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bodily sense, but are known by the mind. How is equality of any kind demanded in bodies, and how are we convinced that any equality that may be seen there is far different from perfect equality, unless the mind sees that which is perfect? If indeed that which is not made (facta) can be called perfect (perfecta) .
56. All things which are beautiful to the senses, whether they are produced by nature or are worked out by the arts, have a spatial or temporal beauty, as for example the body and its movements. But the equality and unity which are known only by the mind, and according to which the mind judges of corporeal beauty by the intermediary of the senses, are not extended in space or unstable in time. It would be wrong to say that a wheel can be judged to be round by this standard, while a little jar cannot, or a jar can but a penny cannot. So in the case of times and motions of corporeal things, it would be ridiculous to say that years can be judged by any standard to be of equal length but months cannot, or that months can and days cannot. Whether a proper movement occupies a larger space of time or is measured by hours or brief minutes, all are judged by one and the same standard of changeless equality. If greater and smaller movements and spatial figures are all judged according to the same standard of equality or similitude or fitness, the standard is greater than all of them in potency. But it is neither greater nor less in a spatial or a temporal sense. If it were greater we should not use the whole of it to judge things that are less. If it were smaller we could not use it to judge things that are larger. As it is, we use the absolute standard of squareness to judge the squareness of a marketplace, a stone, a table or a gem. And we use the absolute standard of equality to judge the movements of the feet of a running ant and those of an elephant on the march. Who then can doubt that it is neither greater nor less in a spatial or temporal sense, but in potency surpasses all else? This standard of all the arts is absolutely unchangeable, but the human mind, which is given the power to see the standard, can suffer the mutability of error. Clearly, then, the standard which is called truth is higher than our minds.
CHAPTER 31:57. We must not have any doubt that the unchangeable substance which is above the rational mind is God. The primal life and primal essence is where the primal wisdom is. This is unchangeable truth which is the law of all the arts and the art of the omnipotent artificer. In perceiving that it cannot judge by itself the form and movement of bodies, the soul ought at the same time to realize that its nature excels the nature of what it judges, but also that it is excelled by the nature according to which it judges and concerning which it cannot judge. I can say why the corresponding members of a single body, one on the one side and the other on the other, ought to be alike, because I delight in absolute equality which I behold not with the bodily eyes but with the mind. And therefore I judge that things seen with the eyes are better the nearer they are in their own kind to the things which I know with my mind. No one can say why these intelligible things should be as they are; and no one in his sober senses should say that they ought to be as they are, as if they could be otherwise.
58./No one, if he rightly understands the matter, will venture to say why intelligible things please us, and why when we are wise we earnestly love them. As we and all rational souls rightly judge of inferior creatures when we judge according to — truth, so truth alone judges of us when we cleave to it. Not even the Father judges of truth, for it is not less than he is. What the Father judges he judges by means of the truth. All things which seek unity have this rule, or form or example, or whatever it is to be called. For unity alone bears the whole similitude of him from whom it has received existence, \if it is not incongruous to say "it has received existence" in view of the significance which attaches to the word Son. In any case it derives its existence not from itself but! from the first and highest principle which is called the Father: "from whom the whole family in heaven and on earth is named." (Eph. 3:15) "The Father therefore judgeth no man, but hath given all judgment to the Son." (John 5:22) "The spiritual man judgeth all things and is himself judged of none"
(I Cor. 2:15), that is by no man, but only by the law according to which he judges all things. Wherefore it is most truly said "we must all appear before the judgment throne of Christ." (II Cor. 5:10)/ He judges all things because he is above all when he is with
God. He is with God when he knows most purely and loves what he knows with all charity. Accordingly, the law is that according to which he judges all things and concerning which no man can judge, In the case of temporal laws, men have instituted them and judge by them, and when they have been instituted and confirmed no judge may judge them but must judge according to them. He who draws up temporal laws, if he is a good and wise man, takes eternal life into account, and that no soul may judge. He determines for the time being what is to be commanded and for-