with God,” according to the apostle. And clearly yet the prophet teaches the will of God, and the gnostic proficiency, in these words: “And now, Israel, what doth the Lord God require of thee, but to fear the Lord thy God, and walk in all His ways, and love Him, and serve Him alone?” He asks of thee, who hast the power of choosing salvation. What is it, then, that the Pythagoreans mean when they bid us “pray with the voice”? As seems to me, not that they thought the Divinity could not hear those who speak silently, but because they wished prayers to be right, which no one would be ashamed to make in the knowledge of many. We shall, however, treat of prayer in due course by and by. But we ought to have works that cry aloud, as becoming “those who walk in the day.” “Let thy works shine,” and behold a man and his works before his face. “For behold God and His works.” For the gnostic must, as far as is possible, imitate God. And the poets call the elect in their pages godlike and gods, and equal to the gods, and equal in sagacity to Zeus, and having counsels like the gods, and resembling the gods,—nibbling, as seems to me, at the expression, “in the image and likeness.”