thing is denominated simply by what belongs
to it _per se,_ but is denominated relatively by what belongs to it
accidentally; a thing indeed may be called false simply when compared
with the intellect on which it depends, and to which it is compared
_per se_ but may be called false relatively as directed to another
intellect, to which it is compared accidentally. Now natural things
depend on the divine intellect, as artificial things on the human.
Wherefore artificial things are said to be false simply and in
themselves, in so far as they fall short of the form of the art;
whence a craftsman is said to produce a false work, if it falls short
of the proper operation of his art.

In things that depend on God, falseness cannot be found, in so far as
they are compared with the divine intellect; since whatever takes
place in things proceeds from the ordinance of that intellect, unless
perhaps in the case of voluntary agents only, who have it in their
power to withdraw themselves from what is so ordained; wherein
consists the evil of sin. Thus sins themselves are called untruths and
lies in the Scriptures, according to the words of the text, "Why do
you love vanity, and seek after lying?" (Ps. 4:3): as on the other
hand virtuous deeds are called the "truth of life" as being obedient
to the order of the divine intellect. Thus it is said, "He that doth
truth, cometh to the light" (John 3:21).

But in relation to our intellect, natural things which are compared
thereto accidentally, can be called false; not simply, but relatively;
and that in two ways. In one way according to the thing signified, and
thus a thing is said to be false as being signified or represented by
word or thought that is false. In this respect anything can be said to
be false as regards any quality not possessed by it; as if we should
say that a diameter is a false commensurable thing, as the Philosopher
says (Metaph. v, 34). So, too, Augustine says (Soliloq. ii, 10): "The
true tragedian is a false Hector": even as, on the contrary, anything
can be called true, in regard to that which is becoming to it. In
another way a thing can be called false, by way of cause--and thus a
thing is said to be false that naturally begets a false opinion. And
whereas it is innate in us to judge things by external appearances,
since our knowledge takes its rise from sense, which principally and
naturally deals with external accidents, therefore those external
accidents, wh