In form the answer rendered to its request to itself for a definition, was determined by the principle that the knowledge which was sought and alone, if found, could satisfy, was knowledge of the real, or as it was at first more simply expressed, of what is, or what really and veritably is. Refusing the name of knowledge except to what had this as its object, men turned to consider the nature of the object which stood or could stand in this relation. With this they contrasted what we, after them, call the phenomena, the appearances, the manifold aspects, constantly shifting with the shifting points of view of the observer or many observers of it, inconstant, unsteady, superficial, mirrored through the senses and imagination, multiplied and distorted in divergent and changing opinions, or misrepresented and even caricatured in the turbid medium of ordinary speech, like a clouded image on the broken waters of a rushing stream. 'It'--so at first they spoke of the object of true or 'philosophic' knowledge--was one and single, eternal and unchangeable, a universe or world-order of parts fixed for ever in their external relations and inward structure. In each and all of us there was, as it were, a tiny mirror that could be cleared so as to reflect all this, and in so far as such reflection took place an inner light was kindled in each which was a lamp to his path. Knowing--for to know was so to reflect the world as it really was--knowing, man came to self-possession and self-satisfaction--to peace and joy--and was even 'on this bank and shoal of time' raised beyond the reach of all accidents and evils of mortal existence--looking around and down upon all that could harm or hurt him and seeing it to be in its law-abiding orderliness and eternal changelessness the embodiment of good. So viewing it, man learned to feel the Universe his true home, and was inspired not only with awe but with a high loyalty and public spirit. 'The poet says "Dear City of Cecrops", and shall I not say "Dear City of God"?'