who can see without being influenced by im-
St. Augustine be judged along with them. Let us attribute to them no more than, as lowest forms, they deserve, lest seeking the first in the last, we be numbered with the last instead of with the first. That is no disadvantage to these lowest things but is a great disadvantage to us. The divine providential government is not on that account any less fitting because the unjust are put in their just place and the foul are fairly dealt with.
If the beauty of visible things causes us to make mistakes because it consists in unity but does not completely achieve unity, let us understand if we can that the mistake arises not from what they are but from what they are not. Every corporeal thing is a true body but a false unity. For it is not supremely one and does not completely imitate unity.
And yet it would not be a body either if it did not have some unity. Besides it could have no unity unless it derived it from supreme unity.
64. Obstinate souls! Give me a single man who can see without being influenced by imaginations derived from things seen in the flesh. Give me a single man who can see that there is no principle of unity but that alone from which all unity derives, whether it be complete unity or not. Point me out one who sees, not one who merely cavils, and wants to appear to see what he does not see. Give me a man who can resist the carnal senses and the impressions which they impose on the mind; one who can resist human custom and human praise, who suffers the stings of conscience on his bed and restores his soul, who loves not external vanities nor seeks lies, who can say to himself: If there is only one Rome which some
Romulus is said to have founded on the Tiber, that is a false Rome which I conjure up in my thoughts. My imaginary Rome is not the real
Rome, nor am I really there; otherwise [ should know what was taking place there. If there is one sun, that is a false one which I conjure up in thought, for the real sun pursues its course in its appointed place and time. The imaginary sun I place where and whenI will. If my friend is one, I conjure up a false image. I do not know where the real one is, but the imaginary one is whereI like to put him. I myself am one person, and I feel that my body is here, but in imagination I go whereI like, and speak to whomI like. These imaginary things are false, and what is false cannot be known.
When I contemplate them and believe in them, I do not have knowledge, because what I contemplate with the intelligence must be true, and not by any possibility what are commonly called phantasms. Whence, then, is my mind full of illusions? Where is the truth which the mind beholds?
It can be replied to one who thinks in this way that that is the true light which enables you to know that these things are not true. By the true light you see the St. Augustine unity whereby you judge whatever you see to be one. But it is quite a different thing from any mutable thing you can see. xxxv, 65. If your mind eagerly pants to behold these things, keep quiet. Do not strive except against being accustomed to material things. Conquer that habit and you are victorious over all. We seek unity, the simplest thing of all. Therefore let us seek it in simplicity of heart. "Be still and know that I am God"
(Ps. 46:10). This is not the stillness of idleness but of thought, free from space and time.
Swelling fleeting phantasms do not permit us to see abiding unity. Space offers us something to love, but time steals away what we love and leaves in the soul crowds of phantasms which incite desire for this or that. Thus the mind becomes restless and unhappy, vainly trying to hold that by which it is held captive. It is summoned to stillness so that it may not love the things which cannot be loved without toil. So it will master them. It will hold them and not be held by them. "My yoke," says the Lord,
"ts light" (Matt. 11:30). He who is subject to that yoke has everything else subject to himself. He will not labour, for what is subject does not resist. Men could be masters of this world if they were willing to be the sons of God, for God has given them the power to become his sons. But the unhappy friends of this world so fear to be separated from its emOf True Religion brace that nothing is more toilsome to them than to be at rest. xxxvi, 66. Whoever clearly sees that falsehood is thinking something is what it is not, knows that truth is that which declares what is. If material things deceive us in so far as they fall short of the unity which they demonstrably imitate, we naturally approve them; for that is the principle from which all unity derives, and to resemble which all things strive.
We equally disapprove all that departs from unity and tends towards its opposite. We can understand that there is something so resembling the sole unity and principle of all unity that it coincides with it and is identical with it. This is truth, the Word that was in the beginning [in principio], the divine Word that was with God.
If falsehood springs from things which imitate unity, not in so far as they imitate it but in so far as they cannot achieve it, the truth which does achieve it, and is identical with it, is unity and manifests unity as it is in reality. Hence, it is rightly called unity's
Word and Light. Other things may be said to be like unity in so far as they have being, and so far they are also true. But this is itself the complete likeness of unity, and is therefore truth. Truth makes all things true which are true, and likeness makes things like which are alike. Truth is the form of all things which are true, and likeness of all things which are alike,