers must be aware that "Mahomet" was an earlier mis-spelt
form of the name "Muhammad". For a brief historical discussion of the
different spellings of the name "Muhammad" in English texts, see M. G.
Carter, "Arabic Literature," in D. C. Greetham, ed., Scholarly Publishing:
A Guide to Research (New York: The Modern Language Association of
America, 1995), p. 564.

Simon Ockley.23

4. For those not well-versed in English linguistic discussions, relatively
short and accessible overviews of the linguistic features of the 18th-century
English can be found, in addition to the relevant websites, in a number of
scholarly  books  on  the  subject,  e.g.,  R.  W.  Burchfield,  The  English
Language (Oxford: Oxford University Press, 1985); D. Freeborn, From
Old English to Standard English  (3rd ed., Basingstoke, UK: Palgrave
Macmillan, 2006);  T.  McArthur,  ed.,  The  Oxford  Companion  to  the
English  Language (Oxford:  Oxford  University  Press, 1992);  and  D.
Crystal, The Cambridge Encyclopedia of the English Language (2nd ed., Cambridge: Cambridge University Press, 2003).


Son-in-Law of
Fourth Successor.

Translated from an Authentick Arabick Manuscript in the Bodleian Library at Oxford, by SIMON OCKLEY, B. D., Professor of Arabick in the University of Cambridge, and Chaplain to the Right Honourable Robert Earl of Oxford, and Earl Mortimer.

Printed for Bernard Lintot, between the Temple-Gates in Fleet Street. 1717. [Price Sixpence.]

Simon Ockley.25

To Thomas Freke
Of Hannington, Wilts, Esq;

SIR, I presume to present You with these few SENTENCES, at whose Request  I  Translated  them  out  of  the  Arabick  Manuscript.  Your Approbation  of  them,  prevents  my  saying  any  thing  more  to  You concerning them.
Only give me leave to add this, That there are few Persons of your
Generous Temper, who, as You are pleased to say, value the Arabians
purely upon the score of their Sincerity, and their being entirely
in Earnest both in their Words and Actions. Certainly they were
very  much  so;  and  it  were  heartily  to  be  wished,  that  we  who
despise them, could learn, at least in that respect, to follow their
Give me leave, Sir, here to acknowledge my Obligation to You, for Your  kind  Assistance,  in  promoting  my  Second  Volume  of  the History of the Saracens. You were pleas'd first to invite me to that Work; and the Public will be indebted to You, at least, that it was done so soon, if not that it was ever done at all.
I know, Sir, you hate Flattery, as inconsistent with that Simplicity of Manners which You so justly admire in the Arabians; wherefore I add no more, lest You should mistake me.

I am, SIR,
Your most obliged,
humble Servant,



If Providence hath removed us to a greater Distance from the Influence of those Genial Rays which ripen the Wits of the Eastern Nations, it hath made us abundant Amends, by indulging us in this Conceit, that we are Wiser than all the rest of the World besides.
There are some sorts of pleasing Madness, which it would be Cruelty to cure a Man of. By bringing him to his Senses, you make him Miserable. You will ask me, perhaps, what is the Meaning of all this? Why, in good truth, the Meaning of it is, a just Indignation against the Impertinence of those who imagine that they know every thing, when in reality they understand nothing.
And to be more particular: The Folly of the Westerlings in despising the
Wisdom of the Eastern Nations, and looking upon them as Brutes and
Barbarians; whilst we arrogate to our selves every thing that is Wise and
Polite; and if we change to light upon a just Thought, we applaud our
selves upon the Discovery, tho' it was better understood Three Thousand
Years ago.
This happens to us through want of good Reading, and a true Way of
Thinking; for the Case is this, That little smattering of Knowledge which
we have, is entirely derived from the East. They first communicated it to
the Greeks,  (a vain, conceited People, who never penetrated into the
Depths of Oriental Wisdom) from whom the Romans had theirs. And after
Barbarity had spread itself over the Western World, the Arabians, by their
Conquest, restored it again in Europe: And it is the wildest Conceit that
can be imagined, for us to suppose that we have greater Genius's, or
greater Application, than is to be found in those Countries: If it be allowed
that we have of late made greater Advances in the Sciences; that is not so
much to our present Purpose, as the Confederation of Things of Universal
Necessity, the Fear of God, the Regulations of our Appetites, prudent
Oeconomy, Decency and Sobriety of Behaviour in all Conditions and
Emergencies of Life; in any of which Articles, (which, after all, are the

Simon Ockley.27

Grand  Concern)  if  the  Westerlings  have  made  any,  even  the  least Improvement; to the Eastern Wisdom; I must confess my self to be very much mistaken.
They have their Wisdom by Inheritance, derived from their Fore-fathers through  numerous  Generations.  They  are  tenacious  of  their  Ancient Customs, and retain the Percepts of their Ancestors; they couch more solid Wisdom under one single Aphorism, than some European Writers would put into a System.
They govern their Families with Prudence and Discretion. We make their
polygamy an Objection against them; but we must consider that they are
not Christians, and therefore continue their Way of Living, after the
Patriarchal Manner. But to say no more upon that Point, how would they
abhor and abominate the horrible Instances which we have if European
How would they smile, to see a Man jangling it out with his Wife thirty or forty Years together; which of the Two should govern the Family! Others calling Riot and Excess, Impertinence and Rage, good Fellowship! Another bespeaking a New Suit this Week, lest he should be the Jest of the Town and Country, for being out of Fashion the next! And some cumbring One House with far-fetch'd and dear-bought Superfluities, at such an Expence as would provide decent Furniture for Fifty!
Some Persons of Understanding have been of Opinion, that the Wisdom
of a Nation may be judged of by the Sententiousness of their Proverbs
and Sayings in common Use among them: In this the Arabs excell all
nations. As for their Proverbs, strictly so called, in which there is Allusion
to  some  History,  Animal,  Vegetable,  or  the  like,  they  cannot  be
understood without s Comment, and do not come under our present
Consideration. What we here present the Reader with, is a little Collection
of Wise Sentences, calculated for the Direction of a Man's Conduct in
Affairs of the greatest Consideration, and are of the same Nature as the
Proverbs and Ecclesiasticus.


They are called the Sentences of Ali the Son of Abu Taleb. The whole Book is, as near as I can guess, not much less than our New Testament. I shall not add any more concerning Ali in this Place, because I have written his Life at large: It is the First in the Second Volume of the History of the Saracens, which, by the Blessing of God, shall be put to the Press with all convenient Speed.
But I am far from Believing that Ali was the Author of all these Sentences.
He might Collect them, for ought I know, and add some more of his own;
but this I am sure of, that they favour of much greater Antiquity than the
Time in which he lived; because he was Contemporary with Mahomet,
who flourished in the Year of our Lord Six hundred and twenty two.
Perhaps there are some who will not allow the Arabians to have had so
much Learning among them at that Time, as to be able to undertake such
a Work: But I shall not enter into that Dispute at present.
The Book is a Venerable Pisce of Antiquity, and it is Pity but we had it all
Translated; which would be difficult to be exactly performed, unless by a
Person  who  hath  had  the  Advantage  of  Travelling into  the  Eastern
To criticise upon it in the proper manner, One ought to have regard not
only  to  Percepts of  that kind,  contained in the Old  Testament,  but
whatsoever else can be found that is Jewish, either in Ecclesiasticus, the
Talmud, Sentences of Ben Syra, or any other Rabbinical Records. Not that
I believe that the Arabians derived their knowledge from the Jews, but
that they were Collateral with them in that respect; and that there are a
great many things which they derived from Abraham, and Ismael. The
same is to be conceived of the Idumeans, Moabites, and Ammonites, of
all which there is no question but there are Remains in Arabia, though
now undistinguished. Which that I may not seem to suggest without any
Reason at all, give me Leave to offer this for the Present; That the
Contest, before the Time of Alexander the Great, lay between the Eastern
Powers and the more Western Parts of Syria, Palestine, Ægypt, and
Æthiopia. The Peninsula of Arabia being coterminous, and yet quite out of

Simon Ockley.29

the Way of those numerous armies; it is reasonable to suppose that the
distressed Inhabitants, thro' whose Country these Forces were to pass,
retired thither. And it was their Custom always, either at the Parting with
their Children, and especially upon their Death-Beds; to recommend to
them some few Percepts founded upon their own or their Fore-fathers
Experience, which afterwards encreasing, were collected into Volumes by
Wise  and  Learned  Men.  After  the  same  manner  Ecclesiasticus  was
written, as appears by the Preface pf it, and this Arabick one of ours,
without all question; but how, or by whom, remains yet undiscovered.
The Sentences are full, and to the Purpose: They breathe a Spirit of pure Devotion, Strictness of Life, and express the greatest Gravity, and a most profound Experience in all the Affairs of Human Life.   It is not expected that there should be a Turn, as we call it, in every one of them, nor that we need be surprized at every Line, when we knew from the Divine Books the Contents of it before.
All that I say, is, That there is enough, even in this little Handful, to vindicate;  in  the  Judgment  of  any  Man  of  Sense,  the  poor  injured Arabians, from the Imputation of that gross Ignorance fastned upon them by Modern Novices.


ALI, Son-in-Law
M A H O M E T,
Fourth Successor.
I.  Fear God, and thou art secure from every one else. II. Contradict thyself, and thou shalt find Rest.
III. The Fear of God brightneth the Heart.
IV. The best part of Riches, is that which is spent in God's
V.   Acquiescence in the Divine Will, is the Healing of the Heart.
VI. The Disease of the Heart is in Concupiscence.
VII. A Man's Behaviour is the Index of the Man; and his Discourse is the Index of his Understanding.
VIII. The Covetous Man's Peny is a Stone.
IX. One Fault is a great Matter; but the Remembrance of
Divine Things, and a thousand Obediences, is but a small
X.  The Remembrance of Youth is a Sigh.
XI. The Sight of a Friend brightneth the Eye.
XII. Reverence thy Father, and thy Son will reverence thee.
XIII.  The  Enjoyment  and  Delight  of  Life  consisteth  in Security.
XIV. The Order of a Wife Man is the Highest of Orders.

Simon Ockley.31

XV.  Thy  Lot,  or  Portion  of  Life,  is  seeking  after  thee; therefore be at rest from seeking after it.
XVI. The restraining the Soul [or Self] from the Appetite, is the greatest Holy War.
XVII. Attend diligently to the Consequences, and thou shalt escape from Slips.
XVIII. The Favour of God, is the nearest of all Ends to be obtain'd.
XIX. The Favour of God, He be Prais'd, is join'd  to the Obedience towards him.
XX. Thy Delight in thy self, is from the Corruption of thy Understanding.
XXI. Thy Delight in the World, is from the Badness of thy Choice, and the Misery of thy Labour.
XXII. He delights in Contempt, who openeth his Grievance to another.
XXIII. The shewing Mercy to the Afflicted, bringeth down Mercy.
XXIV. He delights in Disappointment, who depends upon bad Men for his Subsistence.
XXV.   I delight more in the Determination [or Opinion] of a Religious, than in the Strength of a Man.
XXVI. The Riding (i. e. Governing) thy Appetite, will procure Riches.
XXVII. The Riding the Appetites cuts off Mens Observation.
XXVIII. A Man's Advice is the Balance of his Understanding.
XXIX. Every Man's Portion is as much determined as his Latter End.


XXX. A Man's Advice is according to the Measure of his Experience.
XXXI.  A  Man's  Subsistence  is  according  to  what  he
proposeth, i.e. according to his Management; because every
Action  of  his  Life  tends  to  something  or  other  which
contributes either to the encreasing or diminishing him. Not
that  this  can  be  affirmed  of  every  Action  considered
abstractedly, but as  it  connects  those Actions  together,
which  necessarily  tend  to  the  Determining  a  Man's
Condition of Life.
XXXII. A Man's gentle Behaviour and Liberality make his Enemies love him.
XXXIII. A Man's Messenger is the Interpreter of his Meaning; but his Letter is of more Efficacy than his Discourse.
XXXIV.  The  Apostles  of  God,  He  be  Praised,  are  the Interpreters of the Truth, and the Ambassadors between the Creator and the Creation.
XXXV. The Delight of the    Servant in himself is joyned to the Displeasure of his Lord.
XXXVI. Consider before thou doest any thing, and shalt thou not be blamed in what thou doest.
XXXVII.The glittering Ornaments of the World spoil weak Understandings.
XXXVIII. Liberality is the Cause of Love.
XXXIX. Performing a Man's Promise, is the Cause of Unity. XL. Abstinence is the Cause of Pure Religion.
XLI. Concupiscence is the Cause of certain Destruction. XLII. Trust in God, is the Cause of Pure Faith.
XLIII.  Desire  is  the  Cause  of  the  Destruction  of  the Understanding.

Simon Ockley.33

XLIV. The Love of the Present World is the Cause of Misery.
XLV.  Infidelity  is  the  Cause  of  the  Removal  of  God's Blessings.
XLVI. Following one's Anger is the Cause of Destruction.
XLVII. Good Education is the Cause of a refined Disposition.
XLVIII. Gentleness of Behaviour is the Cause of Reverence.
XLIX. The Power of Religion is the Cause of Abstinence.
L.  Thankfulness is the Cause of Encrease.
LI.    For the Soul to be employed about what shall not accompany it after Death, is the greatest Weakness.
LII.  To  depend  upon  every  one  without  Distinction,  is Weakness of Understanding.
LIII. That is the Man of Understanding, that overcometh his Appetite, and will not felt HIS WORLD TO-COME, for HIS PRESENT WORLD.
LIV. He is the Cunning Man, that neglects other People, and looks narrowly after himself.
LV. Fear with-holds the Soul from Sins, and restrains it from Transgressions.
LVI. He is an Understanding Man that refrains his Tongue from Detraction.
LVII. He is a Believer that purifieth his Heart from Doubt.
LVIII. Riches are a Damage to the Owner, except that Part of them which he fends before him.
LIX. The World is the Shadow of a Cloud, and the Dream of Sleep.
LX.  The  truly  Pious,  their  Works  are  pure,  their  Eyes Weeping, and their Hearts Trembling.


LXI. The truly Pious, their Souls are contented, and their Appetites  dead;  their  Countenances  chearful,  and  their Hearts sorrowful.
LXII. The Believer always remembers God, and is full of Thought:  He  is  Thankful  in  Prosperity,  and  Patient  in Adversity.
LVIII.  Partnership  in  Possession  leadeth  to  Confusion: Partnership in Counsel leadeth the Right Way.
LXIV.  KNOWLEDGE  calleth  out  to  PRACTICE;  and  if  it answereth, [WELL:] If not, it goeth away.
LXV. Things  (or the Affairs of Human Life,) go by Divine Decree, not by our Administration.
LXVI. There are two sorts of Patience; the one, by which we
bear up in Adversity, which is fine and beautiful; but that
Patience whereby we withstand the Commision of Evil is
LXVII. A Man's entertaining a mean Opinion of himself, is a Demonstration of the Gravity of his Understanding, and a Branch of the Abundance of his Excellency.
LXVIII. A Man's admiring himself, is a Demonstration of his Deficiency,  and  a  Branch  of  the  Weakness  of  his Understanding.
LXIX. He that is certain of  (or firmly believeth) a Future State, is the most melancholy Man, upon his own account, of all Men in the World.
LXX. He that perishes, is one that busies himself beside
himself; and whose TO-DAY is worse than his YESTERDAY.
LXXI. He is thy Friend, that takes care of thee as himself, and prefers thee to his Riches, Children, and wife.
LXXII. He is a Wife Man who can govern himself both in his Anger, Desire and Fear.

Simon Ockley.35

LXXIII. Weeping out of the Fear of God, enlightneth the Heart, and fortifieth against the Return of Sin.
LXXIV. Opportunity is swift of Flight, slow of Return.
LXV.   To   make   one   good   Action   succeed   another [constantly,] is the Perfection of Goodness.
LXXVI.  Patience  in  Poverty,  with  Credit     [or  a  good
Reputation,] is better than a plentiful Maintenance with Contempt.
LXXVII. A Wife Enemy is better than a Foolish Friend.
LXXVIII.  A  Man's  Affliction  is  the  Fore-runner  of  his Prosperity.
LXXIX. Men are more like the Time they live in, than they are like their Fathers.
LXXX. A Man that knoweth the just Value of himself doth not perish.
LXXXI. The Value of every Man, is the Good which he doth. LXXXII. He that knows himself, knows his Lord.
LXXXIII. A Man is hid under his Tongue.
LXXXIV. No Praise with Pride.
LXXXV. No Innocency with Covetousness.
LXXXVI.  No Reft when there is Envy.
LXXXVII. It concerns thee more to fly from thy self, than from a Lyon.
LXXXVIII. He that hath no courage, hath no Religion. LXXXIX. A Wife Man is never Poor.
XC. There is no Generosity in a Lyar.
XCI. He that is fearful, will be secure at his Journey's End. XCII. No Health with Gluttony.


XCIII. No Generosity of Spirit with a bad Education.
XCIV. A Man governeth his People by doing them good.
XCV. The Tongue of a Wife Man lieth behind his Heart.
XCVI. The Heart of a Fool lieth behind his Tongue.
XCVII.  The  Compliance  of  a  Fool  is  like  a  Garden  in  a Dunghill.
XCVIII. Impatience is more irksome than Patience.
XCIX. He that pursueth that which is not convenient for him, loseth that which is convenient for him.
C.   A Man that is given to Jesting, will never fail of Hatred nor Contempt.
CI. Despair is a Freeman, Hope is a Slave.
CII. The Opinion of a Wife Man is Divination, [or an Oracle.] CIII. Enmity is Business enough.
CIV. A Covetous Man doth not live.
CV.  His Life is Long, whose Labour is short.

* So long as a Man is in Expectation, his Thoughts are in Suspence, and he is in a slavish Condition; but as soon as he gives over his Pursuit, he is free, and at Liberty.

CVI. The Pursuit of good  Education, is better  than  the Pursuit of Riches.
CVII. His Grief is long, whose Hope is short.
CVIII. Happy is he that hath no Family.
CIX. It is better that Kings should be Unjust, that Meanspirited.

Simon Ockley.37

CX. The Thirst after Wealth, is greater than the Thirst after Drink.
CXI. He cheats you, who makes you angry about a Trifle.
CXII. A Man's Glory from his Virtue, is greater than his Glory from his Pedigree.
CXIII. Your Victory over your Enemy, is your Forbearance.
CXIV. The Freedom of a Man consists in speaking Truth.
CXV. The Strength of the Heart, is from the Soundness of the Faith.
CXVI. The Word of God, is the Medicine of the Heart.
CXVII. Death will rid you of the Faults of the World.
CXVIII. There is a Cure for all Enmity, but the Enmity of the Envious Man.
CXIX. Being acquainted with bad Men, is going to Sea. CXX. He that holdeth his Peace, doth not repent.
CXXI. He that fives a listning Ear to Reproach, is one of those that deserves Reproach.
CXXII. Your being angry, is reproachful before God.
CXXIII. The Praise of a Man, is under his Tongue.
CXXIV. The Conversation of Young Men is destructive of Religion.
CXXV. A Learned Conversation is the Garden of Paradise.
CXXVI.   The Destruction of a Man is the Vehemency of his Temper.
CXXVII. The Forgetfulness of Death, is the Rust of the Heart. CXXVIII. The Light of thy Heart is in Prayer in the Darkness of the Night.


CXXIX. The Greyness of thy Head, is the   News of thy own Death.
CXXX. Trust in God, is the Believer's Castle.
CXXXI. Holy Wars     are the Pillars of the Religion, and the Highways of the Happy: And to those that are engaged in them, the Gates of Heaven shall be open.
CXXXII. Repentance purifieth the Heart, and washeth away
CXXXIII. Men, or Mankind, is idivided into Two Parts or Sorts: The One seeketh, and doth not find; Another findeth, and is not contented.
CXXXIV. The Good Man liveth, tho' he be translated to the Mansions of the Dead.
CXXXV. The Declining from Evil, is better than the Doing Good.
CXXXVI. Knowledge is the Ornament of the Rich, and the Riches of the Poor.
CXXXVII. He that omitteth Practice, doth not sufficiently believe the Reward that is annexed to it.
CXXXVIII.  Clemency  in  Power,  is  a  Defence  against  the Vengeance of God, his Name be Praised.
CXXXIX. The Reverence of God, blotteth out a great many
CXL.  Resignation  to  the  Providence  of  God,  makes  the greatest Afflictions easy.
CXLI.  Quarrelling  discovereth  a  Man's  Folly,  but  addeth nothing to the Truth of his Cause.
CXLII. Truth is the Conformity of Speech, to the End for which God ordained it.

Simon Ockley.39

CXLIII. A Lye is perverting Language from the End for which God ordained it.
CXLIV. Adversity makes no Impression upon a brave Soul.
CXLV. Trust in God, is a Castle of Defence to him that flieth
to it.
CXLVI.  Impatience  under  Affliction,  is  worse  than  the Affliction.
CXLVII. That Man hath a brave Soul, who declineth from Things unlawful, and keepeth at a Distance from what is criminal.
CXLVIII.  Covetousness  is  the  Head  of  Poverty,  and  the Foundation of Wickedness.
CXLIX. A Deceiver's Tongue is sweet, and his Heart bitter.
CL.  Perfection  consists  in  Three  Things;  Patience  in Afflictions; Moderation in our Pursuits; and Assisting him that Asketh.
CLI. A Wife Man knoweth a Fool, because he hath formerly been ignorant himself: But a Fool doth not know a Wife Man, because he never was wife himself.
CLII. A Believer is always cautious of his Sins: He dreads Temptation, and hopes for the Mercy of his Lord.
CLIII. The Faith (i.e. Religion) is a Tree, the Root of which is firm Assurance; the Branch, the Fear of God; the Flower, Modesty; and the Fruit, Generosity of Spirit.
CLIV. Anger is a Fire kinled: He that restraineth it, putteth it
out; but he that letteth it loose, is the first that is consumed
by it.
CLV. Folly is an incurable Disease.
CLVI. They who are Friends in the Most High God, their Love
remaineth as long as the Cause of it: But as for the Friends


of this Present World, their Love is broken off as soon as the Causes of it cease.
CLVII. A Fool doth not know what maketh him look little; neither will he hearken to him that adviseth him.
CLVIII. Riches, without God, are the greatest Poverty and Misery.
CLIX. Liberality and Fortitude are Noble Things; which God, whose Name be praised, giveth to him whom he loveth and maketh Tryal of.
CLX. That Man travels the longest Journey, that undertakes it in the search of a sincere Friend.
CLXI. He is the greatest of all Fools, that doth no Good, and would yet be respected; and doth that which is Evil, and yet expecteth the Reward of the Good.
CLXII. The most odious of Men to the Most High God, is he whose Thoughts are fix'd upon his Belly and his Lust.
CLXIII. The most Happy Man, as to his Life, is he to whom God Most High hath given wherewithal to be Content, and a good Wife.
CLXIV. He is the most Just Man, that doth Justice upon himself, without any one else to judge him.
CLXV. That Man best deserveth a Kindness, who when he is put off, beareth it patiently; when he is refused, executeth it; and when he receiveth it, is thankful.
CLXVI. The Diligence of the World, is Idleness; the Honour of it, Vileness; the Height of it, Lowness.
CLXVII. He that walketh upon the    Back of the Earth, is going into its Belly.
CLXVIII. A believer should be ashamed, when any Action passeth him which his Religion doth not oblige him to.

Simon Ockley.41

CLXIX. Justice is the Balance of God, which he hath set for Men; wherefore do not contradict him in his Balance, nor oppose him in his Dominion.


Last Updated on Sunday, 23 September 2012 01:17