City of God (Penguin Classics) (57 page)
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Authors: Saint Augustine
5.
Theological questions are to be discussed with the Platonists rather than with any other philosophers, whose opinions must be counted inferior
If Plato says that the wise man is the man who imitates, knows and loves this God, and that participation in this God brings man happiness, what need is there to examine the other philosophers? There are none who come nearer to us than the Platonists.
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Platonism
must take pride of place over ‘fabulous’ theology, with its titillation of impious minds by rehearsing the scandals of the gods, and over ‘civil’ theology, where unclean demons, posing as gods, have seduced the crowds who are wedded to earthly joys, and have desired to make human errors serve as divine honours for themselves; where those demons arouse in their worshippers an interest in degraded filth, to stimulate them to watch the representation of their scandals on the stage, as if it were an act of worship; and where the spectators present a spectacle even more delightful for those false gods; where any respectable performance in the temples is defiled by its connection with the obscenities of the theatre, and all the depravities in the theatre seem praiseworthy by comparison with the infamies conducted in the temples.
Platonism must be held superior to the interpretations produced by Varro, in which he tried to refer those ceremonies to sky and earth and the seeds and activities of life in this world; those rites have no such significance as he tried to read into them and the facts lent no support to his attempt; and even had the explanations been true, the rational soul could not find it right to worship as its God anything which is below itself in the order of nature, or to put above itself, as gods, things which the true God has put below it.
The same is true of the genuine revelations about the meaning of those cults which Numa Pompilius took care to conceal by having them buried with him,
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which were turned up by a plough, and then were burnt by order of the senate. To this class also belong (and this has to be said to prevent any harsh suspicions about Numa) the revelations which Alexander of Macedon, writing to his mother, says that he received from a high priest of the Egyptian religion, named Leo.
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According to this, not only picus, Faunus, Aeneas, and Romulus, not only Hercules, Aesculapius, Liber (son of Semele), the two sons of Tyndarus, and other deified mortals, but even ‘the gods of the great nations’ to whom Cicero seems to be alluding (without mentioning names) in his
Tusculans
,
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namely, Jupiter, Juno, Saturn, Vulcan, Vesta, and all those others, whom Varro tries to identify with the parts, or elements, of the universe – all these, according to
this revelation, were originally human beings. The high priest was so afraid at having revealed those ‘mysteries’ that he begged Alexander to make sure that the letter to his mother, conveying this information, should be burnt to ashes.
The teaching of both these theologies, the ‘fabulous’ and the ‘civil’, must yield place to the doctrine of the Platonists; for the Platonists assert that the true God is the author of the universe, the source of the light of truth, and the bestower of happiness. And the other philosophers also must yield to those great men who recognize so great a God – I mean those other philosophers whose minds were so subservient to the body they conceived only of corporeal origins for all natural phenomena, Thales finding it in water, Anaximenes in air, the Stoics in fire, Epicurus in the atoms, that is, in infinitesimal material particles, indivisible and imperceptible;
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and there are all the other thinkers, whom it is unnecessary to enumerate, who have maintained that the cause and origin of the universe is to be found in material bodies, simple or compound, inanimate or animate, but still material bodies. Some of them believed, like the Epicureans, that living things could be produced by inanimate things. Others supposed that a living being is the source both of living things and of things without life; but still they held that bodies have their origin in a material body. The Stoics, for example, believed that fire, one of the four elements which constitute the visible universe, is endowed with life and wisdom, and is the creator of the universe and of all its contents; that fire, in fact, is actually God.
These thinkers and their like could not conceive of anything beyond the fantasies suggested by imagination, circumscribed by the bodily senses. They had, to be sure, something within themselves which they did not see; they formed a mental picture of what they had seen outside themselves, even when they did not see it any longer but merely thought of it. Now when a material thing is thus seen in the mind’s eye, it is no longer a material object but the likeness of such an object; and the faculty which perceives this likeness in the mind is neither a material body, nor the likeness of a physical object; and the faculty which judges its beauty or ugliness is certainly superior to the image on which it passes judgement. This faculty is the human intellect, the rational constituent in the soul of man, and that, without
any doubt, is not a material object, if it is true that the image of the object, when it is seen and judged in the mind of a thinking man, is not a material object. Then it cannot be earth, or water, or air, or fire; not one of the four elements, as they are called, of which the visible material world is constituted. But if our mind is not a material object, how can God, the creator of the mind, be himself a material thing?
So, then, those thinkers must rank below the Platonists, as we have said. And so must those who would blush to assert that God is material, but suppose him to be of the same nature as the mind of man. They are not worried by the excessive mutability of the human soul, a mutability which it would be blasphemous to ascribe to the divine nature. They retort, ‘It is the body that changes the nature of the soul; in itself the soul is immutable.’ They might as well say, ‘It is an external material object which wounds the flesh: in itself the flesh is invulnerable.’ Nothing at all can change the immutable; what can be changed by an external object is susceptible of change, and cannot properly be called immutable.
6.
The Platonist conception of natural philosophy
These philosophers, as we have seen, have been raised above the rest by a glorious reputation they so thoroughly deserve; and they recognized that no material object can be God; for that reason they raised their eyes above all material objects in their search for God. They realized that nothing changeable can be the supreme God; and therefore in their search for the supreme God, they raised their eyes above all mutable souls and spirits. They saw also that in every mutable being the form which determines its being, its mode of being and its nature, can only come from him who truly
is
, because he exists immutably. It follows that the whole material universe, its shapes, qualities, its ordered motions, its elements disposed throughout its whole extent, stretching from heaven to earth, together with all the bodies contained within them; and all life, whether that which merely nourishes and maintains existence, as in the trees, or that which has sensibility as well, as in the animals; or that which has all this, and intelligence besides, as in human beings; or that life which needs no support in the way of nourishment, but maintains existence, and has feeling and intelligence, as in the case of angels – all these alike could come into being only through him who simply
is
. For him existence is not something different from life, as if he could exist without living; nor is life something other than intelligence, as if he could live without
understanding; nor understanding something other than happiness, as if he could understand without being happy. For him, to exist is the same as to live, to understand, to be happy.
It is because of this immutability and this simplicity that the Platonists realized that God is the creator from whom all other beings derive, while he is himself uncreated and underivative. They observed that whatever exists is either matter or life, and that life is superior to matter, that the form of matter is accessible to sense, that the form of life is accessible to intelligence. They therefore preferred the ‘intelligible’ to the ‘sensible’. By ‘sensible’ we mean that which can be apprehended by bodily sight and touch, by ‘intelligible’ that which can be recognized by the mind’s eye. Physical beauty, whether of an immobile object – for instance, the outline of a shape – or of movement – as in the case of a melody – can be appreciated only by the mind. This would be quite impossible, if this ‘idea’ of beauty were not found in the mind in a more perfect form, without volume or mass, without vocal sound, and independent of space and time. But even here, if this ‘idea’ of beauty were not subject to change, one person would not be a better judge of sensible beauty than another; the more intelligent would not be better than the slower, nor the experienced and skilled than the novice and the untrained; and the same person could not make progress towards better judgement than before. And it is obvious that anything which admits of increase or decrease is changeable.
This consideration has readily persuaded men of ability and learning, trained in the philosophical discipline, that the original ‘idea’ is not to be found in this sphere, where it is shown to be subject to change. In their view both body and mind might be more or less endowed with form (or ‘idea’), and if they could be deprived of form altogether they would be utterly non-existent. And so they saw that there must be some being in which the original form resides, unchangeable, and therefore incomparable. And they rightly believed that it is there that the origin of all things is to be found, in the uncreated, which is the source of all creation.
Thus ‘what is known of God is what he himself has revealed to them. For his invisible realities have been made visible to the intelligence, through his created works, as well as his eternal power and divinity.’
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It is by him that the visible and temporal things have been created.
So much for that section of philosophy which they call physical, or natural.
7.
The pre-eminence of the Platonists in rational philosophy, or logic
As for the teaching which is comprised in the second division of philosophy, which the Platonists call logic, or rational philosophy, heaven forbid that I should think to compare them with those who have placed the criterion of truth in the bodily senses and have decided that all that belongs to the realm of learning is to be measured by such unreliable and misleading standards. Such are the Epicureans, and other philosophers of that type; and even the Stoics, who are so violently attached to the subtle art of disputation, which they call ‘dialectic’, hold that the art is to be derived from the bodily senses.
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They assert that it is from this source that the mind draws its concepts (
ennoiai
, in their vocabulary) of the things which they explain by means of definition. This is taken as the starting-point of their whole connected system of learning and teaching.
Here I always wonder what bodily senses they use to see that beauty which they say is found only in the wise. With what physical eyes have they beheld the beauty and grace of wisdom? On the other hand, those philosophers whom we deservedly prefer to all the rest, have distinguished between the things discerned by the mind and those attained by the senses, without either detracting from the proper powers of the senses, or ascribing to them powers beyond their competence, while they have declared that God himself, the creator of all things, is the light of the mind, which makes possible every acquisition of knowledge.
8.
The Platonists’ superiority in moral philosophy
There remains the moral section of philosophy (‘ethics’ in Greek), which discusses the question of the
Summum Bonum
, to which we refer all our actions, which we seek for its own sake, not for any ulterior end, and the attainment of which leaves us nothing more to seek for our happiness. For this reason it is called the ‘end’; everything else we desire for the sake of this, this we desire for itself alone.
This Good, which conveys blessedness, is said by some to depend on
man’s body, by others to derive from his mind; while yet others have located it in both mind and body. They observed, of course, that man himself consists of mind and body, and therefore they believed that the one
or
the other of the two constituents, or the one
and
the other, could be the source of his well-being – the source of that Good which is an end in itself, the guarantee of happiness, the standard of reference for all action, beyond which there is no further standard to be looked for. Thus those who are said to have added a third ‘extrinsic’ kind of good – honour, glory, money, or the like – have not introduced it as the ‘Final’ Good, to be sought for its own sake, but as a good relative to some other end. A good of this kind they held to be a good for the good, but an evil for the evil. And so those who looked to find man’s good in his mind, or in his body, or in both together, did not believe that it should be looked for anywhere but in man himself. Those who looked for it in the body were seeking its source in the lower element in man’s nature; those who derived it from the mind traced its origin to man’s nobler part; those who expected it from mind and body together required it from man’s whole being. But whether it was one part or both that they looked to, they did not go outside of man. Those three different principles did not result in three divergent schools of philosophy; they produced many more sects with widely different conceptions of the good of the body, the good of the mind, and the good of both.
All those schools must be ranked below those philosophers who have found man’s true Good not in the enjoyment of the body or the mind, but in the enjoyment of God. This is not like the mind’s enjoyment of the body, or of itself; nor is it like the enjoyment of friend by friend; it is like the eye’s enjoyment of light – or rather that is the closest analogy possible. With God’s help, I will explain the point to the best of my ability in another place. For the present, it suffices to mention that Plato defined the Sovereign Good as the life in accordance with virtue;
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and he declared that this was possible only for one who had the knowledge of God and who strove to imitate him; this was the sole condition of happiness. Therefore Plato has no hesitation in asserting that to be a philosopher is to love God, whose nature is immaterial. It immediately follows that the seeker after wisdom (which is the meaning of ‘philo-soph-er’) will only attain to happiness when he has begun to enjoy God. To be sure, it does not automatically follow that a man is happy, just because he enjoys what he has set his heart on; many are miserable because they are in love
with things that should not be loved, and they become even more miserable when they enjoy them. But it remains true that no one is happy without the enjoyment of what he loves. Even those who set their heart on the wrong things do not suppose their happiness to consist in the loving, but in the enjoyment. If anyone then enjoys what he loves, and loves the true Supreme Good, only the most miserable would deny his happiness. Now this Sovereign Good, according to Plato, is God. And that is why he will have it that the true philosopher is the lover of God, since the aim of philosophy is happiness, and he who has set his heart on God will be happy in the enjoyment of him.