Confessions

^10. There is a desirableness in all beautiful bodies, and in gold, and silver, and all things; and in bodily contact sympathy is powerful, and each other sense has his proper adaptation of body. Worldly honour has also its glory, and the power of command, and of overcoming; whence proceeds also the desire for revenge. And yet to acquire all these, we must not depart from You, O Lord, nor deviate from Your law. The life which we live here has also its peculiar attractiveness, through a certain measure of comeliness of its own, and harmony with all things here below. The friendships of men also are endeared by a sweet bond, in the oneness of many souls. On account of all these, and such as these, is sin committed; while through an inordinate preference for these goods of a lower kind, the better and higher are neglected—even You, our Lord God, Your truth, and Your law. For these meaner things have their delights, but not like my God, who has created all things; for in Him does the righteous delight, and He is the sweetness of the upright in heart.

11. When, therefore, we inquire why a crime was committed, we do not believe it, unless it appear that there might have been the wish to obtain some of those which we designated meaner things, or else a fear of losing them. For truly they are beautiful and comely, although in comparison with those higher and celestial goods they be abject and contemptible. A man has murdered another; what was his motive? He desired his wife or his estate; or would steal to support himself; or he was afraid of losing something of the kind by him; or, being injured, he was burning to be revenged. Would he commit murder without a motive, taking delight simply in the act of murder? Who would credit it? For as for that savage and brutal man, of whom it is declared that he was gratuitously wicked and cruel, there is yet a motive assigned. “Lest through idleness,” he says, “hand or heart should grow inactive.” And to what purpose? Why, even that, having once got possession of the city through that practice of wickedness, he might attain unto honours, empire, and wealth, and be exempt from the fear of the laws, and his difficult circumstances from the needs of his family, and the consciousness of his own wickedness. So it seems that even Catiline himself loved not his own villanies, but something else, which gave him the motive for committing them.