It is in and through Symbols that man, consciously or unconsciously, lives, works, and has his being. For is not a Symbol ever, to him who has eyes for it, some dimmer or clearer revelation, of the Godlike?--("Sartor Resartus.") CES. Right well do you demonstrate how, to men of heroic spirit, all things turn to good and how they are able to turn captivity into greater liberty, and the being vanquished into an occasion for greater victory. Well dost thou know that the love of corporeal beauty to those who are well disposed, not only does not keep them back from higher enterprises, but rather does it lend wings to arrive at these, when the necessity for love is converted into a study of the virtuous, through which the lover is forced into those conditions in which he is worthy of the thing loved and perchance of even a still higher, better and more beautiful thing; so that he comes to be either contented to have gained that which he desires, or so satisfied with its own beauty, that he can despise that of others, which comes to be, by him, vanquished and overcome, so that he either remains tranquil, or else he aspires to things more excellent and grand. And so will the heroic spirit ever go on trying until it becomes raised to the desire of divine beauty itself, without similitude, figure, symbol, or kind, if it be possible, and what is more one knows that he will reach that height. MAR. You see, Cesarino, how this enthusiast is justified in his anger against those who reproach him with being in captivity to a low beauty, to which he dedicates his vows, and attributes these forms, so that he is deaf to those voices which call him to nobler enterprises: for these low things are derived from those, and are dependent upon them, so that through these you may gain access to those, according to their own degrees. These, if they be not God, are things divine, are living images of Him, in the which, if He sees Himself adored, He is not offended. For we have a charge from the supernal spirit which says: Adorate sgabellum pedum eius. And in another place a divine messenger says: Adorabimus ubi steterunt pedes eius. CES. God, the divine beauty, and splendour shines and _is_ in all things; and therefore it does not appear to me an error to admire Him in all things, according to the way in which we have communion with them. Error it would surely be if we should give to another the honour due to Him alone. But what means the enthusiast when he says, "Leave, leave me, every other wish"? MAR. That he banishes every thought presented to him by different objects, which have not the power to move him and which would rob him of the sight of the sun which comes to him through that window more than through others. CES. Why, importuned by thoughts, does he continually gaze at that splendour which destroys him, and yet does not satisfy him, as it torments him ever so fiercely?