Chapter 11.--Number, Weight, Measure.
18. But because those things which are impressed on the memory singly, can be conceived according to number, measure seems to belong to the memory, but number to the vision; because, although the multiplicity of such visions is innumerable, yet a limit not to be transgressed is prescribed for each in the memory. Therefore, measure appears in the memory, number in the vision of things: as there is some measure in visible bodies themselves, to which measure the sense of those who see is most numerously adjusted, and from one visible object is formed the vision of many beholders, so that even a single person sees commonly a single thing under a double appearance, on account of the number of his two eyes, as we have laid down above. Therefore there is some measure in those things whence visions are copied, but in the visions themselves there is number. But the will which unites and regulates these things, and combines them into a certain unity, and does not quietly rest its desire of [sensuously] perceiving or of conceiving, except in those things from whence the visions are formed, resembles weight. And therefore I would just notice by way of anticipation these three things, measure, number, weight, which are to be perceived in all other things also. In the meantime, I have now shown as much as I can, and to whom I can, that the will is the uniter of the visible thing and of the vision; as it were, of parent and of offspring; whether in [sensuous] perception or in conception, and that it cannot be called either parent or offspring. Wherefore time admonishes us to seek for this same trinity in the inner man, and to strive to pass inwards from that animal and carnal and (as he is called) outward man, of whom I have so long spoken. And here we hope to be able to find an image of God according to the Trinity, He Himself helping our efforts, who as things themselves show, and as Holy Scripture also witnesses, has regulated all things in measure, and number, and weight. [743]
[743] Wisd. xi. 21
Book XII.
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Commencing with a distinction between wisdom and knowledge, points out a kind of trinity, of a peculiar sort, in that which is properly called knowledge, and which is the lower of the two; and this trinity, although it certainly pertains to the inner man, is still not yet to be called or thought an image of God.
Chapter 1.--Of What Kind are the Outer and the Inner Man.
1. Come now, and let us see where lies, as it were, the boundary line between the outer and inner man. For whatever we have in the mind common with the beasts, thus much is rightly said to belong to the outer man. For the outer man is not to be considered to be the body only, but with the addition also of a certain peculiar life of the body, whence the structure of the body derives its vigor, and all the senses with which he is equipped for the perception of outward things; and when the images of these outward things already perceived, that have been fixed in the memory, are seen again by recollection, it is still a matter pertaining to the outer man. And in all these things we do not differ from the beasts, except that in shape of body we are not prone, but upright. And we are admonished through this, by Him who made us, not to be like the beasts in that which is our better part--that is, the mind--while we differ from them by the uprightness of the body. Not that we are to throw our mind into those bodily things which are exalted; for to seek rest for the will, even in such things, is to prostrate the mind. But as the body is naturally raised upright to those bodily things which are most elevated, that is, to things celestial; so the mind, which is a spiritual substance, must be raised upright to those things which are most elevated in spiritual things, not by the elation of pride, but by the dutifulness of righteousness.