(14) The only wisdom, therefore, is the God-taught wisdom we possess; on which depend all the sources of wisdom, which make conjectures at the truth.

(54) Truth is the "night of power " hidden amongst other nights, Not every night is that of power, O youth, In the crowd of rag-wearers there is but one Faqir; Tell the wary and discerning believer If there were no bad goods in the world, Every fool might be a skilful merchant; If there were no faults, one man could judge as well as another. Again, if all were faulty, skill would be profitless. If all wood were common, there would be no aloes. He who accepts everything as true is a fool,

(10) Well, then, if the Lord is the truth, and wisdom, and power of God, as in truth He is, it is shown that the real Gnostic is he that knows Him, and His Father by Him. For his sentiments are the same with him who said, "The lips of the righteous know high things."

(1) For he who hopes, as he who believes, sees intellectual objects and future things with the mind. If, then, we affirm that aught is just, and affirm it to be good, and we also say that truth is something, yet we have never seen any of such objects with our eyes, but with our mind alone. Now the Word of God says, "I am the truth." The Word is then to be contemplated by the mind. "Do you aver," it was said, "that there are any true philosophers?" "Yes," said I, "those who love to contemplate the truth." In the Phaedrus also, Plato, speaking of the truth, shows it as an idea. Now an idea is a conception of God; and this the barbarians have termed the Word of God. The words are as follow: "For one must then dare to speak the truth, especially in speaking of the truth. For the essence of the soul, being colourless, formless, and intangible, is visible only to God, its guide." Now the Word issuing forth was the cause of creation; then also he generated himself, "when the Word had become flesh," that He might be seen. The righteous man will seek the discovery that flows from love, to which if he haste he prospers. For it is said, "To him that knocketh, it shall be opened: ask, and it shall be given to you." "For the violent that storm the kingdom " are not so in disputations speeches; but by continuance in a right life and unceasing prayers, are said "to take it by force," wiping away the blots left by their previous sins.

(25) Nothing is so peculiar to wisdom as truth.

When you preside over men, remember that divinity also presides over you.

(2) "Now," says Solomon, "defend wisdom, and it will exalt thee, and it will shield thee with a crown of pleasure." For when thou hast strengthened wisdom with a cope by philosophy, and with right expenditure, thou wilt preserve it unassailable by sophists. The way of truth is therefore one. But into it, as into a perennial river, streams flow from all sides. It has been therefore said by inspiration: "Hear, my son, and receive my words; that thine may be the many ways of life. For I teach thee the ways of wisdom; that the fountains fail thee not," which gush forth from the earth itself. Not only did He enumerate several ways of salvation for any one righteous man, but He added many other ways of many righteous, speaking thus: "The paths of the righteous shine like the light." The commandments and the modes of preparatory training are to be regarded as the ways and appliances of life.

(8) Paraphrasing this oracle, Heraclitus of Ephesus says, "If a man hope not, he will not find that which is not hoped for, seeing it is inscrutable and inaccessible." Plato the philosopher, also, in The Laws, says, "that he who would be blessed and happy, must be straight from the beginning a partaker of the truth, so as to live true for as long a period as possible; for he is a man of faith. But the unbeliever is one to whom voluntary falsehood is agreeable; and the man to whom involuntary falsehood is agreeable is senseless; neither of which is desirable. For he who is devoid of friendliness, is faithless and ignorant." And does he not enigmatically say in Euthydemus, that this is "the regal wisdom"? In The Statesman he says expressly, "So that the knowledge of the true king is kingly; and he who possesses it, whether a prince or private person, shall by all means, in consequence of this act, be rightly styled royal." Now those who have believed in Christ both are and are called Chrestoi (good), as those who are cared for by the true king are kingly. For as the wise are wise by their wisdom, and those observant of law are so by the law; so also those who belong to Christ the King are kings, and those that are Christ's Christians. Then, in continuation, he adds clearly, "What is right will turn out to be lawful, law being in its nature right reason, and not found in writings or elsewhere." And the stranger of Elea pronounces the kingly and statesmanlike man "a living law." Such is he who fulfils the law, "doing the will of the Father," inscribed on a lofty pillar, and set as an example of divine virtue to all who possess the power of seeing. The Greeks are acquainted with the staves of the Ephori at Lacedaemon, inscribed with the law on wood. But my law, as was said above, is both royal and living; and it is right reason. "Law, which is king of all - of mortals and immortals," as the Boeotian Pindar sings. For Speusippus, in the first book against Cleophon, seems to write like Plato on this wise: "For if royalty be a good thing, and the wise man the only king and ruler, the law, which is fight reason, is good;" which is the case. The Stoics teach what is in conformity with this, assigning kinghood, priesthood, prophecy, legislation, riches, true beauty, noble birth, freedom, to the wise man alone. But that he is exceedingly difficult to find, is confessed even by them.

(35) And there appeared in it Virtue and Wisdom, and multiscient Truth.

(485) not another quality which they should also possess? What quality? Truthfulness: they will never intentionally receive into their mind falsehood, which is their detestation, and they will love the truth. Yes, that may be safely affirmed of them. ‘May be,’ my friend, I replied, is not the word; say rather ‘must be affirmed:’ for he whose nature is amorous of anything cannot help loving all that belongs or is akin to the object of his affections. Right, he said. And is there anything more akin to wisdom than truth? How can there be? Can the same nature be a lover of wisdom and a lover of falsehood? Never. The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth? Assuredly. But then again, as we know by experience, he whose desires are strong in one direction will have them weaker in others; they will be like a stream which has been drawn off into another channel. True. He whose desires are drawn towards knowledge in every form will be absorbed in the pleasures of the soul, and will hardly feel bodily pleasure—I mean, if he be a true philosopher and not a sham one. That is most certain. Such an one is sure to be temperate and the reverse of covetous; for the motives which make another man desirous of having and spending, have no place in his character. Very true.

(5) All that comes to be, work of nature or of craft, some wisdom has made: everywhere a wisdom presides at a making.

No doubt the wisdom of the artist may be the guide of the work; it is sufficient explanation of the wisdom exhibited in the arts; but the artist himself goes back, after all, to that wisdom in Nature which is embodied in himself; and this is not a wisdom built up of theorems but one totality, not a wisdom consisting of manifold detail co-ordinated into a unity but rather a unity working out into detail.

Now, if we could think of this as the primal wisdom, we need look no further, since, at that, we have discovered a principle which is neither a derivative nor a "stranger in something strange to it." But if we are told that, while this Reason-Principle is in Nature, yet Nature itself is its source, we ask how Nature came to possess it; and, if Nature derived it from some other source, we ask what that other source may be; if, on the contrary, the principle is self-sprung, we need look no further: but if we are referred to the Intellectual-Principle we must make clear whether the Intellectual-Principle engendered the wisdom: if we learn that it did, we ask whence: if from itself, then inevitably, it is itself Wisdom.

The true Wisdom, then is Real Being; and Real Being is Wisdom; it is wisdom that gives value to Real Being; and Being is Real in virtue of its origin in wisdom. It follows that all forms of existence not possessing wisdom are, indeed, Beings in right of the wisdom which went to their forming but, as not in themselves possessing it, are not Real Beings.

We cannot therefore think that the divine Beings of that sphere, or the other supremely blessed There, need look to our apparatus of science: all of that realm, all is noble image, such images as we may conceive to lie within the soul of the wise- but There not as inscription but as authentic existence. The ancients had this in mind when they declared the Ideas to be Beings, Essentials.

(2) Wherefore it alone conducts to the true wisdom, which is the divine power which deals with the knowledge of entities as entities, which grasps what is perfect, and is freed from all passion; not without the Saviour, who withdraws, by the divine word, the gloom of ignorance arising from evil training, which had overspread the eye of the soul, and bestows the best of gifts,- "That we might well know or God or man."

(3) For there is a saving word, as there is a saving work. Righteousness, accordingly, is not constituted without discourse. And as the receiving of good is abolished if we abolish the doing of good; so obedience and faith are abolished when neither the command, nor one to expound the command, is taken along with us. But now we are benefited mutually and reciprocally by words and deeds; but we must repudiate entirely the art of wrangling and sophistry, since these sentences of the sophists not only bewitch and beguile the many, but sometimes by violence win a Cadmean victory. For true above all is that Psalm, "The just shall live to the end, for he shall not see corruption, when he beholds the wise dying." And whom does he call wise? Hear from the Wisdom of Jesus: "Wisdom is not the knowledge of evil." Such he calls what the arts of speaking and of discussing have invented. "Thou shalt therefore seek wisdom among the wicked, and shalt not find it." And if you inquire again of what sort this is, you are told, "The mouth of the righteous man will distil wisdom." And simi larly with truth, the art of sophistry is called wisdom.

(4) It is clear, then, that the truth has been hidden from us; and if that has been already shown by one example, we shall establish it a little after by several more. How entirely worthy of approbation are they who are both willing to learn, and able, according to Solomon, "to know wisdom and instruction, and to perceive the words of wisdom, to receive knotty words, and to perceive true righteousness," there being another [righteousness as well], not according to the truth, taught by the Greek laws, and by the rest of the philosophers. "And to direct judgments," it is said - not those of the bench, but he means that we must preserve sound and free of error the judicial faculty which is within us - "That I may give subtlety to the simple, to the young man sense and understanding." "For the wise man," who has been persuaded to obey the commandments, "having heard these things, will become wiser" by knowledge; and "the intelligent man will acquire rule, and will understand a parable and a dark word, the sayings and enigmas of the wise." For it is not spurious words which those inspired by God and those who are gained over by them adduce, nor is it snares in which the most of the sophists entangle the young, spending their time on nought true. But those who possess the Holy Spirit "search the deep things of God," - that is, grasp the secret that is in the prophecies. "To impart of holy things to the dogs" is forbidden, so long as they remain beasts. For never ought those who are envious and perturbed, and still infidel in conduct, shameless in barking at inves tigation, to dip in the divine and clear stream of the living water. "Let not the waters of thy fountain overflow, and let thy waters spread over thine own streets." For it is not many who understand such things as they fall in with; or know them even after learning them, though they think they do, according to the worthy Heraclitus. Does not even he seem to thee to censure those who believe not? "Now my just one shall live by faith," the prophet said.

(10) "Blessed is the man that hath found wisdom, and the mortal who has seen understanding; for out of its mouth," manifestly Wisdom's, "proceeds righteousness, and it bears law and mercy on its tongue." For both the law and the Gospel are the energy of one Lord, who is "the power and wisdom of God;" and the terror which the law begets is merciful and in order to salvation. "Let not alms, and faith, and truth fail thee, but hang them around thy neck." In the same way as Paul, prophecy upbraids the people with not understanding the law.

(51) The erudite, chaste, and wise soul, is the prophet of the truth of God.

Accustom yourself always to look to Divinity.

A wise intellect is the mirror of God.

(4) Now it is written, "Abundance of the knowledge of wisdom will give life to him who is of it." And again, what is said is confirmed more clearly by this saying, "All things are in the sight of those who understand" - all things, both Hellenic and barbarian; but the one or the other is not all. "They are right to those who wish to receive understanding. Choose instruction, and not silver, and knowledge above tested gold," and prefer also sense to pure gold; "for wisdom is better than precious stones, and no precious thing is worth it."

(4) Indeed there is nothing so pure as Knowledge in this world. He who is perfected in Nishkama Karma finds that wisdom by himself in Atma in due season.

(9) From these remarks the greatest prayer evidently is to have peace, according to Plato. And faith is the greatest mother of the I virtues. Accordingly it is rightly said in Solomon, "Wisdom is in the mouth of the faithful." Since also Xenocrates, in his book on "Intelligence," says "that wisdom is the knowledge of first causes and of intellectual essence." He considers intelligence as twofold, practical and theoretical, which latter is human wisdom. Consequently wisdom is intelligence, but all intelligence is not wisdom. And it has been shown, that the knowledge of the first cause of the universe is of faith, but is not demonstration. For it were strange that the followers of the Samian Pythagoras, rejecting demonstrations of subjects of question, should regard the bare ipse dixit as ground of belief; and that this expression alone sufficed for the confirmation of what they heard, while those devoted to the contemplation of the truth, presuming to disbelieve the trustworthy Teacher, God the only Saviour, should demand of Him tests of His utterances. But He says, "He that hath ears to hear, let him hear." And who is he? Let Epicharmus say: "Mind sees, mind hears; all besides is deaf and blind." Rating some as unbelievers, Heraclitus says, "Not knowing how to hear or to speak;" aided doubtless by Solomon, who says, "If thou lovest to hear, thou shalt comprehend; and if thou incline thine ear, thou shalt be wise.

(7) Of these, the wise man, ever steadfast and devoted to the One alone, is the best. For supremely dear am I to the man of wisdom, and he is dear to Me.

(2) Thus we may not look for the Intellectual objects outside of the Intellectual-Principle, treating them as impressions of reality upon it: we cannot strip it of truth and so make its objects unknowable and non-existent and in the end annul the Intellectual-Principle itself. We must provide for knowledge and for truth; we must secure reality; being must become knowable essentially and not merely in that knowledge of quality which could give us a mere image or vestige of the reality in lieu of possession, intimate association, absorption.

The only way to this is to leave nothing out side of the veritable Intellectual-Principle which thus has knowledge in the true knowing , cannot forget, need not go wandering in search. At once truth is there, this is the seat of the authentic Existents, it becomes living and intellective: these are the essentials of that most lofty Principle; and, failing them, where is its worth, its grandeur?

Only thus is it dispensed from demonstration and from acts of faith in the truth of its knowledge: it is its entire self, self-perspicuous: it knows a prior by recognising its own source; it knows a sequent to that prior by its self-identity; of the reality of this sequent, of the fact that it is present and has authentic existence, no outer entity can bring it surer conviction.

Thus veritable truth is not accordance with an external; it is self-accordance; it affirms and is nothing other than itself and is nothing other; it is at once existence and self-affirmation. What external, then, can call it to the question, and from what source of truth could the refutation be brought? Any counter affirmation must fall into identity with the truth which first uttered itself; brought forward as new, it has to appear before the Principle which made the earlier statement and to show itself identical with that: for there is no finding anything truer than the true.