(6) So very mystically the five loaves are broken by the Saviour, and fill the crowd of the listeners. For great is the crowd that keep to the things of sense, as if they were the only things in existence. "Cast your eyes round, and see," says Plato, "that none of the uninitiated listen." Such are they who think that nothing else exists, but what they can hold tight with their hands; but do not admit as in the department of existence, actions and processes of generation, and the whole of the unseen. For such are those who keep by the five senses. But the knowledge of God is a thing inaccessible to the ears and like organs of this kind of people. Hence the Son is said to be the Father's face, being the revealer of the Father's character to the five senses by clothing Himself with flesh. "But if we live in the Spirit, let us also walk in the Spirit." "For we walk by faith, not by sight," the noble apostle says. Within the veil, then, is concealed the sacerdotal service; and it keeps those engaged in it far from those without.

(20) Again, on the other hand, we may hear: "For in His hand, that is, in His power and wisdom, are both we and our words, and all wisdom and skill in works; for God loves nothing but the man that dwells with wisdom." And again, they have not read what is said by Solomon; for, treating of the construction of the temple, he says expressly, "And it was Wisdom as artificer that framed it; and Thy providence, O Father, governs throughout." And how irrational, to regard philosophy as inferior to architecture and shipbuilding! And the Lord fed the multitude of those that reclined on the grass opposite to Tiberias with the two fishes and the five barley loaves, indicating the preparatory training of the Greeks and Jews previous to the divine grain, which is the food cultivated by the law. For barley is sooner ripe for the harvest than wheat; and the fishes signified the Hellenic philosophy that was produced and moved in the midst of the Gentile billow, given, as they were, for copious food to those lying on the ground, increasing no more, like the fragments of the loaves, but having partaken of the Lord's blessing, and breathed into them the resurrection of Godhead through the power of the Word. But if you are curious, understand one of the fishes to mean the curriculum of study, and the other the philosophy which supervenes. The gatherings' point out the word of the Lord.

(27) To the multitudes Jesus spoke in parables; to His disciples He also spoke in parables, though of a more exalted and philosophic nature. Voltaire said that Plato should have been canonized by the Christian Church, for, being the first propounder of the Christos mystery, he contributed more to its fundamental doctrines than any other single individual. Jesus disclosed to His disciples that the lower world is under the control of a great spiritual being which had fashioned it according to the will of the Eternal Father. The mind of this great angel was both the mind of the world and also the worldly mind. So that men should not die of worldliness the Eternal Father sent unto creation the eldest and most exalted of His powers--the Divine Mind. This Divine Mind offered Itself as a living sacrifice and was broken up and eaten by the world. Having given Its spirit and Its body at a secret and sacred supper to the twelve manners of rational creatures, this Divine Mind became a part of every living thing. Man was thereby enabled to use this power as a bridge across which he might pass and attain immortality. He who lifted up his soul to this Divine Mind and served It was righteous and, having attained righteousness, liberated this Divine Mind, which thereupon returned again in glory to Its own divine source. And because He had brought to them this knowledge, the disciples said one to another: "Lo, He is Himself this Mind personified!"

(1) Our holy Saviour applied poverty and riches, and the like, both to spiritual things and objects of sense. For when He said, "Blessed are they that are persecuted for righteousness' sake," He clearly taught us in every circumstance to seek for the martyr who, if poor for righteousness' sake, witnesses that the righteousness which he loves is a good thing; and if he "hunger and thirst for righteousness' sake," testifies that righteousness is the best thing. Likewise he, that weeps and mourns for righteousness' sake, testifies to the best law that it is beautiful. As, then, "those that are persecuted," so also "those that hunger and thirst" for righteousness' sake, are called "blessed" by Him who approves of the true desire, which not even famine can put a stop to. And if "they hunger after righteousness itself," they are blessed. "And blessed are the poor," whether "in spirit" or in circumstances - that is, if for righteousness' sake. It is not the poor simply, but those that have wished to become poor for righteousness' sake, that He pronounces blessed - those who have despised the honours of this world in order to attain "the good;" likewise also those who, through chastity, have become comely in person and character, and those who are of noble birth, and honourable, having through righteousness attained to adoption, and therefore "have received power to become the sons of God," and "to tread on serpents and scorpions," and to rule over demons and "the host of the adversary." And, in fine, the Lord's disciplines draws the soul away gladly from the body, even if it wrench itself away in its removal. "For he that loveth his life shall lose it, and he that loseth his life shall find it," if we only join that which is mortal of us with the immortality of God. It is the will of God [that we should attain] the knowledge of God, which is the communication of immortality. He therefore, who, in accordance with the word of repentance, knows his life to be sinful will lose it - losing it from sin, from which it is wrenched; but losing it, will find it, according to the obedience which lives again to faith, but dies to sin. This, then, is what it is "to find one's life," "to know one's self."

(19) Let no one suppose, that we may attain to this true light and perfect knowledge, or life of Christ, by much questioning, or by hearsay, or by reading and study, nor yet by high skill and great learning. Yea, so long as a man taketh account of anything which is this or that, whether it be himself, or any other creature; or doeth anything, or frameth a purpose, for the sake of his own likings or desires, or opinions, or ends, he cometh not unto the life of Christ. This hath Christ Himself declared, for He saith: “If any man will come after Me, let him deny himself, and take up his cross, and follow Me.”23 “He that taketh not his cross, and followeth after Me, is not worthy of Me.”24 And if he “hate not his father and mother, and wife, and children, and brethren and sisters, yea, and his own life also, he cannot be My disciple.”25 He meaneth it thus: “He who doth not forsake and part with everything, can never know My eternal truth, nor attain unto My life.” And though this had never been declared unto us, yet the truth herself sayeth it, for it is so of a truth. But so long as a man clingeth unto the elements and fragments of this world (and above all to himself), and holdeth converse with them, and maketh great account of them, he is deceived and blinded, and perceiveth what is good no further than as it is most convenient and pleasant to himself and profitable to his own ends. These he holdeth to be the highest good and loveth above all. Thus he never cometh to the truth.

(89) He thereby confirmed his Disciples' weak Faith, and so showed, that he is Lord also over the Kingdom of this World, and that all whatsoever we sow, build, plant, eat and drink, is fully in his almighty Power, and that he can bless and increase it, and therefore he is not separated or parted from us; but as a Flower grows out of the Earth, so his Word, Spirit, and Power [or Virtue,] grows in every Thing; and if our Mind be sincerely inclined to him, then we are blessed of him, in Body and Soul; but if not, then the Curse and the Anger of God is in all Things, and we eat Death in all Fruits [or Food.] And therefore it is that we pray, that God will bless our Meat and Drink, also our Bodies and Souls in Christ, and that is right.

(8) Does He not plainly then exhort us to follow the gnostic life, and enjoin us to seek the truth in word and deed? Therefore Christ, who trains the soul, reckons one rich, not by his gifts, but by his choice. It is said, therefore, that Zaccheus, or, according to some, Matthew, the chief of the publicans, on hearing that the Lord had deigned to come to him, said, "Lord, and if I have taken anything by false accusation, I restore him fourfold;" on which the Saviour said, "The Son of man, on coming to-day, has found that which was lost." Again, on seeing the rich cast into the treasury according to their wealth, and the widow two mites, He said "that the widow had cast in more than they all," for "they had contributed of their abundance, but she of her destitution." And because He brought all things to bear on the discipline of the soul, He said, "Blessed are the meek: for they shall inherit the earth." And the meek are those who have quelled the battle of unbelief in the soul, the battle of wrath, and lust, and the other forms that are subject to them. And He praises those meek by choice, not by necessity. For there are with the Lord both rewards and" many mansions," corresponding to men's lives. "Whosoever shall receive," says He, "a prophet in the name of a prophet, shall receive a prophet's reward; and whosoever shall receive a righteous man in the name of a righteous man, shall receive a righteous man's reward; and whoso shall receive one of the least of these my disciples, shall not lose his reward." And again, the differences of virtue according to merit, and the noble rewards, He indicated by the hours unequal in number; and in addition, by the equal reward given to each of the labourers - that is, salvation, which is meant by the penny - He indicated the equality of justice; and the difference of those called He intimated, by those who worked for unequal portions of time. They shall work, therefore, in accordance with the appropriate mansions of which they have been deemed worthy as rewards, being fellow-workers in the ineffable administration and service.

(89) And there now was no earthly Meat or Drink; and the Soul of Christ understood now very well what Inn [or House] it was in, that it was in God, and that it could of Stones make Bread, seeing there was none there; but it must eat no earthly Bread, but heavenly [Bread] out of the holy Ternary, in its heavenly Body; and the earthly Body must be hungry, that the Soul might be rightly tempted. For the earthly Body was hungry, as the Text in the Gospel says very right.

(5) And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: "He will open His mouth in parables, and will utter things kept secret from the foundation of the world." And now, by the parable of the leaven, the Lord shows concealment; for He says, "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened." For the tripartite soul is saved by obedience, through the spiritual power hidden in it by faith; or because the power of the word which is given to us, being strong and powerful, draws to itself secretly and invisibly every one who receives it, and keeps it within himself, and brings his whole system into unity.

(6) Do you see how the Greeks deify the gnostic life (though not knowing how to become acquainted with it)? And what knowledge it is, they know not even in a dream. If, then, it is agreed among us that knowledge is the food of reason, "blessed truly are they," according to the Scripture, "who hunger and thirst after truth: for they shall be filled" with everlasting food. In the most wonderful harmony with these words, Euripides, the philosopher of the drama, is found in the following words, - making allusion, I know not how, at once to the Father and the Son: "To thee, the Lord of all, I bring Cakes and libations too, O Zeus, Or Hades would'st thou choose be called; Do thou accept my offering of all fruits, Rare, full, poured forth."

(2) The conversion, however, which leads to divine things, the Stoics say, is affected by a change, the soul being changed to wisdom. And Plato: "On the soul taking a turn to what is better, and a change from a kind of nocturnal day." Now the philosophers also allow the good man an exit from life in accordance with reason, in the case of one depriving him of active exertion, so that the hope of action is no longer left him. And the judge who compels us to deny Him whom we love, I regard as showing who is and who is not the friend of God. In that case there is not left ground for even examining what one prefers - the menaces of man or the love of God. And abstinence from vicious acts is found, somehow, [to result in] the diminution and extinction of vicious propensities, their energy being destroyed by inaction. And this is the import of "Sell what thou hast, and give to the poor, and come, follow Me" - that is, follow what is said by the Lord. Some say that by what "thou hast" He designated the things in the soul, of a nature not akin to it, though how these are bestowed on the poor they are not able to say. For God dispenses to all according to desert, His distribution being righteous. Despising, therefore, the possessions which God apportions to thee in thy magnificence, comply with what is spoken by me; haste to the ascent of the Spirit, being not only justified by abstinence from what is evil, but in addition also perfected, by Christlike beneficence. In this instance He convicted the man, who boasted that he had fulfilled the injunctions of the law, of not loving his neighbour; and it is by beneficence that the love which, according to the gnostic ascending scale, is Lord of the Sabbath, proclaims itself. We must then, according to my view, have recourse to the word of salvation neither from fear of punishment nor promise of a gift, but on account of the good itself. Such, as do so, stand on the right hand of the sanctuary; but those who think that by the gift of what is perishable they shall receive in exchange what belongs to immortality are in the parable of the two brothers called "hirelings." And is there not some light thrown here on the expression "in the likeness and image," in the fact that some live according to the likeness of Christ, while those who stand on the left hand live according to their image? There are then two things proceeding from the truth, one root lying beneath both, - the choice being, however, not equal, or rather the difference that is in the choice not being equal. To choose by way of imitation differs, as appears to me, from the choice of him who chooses according to knowledge, as that which is set on fire differs from that which is illuminated. Israel, then, is the light of the likeness which is according to the Scripture. But the image is another thing. What means the parable of Lazarus, by showing the image of the rich and poor? And what the saying, "No man can serve two masters, God and Mammon?" - the Lord so terming the love of money. For instance, the covetous, who were invited, responded not to the invitation to the supper, not because of their possessing property, but of their inordinate affection to what they possessed. "The foxes," then, have holes. He called those evil and earthly men who are occupied about the wealth which is mined and dug from the ground, foxes.

(92) The Deity in Christ in the holy Ternary said, Eat of the Word of the Lord, and go forth from the outward Man, rest in the Kingdom of Heaven, and live in the new Man, and then the old Man is dead, for the new Man's Sake; on the contrary, the Devil said to the Soul, Thy earthly Body does hunger (because there is no Bread for it) therefore make Bread of Stones, that thou mayest live; and the strong Soul in Christ as a Champion stood and said; Man lives not by Bread alone, but by every Word that proceeds out of the Mouth of God: And he rejected the earthly Bread and Life, and put his Imagination into the Word of God, and did eat of the Word of the Lord, and then the Soul in the Kingdom of Heaven was predominant, and the earthly Body was as it were dead for the Kingdom of Heaven's Sake; whereas yet it was not dead, but it became the Servant of the heavenly Body, and lost its potent Dominion.

(11) Now the Father is greater than all, and the Son in him is greater than all, and his Mercifulness is also greater than all; and the [one pure] Element consists in his Mercifulness, and is as great as God; only, it is generated of God, and is substantial, and it is under [or inferior to] God, and so there is the Ternarius Sanctus, with the Wisdom of God in the Wonders; for all Wonders are manifested therein, and that is the heavenly Body of Christ, with our (here assumed) Soul in it, and the whole Fulness of the Deity is in the Center therein; and thus the Soul is environed with the Deity, and eats of God, for it is the Spirit. Thus, my beloved Soul, if thou art regenerated in Christ, then thou puttest on the Body of Christ, [which is] out of the holy Element, and that gives thy new Body Food and Drink; and the Spirit of this World in the four Elements gives our old earthly [Body earthly Meat and Drink that is earthly and elementary.] 12. Thus understand and know this precious Depth; as Christ made a Covenant with us, in the Garden of Eden, that he (as above-mentioned) would thus become Man, so also after he had laid off that which was earthly, he made a Covenant with us, and has appointed his Body for Food, and his Blood for Drink; and the Water of the eternal Life (in the Originality of the Deity) for a holy Baptism, and commanded that we should use it till he comes again.

(11) If, then, "the milk" is said by the apostle to belong to the babes, and "meat" to be the food of the full-grown, milk will be understood to be catechetical instruction - the first food, as it were, of the soul. And meat is the mystic contemplation; for this is the flesh and the blood of the Word, that is, the comprehension of the divine power and essence. "Taste and see that the Lord is Christ," it is said. For so He imparts of Himself to those who partake of such food in a more spiritual manner; when now the soul nourishes itself, according to the truth-loving Plato. For the knowledge of the divine essence is the meat and drink of the divine Word. Wherefore also Plato says, in the second book of the Republic, "It is those that sacrifice not a sow, but some great and difficult sacrifice," who ought to inquire respecting God. And the apostle writes, "Christ our passover was sacrificed for us;" - a sacrifice hard to procure, in truth, the Son of God consecrated for us.

(8) When the supremely Divine love towards Man has thus been religiously celebrated, the Divine Bread is presented, veiled, and likewise the Cup of Blessing, and the most Divine greeting is devoutly performed, and the mystic and supermundane recital of the holy-written tablets. For it is not possible to be collected to the One, and to partake of the peaceful union with the One, when people are divided amongst themselves. For if, being illuminated by the contemplation and knowledge of the One, we would be united to an uniform and Divine agreement, we must not permit ourselves to descend to divided lusts, from which are formed earthly enmities, envious and passionate, against that which is according to nature. This unified and undivided life is, in my opinion, established by the holy service of the "peace," which establishes like in like, and separates the Divine and unified visions from things divided. The recital of the holy tablets after the "peace" proclaims those who have passed through life holily, and have reached the term of a virtuous life without faltering, urging and conducting us to their blessed condition and Divine repose, through similarity to them, and, announcing them as living, and, as the Word of God says, "not dead, but as having passed from death to a most divine life."

(53) But what is that which is of God, and belongeth unto Him? I answer: whatever with justice and truth we do, or might call good. When therefore among the creatures the man cleaveth to that which is the best that he can perceive, and keepeth steadfastly to that, in singleness of heart, he cometh afterward to what is better and better, until, at last, he findeth and tasteth that the Eternal Good is a Perfect Good, without measure and number above all created good. Now if what is best is to be dearest to us, and we are to follow after it, the One Eternal Good must be loved above all and alone, and we must cleave to Him alone, and unite ourselves with Him as closely as we may. And now if we are to ascribe all goodness to the One Eternal Good, as of right and truth we ought, so must we also of right and truth ascribe unto Him the beginning, middle, and end of our course, so that nothing remain to man or the creature. So it should be of a truth, let men say what they will. Now on this wise we should attain unto a true inward life. And what then further would happen to the soul, or would be revealed unto her, and what her life would be henceforward, none can declare or guess. For it is that which hath never been uttered by man’s lips, nor hath it entered into the heart of man to conceive. In this our long discourse, are briefly comprehended those things which ought of right and truth to be fulfilled: to wit, that man should claim nothing for his own, nor crave, will, love, or intend anything but God alone, and what is like unto Him, that is to say, the One, Eternal, Perfect Goodness. But if it be not thus with a man, and he take, will, purpose, or crave, somewhat for himself, this or that, whatever it may be, beside or other than the Eternal and Perfect Goodness which is God Himself, this is all too much and a great injury, and hindereth the man from a perfect life; wherefore he can never reach the Perfect Good, unless he first forsake all things and himself first of all. For no man can serve two masters, who are contrary the one to the other; he who will have the one, must let the other go. Therefore if the Creator shall enter in, the creature must depart. Of this be assured.

(1) I say, when as much as may be, it is known, felt and tasted of the soul. For the lack lieth altogether in us, and not in it. In like manner the sun lighteth the whole world, and is as near to one as another, yet a blind man seeth it not; but the fault thereof lieth in the blind man, not in the sun. And like as the sun may not hide its brightness, but must give light unto the earth (for heaven indeed draweth its light and heat from another fountain), so also God, who is the highest Good, willeth not to hide Himself from any, wheresoever He findeth a devout soul, that is thoroughly purified from all creatures. For in what measure we put off the creature, in the same measure are we able to put on the Creator; neither more nor less. For if mine eye is to see anything, it must be single, or else be purified from all other things; and where heat and light enter in, cold and darkness must needs depart; it cannot be otherwise. But one might say, “Now since the Perfect cannot be known nor apprehended of any creature, but the soul is a creature, how can it be known by the soul?” Answer: This is why we say, “by the soul as a creature.” We mean it is impossible to the creature in virtue of its creature-nature and qualities, that by which it saith “I” and “myself.” For in whatsoever creature the Perfect shall be known, therein creature-nature, qualities, the I, the Self and the like, must all be lost and done away.

(7) Now if the Soul eats of the clear Deity, what [Food] has the Body then? For thou knowest that the Soul and the Body are not one and the same Thing; it is indeed a [very] Body, but the Soul is a Spirit, and must have spiritual Food, and the Body must have bodily Food. Or wilt thou give the new Man earthly Food? If thou meanest so, thou art yet far from the Kingdom of God. The heavenly Body of Christ did not eat earthly Food, but the outward Body only did eat that. Is not Christ's Body now in the tholy Ternary, and eats paradisical Food? Why then shall not our new Man do so? Did he not eat heavenly Food forty Days in the Wilderness, and always afterwards? And did he not tell his Disciples at Jacob's Well, / have Meat to eat that ye know not of; and further, It is my Meat to do the Will of my Father which is in Heaven? Is the Will of God his Food, why then is it not ours, if we live in him? Has not the Deity of Christ put on the Kingdom of Heaven for a Body? Is not the pure Element (wherein the Deity dwells) his Body?

(10) What is better and nobler than true poorness in spirit? Yet when that is held up before us, we will have none of it, but are always seeking ourselves, and our own things. We like to have our mouths always filled with good things, that we may have in ourselves a lively taste of pleasure and sweetness. When this is so, we are well pleased, and think it standeth not amiss with us. But we are yet a long way off from a perfect life. For when God will draw us up to something higher, that is, to an utter loss and forsaking of our own things, spiritual and natural, and withdraweth His comfort and sweetness from us, we faint and are troubled, and can in no wise bring our minds to it; and we forget God and neglect holy exercises, and fancy we are lost for ever. This is a great error and a bad sign. For a true lover of God, loveth Him or the Eternal Goodness alike, in having and in not having, in sweetness and bitterness, in good or evil report, and the like, for he seeketh alone the honour of God, and not his own, either in spiritual or natural things. And therefore he standeth alike unshaken in all things, at all seasons. Hereby let every man prove himself, how he standeth towards God, his Creator and Lord.

(1) Wherefore the Saviour, taking the bread, first spake and blessed. Then breaking the bread, He presented it, that we might eat it, according to reason, and that knowing the Scriptures s we might walk obediently. And as those whose speech is evil are no better than those whose practice is evil (for calumny is the servant of the sword, and evil-speaking inflicts pain; and from these proceed disasters in life, such being the effects of evil speech); so also those who are given to good speech are near neighbours to those who accomplish good deeds. Accordingly discourse refreshes the soul and entices it to nobleness; and happy is he who has the use of both his hands. Neither, therefore, is he who can act well to be vilified by him who is able to speak well; nor is he who is able to speak well to be disparaged by him who is capable of acting well. But let each do that for which he is naturally fitted.